That the word translated Amend, signifieth, to be better adui­sed, and why. Chap. 1.

IT is a matter worth the noting, that the whole summe of the first sermon of Iesus Christ, as also of Saint Iohn the Baptist, is by S. Mathew comprised in these wordes, Amend your liues, Math. 3.2. Math 4.17 for the kingdome of hea­uen is at hand. Heereby doth the holie Ghost teach vs, that the first thing that is to bee preached in the Church, and soun­ded into our eares: that especially and aboue all things we are to learne in the Gospell: whereupon principally wee should set our heartes and mindes: To be briefe, the same which we ought chiefly to practise, is this first sermon of Iesus Christ, and of his forerunner Saint Iohn, Amend your liues, for the kingdom of hea­uen is at hand. Now the word which the holy Ghost doth ordina­rily vse throughout the new Testament, and namely in this first sermon, whereby to expresse Amendement, signifieth vnder­standing, aduice, and wisdome, after the knowledge of our error, corruption, and transgression. Thus the Amendement whereto [Page 2] wee are heere exhorted, consisteth in this, that where be­fore time we haue beene so foolish and vnaduised, as to followe our owne corruptions, and so to offend God, wee may heereafter obtaine vnderstanding and sense, euermore walking in the feare and obedience of God.

2 Out of this Sermon therefore, considering the propertie of the word which Iesus Christ doth vse, we gather two things: the first, that it is an extreme folly to liue according to the flesh, and so to giue ouer our selues to sinne: and contrariwise, that the be­ginning of wisedome is the feare of God, Psal. 111.10. Prouerb. 1.7 & walking in his waies. The second, that man naturally is inclined to this folly: namely, to giue himselfe ouer to his lustes, and consequently to offende God: for otherwise it were in vaine by so notable a reason to ex­hort him to shunne the same. As concerning the first point. The holy Scripture in many places tearmeth sinners fooles, & sinne [...]oli [...]nesse. Moses foreshewing the corruption and rebellion of he I raelites, Deut. 32.5 saith thus: They haue corrupted themselues towarde God, they resemble not his children, but are a froward & crooked gene­ration. Iere. 4.22. Do ye thus reward the Lord, O ye foolish people and vnwise. My people (saith the Lord) are foolish, they haue not knowen me, they are foolish children & haue no vnderstanding. They are wise to do euill, but to doo well they haue no knowledge. Againe, See (saith Saint Paul) that ye walke diligently, not as fooles, but as wise men. And writing to Titus, Titus 3.3. he speaketh more plainly, saying. We our selues were in time past vnwise, disobedient, deceiued, seruing the lustes and diuerse plea­sures, Prou. 1.22 liuing in malitiousnes and enuie. Salomon in his Prouerbs doth vsually so take it. Wisedome (saith hee) crieth out, O yee foolish, how long will ye loue foolishnes, and the scornefull take their pleasure in scorning, and the fooles hate knowledge? And so in many other pla­ces, But that we may the better vnderstand what a foolishnesse it is to offend God: the holy Ghost, especially in the olde Testa­ment, and sometimes also in the new, doth signifie this Amende­ment, by conuersion and turning to the Lord. Oh Israel, sayth the Lord by Ieremie, Iere 4.1 Iere. 31.18 If you returne, returne vnto mee. Againe, Conuert me, O Lord, and I shall be conuerted. Againe, I desire not the death of a sinner, saith the Lord, but rather that hee conuert from his wicked­nes and liue. Exech. 33.11 Conuert ye, O ye house of Israel. Likewise sometimes in the new Testament, Bee yee better aduised, that is to saie, Amend, saith S. Peter and S. Iohn, Act. 3.19 and conuert. And S. Paul saith, that hee shewed them of Damascus and others, that they shoulde repent [Page 3] and turne to God, and doo workes worthie amendement of life. Act. 26.20 This phrase of speech teacheth vs, that mans life resembleth a pilgrimage, wherein whosoeuer offendeth God, by walking af­ter the world and the flesh, he doth (as it were) turne his back to God, to heauen, and to life: and goeth to the deuill, to death, and to hell fire. And contrariwise, that conuerting and turning to God by Amendement of life, hee turneth his backe to death, to hell, and to the deuill: and goeth to God, draweth neere to him, and directeth his course to heauen & to life euerlasting. Is there therefore anie greater foolishnes than to offend God? that is to saie, to turne from God and life euerlasting, and to go after the deuill and death? If anie man should voluntarily call himself in­to the fire, or into some riuer, either stab himselfe, or drinke poi­son, men would not saie that he were a foole, but rather that hee were frantike and besides himselfe: What shall wee then saie to those, who willingly offending God, do cast themselues into hell fire, and into the bottomlesse pit of eternall death? To the ende therefore that we may amend, it is requisite that we retire, con­uert vnto God, and returne to him. But how? Euen by ceasing to offend him, and by walking according to his word: for so do we turne backe from the deuill, from death, and from hell, Let vs, I saie, conuert and turne vnto God, yea, let vs drawe neere vnto him: yet as Saint Austen saith, not by changing of place, Prosper in his sentences out of S. Austen. for hee is euerie where, but by alteration of manners: for, as he addeth, According as we grow like or vnlike vnto him, so doo we eyther approch or she backe from him.

3 For the second point. This exhortation Amend, that is to saie, Be ye wiser and better aduised, together with the reason there­unto added, whereby to induce vs so to doo, doo sufficiently, as is aforesayde, shew that man of his owne nature is inclined to this folly and rage, namely, to apply himselfe to all corruption & sinne, and so for the amending of his life ought to become wiser and better aduised. Now notwithstanding we might note many examples of this folly, yet at this present we will consider onely of seuen of the chiefest. And in the meane time as the number of seuen doth commonly signifie perfection, so will we thereby de­clare that man is perfectly foolish, vntill he change his minde, that he may amend. And these be the follies.

• 1. Not to beleeue that there is a God.
• 2. To account more of man than of God.
• [Page 4] 3. To thinke to liue euer.
• 4. Not to know wherefore we liue.
• 5. To iudge of mans felicitie or miserie by the outward apparance.
• 6. To beleeue our enemies sooner than our friends.
• 7. To thinke our selues wise.

4 These seuen follies are the cables of vanitie, and the roapes that drawe on iniquitie. Of these doth Esay saie, Wo vnto them that draw iniquitie with cordes of vanitie, Esa. 5.18 and sinne, as with cart ropes. For by these cordes and cables, hee vnderstandeth certaine false opinions and peruerse imaginations, wherewith the deuil quen­ching in men all feeling of sinne & apprehension of God, draw­eth them (as it were) with cordes and cables to all iniquitie, and consequently to the pit of hell. Of these he setteth downe three examples. The first of prophane persons, scorners of God, who saie, Let him make speed, let him hast his worke that we may see it, & let the counsell of the holy one of Israel drawe neere and come, that we may know it. Secondly, of those that call euill good, and good e­uill▪ that make darknesse light, and light darknes: that make bit­ter sweet, & sweet bitter. Thirdly, of those that are wise in their owne conceits, and skilfull in the consideration of themselues. The explaning therfore of these seuen follies afore mentioned, may stand as a commentarie and opening of these cords and ca­bles mentioned by Esay, as also to shew that these follies tende onely to persuade man that he is a beast, and that after his death he is to attend neither good nor euill: thereby to staie all his thoughts and affections vpon this temporall life, to plunge him in the pleasures of the world and the flesh, and consequently, to take from him all holines and religion. Inasmuch therefore as we are now to amend our liues, we must learne to renounce these se­uen follies, and to be wiser hereafter.

Of the first Folly. Not to beleeue that there is a God. Chap. 2.

THe first & principall folly, is the same whereof the Prophet Dauid speaketh, Psa. 14.1. & 53.1 speaketh, saying: The foole hath said in his heart that there is no God, Of those that in their heartes doo saie thus, there be two sorts, the one pronounce it with their lips, the other with [Page 5] their woorks. A [...] for the Iewes, of whom Dauid heer speaketh, they in their woorks shewed, that their harts did say, that there is no God. And t [...]is doth he note, where for proof therof he ad­deth, They are corrupt, and become abhominable. But among Chri­stians there are some (a matter of extreem terror) that say both in hart and mouth, that there is no God. Yea, and this impietie hath taken such hold of diuers, that they will not stick to say it, and that not whisperingly, mumbling, or between the teeth, but euen with open throat. And in deed in many places they dispute no longer of differences, concerning the hope of saluation & ser­uice of God, but now the question is, whether there be a God. Yea, it is a common phrase, when a man affirmeth that there is a God: Who did euer see him, that we may beleeue him?

2 The sole representation of such a blasphemie might suffise to terrifie our harts, and to make vs to sweat euen water and blood for anguish: That Christiandome should afford any so abhomi­nable monsters as should denie God: God, I say, not onely the creator whom we may behold in his works, but also the redee­mer, that is to say: God reuealed in the flesh, iustified in the spirite, 1. Tim. 3 16 seen of Angels, preached to the Gentils, beleeued vpon in the world, and lifted vp into glorie. This verelie is a iust and terrible iudgement which God executeth vpon those, whose harts and mindes are plunged and so swallowed vp in the pleasures of the world, and the flesh, that they neuer think vpon God, no more then if there were none. It is a horrible vengeance that God layeth vpon those, who to the ende without remorse of conscience, to giue themselues ouer to their owne abhominations and corruption, do maliciously go about to choak vp these reliques or remain­ders of the image of God, namely: That there is a God, a pro­uidence, & a righteousnes in God. As Dauid also noteth, Psal. 10 4 that all the imaginations of the wicked do concurre that there is no God. It is the punishment that those men doe deserue, who when they sweare, for affirme any thing, do spue out of their polluted lipps this blasphemie, I renounce God. To be briefe. It is the pay­ment wherewith God iustly punisheth the extreem ingratitude of such as contemne the incomprehensible treasure of the doc­trine of the Gospell, treading vnder foote the most precious blood of Iesus Christ. And himselfe hath pronounced, that such people do deserue a more horrible iudgement then the inhabi­tants of Sodome and Gomorrha. Math 10, 15 It is also the last plague and [Page 6] persecution wherewith Gods children toward this end of the world shall be tried: when these monsters shall scorne their sim­plicitie and constancie, in refraining from euill, vpon their assu­red hope in God, and for feare of his name.

3 But as there is no wound more mortall, than the same that plucketh foorth mans heart or soule, so is there no poison or pe­stilence of greater force, sodainly in men to kill all faith, hope, & charitie, with the feare of God, and consequently to cast him headlong into the pit of hell, than to deny the principle & foun­dation of all religion, namely, that there is a God. To the end therefore to arme the elect against such an extreame and perniti­ous temptation, & to make those that shall suffer themselues to be carried awaie with so bitter a temptation, the more inexcusa­ble in the daie of iudgement: we will produce against these A­theists sundrie witnesses, against whom no exceptions can bee ta­ken: and first, all Iewes and Christians, because they allow of the olde Testament: secondly, all men liuing: thirdly, all crea­tures, as well those that haue essence onely, as those that with es­sence haue life, and those that with essence and life, haue motion and feeling: and lastly man, although he speake nothing, who be­sides his essence, life, and motion, is also indued with reason. And in deed, the creation, preseruation, and guiding of all these crea­tures, doo with a loude voice proclaime that there is a God. And first we will begin with those that allow the olde Testament to be the word of God, and consequently with all Iewes and Chri­stians that are, or euer were. For as in the olde Testament, the te­stimonies that there is a God are most euident, infinite, and of sundrie sortes, so is it a desperate presumption and impudencie, to go about to denie that, which by so many millions both of Iewes and Christians haue euermore beene beleeued and con­fessed.

4 If these Atheists do saie, that both Iewes & Christians haue all bin deceiued by beleeuing the holy Scripture, whether of the olde or new Testament, and consequently all testimonies of the diuinitie therein contained: What booke haue they so authenti­call or ancient as the Bible, wherwith they may, to the contrarie, proue that there is no God? Againe, how can they shun the con­uiction of their owne consciences, which will force them to ac­knowledge that the holie Scriptures proceeded from God, if they wil consider but these reasons folowing. First, they make no [Page 7] doubt whether the bookes attributed to Plato, Aristotle, Polibius, Liuie, Demosthenes, Cicero, Homer, Virgil, & such others, were writ­tē by those men to whō they be attributed. What reason thē haue they to demand whether the Bible were written by Moses, Iosua, Esdras, Dauid, the Prophets and Apostles? They also (at the least in general termes) do approue the contents of the said prophane bookes, whether for historie or for doctrine. With what mallice are they then possessed, that should cause them to denie a God, which is the principall and fundamentall argument of all the bookes of the Prophets and Apostles: especially considering that if this foundation should bee false, all the rest were but lies and vanitie. Likewise, these men that registred the holy Scriptures, neuer labored after the glorie of man by ostentation of anie new inuention: For al of them, euen from Moses to the Apostles, haue had one & the same matter subiect of their writings, namely, this selfe same diuinitie. Neither haue they sought after glorie, repu­tation, nobilitie of descent, or vertues: but haue set downe, (as in sundrie places we may perceiue) euen their owne infirmities and transgressions, yea, somtimes matter of reproch to themselues, & to their posteritie. Prophane writers do ordinarily tend to mag­nifie the vertues & valiant actions of men, to the end to giue thē the praise: But the holy scripture euery where tendeth to glorifie God, euen in euery thing that may becōmendable in man: Shew­ing that al victories, deliuerance, aduancemēt to dignitie, & ver­tue: to be briefe, that all goodnes cōmeth of God, & not of man.

5 As concerning the contents of the holy scripture, it is the same that only laieth open the verie fountaine of mans corruption, & that sheweth how great and pernitious it is. The multitude and grieuousnes of his sins: The horrible punishmēt that they deserue not only in this world, but in the world to come: Only this holy Scripture teacheth the assured remedy against these horrible in­conueniences: so that man feeling himselfe worthie of all misery, euen of eternall death, doth notwithstanding find himself cōtent & ioyfull in the midst of the tribulations of this life, & blessed in the assured expectation of an incomprehensible & eternal felici­tie. This Scripture laboreth wholy to humble man, and to exalt God. It exhorteth man to renounce wickednes, & to apply him selfe to righteousnesse: to despise present and temporall goods, that he may aspire to those that be spirituall, inuisible, and eter­nall. To be briefe, it teacheth as well true holinesse and pietie [Page 8] towards God, as true loue, peace and concord among men, ear­nestly exhorting them to these duties. Who is it then that ought not to haue a feeling of this in his owne conscience, that this ho­lie scripture proceedeth from God;

6 Moreouer, in other bookes we find counsels, exhortations, and reasons to perswade. Heer we haue expresse and precise commandements, wherby it appeareth that a superior speaketh, that giueth commandement to his inferior: namely, God to man. The holie Scripture prescribeth a Law, not onely to the bodie or in externall causes, but also to the spirite, cogitations and affections of the soule: It is therefore the spirit of God that speaketh, who onely hath dominion ouer the soule, and know­eth the affections and passions of the same. In this holie Scrip­ture we find promises and threates of eternall weale and woe, as well to the soule as to the bodie. It is then the Eternall and the Almighty, that both promiseth & threatneth: This holy Scrip­ture teacheth vs the same thing, which the creation of the world doth: namely, that there is a God, almighty, all-wise, most good and beneficiall. He therefore that is the Auctor of the creatures, is also the Auctor of the holie Scripture. In this Scripture we find predictions of matters, which mans vnderstanding could neuer foresee: yea, the verie time of the performance of the same is many times noted, sometimes a hundred yeares, a thou­sand, yea, three thousand, before they came to passe. Yet are they alwaies fulfilled in their due time: of necessitie therefore, God must be the Auctor of the same.

7 Again, all the Philosophers together in their many volumes haue neither said nor taught so righteous, so holie, and so neces­sarie matter, as doth this holie Scripture in the ten wordes of the law: yea, euen in these two short sentences. That we should loue God with all our hart, with all our strength, and with all our soule: & our neighbour as our selfe. From God onlie therefore must this doctrine proceed. The style likewise of this Scripture is simple and without affectation, and yet it penetrateth and pierceth the hart and conscience, far more deepely then the writings of the most excellent Orators in the world. Whence should such effi­cacie proceed, 1. Cor. 2.4.5 but from the spirit of God, which is the Auctor thereof. This is it that S. Paul expresly noteth, saying. Neither stood my woord and preaching in the entising speech of mans wisdome, but in plaine euidence of the spirit and of power: That your faith should [Page 9] not be in the wisedome of men, but in the power of God.

8 This holy scripture propoundeth vnto vs the history from the beginning of the world, with the doctrine euer since continued among both Iews & Christians: yet (which is wel worthy to be marked) we find no contradiction or disagreement, either in the histories or doctrine, that may not easily be vnfoulded and re­conciled. But as for other books, they begin their Histories two or three thousand yeares later. And what discorde do we find in their writinges, both in their histories and in their doctrine▪ Againe, there are no books for the maintenance and confession of the doctrine whereof, both men and women, euen by thou­sands from age to age, Princes, marchants, artificers, learned and vnlearned, haue voluntarily resolued, euen with cheerfulnes to abandon fathers, mothers, husbands, wiues, children, goods, dig­nities, yea, life it selfe, and suffered torments that cannot be sus­tained by any one that is not holden vp by some diuine power. Yet heer may you behold Martirs, that is to say, authentical wit­nesses, that this holie scripture proceedeth from God. This also is the reason, why of all other bookes, the Deuill, an enemie to God, and to the saluation of mankind, hath most endeuored to falsifie, to corrupt, and to abolish this holie Scripture: therby as it were confessing that proceeding from God, it is repugnant to him, & necessarie for mans saluation. And yet hath the same bin miraculously preserued and kept in his integrity, euen with the danger of their liues that were guardians thereof: yea, which is more, euen by the Iewes themselues, the sworn enemies to Iesus Christ, of whom the Law & the Prophets do beare witnes. And therfore S. Augustin compareth them to Stationers, who in their shops do keep many books, but for the vse of other men. They haue bin preserued therefore vndoubtedly by his only proui­dence, who was their Auctor. And to this purposeis the example of the time of Antiochus most notable: For in his daies, 1. Mac. l. 57 59. namely in the hundred and fiue & fortieth yeare of the Grecian Monar­chie, did they deface and burne all the books of the Law that could be found, and yet within two yeares after, 1. Mac. 3.37 48. euen in the hun­dred and seuen & fortieth yeare of the said Monarchy, was the book of the Law foūd again among the Iewes. Yet who did euer obiect either to the Iewes or Christians, that the bookes of the old & new Testament, were foisted in or inuented by men, ex­cept these Atheists, because they would deny that ther is a God?

[Page 10]9 Againe, many of those that from time to time haue made warre against the holy Scriptures, seeking either to falsifie or vt­terly to abolish the same, and persecuted the professors thereof, haue felt the smart of Gods horrible iudgements poured vppon them, and departed this life in most wonderfull & terrible man­ner, which (no doubt) was a vengeance that God, the author of this Scripture, executed against them. As in deed many of them haue bin likewise forced of themselues to confesse their torments to proceed frō the hand of God, stretched forth to punish their impietie. By the premises therefore it sufficiently appeareth, that the disaduowing and denying of the holy Scripture to bee the word of God, proceedeth not of ignorance, but euen of peruerse obstinacie and mallice, and therefore that we haue iustly produ­ced so many millions both of Iewes & Christians, professors of this holy Scripture, as witnesses that there is one God, against all those that in mallice reiect the same, least they should be forced to confesse that there is a God.

10 If this suffice not, we will secondly produce for witnesses all people & nations of the world, that haue bin spred ouer the whol earth from the creatiō of the world to this day. For they all with one consent, do acknowledge that there is some God or Gods. A certaine philosopher & heathen Orator hath written, that there is no nation so barbarous, as not to confes that which these wret­ches do denie, namely, that there is some God, and these bee his words. Among all men of whatsoeuer nation, this is one constant and resolute opinion, that there be Gods: for it is a matter euen borne with man, Cicero in his second book of the nature of Gods. and (as it were) grauen in his soule. What these Gods are, there are sundrie opinions, but that there are Gods, no man doth denie. And all his second booke hee applieth to proue that there are Gods. All philosophers, historiographers, & Po­ets do make mention of theyr Gods, whom they inuocate & call vpon. Would man, who by nature is proud & stout, stoope to I­mages of wood, stone, siluer, or gold, either offer anie sacrifice to the same, or looke for any goodnes in the seruice and worship of them, if this opinion, that there is some God, whom if they think to prosper, they must inuocate and call vpon, were not grauen in his heart? Admit most men throughout the whole world do wor­ship false Gods, yet doth their said worship testifie that this is common among them, to beleeue that there is some God. Like­wise that in their seuerall opinions, they all do suppose that they [Page 11] worship one true God, & so do manifestly condemne those that thinke there is no God. Which is more: Euen the diuersitie of Gods that is in the world, doth euidētly declare, that to beleeue a diuinitie, is no doctrine learned in the schoole of man, neither anie agreement among men: but rather that nature (the common mother of all) hath taught them that there is a God, & thus they that denie it, are no partakers of mans nature. Moreouer, swear­ing, or the oth that is commonly in vse with all nations, either for the maintenāce of the truth, or for the true performance of what soeuer is inuiolably promised, is another plain proof, that al men liuing doo confesse that there is a God, who knoweth the secrets of all harts, loueth truth, and punisheth falsehood.

11 Some replye, that whatsoeuer the worlde beleeueth con­cerning God, proceedeth onely of the craft and pollicie of those that haue sought to purchase authoritie for their laws & decrees, vnder colour of communication with the Gods, from whom, say they, they haue receiued whatsoeuer they haue commanded to men. But this glosse which they pretend, would bee of small ac­count with men, were not this perswasion, that there are Gods, whom they should feare to offend, first grauen in their harts. For had they not beleeued it, they would boldly haue scorned those that shuld boast of such cōmunication with the Gods. And ther­fore euen those men whō they charge with such policies, are also witnesses that al men do beleeue that there is a God. Again, per­use al books that euer wer writtē, frō the beginning of the world to this day, and see how many notable persons we shall find that euer maintained this blasphemie, that there is no God. Plut. in the decrees of Philo. li. 1. c. 7 Cicero in the first booke of the nature of Gods. Well do they make mention of one Diagoras a Melian, and a poet: of one Theodorus a Grecian: of one Ephemerus a Tegaean, & some others accounted to be Atheists. But why were they so accounted? Not because they vtterly denied a God (for euen Diagoras beginneth his verses with a confession, that all things are ordered by a diui­nitie:) but rather for that they scorned the Idols & multitude of Gods. As Ephemerus was termed an Atheist, because he writ that the Gods of the Gentiles haue beene excellent personages, whose portraitures hauing bene reserued for remembrances, were after conuerted into Idols. We also read that Protagoras the Abderite, Cicero in his first booke of the nature of Gods. for writing in the beginning of his booke, I wot not what to saie, whether there bee Gods, or whether there bee none, was by the commandement of the Athenians banished their towne and ter­ritories, [Page 12] & his bookes openly burned: whereby many were made more slacke in the profession of the like opinion, considering that the only doubt whether there were Gods, could not escape punishment. True it is, that certain Philosophers tearmed Scep­tiques, called the same againe into question. But the reason was, because their profession was to doubt of all things, euen of those which they did both see and touch, yea, and whether themselues were or were not. They that beleeue not their owne senses, that blacke is blacke, that fire is hot, that snowe is white, that ise is colde: in briefe, that doubt of euerie thing that is, and whether each thing be such as we see it, feele it, heare it, &c. are surely de­uoide of sense, and yet not so senselesse as the Atheistes: for those men doe but doubt whether there bee Gods, but these men doo vtterly denie that there be anie. Thus wee see the testimonies and confessions of all people and nations in the worlde, for the space of fiue thousand yeres, (for so long it hath continued) who all with one consent do condemne the blasphemie of those, that to the contrarie dare affirme, that there is no God.

12 Moreouer, the very deuils do beleeue that there is a God, and doo tremble, Iam. 2 19. as saith Saint Iames. And heereof we haue ma­ny testimonies among the writings of the Heathen. Among o­thers, Apollo that God, or rather deuill, so famous among the Ethnikes, sayth thus. We deuils that haunt both land and sea, do tremble at Gods scourge, vnder whom the whole worlde doeth quake. These Atheists therefore are more incredulous than the verie deuils: and least they shoulde tremble with the deuils, do choake vp all remembrance of God: yet hath experience from time to time, & euen to this daie taught vs, that they which most impudently would seeme to beleeue no diuinity, haue bin & are the first & loudest confessers of the same, whēsoeuer it vouchsa­feth to be reueled by thūder, earthquakes, & such other extraor­dinary works: for the horrible terror which then affrighteth thē, forceth thē euen to cry out and confes, that their deniall of God groweth onely of their drousines in his ordinary workes, consi­dering that being wakened by the extraordinary effectes of his power, with trembling and terror they acknowledge that there is a God. Againe, euen in Gods ordinarie workes, they doo by speech confes that which they wil not beleeue. For whē they say, it raineth, it snoweth, it haileth, it blustreth, it is hot, it is cold, &c. If a man should demand who doth all this, it would amaze them. [Page 13] And why? Because it is a common perswasion with all men that it is God, & that those workes are proper to God onely. As con­trarywise, when at the entering into, or beginning of anie com­munication, if a man shall saie, he writeth, he commandeth, he walketh, hee eateth, hee commeth. This were an inconsiderate phrase of speech, and would minister occasion to demand who it is that writeth, commandeth, walketh, eateth or commeth. And why? Because those actions are common to many. But the other being proper to God only, men neuer aske, who haileth, who raineth, who snoweth, &c. because euerie man referreth those workes to God. Those likewise, who to the end to denie God, doo referre such workes to nature, doo euen in their owne speech condemne themselues, in that they saie not, she raineth, shee snoweth, shee haileth, as speaking of nature: but doo saie: it raineth, it snoweth, it haileth, as speaking of God. Concluding therefore this purpose: first, all Iewes and Christians: secondly, all Heathen throughout the whole worlde, doo with one voyce confesse that there is a God: And lastly, the verie Atheists them selues, both in trembling and speech, doo many times acknow­ledge that, which willingly they would deny, namely, that there is a God.

13 Now let vs go forward, and come to other creatures, yet comprehending man also, who all without speaking shal testifie that there is a God. Of these there are four sorts. The first haue essence onely, as the elements, the sunne, the moone, the earth, the stones, and the water. The second haue essence and life, and are called Vegetatiue, as hearbs, trees, and all plants. The third haue essence, life, and sense, as soules, fishes, and other beasts. Fi­nally, others haue essence, life, sense, and reason, as man. Now to begin with the first; if we aske, which was first, Essence, or no Es­sence? The answere is plaine, and by all men confessed, namely, no Essence, and this doth neces [...]itie require: for otherwise the e­lements, the earth, the sea, to be briefe, euen euerie thing that is, must haue beene from all eternitie, and haue had no beginning. Beholde, heere is alreadie one absurdity, which mans vnderstan­ding doth gainsaie. As also it is a most resolute point, that what­soeuer is eternall and without beginning, is also immortall, and without ending. That which is from euer, is also for euer. But e­uery thing that is (God excepted) is by nature subiect to change, corruption, death, and end. Nothing therefore that is, is eternal [Page 14] & without beginning, but God who giueth beginning & essence to euerie thing that is. Moreouer, if that which is, had bin from all eternitie and without beginning, then must it of necessitie ensue, that the elementes, the earth, the water, euen so many things as are, must bee so many Gods, considering that nothing can be from all eternitie, or without beginning, but that which hath his essence of himselfe, and consequently, God onely. And therfore to denie a beginning in any thing that is, is to acknow­ledge the same to be a God, whereof it would followe, that for the denying of one God, wee should bee forced to confesse that there be as many Gods as there be elements, stars, stones, grains of sand vpon the earth, or drops of water in the sea: If then wee must confesse, that anie thing that is, hath not euer bin, but haue had some beginning, then must it ensue, that there is a God, who of nothing hath made that that is, euen as it is written, In the be­ginning God made heauen and earth. Gen. 1.1 Thus wee see how that which hath essence onely, euen without life, sense, or reason, doeth ne­uerthelesse without speaking, euidently testifie, that there is a God, that gaue vnto it essence and beginning. And in deed anie thing that is, is either a creature or a creator: But if the creature presupposeth and acknowledgeth a creator, and consequently a God: Then do the elements the earth, the sea, the stones, and in briefe, euery creature by his essence, testifie against the Atheists, that there is a God, their creator.

14 If they replie, that euerie thing that is, is of it selfe: we will demand, since when? If they answere, from all eternitie, how can they proue it? Besides, they must make as many Gods, as there be things that haue essence, as is afore shewed. Otherwise it cannot be chosen but that they haue bin since some time. Which if they graunt, then let them tell vs since what time that that is and be­fore was not, made it selfe, and thereof lay downe some proofe. But contrariwise, if of nothing nothing be made, as the Philoso­phers do define, then could not that which was nothing, make it selfe some thing, and assume anie essence, considering it was no­thing. Thus it followeth, that it is contrarie to all reason and mans capacitie, to saie that anie thing that is, is come of it selfe. And therefore we must grow to acknowledge a God, who only hauing beene from all eternitie, Exod. 3 giueth essence to all that is. As also in respect thereof hee is called among the Hebrewes Ieho­ua, Apoc. 1, 8 signifiyng this worde Essence, and with the Greekes [...], sig­nifiyng, [Page 15] he that is, because God is of himselfe Essence, Rom. 11.36 and giueth essence to his creatures, as it is written, Of him, and through him, and for him are all things.

15 But let vs farther consider euerie thing that is, in state as it is. The Philosophers are of opinion that the earth, together with the sea, doo containe in compasse or circuit sixe thousand, three hundred Dutch miles. Also, that the bodie of the Sunne is a hun­dred, sixtie, and sixe times greater than the earth. How great then is that heauen wherein the Sunne is contained? Or rather, how great is the highest heauen which inuironeth all other hea­uens that doo compasse the same, wherein the Sunne hath his ha­bitation, yea, and with a meruailous distance? How many stars bee there in the skie? How many drops of water in the sea? Or how many graines of sand vpon the earth? If all the men in the world, kings, or philosophers, who haue not onely essence but al­so life, sense, and reason, cannot without matter precedent make one drop of water, one stone, or one candle. How can these crea­tures of such incomprehensible greatnes as are the heauens, of such wonderfull brightnes, as are the Sunne, the Moone, and the starres, and so abundant as are both lande and sea, hauing not so much as essence, giue to themselues essence, yea, and such essence as they now haue? Yet speaking onely of essence, common sense doth also denie that. Let vs therefore conclude, that there is a God almightie, who being of himselfe, from all eternitie, in his time hath of nothing created both heauen and earth, according as Moses hath affirmed, saying, Gen. 1.1 In the beginning God made heauen and earth.

16 Moreouer, experience teacheth, that the heauens haue their motions: But whence come those motions, euen motions of such incomprehensible swiftnes, that as we see by daily practise, the Sunne in foure and twentie houres compasseth the whole earth, and consequently in one houre runneth two hundred sixtie Dutch miles. Besides, the heauen where the Sunne hath his abode, is from the earth 1202700. leagues. How many leagues then doeth hee dayly runne in his owne heauen? A matter incomprehensible to mannes capacitie. But euerie motion, especially in thinges that haue essence onelie and no lyfe, doeth of necessitie presuppose a moouer that causeth the motion. And this doo wee plainelye see in the Earth, in Starres, in Water, &c. which haue no motion, but from others. [Page 16] The motion therfore of the heauens doo euidently testifie that there is a God, who being of himselfe immoueable, giueth moti­on to all his creatures.

But who disposed the wonderfull order which we find to be in all creatures that haue but essence onely, that an inferior hea­uen should be comprehended in a greater, and that againe in an other greater, and so consequently of the rest? Who placed the Sun, the Moone, and the Stars in their heauens and places? Who formed and continueth the double motion of the Sunne in all seasons, from East to West, from one pole to another? Who so e­stablished the foure elements vnder the heauens, that the region of fire enuironeth the aire, the aire the water, and the water the earth? The nature of contrarieties is one to destroie another, as the water to quench the fire, and the fire to drie vp the water: yet are these four elements kept in such accord, that of the same being mixed and vnited together, all bodily creatures are for­med, and doo consist, not consuming or disordering one of ano­ther: It must their needs be that there is a God, the creator, pre­seruer, and conducter of the elements.

18 Who guideth the course of the heauens in so certaine & in­uariable a measure, that a man may foretell at what houre a hun­dred yeres hence the Moone or Sunne shall bee eclipsed? Who placed the heauie lumpe of the earth as a center to the world, & hanged it in the aire? What handes do withholde the sea which lyeth higher than the earth, from drowning the same? Can this wisedome, conduct, and power, which doo thus shine in these workes, be found in anie thing that was not, to place it selfe in essence, and so to direct guide, and maintaine it selfe? Had these creatures had their essence from all eternitie, yet coulde that which had onely essence, without life, sense, or reason, haue esta­blished such an order, course, and consent? to bee briefe, this worke of such incomprehensible wisedome and power? Wee must therefore confesse, that anie thing that hath onely essence, considered, as is aforesayd, doth exclime against the Atheists, and crie out that there is a God, the author of the same: as Da­uid saith, Psal. 19 1 The heauens declare the glorie of God, and the firmament sheweth his handie worke. Againe, The pillers of the earth, sayth Hanna the mother of Samuel, Sam. 2.8 are the Lordes, and hee hath set the earth vpon them. Psal. 104 9 And Dauid saith, But God hath set the sea a bound which it shall not passe, neither shall it returne to couer the earth. As [Page 17] also Iob doth more at large declare. Iob. 3 [...]

19 As for those creatures which haue Vegetatiue life, as hearbs and all plants, the same are also so many vnreproueable witnesses, that there is a God. No man can giue that which he hath not: but the earth hath onely essence and no life: Likewise the Sun which warmeth the earth, the raine that watereth it, or the seed whereof the plant doth come. The life therfore of hearbes and plants doth loudly testifie that there is a God, the author of the same. Againe, whence came such diuersitie of hearbs & pla [...]ts in one self ground? So many kindes of trees, some fruitfull, some vnfruitfull? And a­mong the trees that beare fruit, so many sundrie sortes, as apples, peares, cheries, plums, &c. Also among apple trees, so many kindes of apples: among peare trees, so many sortes of peares: likewyse of chery trees, plum trees, and all others that beare fruit. Each sort notwithstanding either of apples, peares, or cheries, &c. bearing some diuersitie in forme, colour, and sauour, or tast. The lyke in hearbes. Come into a medow, looke vppon a garden, howe manie kindes of hearbes shall you see of seuerall formes, colours, tastes, or smels. And whereof proceede all these hearbes and trees, theyr leaues and fruit, their shape, colour, and smell, and their seuerall properties & vertues? They proceed neither from the earth, from the sunne, from the raine, no neither from the seed. The eie seeth it, the capacitie knoweth it. The whole therfore proceedeth from God. And in deed, sow in one selfe ground one selfe hearbe, vnder one selfe forme, and let it be watered with one selfe water, yet do no other kinde of hearbes spring vp? But some wil saie, that it is of the seed, that the life and diuersitie of hearbes, trees, flowers, and fruites doth proceed. Yet keepe the seed out of either the earth, the sunne, or the raine, and it wil lie dead and bring forth nothing. And open the seed, therein peraduenture may you discerne some small sprout hauing essence, yet wanting both life, forme of hearb, colour, or fauour thereof. It must needs then haue some other ori­ginall than from the seed onely. And whence, but euen from God? Againe, what is the cause that one kinde of seede still bringeth forth one kinde of hearbe, with all the stems, leaues, colour, sauour, propertie, and vertue a like? Haue these small sprouts, which haue onely essence, vnderstanding also to agree to bring forth hearbes alike? Are they able to doo it, either to giue that which they haue not? If not, then some other must imploy his power and wisdome, and that is God, as it is written. Gen. 1.11 In the beginning of the world hee or­dained, that euerie tree and hearb should bring forth seed to increase, ac­cording [Page 18] to his kind. And therefore so many hearbes and trees as we see in gardens, medowes, & forestes, are so many witnesses against the Atheistes, that there is a God.

20 Now let vs speake of those creatures that haue not onely es­sence and life, but also sence or seeing: As fish, soules, and other creatures. First as concerning their generation: For example, wee might demaund of those men that do belieue that ther is no God, whether was first, the henne, or the egge: For the egge commeth from the henne, and the henne out of the egge. If they answere, the egge: How came that egge without a henne? Or how could that which was not, make it selfe an egge? Or how did that which was an egge, hauing onely essence, giue it selfe life? Sith also that fee­ling commeth of sence, how could a thing that had onely essence, giue it selfe sence to heare, see, tast, smell, or feele either cold or heate? Againe, if there bee not also a cocke with the henne, or that the henne sitteth not vpon the egge; the egge wil rot & bring forth nothing. How therefore could the egge, if it were before the henne, bring forth the henne, considering there was neither cocke nor henne, as also that the egge had onely essence, but neither life nor feeling? If they say the henne was before the egge, yet wil not that suffice: For of necessitie there must also haue beene a cocke with the henne before the egge, for otherwise the egge would ne­uer haue yeelded a henne. It must needs then be that God hauing created heauen & earth of nothing, of that which neuer was either egge or henne, Gen. 1. hath created the cocke & the henne to bring forth egges, frō whence the hens haue their originall, as Moses teacheth.

21 But yet let vs marke how the henne proceedeth from the egge. Imagine the egge to be vnder the henne; what is in the egge A substance hauing onely essence, but neither token of life, o [...] forme of soule. Come againe within a few daies, & ye that perceiue the head of a litle chicken piercing the egge [...]he [...] with her head and clouen beake: Looke vpon the eyes and shape of the head: Marke what is in it; heare the voice: Come to the body consider the winges and the feete: What is in the body: the [...]ers, the di­uersitie of colours and to conclude, the life and motions thereof. Remember that al this was wrought within the egge shell, where­to [...] any man set hand or vnderstanding. Who the [...] without touching the inner side of the egge, hath formed such a creature, onely through the hens warming of the egge, who knew not what the did? Who so will not acknowledge it to be onely God, doth combat against his owne conscience and reason. Moreouer, who is [Page 19] the cause that hennes egges alwaies do yeeld chickēs, & the egges of other soules young ones according to the kinde from whence they came? Doth this diuersity of soules rest either in the egges or in their substance? Euery man knoweth no. The small chickens therefore issuing out of their shels, are witnesses sufficient against the Atheists, that ther is a God, who hath created & formed them.

22 Next, let vs behold other soules, flying in the aire. Al waigh­tie thinges fall toward the earth: What is it then that beareth vp the soules in the aire? If they say, the wings: Put the winges of a swanne vpon a dead sparrow and cast it vp into the aire, yet will it fall to the ground, wings and all. The soule therefore must haue life, neither is that enough: For in her winges she must also haue very artificiall motions, together with a wonderfull industry to flie maruailous swift: Some times to turne short, some times to mount aloft as the larke, and sometimes to stoope very low as the swal­low. And whence proceedeth this industry and skill, but from God? Againe, who created the aire to beare them vp: Meate to nourish them: & indued them with industry to make their neasts, but God? But this may suffice for soules. Neither shall wee neede to aledge like testimonies for the diuinitie, as may bee noted in fishes and other creatures, who all with one consent doe agree in their generation, shape, life, nature, propertie, and other conside­rations to proclaime that ther is a God, from whom they take their essence, life, feeling, and motions.

23 Lastly, let vs come to the chiefe handiworke of God, which is man, of the philosophers termed the little world, because that in him we may discerne as it were an Abridgement of the whole world, yea more then is to be seene in all the world besides. For man, besides his essence, life, and sence or feeling, hath also rea­son & vnderstanding. The frame of mans body in euery part ther­of, both internal & externall, considered, doth sufficiently testifie him that created it, to be a master workman. And in deede, who could so exactly proportion all the members of the body: So dis­pose & order it, that euery part the [...]of hath relation to the vse & seruice one of another, together with the preseruation of the bo­dy, vnder the conduct of a spirit that gouerneth the whole, which without motion giueth seuerall motions to all the members of this body, with reason and vnderstanding to guide euery member in his action, representing to it selfe thinges pas [...], present and to come, neere or farre off, concealed and [...]d­den in the sea, within the center of the earth, aboue the heauens, [Page 20] or in the bodies or heartes of men, and declaring the imaginations thereof by the diuerse motions of the tongue: And albeit such a spirit be in vs, yet can we neither see nor comprehend it? Howbeit man composed of such a bodie, of such a spirit or soule, cannot bee from all eternitie, as in other creatures we haue proued. The time was that man was not, that he liued not, that he had neither feeling nor reason. Whence thē came the first man, who was nothing? How could that which had neither life, feeling, nor reason, giue it selfe that which it had not? How could that which was no spirit, make it self a spirit? How could that which had neither vnderstanding nor reason, make it selfe vnderstanding and reason? When thou seest a man, Gen. 1. thou presupposest a father, and to that father another father, and so vpward, vntill at last thou commest to Adam: There art thou put from thy naturall discourse, and presupposing a father for him: and so art driuen to acknowledge God to haue created the first man, as Moses also rehearseth. Hee that seeth onely the por­traiture of a man, doth immediatly conceiue a painter, and if it be a faire peece, his first question is, Who made it? If a dead peece of worke shall make vs conceiue a liuing worke-man, much rather should a liuing peece of worke, namely, Man, make vs to conceiue a quickning worke-man, euen God, who onely is able to giue es­sence, life, feeling, and reason.

24 Now let vs proceed to the woman. If man were of himselfe, must woman be so also? If she likewise were of her selfe, how came she to be subiect to man? How did she so conueniently dispose all partes of her bodie to the generation of children? To the nourish­ing of them in her wombe, with her owne bloud? To such painfull child-birth? To the changing of her bloud into milke, in her paps and dugges, so conuenient for the suckling of her child? Man and woman hauing essence, lyfe, sense, and reason, cannot neuerthelesse ingender either when they will, or what they will, male or female, neither frame or shape one onely member of the little babe con­ceiued in the mothers wombe. How then could man and woman e­uen before they had life, feeling, reason, or so much as essence, come by vnderstanding, power, and consent to make themselues that which they were not, to giue themselues that which they had not, and to agree to make the one male, the other female? Man ther­fore & woman, are the verie worke of God, the almightie & wife worke man.

25 Besides the testimonies of all people and nations that euer were, who all doo confesse that there is a God, wee haue propoun­ded [Page 21] foure sortes of creatures, who without speech doo each for it selfe testifie against the Atheists, that if they will not confesse and acknowledge a God, they are vndoubtedly blinde, senselesse, de­uoide of vnderstanding or soule. Now let vs consider all these cre­atures ioyntly and together, throughout the whole world. First, if all thinges bee of themselues, or from all eternitie, did they make themselues such as they now are indiuisibly, or in particular? If e­uerie grain of sand, euerie drop of water, euery clod of earth, euery stone, euerie kinde of hearbe and plant, euerie birde, sith, creature, male or female. If I saie, euerie of these creatures made it selfe, & neuer was before or from all eternitie: First, to the end to denie one God they confesse millions, considering that whatsoeuer is of it selfe, as also anie thing that is from all eternitie, is God. Second­ly, all creatures hauing onely essence, lyfe, and sense, are by nature subiect to corruption, as experience teacheth, and therefore they cannot haue beene from all eternitie. For whatsoeuer is eternall, is immortal, and not subiect to corruption or change. But how could they haue made themselues of nothing, considering that notwith­standing theyr essence and life, they cannot preserue themselues, but are subiect to change, corruption, and death? If they saye, that at the beginning there was some lumpe, whereof euerye one was formed, wee woulde demaund, who created that lumpe, And so must wee returne to the saying of Moses, who writeth, that In the beginning God created heauen and earth, Gen. 1. and the earth was without forme and voide. Wee would also demand, sith this lumpe was without shape, lyfe, motion, or vnderstanding, whence came this distinction of creatures, so farre differing eache from other: some hauing onely essence, others essence and lyfe, others essence, lyfe, and feeling, and others all foure, essence, lyfe, feeling, and rea­son? Who made such an vneqeuall diuision? Who subiected the Sun and Moone to the vse of man? The earth to nourish hearbes and plants? The hearbes and plants to nourish cattell? The cat­tell and sith to nourish man? In this so vnequall a proportion and subiection repugnant to nature (by nature the great will not wil­lingly subiect themselues to the small) whence commeth so good agreement and obedience? Necessarily therefore wee must conclude, that there is a God, a creator, diuider, and conduc­tor of his creatures, who protecteth the order that he hath esta­blished among them.

26 Then let vs looke into this vniuersall world, and therein be­holde the heauens beautified with the Sunne, the Moone, and the [Page 22] starres, the earth clothed with hearbs, plants, and creatures, the sea replenished with water and fish, man endued with vnderstanding and reason, brought into this world (as it were) into a pallace, a­bounding in all goodnes, and heere inioying so many creatures in such numbers and diuerse sortes. Who heareth not this vniuersall world, in euery part thereof exclaiming against these Atheists, that there is a God? Who is he, which passing through a forrest, & there finding some building, though halfe decard, will not immediatly i­magine the steps of some men, who passing that way haue thereto set their hands: (for it could not be the work of any other creature) How then can anie man possibly beholde this excellent frame of the world, & not iudge immediatly, that a greater than the world or man, hath thereto set his hand? What man, when he seeth a faire house gallantly built, will thinke that it hath stood from all eterni­tie, either that it built it selfe, and not rather presuppose an Archi­tect, or builder? How much rather should this frame of the worlde directly lead vs to the creator? And what man is he, who acknow­leging his essence, his life, his senses, his soul, vnderstanding & rea­son, withall, contemplating this world created for him, will not im­mediatly confesse that man is created for a greater than himselfe, namely, for his creator? The soule mouing and guiding the bodie, is truly the image of God, mouing and guiding the world and man in the vse of the same. Wherfore, like as he cannot haue essence, life and motion, but the same must be to him a certaine testimonie of his soule liuing within him: so the essence, life, sense, motion, & vn­derstanding of al that is in the world, is an assured & stedfast groūd to beleeue that there is a God, the creator, preseruer, and guider of this vniuersall world. Act. 17.21 Euen as an ancient heathen, alledged by saint Paul, doth saie, In God we all doo liue and moue. Neither can any man vse his senses in the contemplation of the world, and inioying of so many creatures & benefits of God, daily poured vpon him, but as if with his hande he felt him, he must needs perceiue there is a God. And therefore not amisse said a certain Ethnike, That he that deni­eth a God, Auicenna, an Arabian. is not besides his wits, but euen vtterly is deuoid of wit.

27 These wretched Atheists doo reply, Who did euer see God, that we may beleeue him. Which is as much, as if they should say, that we must beleeue no more than we see with our eies. And thus to the end to deny God, they renounce the other foure bodily sen­ses, together with the vnderstanding and reason of their soule, & so growe to brutishnesse. Neuerthelesse albeit they see not the heate in a burning coale, yet if they bee touched therewith, they crie out [Page 23] and confesse that it is hot. They see not the coldnesse of Ise, yet by experience they confesse it is colde. They see not the bitternesse or sweetnes of meate or drinke, yet doo they by tast beleeue the bit­ternes of gal, & the sweetnes of honie. They confesse the sound of a bel & musicall instruments, albeit they see thē not, but heare them onely. They likewise beleeue an aire that they breath, and a winde that bloweth, yet neuer see either: A woman feeling the motions of the babe in her wombe, beleeueth that she is with childe, albeit she see it not.

28 If they saie that experience teacheth them to beleeue all these thinges, then let them renounce their blasphemie, Who hath seene God that wee may beleeue him? And let them beleeue that there is a God, of whom they both see and feele such experience, & so cer­taine and mightie effects both in the world and in themselues, as is afore shewed. If they can beleeue that they haue eies and a fore­head, albeit they see them not but in a glasse: let them also beleeue there is a God, whose image they see ingrauen throughout this v­niuersall world. If being in a prison, where they see but a glimpse of a Sun beame, they neuertheles beleeue that the Sun is vp and shi­neth ouer the earth: wherefore do they not likewise beleeue that there is a God that guideth the world, when they are forced to feel, no [...]e, and confesse so many whole beams of his eternitie and proui­dence shining in the world? By discourse passing from the riuer to the fountain, and from the fountain to the spring, they beleeue that the riuer hath a spring: why are they not likewise guided by theyr discourse from the creatures to the creator and author of the same? from the so excellent frame of the world, and from man, to the ma­ster Architect and builder? But it euidently appeareth, that these people do malitiously sight against their owne consciences, against their bodily senses, and against al discourse of their vnderstanding, to deny that there is a God, by demanding, Who hath seene him that they may beleeue.

29 But this is the subtiltie and poison of the deuill. By this selfe reason and argument doo they also conclude, that they haue no soule, that there be no deuils, that there is no hel, for of all this they see none: & this to the end that they may the more outragiously, as beasts, giue themselues ouer to the lusts and passions of their flesh, without feare of God, of deuill, or of hell, and so liue without re­morse of conscience. This truely is a cable and mightie cha [...]e, by the deuill bent to drawe them to all iniquitie, and so to heape vp fierie mountaines of Gods terrible wrath against such monsters. [Page 24] Rightly therefore haue we placed this as the chiefe and principall folly in man, To beleeue there is no God. For as it extinguisheth all feare of euill doing, so doth it quench all affection to pietie, loue, holynes, and patience. To be briefe, it is the verie meanes to transforme man, not into a beast, but into a deuill. Let vs constant­ly therefore renounce this extreame folly and madnes, yea, let vs abhorre all such cogitations, and beleeue that there is a God, a cre­ator, and a redeemer, who by his prouidence guideth the whole world, and especially his Church. Also that vndoubtedly he will punish all Atheists and other Infidels with incomprehensible tor­ments, to continue without end: and that he will graunt to the faithfull, lyfe, comfort, and eternall glorie. Let the assurance and apprehension of this truth, make vs to amend our liues, so that by renouncing this folly, which would cast vs headlong into hell, tho­rough so horrible a blasphemie, as to deny God, we may bee bet­ter aduised, and turne to the Lord, increasing in faith, and fructify­ing in all good workes all the daies of our life.

The second Folly. To esteeme more of man than of God. Chap. 3.

WE haue alreadie spoken of those that deny God both in hart and mouth. Now are we to intreate of the folly of these, who professing the knowledge of God, do deny him in their workes, Tit. 1.16. as Saint Paul saith. This folly resteth in those that esteem more of man than of God. For, to confesse God, and yet to esteem lesse of him than of man, is to denye him. And this folly doth pos­sesse many, and proceedeth of this incredulity, that confessing that there is a God, they doo not apprehend his diuinitie, that is, that by his prouidence he guideth all thinges, that hee is the soueraigne good and well dooing, that he is holy, that he hateth iniquitie, that he is righteous and will punish it, that hee is true and almightie to fulfil his promises, and to execute his iudgements, and in wisdome infinite. This incredulitie and corruption procureth vs first to loue man more than God: secondly, to repose more confidence in man than in God: thirdly, to feare man more than God. And these are three euident proofes & most assured testimonies, that we esteeme more of man than of God. Also that confessing God with our mouths, we denye him in our workes. Now let vs proceede to the first proofe.

2 Gods commandement, as also ou [...] dutie, doo import that wee [Page 25] should loue God with all our heart, with all our strength, with all our soule. The reason. Because he is God, Secondly, because he is our God. Being God, as he hath bin from all eternitie, before the creation and redemption, he is worthie to be loued infinitely: & in as much as he is our God, our creator, and our redeemer, he deser­ueth that we should loue him for his incomprehensible benefites bestowed vpon vs. Neuertheles the common course of man doth euidently declare, that we loue man more than God. And in deed let the husband examine the loue he beareth to his wife, the wife hers to her husband, the parents their affection to their children, and the children theirs to their parents, and many others, the loue that they beare to their carnall friends, and they shall all find that they loue man more than God. Let vs proceed to the proues. We cannot abide that any man should speake euill of him whome wee loue, so that if the husband heareth his wife euill spoken of, or the wife her husband, each of them grieueth at the iniuries, & cannot brooke them in quiet: but when we heare God our father euil spo­ken of, or blasphemed, who is moued at it? Who findeth himselfe so much grieued, as to procure amends, and prosecute punishment for the same? Euery man reioyceth to heare his commendations whom hee loueth, so that if in companie anie man speaketh of the vertues of our children, of our father, of our brother, or of anie of our entire friends, we reioyce and are gladde of it: but euen in the same companie, let anie man reade the praises of God set down in diuerse of the Psalmes, namely, in the 103.104.105.106. &c. who thereby feeleth himselfe so touched to the quicke, as in hart to re­ioyce and be glad therof? We also are redy to talke of those whom we loue, and do reioyce when others do minister occasion to speak of them, which we will be sure to take hold of, & to prosecute: but when we doo speake of God, o [...] if in companie anie once chance to beginne, how is his motion seconded or prosecuted? nay rather, how soone is it giuen ouer and let die? We do not willingly forget him whom we loue hartely, wherevpon wee haue a prouerbe, Hee that loueth heartely is slow to forget. We call to mind his face, his gesture, his speech, his countenance: but when do we thinke vppon God? how do we remember him? or wherein do we cal to mind his maiestie, his workes, and his fauors towards vs? Moreouer, if to the end to spare for our children, we desist from the releef of the pore, and denie the maintenance of the seruice of God & his church, & holy ministry, are we not therby conuict of louing man more than God? Our carnall children more than our heauenly father? To be [Page 26] briefe, how many be there who being ouercome & transported by affection to parents, to the husband, to the wife, or to the children, do omit that part of their duty toward God, Math. 19.37 which concerneth the confession of his name and obedience to his word? Yet Iesus Christ manifestly declareth, that in so dooing wee loue man more than God.

3 By these examples and many others that might bee noted, it doth euidently appeare, that we loue, and consequently do esteem more of man than of God, and so do manifestly renounce God in our workes & harts, Augustine in his confessi­ons. whom we confesse with our lips. S Augustine saith, that we loue God lesse than we ought, whē we loue any thing besides him, which wee loue not for his sake. What will it be when wee shall loue man, not for Gods sake, but euen in spite of God, in that wee loue him more than God? It is so great a folly, that Ie­sus Christ him selfe hath pronounced that wee bee not worthie to be his, Luk. 14. [...]0 vnlesse wee be readie and resolued to hate our neerest kin­dred & best friends for his sake. To the end therfore that we may amend our liues, we must renounce this folly, & hereafter be bet­ter aduised, that wee may loue God more than man, yea, euen that wee may loue God onely and not man, but in God and for Gods sake.

4 The second proofe resteth in this, that we feare man more than God. In case of anie transgression punishable by the magistrate, no man is so prodigall of his life or honour, neither so desperate, as to offer himself to the sergeants or Iudge. And why? Least he should be apprehended and punished. Theeues and robbers doo lurke in woods and dens, that they may the more couertly execute theyr wickednes. Iohn 3.20 Housebreakers and other theeues do chose the night to steale in. To be briefe, Whosoeuer (as Iesus Christ saith) doth euil, he hateth the light, neither commeth to the light, least his deeds should be reproued. Yet God seeth all that is committed in the woods, in the darknes, & in secret: all our imaginations, desires, passions, & enter­prises punishable by his law, not with the death of the bodie, but with euerlasting damnation, are in the presence of his maiesty: yet are we as sore afeard of offending him as displeasing of man? or ha­ [...]g offended him, do we stand in as great feare of punishment as when we haue cōmitted some trespasse punishable by man? Or are not al transgressions that are punishable by the magistrate, punish­able also in Gods iudgement? Inasmuch therefore as those men which commit such things, do shun the light for the feare of man, & yet in secret doo boldly commit them in the sight of God, they [Page 27] therby do manifestly declare, that they feare man more than God. Euery man can confesse, that the feare of God is the beginning of wise­dome, & that thereby we restraine from euill. Psal. 111.10 Prou. 1.7 Prou. 16.6 2. Sam. 11 Dauid and Salomon haue so pronounced it. Yet when Dauid had cōmitted adulterie in the sight of God, & that afterward he called Vrias, to minister to him occasiō to go to bed to his wife: whē he had made him dronk, & then had caused him to be slaine, redoubling his sins in the sight of God, to the end to hide thē frō men: did he not declare that [...]ee feared man more than God, who did see al? Gen. 37 Did not the children of Iacob shew that they feared their father more than God, whē they sent him Iosephs bloudie coate, thereby to make him thinke that some wilde beast had deuoured him, & so to preuent his [...]ust wrath and indignation? But did not God heare them when they said, Be­holde, this our dreamer, come let vs kill him, and wee shall see what his dreames will auaile him? Did he not see when they let him down in­to the pit, and afterward solde him? Durst they haue so intreated him in the presence of their father Iacob? Surely they feared Iacob a man, more than God. Let but some magistrate of a towne threa­ten euery one that shall take Gods name in vaine, that for euerie oath they shall loose a tooth, and the greatest swearer will soone be reformed, and so beware, that albeit through his former accusto­macie he loose some of his teeth, yet will he be sure not to loose all. God threatneth that he will not hold him guiltlesse that taketh his name in vaine, yet how many be there that can talke without swea­ring? To be briefe, to what guile, deceit, vice, and iniquitie punish­able in the sight of God with euerlasting death, doeth man wholie giue himselfe, which he would be ashamed to commit in the sight of man? yea, from the which if the magistrate should take notice, and inflict anie punishment for them, they woulde vtterly ab­staine?

5 But whereof commeth this folly, that wee should feare man more than God? Euen of this, that confessing God with our lips, we do notwithstāding not beleeue that God is God, that is to say, that hee seeth all thinges, that he is holy, to hate wickednesse, righteous to punish it, and almightie to take vengeance thereof. Gods for­bearance to execute his threates, maketh man to imagine that hee either seeth not, either hateth not, either cannot, either is not able to punishe his iniquities, concluding, Psal. 10.13 M [...]t [...]. 24.48 as Dauid in theyr person sayth, that God will make no inquisition, and so do they more boldly giue themselues to the woorkes of iniquitie: much lyke that euill seruant mentioned by Saint Mathew, who seeing that his ma­ster [Page 28] tarried long, in the end concluded that he would not come, and thereof tooke occasion to do euill: euen as Salomon also noteth saying, Because sentence against an euill worke is not executed speedily, therefore the heart of the children of men is fully set in them to doo euill. But is not this a foolish malice, that wheras Gods patience & long suffering should stirre vp & induce men, Eccle. [...].11 as S. Paul saith, to repen­tance, that contrariwise thereof they take occasion to denie his righteousnes & prouidēce, that they may the more boldly offend him. The prophet speaking of some wicked ones, who without feare of God wronged the widows, & trode the fatherlesse vnder foot, sheweth, that they strengthned thēselues to wickednes, say­ing: Rom. 2.4 Psal 94 Tush, God seeth not. Is it not a manifest deniall of God, to ima­gine him to be blind? But as he addeth, Is it not an extreame folly to thinke that he that formed the light, and gaue sight to the eie, seeth not, but is blind? Or he that formed the hart of man, & so knoweth the depth thereof, doth not also see the workes of the same?

6 Behold how & wherfore we feare man more than God, & con­fessing God with our lips, we deny him in our works, which truly is a mere folly. And in deed naturally we most feare him that hath most power, and meanes to execute his threats, him whose threat­nings are most dangerous & hurtfull: to conclude, euen him whose threatnings are not in vain, but most certaine. Any one wil sooner feare the threatning of a man than of a childe, of a magistrate than of a priuate person, the losse of life than the penaltie of some por­tion of money, the threatninges of a sober man than the scolding speeches of a foolish and hairbraind woman. But is not God more able than man to execute his threatnings? All creature are at his commandement to do his will, euen Angels, men, or deuils. The aire through corruption to infect, the sea to ouer whelm vs, the land to swallow vs vp, and the beasts to deuour vs. Wanteth he arrows in his quiuer to shoot forth at men? With how many strange & hor­rible plagues did he smite the Egyptians? What water pooles found he whē all the world was so drowned that the waters stood fifteen cubites aboue the highest mountains in the world? Exod. 5.9.10. Ge. 1.7. Let vs read the 26. of Leuit. & the 28. of Deut. & there note with how many sorts of plagues & calamities he can & wil punish such as rebell against his commandements, neither can anie counsell or strength with­stand him. Act. 17.26 Contrariwise, what power hath man to hurt, sith that in God he liueth, he moueth, & hath his being? What may hee doo a­gainst his will, without whose power he cannot stir one finger, liue one moment, or haue anie being.

[Page 29]7 Secondly, how farre may mans threatnings extend? Euen to the losse of goods and those bodies that are subiect to death. But God hath power ouer all soules, and therefore Iesus Christ admo­nisheth vs not to feare those that kill the bodie, and no more, Luk. 12.4 but feare him (sayth he) who when he hath killed hath power to cast into hell, yea, I saie, feare him. Neither can man afflict, but for a time, but Gods punishments are euerlasting and without end. The threatnings of man are many times light and vaine, yea, and soone altered and reuersed: but as God is righteous and true, so his threatnings are euermore put in execution, either in this world, or in the world to come, vnlesse we preuent them by Amendement of Life. Nahum. 1 The migh­tie God (saith the Prophet Nahum) is ielous, and the Lord reuengeth, and hath wrath at his commandement. The Lord will take vengeance of his aduersaries, and reserueth wrath for his enemies. The Lord is slow to anger, but he is great in power, and will not surely cleere the wicked. The Lord hath his waie in the whirle wind, & in the storme, & the clouds are the dust of his feete. He rebuketh the sea and he drieth it, and hee dryeth vp all the riuers. Bashan is wasted and Carmel, and the flower of Liba­non is wasted. The mountaines tremble for him, and the hils melt, & the earth is burned at his sight, yea, the world, and all that dwell therein. Who cā stand before his wrath, or who can abide in the fiercenes of his wrath? His wrath is powred out like fire, and the rockes are broken by him. If the power and will of God be such in the execution of his threat­nings, euen threatnings not against the body only, but also against the soule: then in reproofe of this folly, to feare man more than God, doth the Prophet Esay iustly say, Esa. 2.22. Cease you from the man whose breath is in his nostrels, for Whreein is he to be esteemed? Againe, Esa. [...]1.12. Who art thou that thou shouldest feare a mortall man, and the sonne of man which shall be made as grasse, and forgettest the Lorde thy maker, that hath spread out the heauens, and laide the foundations of the earth? The rather therefore to amend our liues, let vs hereafter bee better ad­uised, in fearing God more than man, & so esteeming more of God than of man, or rather not esteeming man, but in God: & withall, let vs remember that those men haue reason to feare man, that feare not God more than man.

8 The third proofe consisteth in this, That we repose more trust in man than in God. And this folly proceedeth from three origi­nall springs. First, wee are so brutish, that as beastes apprehend no more than is before their eies, so wee beleeue no more than wee see. We see that men haue meanes to helpe vs, but we see not God neither knowe his power. And this is the cause that we trust more [Page 30] to man that promiseth our sustenance, than to God who promiseth to prouide for vs, Mat. 6.26. & neuer to forsake vs: yea, than to God who sen­deth vs the schoole of soules, hearbes & flowers, of them to learne, that man being farre more excellent and precious in the sight of God, ought wholy to rest vpon him for his sustenance and life.

9 Secondly, we are so addicted to the flesh, that we accompt no­thing to be a blessing, but what delighteth the flesh. And so when men do promise things fit and commodious for the same, we trust to them more then to God, who promising many blessings, assist­ance and reliefe, doth not alwaies fulfill those promises after the lustes of the flesh, but to the good of the spirite and saluation of the soule. Thus albeit he performeth to vs more then it seemeth he hath promised, namely spirituall and eternall gifts, in stead of carnall and temporall: yet can not our flesh comprehend that hee hath fulfilled his promises. Thus when in sickenes, pouerty or pri­son, man promiseth recouery, assistance or deliuery, we trust more in him then God, who in his word maketh the like promises: For flesh knoweth no other reliefe, succour or deliuerie then that which is bodily, which God often times changeth into spirituall and euerlasting, more excelent in deed, yet lesse knowne to man.

10 The third cause resteth in the time of performance of pro­mises. God in his wisedome doth sometimes vse long delaies (as flesh doth imagin) in the performance of his promises: Wherupon man naturally, whot & impatient, beholding that which he estee­meth neerer and more redy at hand, trusteth more to man then to God. Rom. 5.4. Hereto we may add, that as S. Paul saith, Experience engen­dreth hope. And therfore as man findeth helpe and reliefe in men, who being of abilitie, doe also loue him: And on the other side, knoweth not Gods prouidence, who seedeth, succoureth and deli­uereth him from many inconueniences & dangers: So he weeneth, that by experience he findeth more helpe in man then in God, & therefore reposeth more trust in man then in God. Hereof it com­meth to passe, that children leane rather to their father and mo­ther thē to God: That when the mother hath giuen her child, his breakfast, he is content and craueth not so much as may serue him for fiue or sixe daies after, as looking that the shall giue him more the next day. Wheras contrariwise, albeit Iesus Christ hath taught vs at our heauenly father to craue our bread for one day, yet wee would wish that he woulde euen this day giue vs prouision both of bread and clothes for al the daies of our life. Thus the wise with her children, liuing vpon her husbands labours, is at rest: But if [Page 31] he die, in lue of trusting to God, the husband of widowes, & father of Orphans, she houleth and lamenteth, as fearing hunger & want. Thus when a father hath purchased som pension for his childs life, or hath commended him to some friend that hath promised to see to him as to his owne, he departeth in more quiet, & in more confi­dence that his child is well prouided for, then if he had cōmended him vnto almightie God, who can neuer die, & whose loue to thi [...] child surmounteth all loue of man. Thus a weake Prince, being en­tred alliance with some strong & mighty King, thinketh him selfe more safe, then if he were alyed with God, who promiseth to be his protector and sauour. Thus the seruant relieth vpon his master & mistris for his food & wages: While we contrariwise, seruing God, are in continuall care for our sustenance and life, vnlesse we haue a gage in hand, namely, goods and prouision requisite. Thus we can be content to deliuer three or foure hundred pounds to some mar­chant vpon his bare letter, in hope at the yeares end to receiue our mony againe with some profit: yet can not find in our harts to trust God with ten crownes, when he sendeth his children, the brethren of Iesus Christ to aske them, with promise that he wil answere for them & returne them with great profit that shal continue for euer.

11 If thou repliest that thou neuer seest God restore [...]d answere, the fa [...]th oftentimes in thy self, who wilt not open thine eyes to see & acknowledge, that, it is he who preserueth thee with his bles­sing & encreaseth thy goods. Moreouer, is thy mony that thou len­dest to man, returned thee within three daies▪ Canst thou not bee content to forbeare, it a whole yeare? And with God a thousand yeares are but as one day, he is faithfull: The time of his payment is peraduenture neerer then thou thinkest: for thou knowest not whether thou shalt liue a yeare, or perhaps a day. But that is it that wee saide before: Thou beheuest no more then thou seest: Thou thinkest nothing good, but what sauoreth of the flesh: some small delay of payment maketh thee to thinke t [...]t God is bank [...]out: And being not acquainted with God [...], prouidence, thou [...]lest more in man then in God: And so, esteeming more of man then of God, thou renounces [...] God. But to the end to correct this folly, ac­knowledge & cōfesse that herby thou dost abolish al faith & hope of things [...]sible & to come, & buriest vp Gods prouidence, to­gether with the daily experience of his care for vs, wherin he shew­eth himself our comm [...] [...] father, our protector & sauour.

12 Moreouer, thou art to vnderstand that true cōfidence is groū ­ded vpon three pillers. Fri [...], vpon assurance that God knoweth [Page 32] as well our necessities, as the remedies requisite for the same: se­condly, that he is able to help vs: thirdly, that he is willing. If ther­fore anie of these three doo faile, our trust is in vaine. So contrary­wise, whosoeuer trusteth in him that knoweth his want, and the re­medie for the same, and withall is both able and willing to deliuer him, the same man is well grounded and cannot bee decey­ued in his hope and expectation. There is no certaintie in the power, will, or knowledge of man, But God contrarywise in his in­finite wisedome knoweth all things, in his power can do all things, and in his will, will doo all things which he thinkes fit and conue­nient for our good and saluation. It is meere folly therfore to trust more in man than in God. That we may then Amend, let vs change our mindes, and heereafter repose more trust in God than in man, yea, in God onely, and not in man. And to that end, let vs remem­ber how the holy Ghost curseth him that doth otherwise, saying: Cursed be the man that trusteth in man, Iere 17.5 Psalme 1. and maketh flesh his arme, hee shall be like the barren heath in the wildernes. And contrarywise, Bles­sed is the man that trusteth in the Lord. Hee shall be like a tree planted by the riuers of waters, Psalme 146. that shall bring foorth her fruite in due season. Put not your trust (sayth Dauid) in princes, nor in the sonne of man, for there is no helpe in him. And why? Because when they haue taken vp­pon them to helpe you, God taketh away their breath, and all their enterprises doo come to naught. But thy God, O Sion (sayth hee) li­ueth from generation to generation, and therefore blessed is the man that hath God for his helpe, whose hope is in the Lord.

13 Some men there are possessed with this double folly, that al­beit they trust in man, yet will giue out, that theyr trust is in God. But they deceiue themselues: for properly their trust dependeth vpon the pledges that God hath giuen them, not vppon God. As when they are well prouided for, when they are gotten into a good trade of marchandise, when they haue great reuenewes, strong townes, mightie armies, fathers, mothers, husbandes, and so foorth. But in deed when these pledges and meanes doo faile them, then is their trust in God gone, then they weepe and lament, then they feare and tremble. To bee briefe, all trust in God is laide aside, he shall haue no more honour among them, than vsurers haue among other men, because they trusted the pawnes, but not the men that deliuered them. Let vs therefore learne euen without pawnes or pledges to put our trust in God. Let vs depend onely vppon him, and assure our selues of his helpe and succour, when all mans helpe faileth. Let vs remember, that trusting in man more than in God, [Page 33] and so esteeming more of man than of God, we do renounce God, yea, we euen rob him of his diuinitie, wherewith wee cloath man, as Esay well noteth, saying: Esa. 31.3 Wo vnto them that go downe vnto Egypt for helpe: The Egyptians are men & not God, their horses are flesh and not spirite By the premises therefore it appeareth, that we loue & feare man more than God, and that wee repose more confidence in man than in him, and consequently, that wee esteeme more of man than of God, and that confessing God with our lips, we renounce & de­nie him in our hearts and workes. That we may therefore Amend our liues, let vs renounce this so pernitious solly, to esteeme more of man than of God. And contrarywise, let vs loue and feare God, reposing our whole confidence in him onely, as in him who only is vnto vs all in all: for man is nothing but in God.

The third Folly. To thinke that we shall liue euer. Chap. 4.

ANtigonus who succeeded Alexander the great in parte of his dominions, beeing recouered of a certaine sicknesse, sayde: Plut. in his Apothegines That by the same, among other documentes, hee had learned that hee was mortall. Wherein hee layeth open the common opinion of man, who thinketh that hee should liue euer. And in deede such is our inclination to incredulitie, that vppon the long dela [...]e of a­nie thing that wee haue a while expected, wee conclude that it will neuer come to passe. So the euill seruant mentioned by Saint Mathewe, seeing his master tarrie awaie so long, Mat. 24.48 imagined and concluded that hee woulde neuer come. 2. Pet. 3.3 Heereto hath the saying of Saint Peter relation, In the last d [...]ie there will come mockers, which will saie: Where is the promise of his comming for since that our fathers dyed, all things continue alyke from the beginning of the creation. Thus wee see how the scorners, only of the dela [...]e of the comming of Christ, can take occasion to beleeue that hee wyll not come at all. As also when God himselfe by his seruants threatneth them wyth death, they turne it to a scorne, saying: Let vs eate and drinke, Esa. 22.13 Esa. 28.15 to mo­row we shall die. Again, We haue made a couenant with death, and with hell we are at agreement: Though a scourge run ouer and passe thorough, it shall not come at vs. Euen so we likewise, when we heare of death, yea, and dayly see the examples thereof, yet because it forbeareth vs a while, & taketh no hold of vs, do imagine with our selues, Cicero in hi [...] booke of old age. that it shall neuer come at vs. And this is it which a certain Ethnike, the prince of all Latine Orators signified. Where he sayde that there [Page 34] is no man so ouer taken with age, but that hee weeneth to liue yet one yere longer. Thus doth he thinke to liue euer, considering that albeit he hath liued a hundred yeres, yea two hundred, yet still he is of opinion that hee may liue one yere longer, and when that is past, yet one yere more: and so by one and one, for euer.

2 This doth the common course of man confirme. Wee all with our lippes do confesse that once we must die, and that death is the gate either to heauen or to hell, which not withstanding, what one person doth liue, as either hoping to goe to heauen, or fearing to goe to hell? If we see that resolutely within two or three dayes we must die: then is there none of vs but is sorrie that he offended God, that euer he liued in fornication, drunkennesse, deceit, ryot and other excesse, in a bad conscience deuoide of the feare of God. Then will we desire to recouer, that we may Amend: Then will we vow to God that if he will prolong our liues we will walke vprightly: Then will euery one with that he had cut off some of his pleasures and excesse, to the end therewith to haue releeued the necessitie of the poore: Then who could not be content wholy to haue beene giuen to the seruice of God: to haue had more care of his soule then of his bodie: of the life to come then of the life present? We confesse that when death draweth neere we will vse these and such like complaints and lamentations. Yet now whiles God graunteh vs time and meanes to liue according to the same, why doe we it not? Wherefore do we not make hast to liue in like sort as being at deaths doore, we wish we had? Surely because wee neuer thinke to die.

3 When a man after condemnation is returned to prison, all his mind runneth vpon death: he detesteth his former life: he falleth vpon his knees to pray to God: he regardeth no soft bedding, de­licate fare, or costly apparell. Yea if he bee such a one as feareth God, all his cogitations are bent to life euerlasting: and forgetting the world and worldly businesse, hee conce [...]eth great ioy in that he is so neere the gate and possession of the kingdome of heauen. This sentence of death passed vpon vs the first day that wee came into this world. Our soules are as in a prison in our bodies: wee at­tend onely the time of execution: wee all confesse wee must die, yet w [...]t wee not whether within a day or an houre. All this not­withstanding, who either feeleth or sheweth himselfe readie, or who prouideth to die as doth he that hath receiued his sentence from an earthly iudge? But what is the cause of this our dulnesse and folly? Euen because wee thinke not to die, but doe imagine [Page 35] that our liues shall last for euer.

4 If either woman or maiden preparing costly rayment, with exquisite attires wherein to shew her selfe at some marriage feast, shoulde beginne to finde her selfe euell at ease: and with­all that her Doctor or Phisition hauing felt her poulse, shoulde assure her to dye within one fortnight, would shee thinke any longer to proceede with her pompe, feasting and pastimes? No, shee would then fall to weeping and prayer, to giuing of almes, and reprouing the vanitie of the world, shee would aduertise her cōpanions to beware and to auoid the same. But God who know­eth the length of our daies, hath alreadie warned vs of our death: hee saith it is at hand: he hath not promised fourteene dayes, nei­ther two, nor one, no not one houre. Wherefore doe our mindes then runne vpon the course of the world? Why doe we so delight in vanitie, ryot and excesse? Wherefore doe wee not rather em­ploy our selues vpon meditation of heauenly and eternall felici­tie? And why doe we not bestow our time in such workes as in our death may minister comfort and ioy? Forsooth because we thinke to liue euer.

5 Wee do reade of Philip, king of Macedon and father to great Alexander, that euery morning one of the gromes of his chamber at his first waking, saide vnto him, O king remember thou art a mortall man. There is also a common posie, written vp­on many tablets and ringes Cogita mort, that is, Thinke to dye. Why? Was kinge Philip so forgetfull of his mortalitie that hee must be put in minde thereof euery day? Or must wee Christi­ans bee put in minde of death by painted tablets or ringes? But as the end as well of the speech to the king, as of this tablet ten­deth onely to aduertise vs to liue as wee shoulde dye, so are they likewise obiections to conuince vs of such folly and gid­dinesse, as maketh vs to thinke that we shall not dye: Which truely is a great folly.

6 Wee commonly vse to say, that experience is the fooles s [...]hoole-house: The reason: For that albeit they bee not capable of discourse and reason, yet at the least by experience they can learne that apples and peares will at length rot, that greene trees once cut downe doe grow feare: that grasse mowen downe doth wither: that flowers gathered doe fade: for all this doth experi­ence by the effectes teach them. And this doctrine of experi­ence is so certaine, that if a Philosopher shoulde goe about to proue the contrarye by reason and discourse, as for example [Page 36] That fire is cold and snow hot, he should shew himselfe but a foole readie to be referred to the schoole of experience, and willed to put his finger in the fire, or hand into the snowe. Yet are our selues more foolish, in that so much experience cannot perswade vs to beleeue that man is subiect to die.

7 Where the Apostle sayth, that it is appointed that all men shall die. Heb. 9.27 He sayth no more than hath bene confirmed by a contynuall course from the beginning of the world. And thereof doth the ho­ly Ghost offer to our view the registers and tables. As in the fifth Chapter of Genesis Moses writeth that Adam liued 930. yeeres, & then died, Seth liued 912. yeeres, and then died, Malaleel liued 895. yeeres, and then died, Iared liued 962. yeeres, and then died, Methuselah liued 969. yeeres, and then died, Lamech liued 777, yeeres, and then died. Is not heere a table which most liuely doth represent vnto vs our mortalitie, or that we also must die? And in deede, if they that liued nine hundred yeeres and vpward, coulde not finally be exempt from death, how thinke we, with whome the strongest and of best constitution doo not liue much aboue 70. or 80. yeres at the most, and yet few so long, to liue euer & not to die? Dauid was better aduised when he sayd, What man liueth and shall not see death? Psal. 8 [...].49 Shall he deliuer his soule from the hand of the graue?

8 But let vs leaue this little discourse to such as haue as lyttle reason, and proceede to the mirrors and looking glasses that God setteth before vs. Can wee walke thorough the Churchyardes, and by the graues and sepulchers, and not bee admonished of death? Can wee see a dead corse carried to the ground, or heare the bells ring for a funerall, but the same shall bee vnto vs as a heralde cry­ing in our ears, O men remember that you are mortal? Are not the heads and bones of the dead packed vp in charuell houses, or laid by the walls, so many witnesses that we also must die. The world hath continued 5530. yeres, yet doth experience teach vs, that if so many milliōs as in all that long time haue liued, Gen 5.24 Heb. 11.5 [...] King. 2.11 not one hath esca­ped death but only Enoch & Elias, who both were trāslated & saw not death. Of whom then haue they that now liue purchased exēp­ption frō death? nay contrariwise, sentēce is past that they also must die. Psal 82.6 Dauid speking to the kings & princes of the earth, saith thus: I haue sayd, ye are Gods, ye are all the children of the highest: But ye shall die like men, & ye princes shall fall like others. Is it not then a double folly in vs, yea, are we not more foolish than the veriest fools, that in this vniuersal & continual schole of experience, that hath stood euer since the beginning of the world, we cannot yet learn that we must die?

[Page 37]9 But behold yet an other great abuse. This life which we take to be immortall, is of very small continuance. We thinke to liue vpon the earth for euer, and yet we liue but a small time. Psal. 90.10. Moses in his Canticle saith. The time of our life is threescore yeares & ten, & if they be of strength, fourescore yeres. Of euery thousand that come in­to the world, hardly shal you find two or three that liue to 70. or 80. yeres: & yet Moses in the same Canticle saith, that this long life of 70. or 80. yeares is soone gon and we flee away: What shall wee then say of the life of 40 30. or 20. yeares? Wised. 5.8. In the booke of Wise­dome we reade that such as looked neuer to die, but liued in plea­sures, wealth, and honour, did notwithstanding plainely confesse their folly & abuse saying. What hath pride profited vs, or what hath the pompe of riches brought vs? All those things are passed away as a shadow, & as a post that passeth by: As a ship that passeth ouer the waues of water: or as a bird that flieth through in the ayre: or as when an arrow is shot as a marke. Psal. 102.12. 1. Chron. 29.15. Psal. 144.4. Iob. 8.9. Psal. 103.15. Esay. 40.6. Psal. 73.20. Iob. 8.9. Iob. 7.6. Iam. 4.14. In how many places doth the holy Ghost cōpare mans life to a shadow going & vanishing away? How often to the grasse, yesterday green, this day cut down & withered? How often to a flower, yesterday flourishing, this day gathered & faded? How often to a dream or to a nights watch? Iob saith, that we are of yesterday. And in an other place. My daies are swifter then a weuers shitle, & S. Iames compareth our life to a vapour which appeareth for a while & then vanisheth away. Yea the heathen haue also noted it, of whom one doth say. In our birth we begin to die: an other, that life is a race from one mother to another, namely, to the earth. An other: That man is a bubble. And another, being demanded what the life of man was, made no answere, but entred into his chamber & straight came forth againe: And being required of an answere, said, that by his going & comming forth he had answered. Therby signifying that life is but a passage in & out. Yet do we not so take it. We resemble those, who beholding the index or hand of a Dial, do by their sight deny that it goeth, albeit experiēce of euery half houre do shew the contrary. For so do we imagine that the course of our liues wasteth not.

10 But reckoning the life of a childe first by dayes, then by weekes, Gen. 47.9. so by moneths and yeeres before wee bee aware his life is run euen to death. The Patriarch Iacob, after hee had liued 130. yeeres said vnto Pharaoh, that his daies had bene short, the rather in respect of his auncestours who had liued 800. or 900. yeeres. What comparison may wee then make, where the strongest that now are, do not liue aboue 70. or 80 yeares, 1. Ioh. 2.18. with the eternity that [Page 38] shall ensue this present life? It is not as a drop of water in respect of the whole sea. So S. Iohn calleth the time frō the cōming of Christ in the flesh, to the consūmation of the world the last hour, fitly di­uiding the continuance of the world into three or foure houres, of which two or three are spent, so that now we are come to the last. If a thousand and fiue hundred yeeres and more, are with him but as one houre, then can 70. or 80. be but one minute, how long so euer we account thē. It is therfore extreame folly to thinke to liue euer & not to see death, cōsidering that our longest life is but a momēt.

11 Sith then that this false opinion causeth vs to forget heauen for earth, the soule for the bodie, & heauenly treasures for earthly goods, that we may the rather Amend our liues, let vs be of another mind, and now being throughly perswaded that wee must die, and that shortly, that there is nothing more certaine than death, or more vncertain than the houre of the same. In summe, that our life is but as the course of a day, or of an hour, yea, rather as a minute of time, let vs so liue as if wee were euery day to die, yea, euery hour of the day, let vs liue in such sort, as at the houre of death wee may be glad that we had liued, let vs imploy this day, hour or minute of life vpon such things as may tend to the ioy & glory euerlasting, let vs walke this day as if this night we should come to the eternal habitation, let vs not build where we cannot long continue, but in heauen where wee shall dwell for euer, let vs make our prouision, not where our pi [...]grimage is so short, but that we may liue wher we shal remain for euer, let vs take heed that the thorns of this world catch no hold of vs, to detaine and hinder vs in our course to hea­uen, from whence he that is excluded is for euer accursed. The bel at the gate ringeth, the porter crieth out, Make hast: let vs remem­ber the ten virgins, Math. 25.1 & take oyle in our lamps, that when the bride­grome commeth, wee may go into the marriage. For one daie, or houre, or one minute of carnall pleasures, let vs not depriue our selues of perfect ioy which shall neuer be taken from vs: let vs in­dure stormie weather for one daie, that wee may haue a thousand millions of yeeres of fair weather: let vs patiently beare the tribu­lations of one moment of time, which will breed vs great comfort for euer: let not the reuenue of one mās life, whose life is but a day, depriue vs of the riches alotted to the life of Christ, Ioh. 16. [...]. who liueth for euer: let vs not for one apple, which euen alredy beginneth to rot, loose the euerlasting fruit of the tree of life, 2. Cor. 4.17 & for the purchase of goods, which immediatly we must leaue, let vs not forsake the tre­sures which we may inioy for euer.

[Page 39]12 To cōclude, sith vndoubtedly we must die, & we know not the time, which surely wil be shortly, let vs liue as men alredy adiudg­ed to death, let vs liue as not knowing the houre thereof, yea let vs liue as knowing it to be at hand. And because it is so harde a mat­ter to perswade vs that we must die, & that shortly, let vs say with Moses the mā of God, Teach vs O Lord, to number our daies, Psal. 90.12 that we may apply our hearts vnto wisdome. This praier seemeth of smal im­portance. For who cannot reckon from 70. or 80. yeres? But here­in he sheweth mans dulnes, that he cannot comprehend the short­nes of his life, by counting that it is not past 70. or 80. yeres at the most. Also that the holy ghost must teach vs, that as he addeth, we may apply our harts to wisdome. Therby shewing that the know­ledge of the shortnes of this life, shall endue vs with wisedome to shun the vanities thereof, that wee may apply our mindes to those things, whereof the blessed fruit shal remain with vs for euer. Thus we see, how by renouncing this folly, namely, To thinke to liue euer, and by beleeuing that we must all die, & that shortly, we shall bee better aduised, & so amend our so short life, that at the departure therefro, we shall through Christ enter into life euerlasting.

The fourth Folly. Not to know wherefore we liue. Chap. 5

THe folly to think to liue euer, is, as we haue shewed, great, yet is the [...] another as great, & no lesse pernitious, that doth accō ­pany it, namely, That we know not wherefore we liue. And in deed, if you question with men, and aske them to what end God hath crea­ted them, or wherfore they liue: for the most part you shal haue ei­ther no answere, or an answere to no purpose. Ther are, as is afore­said, four sorts of creatures in the world, amōg whō man is the most excellent, yet aimeth lest at the purpose of his creation. First, some haue essence only, as the earth, the sea, the stones, & such like crea­tures: secondly, some with essence haue life, termed Vegetatiue, as trees & hearbs: thirdly, some with essence & life, haue sense or fee­ling, as fishes, soules, beasts, and so forth. Lastly, there is man, who with essence, life, sense, or feeling, hath also vnderstanding & rea­son. Now aske of man wherefore God created the earth, he wil say for the habitatiō both of men & beasts, & the nourishing of hearbs and trees. Wherfore the sea & riuers, for nauigation & nourishmēt of fishes? Wherefore stones, to serue for buildings: secondly, wher­fore God created hearbes and trees, hee will saye, for the foode of man and beast: thirdly, wherefore God created fish, soules, and o­ther creatures, hee will saie, some for foode, others for draught [Page 40] and burden, and others for other vses. Yea and ascending higher, he will say that God created the s [...] to giue light & to minister heate: the ayre [...]o giue breath & so of other creatures. Lastly, aske of man him selfe, wherfore God created him & to what end he li­ueth, he will answere. That he knoweth not. Or if he tell his mind plainely, he will say: for him selfe: The poore artifi [...]er, to nourish his family: the marchant to enritch himselfe: The Courtier or Captaine, to grow into reputation & to attaine to dignity or hon­our: others (who are worse then beasts) to take their ease. Gene­rally all, in this life to prouide themselues of whatsoeuer the lusts of their flesh may desire: To be briefe, experience doth euidently declare, that there is not almost any that knoweth wherefore he li­ueth, or that referreth not his life to som other end thē he should.

2 This is a folly worthy great reproofe, that man endued with vnderstanding, can yeeld a reason for the essence and life of other creatures, yet himselfe being the most excellent of all others, wot­teth not wherfore he liueth, or wherfore God hath giuen him vn­derstanding. This is a most pernitious folly, and replenished with all ingratitude: for whereas all other creatures created for man, do cōtinually tend to the end & purpose of their creation, namely, to serue man, in giuing him all thinges needfull for his maintenance: man only not knowing wherefore he liueth, inuerteth the purpose of his creation, referring to himselfe his essence, life, feeling & vn­derstāding. He manifestly seeth that among al other cretures ther is not any created for it self, but to serue other: yet himself being endued with vnderstanding, is so folish as to think that he is crea­ted not for any greater then himselfe, but euen for himselfe onely.

3 To the end therefore that we may Amend our liues, we must be better aduised, and vnderstand wherefore we liue. The holy Scripture teacheth vs, that there are three principall ends of mans life: First, that he should glorifie God: Secondly, that hee should attaine to life euerlasting: And thirdly, that he should referre e­uery part of his vocation to the seruice of God. But as the know­ledge of God is a requisit & necessary directiō of our liues to these three ends, so are we especially to exercise & employ our liues in the knowledge of God, to the end that knowing him, we may re­ferre our liues to the ends aforesaid. As concerning the first and soueraine dutie, which is to glorifie God, it consisteth in this. That with our mouthes we confesse, & in our works we doe shew, that in our harts we accompt him to be as he is, & as he declareth himselfe towards vs. This doth S. Peter teach vs, where hee saith [Page 41] that We should shew forth both in words and workes, 1. Pet. 2.9: The vertues of him that hath called vs out of darknesse into his maruailous light. But what are these vertues. That hee is a God almightie, all good, all wise, mercifull, holy, righteous and true. As Dauid, where he ex­horteth all men to praise God, for a reason why, addeth: Psal. 117. For his mercy is multiplyed vpon vs, and his truth endureth for euer. That for the glorifying of God, we must in our hearts acknowledge, in our words confesse, and in our deeds declare him to be the same as hee is, it appeareth by the foure principall points wherein the seruice and glorifying of God doth consist, and where to the same may be referred: namely, that we repose our whole confidence in him: that we obey him according to his will: that we call onely vpon him in all our necessities: and that we acknowledge al goodnesse to come from him. This ought to be the principall end of our life.

4 God hath set open two most large schooles wherein hee re­uealeth himselfe vnto vs, that we may glorifie him as is aforesaid. First, the creation of the world. Secondly, the redemption wrought by Iesus Christ. As touching the creation. God, where hee might haue contented himself with his glory which he had from al eter­nitie, vouchsafed notwithstanding to reueale himselfe to man, to the end that he knowing him, might confesse and magnifie him. He therefore created man to his owne Image and likenesse, to the end that by the beames of his brightnesse, holinesse, righteousnesse and truth, together with the dominion vnto him graunted ouer al creatures, he might be led to the knowledge of the son of righ­teousnesse, goodnesse, holinesse, wisedome and power: to loue him, to put his trust in him, to obey his will, to call vpon him, to acknowledge that all goodnesse proceedeth from him: and so to glorifie him. And whereas notwithstanding the fall of man, God neuerthelesse doth communicate with vs, causing vs to feele the wonderfull effects of his goodnesse, wisedome and power conti­nually and in all seasons: withall, Act. 17.21. considering that in him onely we are, we liue and wee haue our motion: It were a most monstrous case, that we should not referre to his glory, our knowledge and feeling of him, which we gather in the communication of so many his graces, whereof he is both author and preseruer.

5 Moreouer, the creation of man was as it were his triumphant entrie into this godly pallace of the world, built only for him, to the end that the continual contempl [...]tion of the wisedome, good­nesse and power of God shining in the frame of this world, might be to him a continuall argument to know and glorifie the creator [Page 42] thereof. Rom. 1.19. And this doth Saint Paul note saying, What soeuer may bee knowen of God is manifest in man. For the inuisible things of him, that is, his eternall power and Godhead, are seene by the creation of the world, being considered in his workes. There to adding, that men by the same neither knowing nor glorifying God, as God, should bee without excuse. Heerein manifestly declaring that the creation and building of the world, ought to draw vs in dutie to know and glorifie God. And because God principally sheweth his power and wisedome in the heauens, the same are many times called the throne and ha­bitation of the highest. Esa. 66.1. Act 7.48. Psal. 19.2. In that sence doth Dauid say The heauen [...] declare the glory of God, as most apparently shining in them, and proceeding forward in this matter, he attributeth to thē a speech heard and vnderstood throughout the world, wherby they preach this glory of God. Too great therefore is our ingratitude, if ma­king our selues dease, we will not heare these heuenly heroulds, when they summon vs to acknowledge and glorifie God in them and with them. Psal. 19.4.

6 To this purpose this also is worthie the noting: That God where he might haue created the world in one day, did neuerthe­lesse employ sixe dayes distinctly, as it were to giue vs leasure to contemplate the worke of euery day. Gen. 1. Moreouer, that to the cre­ation of euery daies worke himselfe gaue testimonie that it was good. What ingratitude is it in vs if we shall not both diligently contemplate his workes, and getting a tast of the wisedome and goodnesse of God in the same, yeeld vnto him al glory and praise? Sith therefore that he hath created vs for his glory, and the world to be a mirrour to behold the same: also that we can not liue, but that continually we must both see and feele in Gods creatures his power, wisedome and infinite goodnesse toward vs: the princi­pall end of our liues ought in the creation of vs to his image, and the framing of the world for our vse, to teach vs more and more to know God, that we may serue and glorifie him.

7 The second point, which yeeldeth yet greater knowledge of God, and more strictly bindeth vs to glorifie him, is the contem­plation of our redemption accomplished in Iesus Christ, Colos 1.15. and of our regeneration, the blessed fruite of the same. Christ is called the image of the inuisible God, yet not in respect onely of his di­uinitie, but also of his humanitie. What a representation of Gods wisedome doth there shine in the vnion of his humaine nature with his diuinitie, that in one person there may be together very God and very man? What a testimonie of Gods holinesse, is his [Page 43] dislike of sinne, and his iustice to punish it, sith to exempt vs from the punishment due to our sinnes, hee laide the same and with all rigour executed it vpon his owne, and welbeloued Sonne Iesus Christ? What mercy, goodnesse, and loue shineth in this redemp­tion. That he so loued the world, that he gaue his onely begotten Sonne to the end that all that beleeue in him might not perish, Ioh. 3.16. 1. Ioh. 4.9. but haue life e­uerlasting? What a seale of his truth, in that notwithstanding the ingratitude and vnworthinesse of the world, he yet in his appoin­ted time sent the seed of the woman, promised to our forefathers, Gen. 3.15. to breake the Serpents head? To be briefe, what power shewed he in this redemption wrought by Iesus Christ, Gal. 4.4. wherein he surmoun­ted and ouercame the deuill, sinne, death, and hell? But what doth such an image of God, so expressely represented before our eyes in the person of our Lord Iesus Christ, accomplishing our redemp­tion, shoot at, but to giue vs to vnderstand, and earnestly to feele the wisedome, holinesse, righteousnesse, mercy, truth, goodnesse, loue and power of God the father of Iesus Christ. That we might loue him, put our trust in him, cleane vnto him, & call vpon him, acknowledging him to be the inexpuiseable fountaine of al good­nesse, and so glorifie him? And the rather, because by this meanes we are reclaimed from death and euerlasting damnation: we bee made the children of God through the same Iesus Christ, and in­heritors of his kingdome and glory. Rightly therefore doe we say that the ende of our redemption shoulde tend to encrease our knowledge of God, that we may glorifie him. That it is the dutie whereto Saint Paul exhorteth vs, saying. You are bought for a price, 1. Cor. 6.20. therfore glorifie God in your body & in your spirit, for they are Gods. Al­so in another place. Eph. 1.6. God hath chosē vs to him throgh Iesus Christ accor­ding to the good pleasure of his will to the praise of the glory of his grace.

8 Ther is yet another consideration. When Christ gaue sight to the blind, raised the dead, healed the sicke, & wrought other like miracles, Mat. 9.8. Luk. 13.13. the same were so many testimonies & seales of his diuini­tie, & consequently arguments to induce men to glorifie him. As he himselfe saith, speaking of the sicknes of Lazarus, This sicknes is not vnto death, but for the glory of God, Ioh. 11.4. that the sonne might be glorified therby. For his raising frō death was a testimony of his diuine pow­er. But we al are naturally, as concerning the soul, dead in sin, blind & sicke of a hūdred diseases. And as the soule is more excellēt thē the body, so the illuminating, restoring to life & curing of the dis­eases of the soule, are miracles, more excellētly representing the deuine power & grace, then those of the body. Of necessity therefore [Page 44] these miracles being performed in vs through faith in Iesus Christ do bind vs to glorifie him. And how? By effectual demonstration, that where we were blind, sicke & dead in spirit, we are now illu­minated, cured & raised againe to life. And indeed the motions, affections, & holy works of Gods children, being assured testimo­nies that in soule they be illuminated & risen againe, are the true meanes to glorifie God. Contrariwise, if we walk as men yet blind, in the darknes of ignorance: as men sicke, polluted in vice & cor­ruption: & as men yet dead in sin: We doo so much, as in vs lieth, abolish the miracles of Iesus Christ, & consequently his glory. In this respect Saint Peter saith. Haue your conuersation honest among the Gentiles, 1. Pet. 2.1 [...]. that they which speake euill of you as of euill doers, may by your good works which they shall see, glorifie God in the day of the visita­tion. Mat. 5.16. And in the same sence saith Iesus Christ. Let your light so shine before men, that seing your good works, they may glorify God your father.

9 But what argument is this, to glorifie God in our holy conuersa­tion & good works? Because, as we haue before said & shewed, the same be testimonies & effects of our spiritual resurrection, & con­sequently of Gods power, goodnes & mercy toward vs. Wherup­on the ignorant, seing that we, who in the time of our ignorāce were dead in sin, & giuen ouer to all vice & corruption, since we were il­luminated in the truth of the Gospell, haue by this spiritual resur­rection, declared such an alteration in vs, that now we are contra­riwise become as it were new creatures, walking in purenes, holines & loue: may also glorifie God in two sorts: First in this miraculous alteration that they see in vs, as being a worke truely proceeding of the power and goodnes of God: Secondly, in this, that by such miracles they be moued to allowe and embrace the same religion which we professe, as being conuict that it is truely of God & not of man: Psal. 65.1. To conclude, where Dauid crieth out, O God, praise waiteth for thee in Sion: He manifestly declareth vnto vs that they which be regenerate through the redemption in Iesus Christ, are burge­ses of Sion and members of the Church, & bound to praise God: And also that we frustrate God of his dutie and expectation, Psal. 119 175 if we refer not out whole liues to his glory, saying with Dauid. O Lord let my soule liue, that I may praise thee.

10 The secōd principal end of our life should tend to attaine to life euer lasting. John. 3.16.17 And indeed: In as much as God hath sent his Son into the world that the world through him might be saued, & that he so loued the world that he hath giuē his only begottē son, to the end that al that beleue in him might not perish, but haue life euerlasting, It thereby appeareth [Page 45] that as the end of our redemption accomplished in Iesus Christ, is the sauing of the elect, so we that beleeue in him shoulde in all the course of our liues aime at this, To bee saued by him. Otherwyse wee doo so much as in vs lieth, reuerse that excellent and wonder­full work of our redemption. God hath created man without com­parison, more excellent than beasts, yet if man be not saued, nor at­taineth to life euerlasting, hee is much more miserable than the brute beast, which passing ouer this life a great deale more easilye than man, after death feeleth no euill: and contrariwise, the man which aimeth not at this lyfe euerlasting, after all his calamities & both bodily and ghostly tribulations in this life, at his death en­tereth into incomprehensible and eternall torments. If man, who naturally desireth felicitie, could comprehend the felicitie of such as attaine to the kingdom of heauen, likewise the miserie and woe of those who at their decease doo passe into euerlasting death, the very horror of the death of these wretches, together with the soue­raigne felicitie of the blessed, would make him earnestly to couet after life euerlasting, & to esteeme this incomprehensible felicitie to be one of the principall endes of his lyfe. Such therefore as doo neuer propound the kingdome of heauen for the scope of theyr liues, are no men but beasts, for they neuer thinke their souls to be immortall, they beleeue not that they must die, neither doo they remember that after death there is a hell and eternall fire prepa­red for those, who liuing heere, doo neuer seeke after lyfe euerlast­ing. Yea, Mat. 16.26 VVhat doth it auaile a man (saith our sauiour Iesus Christ) to winne the whole world, and to loose his owne soule. Luke 9.23 This lyfe beeing vnto him a high waie to death, and to a firie torment that shall ne­uer be quenched.

11 Let vs not therefore make riches, honour, or other carnall commodities the leuell of our liues, but let vs aime at the celestial and eternall life, as Iesus Christ admonisheth vs, saying, Iohn 6.27 Labour not for the meate which perisheth, but for the meate that endureth to euerla­sting lyfe. Againe, Seeke first the kingdome of God and his righteousnes, Mathew 6:33. and all other things shall be ministred vnto you. But we cannot attaine to this eternall lyfe without the knowledge of God, that wee may put our trust in him, call vpon him in all our necessities, obey his commandementes, and with thankesgiuing acknowledge that all goodnes commeth from him. And in deede, wee cannot trust in God, neither call vpon him, vnlesse we bee assured of his wyll and power to helpe vs, neither can we obey him with anie kindly obe­dience, which consisteth in loue, vnlesse we knowe how deeply we [Page 46] be bound both to loue and obey him: as also we cannot acknow­ledge all goodnes to proceed from him, vnlesse we knowe him to be the fountaine of all goodnesse. This therefore must be the end of our life, euen to increase in the knowledge of God, that by repo­sing our confidence in him, by calling vpon him, by obeying him, and by acknowledging him to bee the fountaine of all goodnesse, wee may attaine to lyfe euerlasting.

12 True it is, that in the creation of heauen & earth, and in the conduct and gouernment thereof, he reuealeth himselfe vnto vs, & maketh vs to feele that he is a God almighty, al wise, al good, & well dooing, howbeit especiallye in Iesus Christ, as is aforesayde, doo we knowe God. God, I saie, our God, father, and sauiour, al­mightie, wise, holy, righteous, mercifull, good, and true. And this is the knowledge wherein God is truely glorified, and by the which wee obtaine life euerlasting, as Iesus Christe himselfe doeth teach vs, Iohn 17.1 saying: Father, the houre is come, glorifie thy sonne, that thy sonne also may glorifie thee: As thou hast giuen him power ouer all flesh, that he should giue eternall life to all them that thou hast giuen him. And this is life eternall, that they know thee to be the onely verie God, and whom thou hast sent, Iesus Christ. And in deed, as when a man is loth to go out of his way, it is requisite he shuld know both whether & which waie to go: so haue we both in Iesus Christ, very God & very man. For in that he is God, Augustine of the Citie of God, li. 11. c. 2 and consequently, life, to him we must go: & in that he is man, by him we must come vnto God, and bee vnited with him, that wee may obtaine life euerlasting. And in that sense doth he call himselfe the way, Iohn 14.6 the truth, and the life. If he be the life, he is the place whether we must go: & if he be the way, by him we must trauell to attaine to life euerlasting. As also by calling him­selfe the truth, he teacheth vs that hee is the accomplishment and truth of al that afore time was figured touching life euerlasting, & the meanes to attaine to the same. Thus the second principall end of our life should consist in knowing of God, through his sonne Ie­sus Christe: and knowing him, to put our trust in him, to call vppon him, to obeye his commandementes, and to acknowledge him to be the fountaine of all goodnesse, that so wee may glorifie him, and glorifying him, attaine to life euerlasting.

13 Moreouer, the end of glorifying of God & our saluation, wyll be a ready meanes to make vs to liue according to God, for it will be a continual aduertisement & rule to bridle vs from al thoughts, affections, words, and deeds, contrarie to the glorie of God & the saluation of our soules, considering that beeing contrarie thereto, [Page 47] they ouerthrow the two principall ends of our life.

14 Now let vs come to the third end of our life, which is to bee considered in the particular vocation of euerie man. This ende ought not to bee our profite, honor, or other carnall commoditie, but that in seruing of men we may serue God. God the creator and redeemer can well inough preserue both our bodies & souls with­out the ministery of men: but thus far he honoreth vs, as to vouch­safe to worke his workes by vs. 1. Tim. 4.16 And in this consideration doth he giue, and hath giuen vs shepheards & ministers of his word, to the end, as S. Paul saith, to saue those that harken vnto them, by illumi­nating their hearts, creating saith in them, & by reforming them to obedience through the means of the holy ministery, with the effi­cacy of his holy spirit, blessing the labors of his seruants. In this re­spect also, vouchsafing there should be food for the body, he hath appointed some to be husbandmen to til the earth, some to be mil­lers, and some to be bakers. For the furnishing vs of apparell, that some should be shepheards, some shearers of sheepe, some carders, some spinsters, some weuers, fullers, diers, tailers, &c. For the proui­ding of vs of houses, that some should be carpenters, masons, &c. To be briefe, that there should bee an infinit number of artificers and marchants, whose function is, to furnish all things requisite for the entertainment and maintenance of the bodie. Hee also ordaineth kyngs, princes, and magistrates, by their authoritie to keepe euery one within the compasse of his vocation, and so to execute theyr office, in the maintaining of the good and punishing the wicked. Thus God fulfilleth his work & will in the preseruation of our bo­dies & saluation of our souls, Col. 3.24 by the emploiment of men in his ser­uice, euery one according to his vocation. Neither is there so much as the bondman but doth serue God by seruing his Lord as S. Paul saith, That by faithful seruice to their masters they serue the Lord.

15 Hereby it appeareth that the end of mans life ought to rest in the seruing of God, by seruing of men in their vocation. It doth not therefore consist onely herein, that the artificer should get suffici­ent to maintaine his family, the marchant to obtaine ric [...]es, other men credit, dignitie, and carnall commodities: For this is the ser­uing of our selues, not of God, albeit men for the most part do thus corrupt & prophane their labors, workes, & life, liuing to another end than they ought. And in deed, if any man giue alms to the end to be seene of men, euerie one will confesse that his deed is nought worth. If a minister preach Gods word, onely to get reputation, & not simply for the saluation of soules, he prophaneth his vocation: [Page 48] In like manner, the marchant in his trafique, seeking not to serue God by seruing of men, but to enrich himselfe, peruerteth his vo­cation & the course of his lyfe, because he liueth not to serue God, but to serue himselfe.

16 Why, will some man saie, Hath not God commanded euerie man to labour in his vocation for the maintaining of his family? It is true, but wee do misconster this ordinance of God. For his mea­ning is, that euery man should haue this end, to serue God by the seruing of men. And in reward and recompence of the seruice that wee doo him, hee ordaineth that the artificer shall receiue the re­ward of his labour, as from the hand of God, whom he serueth by seruing of men, and so may haue wherewith to maintaine his fami­ly: That the marchant should sell his commodities for more than it cost, wherein the surplussage is the reward that God paieth him for his seruice. Likewise that the seruant, man or woman, shall re­ceiue food & some wages for seruice don to God in seruing of men. Who so therefore maketh not this the end of his vocation, namely, to serue God by seruing of man, he doth not referre his life to the right end, and so prophaneth and peruerteth the same.

17 Heerein doo we greatly wrong our selues, for, if we liued to serue God in our vocation: besides, that this seruice done to God, should be rewarded in this life, it would also bee a path & waie to attain to the inheritance of heauen, as Saint Paul teacheth vs, say­ing: The seruants that faithfully serue their masters, doo serue the Lord Christ, Col. 3.24 and therefore shall receiue of the Lord the rewarde of the inheri­tance of heauen. As also the same Apostle sayth, Through bearing of children the woman shall be saued, 1. Tim. 2.15 if she continue in faith, loue, and holy­nes, with modestie. The poore woman bearing her fruite, bringing it forth, and noursing her little one, abideth much paine, sorrow, and anguish. But if shee thinke that God, who vouchsafeth to con­tinue the world by generation, hath called her to this vocation, & that her whole ende in all the seruice that shee doth to the lyttle babe, how vile and filthie so euer, doo aime at the seruice of God, by seruing the childe: let her bee of good courage, for by such ser­uing of God in her vocation, she shall bee saued, and shall receiue great reward in the euerlasting inheritance. Yet not that this seruice in her vocation is anie merit, but onely a path wherethrough God leadeth her to the possession of the celestiall inheritance, and a worke which shall not be without reward in the lyfe euerlasting.

18 It is also a great consolation to all those that are called to a­nie base or vile office in this worlde, because if they consider that [Page 49] in seruing man they serue God, their vocation cannot bee base or vile in the sight of God. His maiesty is so great, that there is no vile or contemptible office or calling in his house. And therefore if a poore seruant when shee sweepes the house, and doeth other busi­nesse that seemeth base, doth thinke with her selfe that God hath called her to that vocation, and that seruing her master or mi­stres, she serueth God, she shall reape great contentation, and is to expect a reward, farre greater, without comparison, than any mor­tall man is able to giue. For as God is great, so doth hee greatly esteeme of seruice done vnto him: And such is the excellencie of his children, that they are not to imploie themselues in the ser­uice of men, were it not that they hope for better rewarde than from men. His will therfore is, that in seruing of men they should looke for reward, not from men onely, but also from God, consi­dering that by seruing of men they doo serue God. And thus so long as wee direct the ende of our liues in this sort to serue God, by seruing of men: wee shall neuer neede to doubt, or to take care for the maintainance of our bodies in this lyfe, but maye wholye repose our selues vpon so good a master, whome wee serue. And in deede, if the seruant that faithfully serueth his master is not to care for his necessities, but looketh, and that iustly, that the ma­ster whome he serueth should prouide for the same, should not we doo God great iniurie and dishonor, if referring our whole liues to his honour, we should feare that he would suffer vs to starue?

19 Moreouer, if wee had perfectly learned that the end of our liues shoulde tende to serue God by seruing of men, that one les­son woulde subuert all fraude, deceit, extorsion, and vnlawfull tra­fiques. For by deceiuing thy neighbour, and wrongfull incroch­ing of his goods into thy handes, canst thou serue thy neighbour, or God, who cannot aduow, but doth detest all such iniquitie? No, but contrarywise, the iniurie done to thy neighbour, proueth that in hew of seruing of God, by seeking to serue thy selfe, thou ser­uest the deuill, who will returne but a wofull rewarde to his ser­uantes.

20 By the premises wee perceiue the daunger of this fourth folly, and how pernitious it is not to know wherefore we doo liue. To the end therefore to Amend our liues, let vs bee better adui­sed hereafter, and learne first, that the principall ende of our liues shuld tend to increase in the knowledge of God, that knowing him we may glorifie him, & to our selues obtain life euerlasting. Next, that euerie man in his vocation haue this intent, To serue God [Page 50] by seruing of men, and so to fulfil the summe of the law, which im­porteth that we loue God with our whole heart, and our neghbour in God, and for the loue of God.

The fifth Folly. To iudge of mans felicitie or miserie by the out­ward apparance. Chap. 6.

THe fifth folly resteth, In iudging a mans felicitie or miserie by the outward apparance. This folly is so much the rather to be no­ted, as it is more common, euen in the children of God, and the rather to bee reiected, as it is the more pernitious. The Prophet and author of the 73. Psalme, confesseth that himselfe was ouer­taken with this folly, esteeming the wicked, by reason of their pro­speritie, to haue beene blessed, and contrarywise, such as walked in purenesse and holynesse, drinking vp tribulations in abundaunce as water, to haue beene accursed. Yea, hee acknowledgeth that the outward prosperitie of the wicked, and the afflictions of the righ­teous, dyd so trouble him, that his feete had almost slipped to ioyne with the wicked: that hee thought there had beene no pro­uidence in God, and that therefore it was lost labour to serue him in holynesse. But afterward hee plainely confesseth, that this was an extreame folly, that hee was almost become a brute beast, that hee knew nothing, and that in the sight of God he was but a beast. Ieremie touched with the same errour, Iere. 11.7 entereth into argument with God, demaunding why the wicked shoulde prosper, and the righteous bee in tribulation. Io [...]. 11 6.7 Psal. 22.2 Psal. 13.2 Psal. 79.5 Psal 77 10. Esa. 49.14 Iob also confesseth, that it troubled him and made his flesh to tremble. How often doth Dauid com­plaine, resting onely vppon the outwarde shew of his troubled e­state, as if God had forsaken him, as if hee had forgotten him, as if hee had beene angrie with him, as if hee had withdrawen his grace & mercy from him? The Church of Israel, considering her afflicti­ons, entered into opinion & complaint, that God had forgotten & forsaken hir To be briefe, al men naturally haue respect to the out­ward apparance, deeming such as doo prosper to be blessed, & the afflicted to be accursed.

2 This peruerse iudgement proceedeth of another folly and a­buse, euen this: That wee imagine that all grace, sauour, bles­sing, and felicitie, resteth onely in honour, riches, and carnall com­modities. But as this sparke of the image of God sometimes gi­ueth light to our mindes, that all thinges depende vppon Gods prouidence, yet fall wee into this errour, to thinke that God in his [Page 51] wrath and displeasure reiecteth all those that are afflicted, and that contrarywise hee loueth and fauoureth such as doo prosper: and thereof wee conclude, that the afflicted are accursed, and the wicked blessed. As for others, who attribute all to fortune and aduenture, and knowe no other good or felicitie but this lyfe, they lykewise fall into the same errour, as thinking all that prosper in this lyfe to bee blessed, and the afflicted to bee accursed. And this causeth the wicked to flatter and harden theyr heartes in all ini­quitie. Much lyke to the Sicilian tyrant, who when he had despoi­led the temple of all the golde therein, Dionisius. hauing a fayre winde vpon the sea, sayd, You see that the immortall Gods doo fauour sacri­ledge and Church-robbers. The lyke blasphemies doth the pro­phet Malachie attribute to the wicked in his dayes, saying: It is in vaine to serue God, Malach. 3.4. and what profite is it that wee haue kepte his com­mandements, and that wee walked humbly before the Lorde of hoastes. Therefore wee count the proude blessed, euen they that worke wicked­nes are set vp, and they that tempt God, yea, they are deliuered. Besides, what is the reason that many hauing knowledge of the truth, doo yet rest plunged in idolatrie? And others also that had forsaken it do returne therto, but euen that considering of the outward ap­parance of Idolaters, inioying their goods, dignities, and carnall commodities, and the afflictions of such as followe Iesus Christ, they thinke them to bee more blessed than those that carrie the crosse of Christ?

3 What lykewise is the reason that so much people, yea, euen so many nations which professe religion, doo giue ouer themselues to vnlawfull traffique, to fraude, deceit, and other iniquities? Euen this, that they imagine that those men which doo most abounde in riches and carnall commodities, albeit wrongfully gotten, are neuerthelesse more blessed than the poore afflicted that walke sincerely and vprightly. Our sight is so thicke, and our eyes are so dimme, that we cannot penetrate beyond the outward prosperity, and come to the sight of the iniquity that lurketh vnder the same, which is vndoubtedly accursed by God, & bringeth forth mischief notwithstanding whatsoeuer colour it be shaddowed and clothed withall. We discerne onely the prosperitie of the one, and the af­fliction of the other, but doo neuer looke to the cause and end of the same. We see the garment onely and not the bodie, or the bo­die, but not the soule, the outward worke, but not the workeman.

4 Let vs therefore applie this to our purpose. In the first Psalme it is saide, Blessed is the man that doeth not walke in the counsell [Page 52] of the wicked, nor stand in the waie of sinners, nor sit in the seate of the scornefull. And this may wee well beleeue, if wee but looke vpon the wicked, the sinners, and scornefull, eyther vpon a scaffolde, or vpon a ladder readie to be executed to the death, or cast into hell. But if thou considerest these wicked ones, these sinners, and scor­ners, clothed in wealth, adorned with honour, reioycing in carnall commodities, thy minde will alter. For, casting thy e [...]e vppon the garment, the delight of the flesh, thou wilt thinke them blessed, yea, thou wilt not beleeue the doctrine of Dauid, who sayth, thou canst not bee blessed vnlesse thou renouncest the wicked course of the wicked and sinners. Thou resemblest those, who seeing a man in a goodly bed, serued with all dainties, and with sound of musicke, doo thinke him much blessed, but himselfe contrarywise feeling the intollerable anguish of the gout or collike, will com­plaine as a miserable and wretched man.

5 This folly also, to iudge by the outward apparance, is so much the greater, as that thereby wee doo conclude that wee are brute beasts, voide of an immortall soule. Likewise, that beeing beasts, wee are more miserable than all other beasts. Beasts, fishes, or souls haue easier liues than men, especially than the children of God, who aboue all other are subiect to tribulations. These creatures wanting vnderstanding, doo manye times passe ouer the whole course of theyr liues without feeling anie calamitie, vntill death, whereof likewise they haue no apprehension. They liue without care, sorrow, or other passions that trouble man. And therefore if man, as beasts, haue no immortal soule, these creatures are more blessed than hee, and consequently, the wicked that liue at ease and in prosperitie, are much more blessed than the afflicted chil­dren of God, if after death they haue no feeling of good or euill. But if wee bee fully resolued that man is not a beast, but hauing an immortall soule, is after his death to looke to go either to hea­uen or to hell, we will no longer by the outward apparance iudge that the beast, much lesse the wicked man in all his triumph, is more happie than the afflicted children of God. Luke 16.19 If afflicted Lazarus, and the rich man, triumphing in pleasures, had had no immortall soules, men might with some reason haue adiudged Lazarus accursed, and the rich man blessed. But that iudgement is to passe vpon beastes onely. For as for them, beeing no beasts, but endued with immortall soules, albeit the rich man was ho­nourably buryed, and Lazarus with beggerie, yet the rich mans soule beeing cast into hell fire, cryed out that hee was, and is ac­cursed: [Page 53] and that the soule of Lazarus beeing by the Angels lifted into heauen, was & is blessed. We read that Croesus king of Lidia, inioying great abundance of wealth, Plu. in the life of Solon. and all other prosperitie that might make a man blessed in this worlde, on a time demaunded of Solon, one of the seuen wise men of Greece, whether he thought there were anie man more blessed than himselfe. But Solon an­swered, that no man was to bee called blessed before his death. Rightly did Solon there reproue the folly of Croesus, who thought himselfe blessed in vncertaine prosperitie. As Solon lykewise be­ing accounted so wise, shewed his follye, by signifying in such an answere, that Croesus had bene blessed if he had continued in such prosperitie vntill his death. Yet if Solon iudged that Croesus coulde not thinke himselfe blessed in all his prosperitie, what would hee haue iudged if he had beene a Christian, and had seene the change of Croesus prosperitie, not into that calamitie that be­fell him when Cyrus afterward tooke him prisoner, but euen into hell and death euerlasting? Might hee not, and that iustly, haue sayd that Croesus, notwithstanding his prosperitie, euen albeit the same had stuck by him vnto his death, was neuer blessed, but most accursed.

6 Plato, a Heathen, confirmeth the same by a notable discourse, Plut. in his consolation to Apolonius which Plutarch indeauouring to comfort Apollonius vppon the death of his sonne, doth alleadge. This euermore, sayth hee, was one resolute opinion, that whosoeuer departed this lyfe & had li­ued vertuously, at his death he was transported to the Ilands of the blessed, and there feeling no inconuenience, inioyed soueraigne felicitie. And contrarywise, they which liued wickedly and vn­iustly, were sent into the prison of iustice and vengeaunce, cal­led Tartarum. At the first, sentence was awarded by liuing Iudges, and while men were yet aliue, but the same daie that they were to die. Howbeit there grewe such abuse heerein, that complaint was brought from the Ilandes of the blessed, that some were sent thether, that had beene wicked and peruerse liuers. And thereuppon was the occasion of such abuse examined, which was sounde to proceede of this, that iudgement was giuen while the men yet liued, clothed with honourable carcases, wyth riches, nobilitye, and other lyke qualities. In respect whereof they found many witnesses, who making their apparaunce before the Iudges, affirmed for them that they were men that deserued to passe to the sayde Ilandes of the blessed. The cause of the errour [Page 54] once found out, it was decreed, that from thence forth ther should no iudgement passe vntill after death, when the soules should bee depriued of theyr bodies, and that also not by men yet aliue, and subiect to bee abused by the outwarde shew, but by spirites who should see nothing but the spirits and naked soules of those whom they were to giue sentence vppon, to the ende that they which in this world had wrought wickednesse in theyr honourable bodies, clothed with nobilitie, riches, and such other qualities, might bee sent to tormentes: and contrarywise, that they who during theyr liues had kepte righteous, h [...]lye, and vertuous soules, albeit in poore, abiect, and afflicted bodies, might passe into the Ilandes of the blessed. This was the discourse of a Heathen man, who had attained some sight of the truth, albeit intangled in ignorance and errour, yet fitly confirming our argument, namely, that wee must not iudge of mannes felicitie or miserie by the outwarde appa­rance.

7 This folly of iudging by the outward apparance, doth yet pro­ceede farther. For it can take no place, (at the least wherein to stay and settle it selfe in mans heart) but onely among those that denie Gods prouidence, namely, those that thinke there is no righteous God, that administreth iustice. For confesse that there is a God, and that hee is righteous, and thou canst not iudge of mans felici­tie or miserie by the outward shew. Thou canst not (I saie) iudge whether hee that liueth in prosperitie be blessed, or another in af­fliction cursed. For sith most vsually the wicked do prosper in this lyfe, and contrarywise the children of God haue most trouble, what should become of Gods iustice, whose nature is to re­warde euill to the wicked, and good to the good? A certaine Bi­shop of Verdune, in his Chronicle reporteth, that one Almauri, king of Ierusalem, on a time demanded of a certaine Doctor, howe he could proue another life after this. The Doctor asked him whe­ther he beleeued there was a God: Which when he had graunted, It sufficeth, sayd the Doctor. For if there be a God he is righteous: if hee bee righteous, he must administer iustice, in rewarding the good and punishing the wicked. Nowe thy selfe, sayde hee, hast knowen such a wicked man, who alwayes liuing in pleasure and honour, slept in peace. Thou knewest such another, a verie good man, in continuall tribulation, euen to the death. If therefore there bee a righteous God, it cannot bee chosen, but there is ano­ther lyfe, wherein this good man resteth nowe in blisse, and the [Page 55] wicked man in woe. Whether this was a true reporte, or but a fic­tion for example and doctrine, yet doeth it surely most playnelye teach vs, that hee that by outwarde prosperitie iudgeth a man to be blessed, and by tribulation to bee accursed, denyeth a God, in that hee denyeth his iustice. The doctrine of this historie or ex­ample doeth Saint Paul also confirme, saying, That the tribulati­ons of the faithfull, layde vppon them by the wicked that are in prosperitie, are a manifest testimonie of the iudgement to come, farre other than the fooles do by the outward apparance imagine. The reason hee also addeth, saying: 2. Thes. 1 For it is a righteous thing wyth God to recompence tribulation to them that trouble you, and rest to you that are troubled. Which iustice if it be not executed in this life, he concludeth, that it shal be in the latter comming of Iesus Christ to iudgement.

8. It is blasphemie against God, sayth Dauid, to saie that he will not regard mans transgressions, to punish them according to his iustice. Wee will not therefore saie, Psal. 10.13. that the sinner liuing in plea­sure, alreadie condemned in the sight of God, and waiting but the houre of eternall death, can bee blessed, or more blessed than the faithfull and troubled man, who walketh through tribulations, to take possession of the kingdome of heauen. For if by outward apparance wee iudge the wicked man that is in prosperitie, to be blessed, and the good man that is in affliction, accursed, we shall abolish Gods iustice, yea, euen God himselfe. And this is the ra­ther to bee noted, to the end that when the children and seruants of God doo finde themselues sometime pricked with this tempta­tion, they may the better stand vpon their gard, with constancy to resist the same.

9 Some men in olde time reiected the booke of Ecclesiastes, Philast in his catal. of here­tikes. c. 132. Iac. Chrisost. polit. in the preface be­fore the com. on the Canti­cles. thinking that Salomon wrote it in his olde age, after hee had beene carryed awaie by the multitude of his wiues. Alleadging, that in that booke hee placed mans soueraigne and chiefe felicitie in the pleasures and lustes of the flesh, as if there were no other lyfe after this. Some Epicures lykewise in our time, doo abuse it to the lyke purpose, alleadging that there is nothing better than to take pleasure, for at death they see not what becom­meth of the soule of man no more than they do of beastes, wyth many other such lyke speeches, which tend to that purpose. But they themselues are in deede verie beastes, so to vnderstande and misconster it. For Salomons meaning tended rather to confirme the same which wee doo seeeke to mayntayne, namely, [Page 56] that no man may by the outward shew iudge of mans felicitie or miserie, because all things fall out alyke to the one and to the o­ther. And that is his meaning, where he saith, Man knoweth not ey­ther the loue or hatred of God toward him, Eccles. 9.1 Eccle. 3.19 if he wil iudge by the out­ward shew. Then hee passeth to beasts, saying: No man seeth what becommeth of the soules either of man or beasts, namely, with bodyly eyes. Eccl. 8.12.13. But when he addeth, that It shall bee well with them that feare the Lord, and doo reuerence before him: but it shall not be well with the wicked, hee shall be like a shadow, because hee feareth not before God. When also he exhorteth to keepe Gods commandementes, protesting that it is the whole duetie of man, and that concluding his speech, hee saith, Eccl. 12.13.14 that God will bring euerie thing to iudgement that man hath done throughout the whole course of his life, withall adding, that the spirite shall returne to God that gaue it. Hee doth sufficiently shew that hee beleeued the immortalitie of the soule and the lyfe euerlasting. But where hee seemeth to commend those that take theyr plea­sures, Eccl. 5.17 saying, It is comely to eate and drinke cheerefully: hee meaneth in the common opinion of the foolish and vnaduised, who rest­ing vppon this lyfe, and the iudgement of felicitie or miserie by the outward shew, without remembring that mans soule is immor­tall, d [...] imagine him to be as a beast, among whom such as are best vsed are most happie. Howbeit as man is a creature of much more excellencie than a beast, and yet if we regarde but the outwarde shew of this lyfe, the beast is much more happie than man. So we must necessarily beleeue that there is another lyfe after this, and therfore conclude, that it is meere folly to iudge of mans felicitie or misery by the outward shew.

Psal. 37.10 Neither is it in vaine, that Dauid so earnestly exhorteth vs to take heed of this folly and error, to iudge by the outward shew: as also he is neuer weary of admonishing vs, not to enuy those who outwardly seem happie, but constantly to depend vpon the Lord, and to walke vprightlie in his sight. And in deede this iudge­ment by the outward shew, is not onely repugnant to faith, but vt­terly abolisheth the same: and not faith onely, but also hope and desire to walke in the feare and obedience of God. The Apostle to the Hebrewes sayeth, that Faith is the ground of thinges which are boped for, Heb. 11.1. and the euidence of things which are not seene. Saint Paul also teacheth vs, that hope is of thinges which wee see not. Nowe the foundation and obiect of faith is the worde of God, Rom. 8.23 pro­nouncing and assuring vs, that the righteous and holye, suffering persecution for his name, are happie, well beloued, and blessed [Page 57] of God: yet canst thou not see this but with the eye of faith: and therefore, in iudging of a man with thy bodily eye to be accursed in his tribulations, thou dost abolish faith. Hope is founded vpon the promise of celestiall, spirituall and eternall goods to come. If therfore when thou seest a faithfull man in trouble thou presently dost iudge him to be accursed, thou dost abolish hope, which re­gardeth not the time present, but to come. Againe, if we were to depend vpon the externall iudgement and to say that the wicked that are in prosperitie, are blessed: who will dispose himselfe to endure pouertie, and other afflictions, by walking vprightly and in holinesse? Nay, will not all men rather apply themselues to fraud, iniury, extortion and other iniquitie, sith ritches, honour, and other carnall commodities will redound to their blisse and felicitie?

11 By the premisses we may see, what a dangerous and perniti­ous folly this is, to iudge of mans felicitie or miserie by the out­ward shew, wherby we abolish the immortalitie of the soule, God and his righteousnesse, saith, hope, and all care and desire to walke in the feare of God. That we may therefore Amend our liues, let vs hereafter be better aduised, and iudge of mans felicitie or mi­serie, not after the outward shew, Mat. 5. but according to the infallible and assured testimonies of Gods word. Thus when the eare shall heare these sentences. Blessed are you poore in spirite: Luk. 6.28. Amos. 6.1. that hunger and thirst: and that mourne: Blessed are you when men hate you and cast you forth, and say all manner of euill against you for the sonne of mans sake. Againe, Woe be to you rich men, woe be to you that be satisfied and re­ioyce: wee bee to you that liue at ease in Sion. Faith will iudge accor­ding to Gods word, that the faithful in affliction are blessed, and the wicked in prosperitie most accursed. Yet if the eye beholding the ritches, honour and commodities of the wicked, shoulde iudge them to be happie: faith leaning to the testimonie of Gods word will beate downe and suppresse the false iudgement of the eye, concluding that it is meere folly to iudge of mans felicitie or miserie by the outwarde shewe: And albeit the worlde and the flesh doe cry out to the contrarie, yet will we harken to, and sted­fastly holde this sentence pronounced by him who is trueth it selfe, saying, Say yee, it shall bee well with the iust, for they shall eate the fruite of their workes. but woe bee to the wicked, Esa. 3.10, 11. who seeketh after iniquitie, for the rewarde of his hand shall bee giuen vnto him.

10 Let vs remember the contents of the 92. Psalme, where Da­uid [Page 58] exhorteth vs to praise God, to declare foorth his mercie and truth, to reioyce in his workes, to crie out that they are glorious, & his thoughts very profoūd. What thoughts & works? Euen that the wicked doe spring vp like grasse, and all workers of iniqui­tie doe flourish that afterward they may bee rooted out for euer. And heereof to giue vs the more assurance, directing himselfe to God, Psal. 92. he saith. For loe thine enemies O Lord, for loe thine enemies shall perish, and all workers of iniquitie shall bee destroied. But the righteous shal flourish like a Palme tree, & shal grow like a Cedar in Libanon. Such as be planted in the house of the Lord, shall flourish in the courtes of our God. They shall bring foorth fruite in their age, they shall bee fat and flourishing. To declare that the Lord is righteous, and that no iniquitie is in him. And in as much, saith hee, as man, resembling a brute beast, knoweth nothing, and that the foole vnderstandeth not this worke of God, hee is the more diligently to meditate vpon this Psalme, which, as the inscription importeth, is a Canticle for the Sabaoth, wherein Dauid sheweth that we are to rest from all other cogitations, that with quiet mindes we may meditate vpon this doctrine. Entring, as in another place he saith, into the Sanct­uarie of God, & in his word considering the accursed end of the wicked that liue in pleasures, and prosper in wicked consciences: Whome God hath set in slipperie places and caused to sall headlong: Psal. 73. how suddenly they are destroyed and horribly consumed. As a dreame when one awaketh: whē thou raisest vs vp thou shalt make their image dispised. Wherupon he concludeth that it is good to be alwaies with God, and to be guided by his counsell, with assurance that hee will re­ceiue vs into glorie. And therefore with him let vs saie. Whome haue I in heauen but thee? And I haue desired none in earth with thee: For loe, they that withdraw themselues from thee, shal perish, thou shalt destroye all them that goe a whoring from thee. But as for me, it is good for me to draw neere to God, hee is my comfort: I haue put my trust in the Lord that I may declare all thy workes. Let vs therefore repose our selues in this onely wisedome: to beleeue in him that knoweth bothe the outside and the inside, thinges present, and thinges to come: who onely is our competent iudge and faithfull witnesse, and cannot lye: Beholde how without leaning to the outwarde shew, we may conclude that the sinner in all his prosperitie is ac­cursed, and the faithfull in affliction blessed, likewise how the contrarie opinion is like vnto chaines and strong roopes to draw men to liue as the wicked and prophane persons. 1. Cor. 15.18. Thus by con­sideration of the premises, breaking a sunder these cursed roopes [Page 59] and chaines, wee may bee encouraged to perseuere in good workes, as knowing that our labours shall not bee in vaine before the Lord.

Of the sixt folly. Rather to beleeue our enemies then our friends. Chap. 7.

AS it is a great folly to Repose more confidence in man then in God, as is afore shewed, so is this also a most inexcusable fol­ly Rather to beleeue our enemies then our friendes. Eccle. 37.11. In Ecclesiasticus wee reade this notable aduertisement. Aske no counsell for holi­nesse of him that feareth not God: neither of iustice of him that hath no iustice: neither of a woman touching her of whome shee is iealous: neither of a cowarde in matters of warre: neither of a marchaunt concerning exchaundge: nor of a byer for the sale: nor of an enuious man concerning thankefulnesse: neither of the vnmercifull touching kindenesse: nor of the slouthfull for anye labour: nor of an hireling for the finishing of a worke: nor of an Idle seruaunt for much busi­nes: Harken not I saye to anye of these in any matter of counsell. If it be a folly to aske counsell of the man that is not so much our enemie as his owne friende in anie thing that may concerne his owne person or action: What a folly is it to follow the coun­sell of our enemies that labour onely after our destruction? Of such enemies there are three principals. Who all are so much the more daungerous, because they dwell in vs and round about vs, and to whome naturally wee are much enclined to giue credite. The first is selfe loue, or after the vsuall phrase of the Scripture, our flesh: the second the worlde and the third the deuill.

2 As concerning the first. Eph. 4.21. Most certaine it is that all the lustes of our flesh are so many enemies, seeking to seduce vs, as faith Saint Paul, and fighting against our saluation. The same saith Saint Peter also, 1, Pet. 2.11. where hee sheweth how our car­nall lustes doe fight against our soules: Rom. 8. This enemie saith Saint Paule, is so daungerous and pernitious that hee engen­dereth death and damnation in vs, Iam. 1.14. and therefore hee threte­neth vs that if wee beleeue this enemie, wee shall die. Saint Iames, likewise compareth these lustes to a wicked mother, [Page 60] that conceiueth and bringeth foorth iniquitie, and consequently death. All which notwithstanding, we grow so foolish and sence­lesse as to giue eare and credit to our flesh, rather then to God, whose loue towardes vs is most certaine and incomprehensible. But I pray you, whereto doth our flesh counsell vs? Onely, to co­uet ritches, and to obtaine the same by any meanes, whatsoeuer, to aspire to preheminence and excellencie aboue all others: to follow the pleasures and lustes thereof, 1. Tim. 6. with other like affections. Yet doe wee know that God condemneth all these wicked and damnable counsels, Mat. 20.26.27. Mat. 23.12. 1, Pet. 5.5. Luk. 21.34. Heb. 13.4. Colos 3.5. Eph. 4.22. Rom. 8.13. Mat. 16.24. declaring that Couetousnesse is the roote of all euill: Also that Such as couet to bee rich, fall into temptations and snares and into many foolish and noysome lustes, which drowne men in perdition and destruction. Protesting that they that will bee first shall be last, and hee that exalteth himselfe shall bee brought low. That hee resisteth the proude but giueth grace to the humble: Exhorting vs to take heede that our heartes bee not ouercome with surfea­ting and drunkennesse: pronouncing woe against whoremoun­gers and adulterers. To be briefe, that in many places he admo­nishing vs to mortifie this our flesh, to put it off, to denye it as an enemye that giueth vs deadly and damnable counsell.

3 Neuerthelesse let euery man examine his owne conscience, and consider the common course of men, and so iudge whether euery one in generall seeketh not to become riche, to grow into credit, and to be exalted aboue his fellowes: Whether they doe not loue and hunt after the commodities and lustes of the flesh: Whether they enuie not such as get before them: To bee briefe, whether they giue not more credit to the counsell of the flesh then of God. Experience is but ouer euident. The onely example and plaine confession of Saint Augustine, Augustine in his meditati­ons. Cap, 4. a man endued with great wisedome and holinesse, shall at this time suffice. Hee spea­king of couetousnesse, ambition, pride, pleasure and other the lustes and affections of the flesh, sayth thus: I haue a whole ar­mie of traytors within mee, who vnder colour of friendshippe are mine enemies. And yet beholde, with them haue I liued from my youth vp: them haue I pleased, them haue I beleeued, They bee the friendes whome I made much off, the master whom I obeyed, the Lordes whome I serued, the domesticall seruants with whome I was conuersant, the councelours whome I trusted. If therefore it bee such a folly to beleeue our ene­mies, let vs heereafter bee more circomspect and wiser: Let vs no longer credite this enemye, which doeth so possesse [Page 61] vs, that he is euen our selfe. But let vs beleeue God, our true and perfect friend, as knowing assuredly that all his counsels are faith­full, and that all his commandements doe tend to our good and saluation.

4 Our second enemie to whom we giue too much credit, is the world. By the world, we vnderstand the common course of man­kind, which is, to giue themselues to wickednesse, regarding one­ly this present life, without any care of the kingdome of heauen. In respect hereof doth Saint Paul call the world wicked, and S. Iohn saith That the whole world is set vpon iniquitie. The same Apostle setteth before vs sundrie examples of the corruption and wicked­nesse of the world, saying. All that is in the world, Gal. 1.4. 1. Ioh. 5.19. & 2.16. as the lustes of the flesh, the lusts of the eyes, and the pride of life, is not of the father of hea­uen. By the lusts of the flesh, he vnderstandeth a desire to liue at ease and delicately, without caring for any thing, but what may concerne the profit and commodities of this life. By the lustes of the eyes he comprehendeth the vanitie of vnchast lookes, braue­rie, pompe, & other superfluities. And by pride, ambition, haugh­tinesse, vaine confidence and selfe loue, euermore conioyned with the contempt of others.

5 This world is vnto vs a mightie and strong enemie, in respect that being so corrupt and vicious, it inuiteth, and by the example thereof allureth vs to follow it, and so to abandon our selues to the same corruptions, wherein (such is our folly) we are readie to beleeue it. And indeed experience sheweth, how easily wee are drawne to confirme our selues ther to. The ease of the flesh which some men doe enioy. The lusts and pleasures wherein they do re­ioyce. The riches that make them to be honored. The reputation to be mightier then others, with the banquets and sumpteous at­tire, doe all make a faire shew, whereby to flatter, moue and allure vs to follow them. And as euery one is readie to beleeue whatso­euer he desireth, so doe we easily suffer our selues to bee perswa­ded to follow this world, whereto we are naturally enclined.

6 That the Adamant draweth the yron vnto it, is truly a secret of nature: but for the world to draw vs there to is a matter as na­turall, as for the water of a riuer to runne downe the chanel, as for a chariot to runne downe a steepe hill: or seeing another yaune to yaune after him, or hering another sing, to fall on singing. For be­ing naturally giuen to the corruptions of the world, we shall need no soliciting thereto, the onely sight of the thing we loue, is suffi­cient to hale vs forward, yea euē to force vs. As the wanton harlot [Page 62] allureth her louer: the bayte vpon the hooke the fish: and the in­fected aire infecteth all that liue in it. The worlde resembleth a violent streame, that carieth away all such trees as haue taken no sufficient roote. To bee briefe it falleth out with vs as with those that liue among colliers or millers, who hardly can shunne defou­ling with collow or meale.

7 And indeed, it is but too common, that where wee ought through our holy conuersation to allure the worldlings to follow vs, contrariwise the world being stronger then we, carieth vs away therewith. Phil. 2.15. Whereas it were our parts to serue as burning lampes, shining in the middest of a crooked & peruerse generation, wher­by to withdraw the worldlings out of their blind & crooked waies into the pathes of light, truth & saluation: contraiwise the darke­nesse of the world doth quench our light, and cause vs to wander in the darkenes. This doeth Chrisostome note, saying: If the good conuerse with the bad, the good will sooner grow worse, then the bad better: also one scabbed sheepe wil sooner infect tenne cleane ones, then the tenne cleane ones will cure one scabbed one. Yet if we suffer our selues to bee so perswaded by the entisements of the world, that after the examples of others we do but a little neg­lect the care of our soules that we may gather goods, and that wee follow others in the lustes of the flesh, in superfluitie of banquets and costly attire: the golde, the siluer, the exquisite moueables, the apparell and foode, will be vnto vs so many fooles cappes vp­on our heads, crying out alowd that we are indeede very fooles, that will beleeue our enemie. Iam. [...].4. Ioh. 2.15. If then we purpose to Amend our liues, we must be better aduised. We must remember that we can not continue friendship both with the world and with God: And that the loue of the world is enmitie with God, & so with S. Iohns exhortatiō conclude: not to loue the world: but wholy to resolue to leaue and forsake the counsell of the world, which is our ene­mie and to beleeue the counsel of God our true & perfect friend.

8 Our third and principall enemie is the deuill. Whome Iesus Christ doth therefore tearme, the enemie, which also this name Sathan doth signifie, Mat. 13.28 thereby to aduertise vs to take heede of him. And indeede all his counsels and endeuours doe tend to death, and therefore is he also called a man-slaier and a murderer from the beginning, and so did hee shew himselfe towardes our forefathers, Ioh. 8.44. whē vnder colour of fauour to Eue, he perswaded her to eate of the forbidden fruite of the tree of knowledge of good & euil. Gen. 3. Wherupon God euen then proclaimed as it were with the [Page 63] found of the trumpet, open warre betweene Satan and vs saying. Gen. 3.15. I will put enmitie betweene him and the seede of the woman. If he durst presume to enter into the earthly Paradice to assault and deceaue our first fathers, while they yet did beare the image of God: Also, if sence, Mat. 4.1. Luk. 4.1. he durst be so bold as to follow Iesus Christ into the wil­dernes, and there assault him with his temptations fortie daies & fortie nights, and lastly to make those three mightie assaults men­tioned by the Euangelists: are not we to looke that he will bee, 1. Pet. 5.8. as Saint Peter saith, as a roaring Lion round abount vs, seeking whom he may deuour? He also is so much the more dangerous an enemie because he is inuisible, because he is neuer wearie of sighting, 2. Cor. 11.14. be­cause he can transforme himselfe into an Angell of light, Ciprian in his tenth tract in zeale. that hee may the more easily seduce and deceiue vs. Saint Ciprian expoun­ding this place of Saint Peter saith. The deuill setteth before our eyes entising pleasures, that by the sight of them he may supplant our chastity. He tempteth our eares with the sweetnes of musicke, that by the hearing therof, he may weaken our Christian strength: By bitter woordes he mooueth our tongue to euill speaking, and and by iniurious deedes prouoketh our handes to sight and slay: he offereth vnrighteous gaine, wherby to enduce vs to fraud, and pernicious profit, to kindle couetousnesse in our soules: hee pro­miseth temporall honours, whereby to defeate vs of Celestiall: he sheweth falsehood, that he may take from vs all trueth. To be briefe, he practiseth cunning in time of peace, and violence in persecution? Is it not then extreame folly, yea euen desperate rage to beleeue such an enemie?

9 But you will saie, who will bee so vnaduised as to aske or take counsell of him? When speaketh hee vnto vs? Euen when vnder the pretence of Gods prouidence hee giueth or of­fereth vnto thee ritches, honour, dignitie, pleasures, carnall commodities: to bee briefe, prosperitie in all thy affaires. For thinkest thou that he will not propound with them the like con­dition as hee did to Iesus Christ, when he said, Mat. 4.9. All these will I giue thee, if thou wilt worship me? Indeede hee doth not alwaies speake so like a deuill: But comming as a friende to serue thy turne, and to please thee in thy desires, thou shalt well finde that in effect he tempereth some poyson or pernitious counsell a­mong: either that thou shouldest dissemble the knowen truth, yea euen renounce it: or to neglect the holy ministry: or to dispence in practises nothing agreeing with charitie, equitie, or vpright dealing: yet couered with the cloke of custome & iniquitie of the [Page 64] time, which will not beare better dealing, telling thee that if thou be a sheepe the wolfe will deuour thee: that the simple are not to deale in the world: and that thou must liue and houle with the wolues.

10 Neither is this all, he mixeth yet another poyson, that is, hee lifteth thee vp in thy wealth, that he may make thee to trust ther­in: to employ it in pleasure and superfluitie: to forget that thou art a mortall mā: In summe, to imagine that thou needest not the help either of God or man. On the other side (for he can turne all into poyson) he will take away thy goods and bring thee into pouertie: he will molest thee with long and tedious sickenesse: he will make thee a skorne vnto men: Hereupon he will seeke to perswade thee that thou maist iustly murmure against God, complaine of him, forsake him, reiect, and euen driue him away when hee offereth himselfe, as did the Gaderinites when they driue away Iesus Christ, because of their hogges whome the deuils had carried head-long into the sea: Mat. 8.34. yea, which is the tipe of all mischiefe, euen to curse God, whereof the historie of Iob is a manifest mirrour. Againe art thou a great sinner? Hee will set before thee the ri­gour of Gods iustice to plunge thee in dispaire. Dost thou trust in his mercy? Iob. 1. Hee will prouoke thee to sinne, vnder pretence of friendship both to God and thee, alledging that Where sinne aboun­deth, grace doth more abound: Also that one Peccaus before thou diest, Rom. 5.20. will suffice for all. If thou appliest thy selfe to walke vp­rightly in the feare of God, he wil counsell thee to thinke thy selfe a Saint and of great merite in the sight of God. Doth hee finde thee wel resolued in the doctrine of Gods prouidence, as he found Iesus Christ, Mat. 4. when he alledged that Man liueth not by bread onely, but by euery word that commeth out of the mouth of God: He will sol­licite thee to abuse it, by tempting of God, as he thought to haue surprised Iesus Christ, when he exhorted him to cast himself from the toppe of the temple. To be breefe: his illusions and temptati­ons are infinite.

11 Now let vs marke the common course of men, yea euen of many of those that professe the knowledge of God: & let vs iudge whether most of their workes be not euen so many examples wit­nessing that they beleeue and follow the counsell of their enemie Sathan: let vs remember that al such thoughts, imaginations, mo­tions, affections and temptations afore mentioned, be the coun­sels of our enemie Sathan: That it is an extreame folly and mad­nesse for a man to beleeue his enemie: that for the amending of [Page 65] our liues, we must bee better aduised, and beleeue him who is our true & perfect friend, euē our God, who speaketh to vs in his holy Scriptures, which onely doo containe assured, holy, & healthsome counsell. Of his loue towards vs we cannot doubt, sith he hath gi­uen vs such a pledge, as his sonne crucified for vs. He cannot, nei­ther will he lie, or deceiue his children whome hee hath vnderta­ken to make blessed. Let vs therfore oppose the counsels of Gods word, against whatsoeuer the counsell of our enemies, the world, the flesh, and the deuill. Let vs followe the example of Dauid, Psal. 119.105 24.9 who protested that Gods worde was a light to his pathes: that the testimonies of the Lord were his counsels: that a young man shall amend his waie by walking according to the worde of God. Let vs take heart in the example of Christ, agaynst the illusions of the deuill and our other enemies, Ephes. 6.17 laying holde vpon the sworde of his spirite, which is his word, and with him let vs saie, It is written, It is written. Psal. 9.5 Let vs remember that Iesus Christ from God his father tooke the name of a counseller, to aduertise vs that wee ought to receiue and beleeue his counsels onely, Iosua 1. and not the counsels of our enemies, the world, the flesh, and the deuill. To bee briefe, let vs put in practise the same which God in olde time enioyned to Io­sua, namely, daie and night to reade and meditate vpon the booke of Gods lawe, & to liue after the contents of the same. And so let vs assure our selues, that according to his promise, wee shall direct our course wiselye, and prosper in all our attemptes. Thus wee see, that to the end to Amend our liues, and hereafter to be better aduised, we must beware of this Folly, and neuer beleeue our ene­mies better than our friends.

The seuenth Folly. To thinke our selues wise. Chap. 8.

THis seuenth folly, sheweth man in all extremity and perfecti­on to be a foole. For being intangled in the sixe follyes afore mentioned, & many others, he neuertheles thinketh himself wise, and well aduised. Among a hundred men that walke vp & downe the streetes, you shall not finde one that will bee contented to bee called foole or mad man, but will thinke himselfe iniured: for eue­ry man desireth to be thought wise. Yet, they that beleeue not that there is a God: they that esteeme better of man than of God: they that thinke to liue euer, and yet know not wherfore they liue: they that iudge of mans felicity or misery by the outward shew, & they [Page 66] that beleeue their enemies rather than their friends. Are not all these in thinking themselues wise, euen perfect fooles? yes, and so haue we at large proued them.

2 Yet may this folly be more generally considered, in that man (at the least for the most part) thinketh himselfe to be but a man, created for this temporall life, and not a Christian, beleeuing lyfe euerlasting. For therof it falleth out, that man being wise, discreet, and aduised, as concerning the worlde, yet a Christian, foolish and senselesse, in matter appertaining to life euerlasting, thinketh him­selfe wise, and is in deed but a foole, because he is wise in the lesse, and a foole in the principall: wise as concerning men, and this tem­porall life, but a foole as concerning God and life euerlasting. And we shall finde many presidents, counsellors, aduocates, phisitions, philosophers, marchants and artificers, wise, discreet, and aduised in their arte and vocation, who all in the vocation of Christianitie are but fooles, ignorant, and senselesse. They are verie perfect in mat­ter concerning this present life, but ignorant and foolish in matter of lyfe euerlasting. Neither is it anie maruell. For euerie man in youth learneth a phrase, mysterie, or arte, whereby to grow wise & expert in his vocation, and so to prouide for this present life: but few there are that learne the skill to bee true Christians, wise, and well aduised. Beholde therefore, how weening to be wise, because they bee wise men, they be but fooles, in that they be ignorant & vnaduised Christians.

3 By experience we see, that the aduocate can be skilfull & lear­ned in the vnderstanding of the ciuill laws, & pleading other mens causes, yet vnderstandeth nothing in Gods law, whereby to plead his owne cause against the deuill, and so be iustified in the sight of God. The phisition can be skilfull and expert in the cure of bodi­ly diseases, and yet not know wherein the cure of so many the dis­eases of his owne soule doth consist. The Arithmetician can mul­tiply numbers, yet wotteth not how to reckon to 70. or 80. yeres of his life, Psal. 90 12: but as all the rest, must bee forced to praie to God to giue him grace to vnderstand how to count his daies, that he may apply his heart to true wisedome. The Geometrician can bee skilfull in measuring the earth, yet hath no knowledg of heauen, either of Ie­sus Christ, who is the way to come thereunto. The Astronomer is well seene in the course and greatnesse of the Sun, yet hath no skill in the Son of righteousnes, our Lord Iesus Christ. The philosophers perfect in a number of the secrets of nature, are neuertheles igno­rant in the mysteries and secretes of the eternall saluation of the [Page 67] soule, reuealed in the Gospell. The marchant can keepe his booke of accounts, to know his estate, & who is indebted to him, yet wot­teth not hee what account hee must make to God of his life. The Smith is skilful in making of keies, yet vnderstandeth not what the keies of the kingdome of heauen are. Euery one can tell what fruit apple trees, pearetrees, plumtrees, &c. do beare, yet few know what fruit Christians should beare. To be brief, there be men enow wise and aduised, but few Christians wise and well instructed. What is it for an aduocate, a phisition, a marchant, or an artificer, to be wise in his profession, and yet in Christianitie to be a foole, ignorant, and vnaduised. To bee accounted wise among beasts that haue no im­mortall soule, yet to be so much the more foolish and vnaduised, as that in seruing men wisely and God foolishly, hee looseth both bodie and soule for euer. Augustine in his myrrour for sinners. cap. 6 S Augustine reproouing those that take greater delight in the writings of Plato and Aristotle, than of the Apostles, calleth them fooles. His reason: because they reaped knowledge, like to their study, leaues in sted of fruit, that is to say, words and no vertue. So men generally thinking themselues wise, because they be so in matters of this life, are yet foolish & sensles, in that they vnderstand not what is requisite for the obtaining of lyfe euerlasting.

4 What doth it auaile vs, saith S. Augustine, subtilly to search out, Augustine in his booke of the spirit and the letter. cap. 1. &. 2 and plentifully to comprehend the nature of all things, if wee haue no knowledge of our selues? This sentence, Know thy selfe, for the excellencie thereof, was thought to be brought from heauen. The rather, to the end that man standing in necessity of the knowledge of himselfe, his ignorance, pouertie, & miserie, might humble him­self, & seeke his felicity from other than himselfe. The wise Socra­tes said, that he knew but one thing, viz. that he knew nothing. And therein he spake better than hee was aware. For if man knowing much (as hee did) must notwithstanding confesse that hee know­eth nothing, in comparison of so much as hee is ignoraunt of, e­uen in such sciences as concerne not life euerlasting: how much ra­ther must he, were he double as wise as euer was Socrates, confesse that he knoweth nothing, if he haue no knowledge in the heauenly knowledge, requisite to the saluation of our soules? It is therefore a hellish opinion for a man to think himself wise when he is a fool, likewise to be a wise man, yet a foolish & vntaught christian. Iesus Christ speaking to the pharisies, who thinking themselues skilful, said, Are we also blind? Said vnto them, If yee were blind, Ioh. 9 40 you should haue no sin: But now you saie, We do see therefore your sin abideth in you. [Page 68] Thereby shewing, that as the beginning of a cure consisteth in the knowledge and feeling of the hurt, so the beginning of our sight resteth in the knowledge that we are ignorant and fooles. That we may therfore Amend our liues, we must giue ouer this folly wher­by we thinke our selues wise, and heereafter being better aduised, confes that we know nothing, so long as we know not Iesus Christ. Besides, that how wise, discreet and expert so euer we be in world­ly matters, yet knowing our selues to bee fooles and senselesse in thinking our selues wise, while we are ignorant Christians, we may be better aduised, increasing in whatsoeuer may make vs become true Christians, and consequently, the children of God, and inhe­ritours of life euerlasting.

5 This is the knowledge of all knowledge, and consisteth in two poyntes. First, in that which Saint Paule sayeth, I am not determined to know my other thing, 1. Cor. 2.2 but onely Iesus Christ, and him crucifyed. Therin declaring, that he that knoweth not Christ, kno­weth nothing, but is a foole & deuoid of sense, how wise & discreet so euer he is in the sight of the world: so he that truly knoweth Ie­sus Christ, how simple so euer the world accounteth him, is perfect­ly wise and well aduised. Secondly, this knowledge consisteth in the beginning of wisedome, Pro. 1.7 as the holy Ghost calleth it, namely, in walking in the feare of God. Whereupon Dauid addeth, that they which walke in the feare of God and keepe his commandements, Psa. 111.10 are wise. And on the other side Salomō protesteth, that such as despise this wisdome & discretion are fooles. Iob. 28. [...]5 Iob more largely speaking ther­of, sayth: Wisedome is more to bee esteemed than siluer, golde, precious stones, or any worldly goods. Then discoursing vppon the wonderfull workes of God, in the knowledge whereof it seemeth there resteth great wisdome, he concludeth his speech, saying: Then did he see it, and counted it, he prepared it also and considered it. And vnto man hee said, Behold, the feare of the Lord is true wisdome, and to depart from e­uill is vnderstanding. Hereby we see, that as they that doo know Ie­sus Christ, and walk in the feare of God, are truly wise: so they that haue not this wisdome are very fooles, albeit they thinke them­selues wise, in that beeing esteemed wise men as concerning the world, they are in deed foolish Christians in the sight of God.

6 These seuen aforesaid follies do euidently declare, that wyth great reason the holy Ghost warneth vs in the first sermon of Iesus Christ, and of Iohn the Baptist, that for the good and due Amen­dement of our liues, the knowledge and feeling of our naturall fol­lies ought to admonish vs to be more wise, circumspect, and better [Page 69] aduised hereafter. For, as in beleeuing that there is no God, In thin­king better of man than of God, In thinking to liue euer, & so not to liue as if we should die, In not knowing wherefore we liue, and so liuing at randon, not for the seruice of God and our neighbours, but for our selues, In iudging Gods children in respect of their out­warde tribulations to bee accursed, and the wicked thorough their prosperitie to be blessed, Beleeuing our enemies, the world, the flesh, and the deuill, rather than God our perfect and faithfull frend. To be short, in thinking our selues wise, because we are wise as men, and yet are ignorant and fooles as Christians. Being, I saie, possessed of all these follies, the same are against vs so many ropes and strong chaines in the hands of our enemy the deuill, wherwith to pull vs on to sinne, and to make vs continually to offend God, to heape iniquitie vppon iniquitie, and consequently to turne awaie from God, from heauen, from life, & euerlasting glory, & to folow after satan, and so to cast our selues into the hel fire, in to death, & into euerlasting damnation: And contrariwise, if beleeuing there is a God, and esteeming him to be as he is, all wise, almightie, all iust and true, we doo loue, feare, and put our whole confidence in him, If beleeuing that we must die, and that shortly, we doo applie our harts to wisdome, liuing as we would euen at death wish wee had liued: If knowing wherefore we doo liue, we do referre the whole course of our liues to the glory of God, to our saluation, and to the seruice of our neighbors: If iudging of mans felicitie or miserie, not by the outward apparaunce, but by the testimonie of God in his word, we doo euen perceiue that the children of God, albeit in tri­bulation, are blessed, and the wicked, though in prosperitie, accur­sed: If renouncing the pernitious counselles of our enemies, the world, the flesh, and the deuill, we doo listen vnto, and beleeue the counsels and admonitions of our God. To conclude, if consider­ding, that all discretion, knowledge, and wisdome of man, without the knowledge of Christ, and the skil of saluation, be but folly. Al­so, if vnderstanding that we be but fooles & men deuoid of know­ledge, so long as wee are not wise and well aduised Christians, & therefore wee conuert and returne to God, and walke in the waie that shall bring vs to heauen, to life, and to euerlasting glorie: If (I saie) we doo thus conuert and amend our liues, according to the will of God, we shall finally become inheritours of his kingdome, through his sonne Iesus Christ our Lord.

That man knowing Idolatrie and superstition, ought wholy to abstaine from all participation in the same. Chap. 1.

WE haue before declared, that the greatest Folly wherewith man is possessed, is the of­fending of God. And contrariwise, that the beginning of all knowledge & wisedome re­steth in walking in his loue, feare, and obedi­ence. Also, that as all men are naturally incli­ned to this Folly, namely, to offend God, so we ought by amending our liues, heereafter to become more wise and better aduised. Now are we more parti­cularly to vnderstand, Wherein we are principally to amend. The first point therefore to be intreated of, consisteth in this, That man ha­uing obtained knowledge of the truth, ought to renounce all Ido­latrie, & in no wise to participate in the same. Many there are, who with their bodies assisting at Idolatrie and superstition, do neuer­thelesse maintaine, that they deserue not to be reproued, because they disallow the same in their hearts. These men should remem­ber, that sith Christ suffered both in body & soule for the redemp­tion both of our bodies and soules, reason would that wee likewise should glorifie him, as Saint Paul saith, both in our bodies & souls, which are his. And in deed, inasmuch as man consisteth both of bo­die and soule, we are to cleanse both bodie and soule of all polluti­on, that we may, as Saint Paul admonisheth, fulfill our sanctificati­on. 1. Cor. 6.9.20 1. Cor. 7.1 It is therefore a most sacrilegious and intollerable diuision, to giue ouer our bodies to the seruice of the deuill, when we say that we reserue our soules to God. Will the worst husband among men bee content, that his wise prostituting her bodie to whoredoome, shall saie for excuse, that she reserueth her heart for him? S. Paule saith, our bodies are Christes members, and that applying them to whoredome, we take them from the body of Christ, & make them the members of an harlot. But the holy Ghost calleth Idolatrie whoredome: he therefore that with his bodie assisteth at Idolatry, dismembreth himselfe from Iesus Christ, 1. Cor. 6 and maketh himselfe a member of the Idoll.

[Page 71]2 In this consideration doth the Apostle exhort the Corinthians, to flie from Idolatrie: and least they should reply as these men do, saying: We disallow it in our hearts: we know that the Idoll is nothing: 1. Cor. 10 he addeth, I speake as vnto those that haue knowledge, not to the ignorant. Then doth he bring them back againe to their owne iudgment, & the feeling of their owne consciences by the vse of the supper. For as the communicants by eating the bread and drinking the wine, haue a participation in Christ, and are made his members, so they that be assistants in the sacrifice of the Idols, and doo eate of that that is sacrificed vnto them, are made partakers of the Idols, euen of the deuil, as he expresly saith, because that which is sacrificed to Idols, is sacrificed to the deuill. But (saith he afterward) yee cannot drinke the cup of the Lord, and the cup of deuils: yee cannot be partakers of the Lords table, and of the table of deuils. And to the end to pre­uent all replication, he addeth, Do we prouoke the Lord to anger? Are we stronger than he? And this he saith, to shew vs that notwithstan­ding whatsoeuer we aledge, that we do not apply our harts therto, or that we know that the Idol is nothing, yet in that we assist with our bodies, we prouoke the wrath and indignation of God, we le­uie warre against him, euen a woful warre to vs, because God being stronger than we, wil ouercome vs. Spake not the same Apostle to those that had knowledge of the truth, when hee sayde, Be not vne­qually yoked with Infidels, 2. Cor. 6 for what fellowship hath righteousnes with vnrighteousnes? And what communion hath light with darknes? what con­cord hath Christ with Beliall, or what parte hath the beleeuer with the Infidell? VVhat agreement hath the temple of God with Idols, for ye are the temple of God, as God hath sayd, I will dwell among them and walke therein. Here he speaketh of the whole man, and consequently not of the soule only, but also of the body, as in another place he saith, Our bodies are the temple of God, & therfore he addeth, 1. Cor. 6.19 2. Cor. 6.18 Esa. 52. Come out frō among the Idolaters, and separate your selues, sath the Lord, & touch not vncleane things, and I will receiue you. I will be your father, and you shal be my sonnes, & my daughters, saith the Lord. If God will not receiue vs to be his sonnes and daughters, & if he wil not be our father, but vpon condition, that wee touch no polluted thing, then contrary­wise, those men that voluntarily do touch them, & yet do notwith­standing maintaine that stil they are the childrē of God, do gain­saie the very truth, and deserue to be cast off at his hands.

3 When God to comfort Elias, sayd, 1. King. 19.18 I haue yet reserued to my selfe 7000. in Israel, euē all the knees that haue not bowed vnto Baal, & eue­ry mouth that hath not kissed him: doth he not shew, that he cōdēneth [Page 72] all outward adoration and bodily reuerence to the Idoll, and ac­counteth them markes of reprobation. As also saying by Esay, I liue, Esa. 45.23 euerie knee shall bowe vnto me. Hee sheweth that all adoration, euen in bodie, is an homage due to God onely. When satan sayd to Iesus Christ, Math. 4.9. All these kingdomes will I giue thee, if falling down thou wilt worship me: It would haue sufficed him, if Iesus Christ woulde haue made him but an outward reuerence with his bodie onelie. And I praie what doo the tyrants, persecuters of Gods children pretend, but to cause men with their bodies to countenance theyr masse? For as they cannot command the heart, nor knowe the in­ward secretes of man, so doo they require onely the outward view and obedience of the bodie. And in deed, such as persecute, euen against their owne consciences, the children and seruants of God, will not sticke to whisper vnto them and saye, Beleeue what yee will, so yee goe to masse. If it were lawfull to abandon our bo­dies to such idolatrie, as in heart wee doo condemne, the crosse of Christ shoulde bee abolished, and all persecution taken awaie. A man might so professe himselfe a Iewe and Turke, yea, hee myght countenance and assist all the greatest and most abhominablest I­dolatries in the world, so long as in heart he dislyked of them. But then what should become of Christs martyrs? Wherfore haue they suffered death? Why did not they, reseruing their hearts to God, abandon their bodies to the seruice of Idols, Dan. 3 Manut. and Morel, vppon the pas. of S. Cyptian. And in Saint Augustines sermon of Ciprian the martyr. And of his passion after the olde ma­nuscripts. & obey the comman­dements of Idolatrous kings? When Nabuchadnezzer comman­ded to worship the golden Image, he required onely the outwarde adoration and reuerence, and yet the three Hebrew princes chose rather to bee cast into the burning furnace, than to obey it. S. Ci­prian was heerein so certaine and so fully resolued, that when the tyrant offered to saue his life, if hee woulde obey his commaun­dement, and offer incense or sacrifice to the Idol, counselling him to thinke vpon it: he constantly answered, that he needed neither consultation, nor deliberation in so iust a matter: that he would ra­ther die than shew any testimonie of approuing such Idolatrie. Yet might he haue escaped by yeelding onely his bodie to idolatrie, & keeping his heart vnto God. Some Iudges there are, who hauing knowledge of the truth, do giue sentence of condemnation against the faithful: in hart disalowing the sentence, yet in mouth pronoun­cing the same. Exod. 20.4 Are these men, thinke you, excusable in the sight of God? When God in his law forbiddeth making any grauen images, or liknes of any thing: Speaketh he to the hād, or to the hart? Likwise when he addeth, Thou shalt not bow downe to them nor worship them. [Page 73] When (for so the word that he there vseth doth signifie) he prohi­biteth not only to worship & serue thē in mind, but also he speak­eth of the whole man, & rather more expressely of the bodie, for­bidding all adoration and outward seruice inuented by men.

4 Saint Paul protesteth that Idolaters shal not inherite the kingdome of God. 1. Cor. 6.10. Here he speaketh to the members of the Church and so to those who knowing the truth, did not in hart allow of Idolatry: he therfore threatneth those that shall assist therat in body. Likewise Gods horrible iudgemēts executed vpon diuers, euen in our time, as vpō Frances Spiera an Italian, & others, who knowing the truth became notwithstāding assistants at Idolatry & false seruice, alow­ing in body that which they in hart condemned, do take away all excuse, & make those worthy double punishment, that do pollute their bodies in Idolatry, and so shew an outward testimonie of al­lowing that which their hart (cōdemning the actiō of the body) do abhorre. To be short, what is this assistance at the masse, & bow­ing of knees before the Idol, but an actual testimonie that they al­low all the Idolatries & blasphemies there committed? It is an o­pinion & impression which they seeke by their assistance to infuse into others: It is as if that the body should cry out & say, you see of what religion I am. The body speaketh in liew of the mouth. And thus instead of confessing Christ & his truth, they do in action re­nounce him: & so are to looke for no other sentence then the same which Iesus Christ himself hath pronounced, saying. Mat. 10.3 [...]. Whosoeuer shal deny me before men him wil I deny before God my father. If such men could but a little cōprehend how villanously Christ is dishonored in the masse, how his office is vsurped, his sacrifice abolished, his death made frustrate, & the institution of his holy supper reuer­sed, the zeale of the house & glory of God would euen eate vp & consume their harts, whereby they should bee moued to shunne and abhorre the same, and neuer to be assistant thereat.

5 It may seeme to some, that I need not to stand so long vpon so plaine a case. But ther be hipocrites, that dare alledge, that they do it because they would not offend their neighbors. This surely is a goodly charity. First, they speake against their cōsciences: for their own harts do conuince thē that it is only selfe loue, with the feare of the losse of their goods, dignity, country, kindred & frends that induceth them to such dissimulation. Moreouer, that contrariwise they do by their going to masse & worshipping the Idols, offend their neighbours. For what is offence, but to cast a stone in a blind mans way to make him to stumble, that is to say, to giue the igno­rant [Page 74] occasion to offend God by confirming them in their error: 1. Cor. 8.9. & becomming an example, to such as haue some knowledge of the truth, to induce thē to commit Idolatry with vs? It is therefore a double offēce, & deserueth double punishmēt in the sight of God. S. Paul, sharply reprouing such as did eate of things sacrificed to I­dols, sheweth what a stumbling block they therby make thēselues to the ignorant. Take heed saith hee least by any meanes this power of yours, to eate indifferently of al things, be an occasion of falling to thē that be weake: For if any man see thee which hast knowledge sit at the table in the Idols temple, shal not the conscience of him which is weake be boldned to eate those things wich are sacrificed to Idols? And through thy know­ledge shall the weake brother perish, Rom. 14.23 for whom Christ died. Because that thou who knowest that the Idol is nothing & therfore that the flesh sacri­ficed therto is not polluted therin, abusing thy power that otherwise thou hast to eate, dost by thy example induce the ignorāt to eate without faith & so [...]o sin. If then the eating of the thing which in it selfe is lawful, is an offence to thy neighbors, & a meanes to make him to perish, because after thy exāple, he eateth without faith: how much more grieuous is the offence of those, who by assisting at the masse, & o­ther Idolatries, in their own knowledge damnable before God, do cōfirme the ignorant in their error, wherby they continue their of­fence to God, & enduce others to follow them in the same? That good old man Eleazar chose rather to die, 2. Mac, 6. thē by his dissimulation to induce the Iewes to eate swines flesh, & so to offend God. Yea this fauor they offered him, that he should eate flesh alowed in the law that he might commit nothing prohibited therein, onely hee shold dissemble & make the world belieue that it was swines flesh. This is a wonderful constancy & notable example, to condemn al such as by their dissimulation giue others occasion to offend God.

6 They also make abuckler of the example of Naamā the Assirian but according to the prouerb, 2. King. 5. they couer thēselues w ^t a wet sacke. First, wher he speaketh of bowing himselfe in the temple of Rem­mon, whē his master leaneth on his arme, he therin doth seruice to his king, not to the Idol, & so it was but a ciuil bowing in respect of his office, & tended not to religion. This doth he cōfirme plainly protesting he wil worship no strang Gods: besides y ^t he praieth that the bowing bee not imputed to him. Such therefore as will excuse their adoration of Idols by his example, ought rather to confesse their sin & to craue pardō at Gods hand, not for a politick bowing proceeding of som office, but rather for their worshipping of Idols. Yet is ther thus much more. This Naamā not only protesteth that [Page 75] he wil not worship any strange Gods, but also he craueth two Asses laden w ^t the earth of Iudea, y ^t at his return into Syria, he might ther vpō worship the true God, & so make profession of the true religiō but these men do not abstaine from sacrificing to strange Gods, so farre are they from forsaking the false worship of Idols, & publike worshipping, as Naaman did of the true God, according to his word. But albeit there were (as there is not) some colour in this ex­ample of Naaman, yet what reason haue they, leauing a path alre­die beaten by the example of so many martyrs, and approued by so many testimonies of Gods worde, to enter into a blinde waie, where they see the steppes but of one heathen man, who was but newly entered into the knowledge of the true God?

7 As for the example, of S. Paul, Act. 21.26. in causing his head to be shauen in Cenchrea, & purifieng himselfe in the temple with other Iewes, The same is but badly alledged, and woorse argued from a matter indifferent (as at that time these ceremonies wer, Christ being new risen) to manifest abhomination and Idolatry. As also it is an abu­sing of Pauls zeale and charitie, who conformed himselfe, in this matter indifferent, to the Iewes, that he might win them to Christ, to execuse their loue of themselues, in that they conforme them­selues to the Idolatrous, onely for the preseruation of their goods, dignities, and other carnall commodities.

8 As concerning that which they alleadge out of Baruch, Baruch. 6.3. where he sayth, When being captiues in Babylon yee shall see Gods of siluer, of golde, and of wood, borne vpon mens shoulders, and the multitude before and behinde worshipping of them: beware that ye be not like vnto them, but saie in your harts, O Lord we must worship thee. First, Ieremy saith not, Bowing your bodies before the Idols, saie in your hearts. But rather this sentence, as also the whole sequel of the Chapter is a condem­nation vnto them. For it doth euidently appeare, that the authors intent was to perswade them that these Idols were false Gods, and therefore that not they were to be feared or worshipped, but only the true God. Likewise, speaking of the Babilonians that carried & worshipped their Idols, he sayth expresly to the Iewes. Bee not yee like vnto them. As in deede with what conscience coulde they haue worshipped those Idolles before men, when in theyr heartes they sayde and protested before God, that hee onely and not the Idols was to be worshipped? Moreouer, where the Author in the same Epistle addeth, that all they that do serue them shal be confound­ed By that threatning, he indeuoreth to diuert the Iewes therefro, In briefe, his intent is to teach the Iewes, beeing strangers among [Page 76] the Babilonians, & in their persons all those that shall hap into the like condition & estate, when they shal chance to see the ignorant carry their Idols in procession & serue & adore them, not to do as they do, neither to fall vpon them to beate downe their Idols, but rather to lift vp their harts to God & to say. O Lord, thee nly must we worship. Let thē therfore, in liew of wresting this sentence of Ba­ruch to dispence with thēselues to be Idolaters with their bodies whereby to perswade that they be so in their harts, obey Ieremie who enioyned those poore Iewes, captiues in Babilon, to make cō ­fession of their religion, by condemning the Idols & mainteining the true God. Iere. 10.11. You shal say thus, saith Ieremie, The Gods that haue not made the heauen & the earth shall perish from the earth & from vnder these heauens. He hath made the earth by his power, &c. Wherein we are to note, that albeit Ieremie writ al his prophecies in Hebrew, yet this one sentence is set downe in the Caldean or Babilonian speech, therby admonishing the captiue Iewes to disaduow Idols, & to cōfesse the true God plainly & sensibly, in a language know­en to the Idolaters. If this confession bee required of these poore captiue Iewes, how can these men be excused, who being at liber­tie to depart from among the Idolaters, do assist at their Idolatry, thereby to giue the world to vnderstand that they also are Idola­ters, & therefore dare not vtter one word in reproofe of the Idols?

9 Sith therefore that the first sermon both of Christ & of Iohn the Baptist do notably proclaime, Amend your liues: Let all such as haue attained to the knowledge of the truth, resolue with thēselues to renounce all Idolatrie & superstition, & vtterly to denie all as­sistance & participation whatsoeuer therin either in hart or body. Let them remember, that all abandoning of their bodies to Idola­trie, is a prophanation of the temple of God: That the yeelding of the body to the deuill, & reseruing the hart to God, is intollerable sacriledge: That the denial of the true God & the worshipping of the deuill, is detestable hipocrisie: That thereby they blaspheme Iesus Christ & honor the Idol: that they giue offēce to their neigh­bours, as well by confirming some in their errors, as by inducing o­thers to follow their examples. But especially let them remember, that their pretended excuse, will redound to their double damna­tiō. For if he who thinking to worship God, yet of ignorāce throgh worshiping an Idoll offendeth & deserueth death: surely then he that boweth his body to worship that which he knoweth to be an Idoll, 1. Con. 10.20. Luk. 12.47.48. yea a very deuil, as S. Paul calleth it, offendeth in far greater measure, & deserues greter punishmēt. And so doth Christ himself [Page 77] pronounce concerning the disobedient seruant, who knowing his masters wil & not doing it, Exod. 20.5. shall be beaten much more grieuously thē he that was ignorāt therof. And indeed, it is not only a simple sinne and transgression, as in the ignorant: but more contempt and misprision against the maiestie of the law-giuer, as God in many places complaineth of his people that they haue dispised him, Rom. 5.20. yea euen hated him as himselfe faith in his law. And hereto likewise may be referred the sentence of the Apostle, where hee saith. That God gaue the law, that sinne might abound: because the knowledge of the law, taking away ignorance, maketh the transgression to be conioyned with contempt and despising of God.

10 The more therfore that we know the inconuenience of Ido­latrie, the more we are to detest, abhor, and flie from it, and neuer flatter our selues in the presence of God who knoweth our hearts. It is but a foolish enterprise to vndertake to deceiue the Lord, or to thinke to prosper by offending him. We feare the losse of our goods, dignities, countrie and life, if we go not to masse with other men and counterfeate our selues to bee Idolaters as they are: yet we feare not to loose the treasure and inheritance of heauen, life euerlasting and the kingdome of God by polluting our bodies in Idolatrie, euen by the assured testimonie of our owne hearts. We are not to order our duties after the easements of our flesh, but according to the word of God. The meanes to obtaine safetie and felicitie consisteth not in prouoking God to wrath by seruing of Idols: but if we desire his mercie and fauour towardes vs, wee must renounce and denie our selues and the world that wee may worship and serue him onely. Let vs obey S. Iohn, who saith. 1. Ioh. 5.21. Psal. 97.7. 1. Cor. 6.20. My little children keepe your selues from Idols. And let vs remember that the holy Ghost pronounceth woe to all those that worship Idols. And contrariwise blesseth all those that adore and glorifie God both in hart and minde.

That it is not enough that we seperate our selues from Idolatrie, vnlesse we also ioyne with the Church of Christ, by frequenting Sermons, com­municating in the Sacraments, and comming to common prayer. Chap. 2.

AS repentance and Amendement of life consisteth in this, that we forsake sinne and applie our selues to goodnesse: So it is not enough that we keepe both bodies and soules from Idolatrie and superstition, vnlesse that also seperating our bodies from Ido­laters, [Page 78] we adioine our selues to the Church of Christ by hearing his word, receiuing the Sacraments, & calling vpon God in the name of Iesus Christ. The titles that the holy Ghost attributeth to this Church, do euidently declare vnto vs, of how great importance to the glory of God & saluatiō of mankind, this duty of ioyning with the true Church is. First, it is in many places called the kingdom of God, yet not without great cause: For as this kingdome consisteth in euidēt & assured knowledge of the true God & of his Son Iesus Christ, in faith, righteousnes, peace, and comfort, of the holy Ghost, in sanctification, to be briefe, in euerlasting life & glory: So is it in the church wherin God manifests himself & reueales his truth & pleasure. To the mēbers therof he giueth faith, righteousnes, holi­nes, peace & ioy, and finally life & glory euerlasting. Contrariwise the kingdom of Sathan cōsisteth in ignorance, Mat. 13. infidelity, corruptiō, vice, sin & iniquity: in a bad conscience, trouble of mind, dispaire, death & damnation. The members therfore of Christs Church are the kingdome of God, retired from the power & dominion of Sa­thā, to the end that God may raigne in them by his spirit & the scepter of his word: as contrariwise al that are without the Church do belong to the kingdome of Sathā: as S. Paul also doth say of the excōmunicate, that they be deliuered to Sathā, who raigneth with­out the Church of Christ. 1. Cor. 5.5. 1. Cor 6.9.10. Luk. 13.28. Act. 1.47. This likewise is confirmed, in that the same title of the kingdom of God, wherby the Church is signified, is also attributed to that blessed & glorious estate which the elect shal enioy after the resurrection. Wherin we are taught that theris such a cōiunction betweene the Church & that glorious kingdom of Iesus Christ, that it is as it were the suburbes & gate thereinto: wherupon also al they that refuse to ioyne with the Church can pretend no portion in this kingdom of heauē. For the path to feli­citie importeth an ascention frō the kingdome of God vpon earth to the kingdome of God in heauē. And that doth S. Luke note, say­ing that God did dayly adioyne vnto the Church those that should be sa­ued, thereby signifying that such as refuse to adioyne themselues therto, do minister no occasion to imagine that they haue attained the way to saluation and life euerlasting.

2 By another title are the premises confirmed in that the Church is called the house of God. For as the holy scripture speaketh of two sorts of children only, the one the children of God, the other of the deuill: 1. Tim. 3.15. 1. Ioh. 3.10. so are ther but two houses: the one wherin the childrē of God are gathered & norced together: the other wherin the childrē of the deuil are scattered abrod. So many therfore as are in the Church, are the children & domestical seruants of God, as S. Paul [Page 79] also calleth them: Ephe. 2.19. And contrariwise they that do refuse to adioyne thēselues therto, are forreners & strangers, as the Apostle nameth thē. Christ himself, Ioh. 14.2. wher he saith that In the house of God my father ther be many māsions, attributing the same title of the house of God to the heauēly Citie, which is the congregation of the elect in hea­uen, replenished with the glory of God, as he doth to the Church and assemblies of Saints, which do enioy the ministery, doth ad­monish vs that the house of God vpō earth, is the ready way there by to climbe, & the gate that we are to enter at into this house of God. And cōsequētly that they that refuse to enter into the house of God vpō earth, haue no accesse or entry into the house of God. 1. Tim. 3.15.

3 This Church is also called a piller of the truth, in two conside­rations: first, because that without the same ther is nothing but ly­ing, & cōsequently the dominion of the deuill, the prince of dark­nes, and father of lies: Secondly, to aduertise vs, that all they vnto whō God hath reuealed his truth, are by this title aduowed to be pillers therof, by confessing, preaching & defending it before & a­gainst all men, yea euen by suffering for the same. Whereby it eui­dently appeareth, that such as will not make profession but refuse to ioyne with the Church, do deserue to be giuen ouer to the pow­er of the father of lies, because so far as in thē lieth, they suffer the truth to fall & be brought to nought. Gal. 4.26. But especially we are to note this title Mother attributed to the Church, which sheweth her to bee the mother that brought vs foorth: the nouise that suckled vs with her two pappes of the word and Sacraments: the tutrix that bringeth vp, guideth & gouerneth vs, vntil that hauing put of this mortall flesh, we become like vnto the Angels. And sith it is the wil of God, that al they to whō he vouchsafeth to be a father shold acknowledge the Church for their mother: those that shal refuse to adioyne themselues therto are not Gods children. Which is more. S. Paul calleth this Church, Eph. 4. the assembly of Saints and body of Christ, teaching vs that as the members therof are aduowed to be Saints & mēbers of Christ: so they that do refuse to adioyne thē ­selues therunto, are holden, as being no Saints nor members of the body of Christ, to be the members of Sathan, Mat. 12.43. whom the Scripture termeth the vncleane spirit. Which consideration should minister as great terror & confusion to these, as contentment & consola­tion to the members of the body of Christ. When Iesus Christ therfore & S. Iohn do cal vpon vs to Amend, they do admonish vs that among al other things, renouncing Idolatry, we are especially to adioine our selues to the church of Christ, to the end to become [Page 80] members of his body, whereby departing from the kingdome of Sathan we may haue entrie & accesse into the house of God, wher hauing the Chruch for our mother, wee shall bee assured to haue God for our father: & finally renouncing al falsehood we shal be made pillers and supporters of the truth, by confessing and main­taining the same all the daies of our liues, to the glorie of God and the saluation of our soules.

That we ought diligently to frequent Sermons. Chap. 3.

THe premises shall we much the better vnderstand, when wee shall more particulerly be instructed what the Church is, by the markes of the same: And these are comprised principally in three points: In the pure preaching of the word of God: In the law­full administration of the Sacraments: and in the publike inuoca­tion of one onely God in the name of our Lord Iesus Christ. Con­cerning preaching Iesus Christ, saith: My sheepe heare my voice and follow me: Thereby declaring that so many as heare the voice of Christ are his flocke and his Church, Ioh. 10.27. and to that sence in another place he saith, He that is of God, heareth the voice of God. But how can we heare Iesus Christ who is in heauē? Ioh. 8.47. He that heareth you, saith he to his Apostles, Heareth me. It followeth then that he that refu­seth to heare Iesus Christ, Luk. 10.16. when hee speaketh by his ministers, is none of his sheepe: And this indeed is euidently confirmed by the scope and right vse of the preaching of the Gospel, noted in these titels which the holy Ghost attributeth thereunto. The ministerie of reconciliation: 2. Cor. 5.18 Ephe. 6.15. Act. 14.3. Act. 20.32. Act. 13.26. Act. 5.20. Phil. 2.15. The Gospell of peace: The word of grace, saluation, and of life euerlasting. For who be Christs sheepe, the children of God and members of his Church, but onely they that are reconciled to God: That haue peace of conscience: That feele Gods fauour and grace in their soules: And that waite for saluation & life in Ie­sus Christ according to the most assured testimonies of his holy Gospell? Whereupon wee see there is nothing which wee are to holde more deare or in greater estimation then the ministerie of the word.

2 Except we be illuminated, we cannot be saued. Now where Iesus Christ calleth his Apostles The light of the world. Mat. 5.14. Esa. 49.6. Act. 13.47. And S. Paul saith, that God hath sent him to be a light and saluation to the Gentiles: The same is likewise ment by all those that are called to preach the Gospell. Neither are they called light in respect of their per­sons, [Page 81] but of their doctrine. Who so therefore desireth to see cleerely into the waie of euerlasting lyfe, must diligently giue eare to those whose preaching is the light. Iohn 3.5. No man (saith Iesus Christ) can come into the kingdome of God vnles he bee regenerated. Saint Paul who calleth himselfe the father of the Corinthians, and sayth, 1. Cor. 4.15 that he hath begotten them to the Lord, doth sufficiently declare, that this regeneration is wrought by preaching of the Gospel. Without faith we can neither please God nor be saued. The same Apostle sayth, that Faith commeth by hearing the preaching. If wee be not saued, Heb. 1 16. Ephes. 2.8 Rom. 10.15 1. Tim. 4.16 we are for euer accursed. Saint Paul writing to Timothie sayth, that by the faithfull discharging of his duetie, he shall saue both himselfe and those that shall heare him. The same Apostle sayth, that when Iesus Christ ascended into heauen, he gaue giftes vnto men. And what giftes? He gaue some to be Apostles, some Prophets, some Euangelists, Ephes. 3.8 some Pastors and teachers for the gathering together of the Saintes, for the worke of the ministerie, and for the edification of the bodie of Christ. If therefore wee desire to be reestablished into life, gathered vnto Christ, and made liuely stones in the temple of God, Iohn 21.15 1. Pet. 4.2 Act. 20.28 wee must vse this gift of Christ, euen to heare sermons by the ministerie of the pastors. Iesus Christ commandeth Saint Peter to feed his lambes, and Peter exhorteth his companions in the holy ministerie, to feed the flocke of Christ. As also Saint Paul speaking to the Bishops of [...]phesus, who were come to Miletum, sheweth them that the holy Ghost had established them in that vocation, to the ende they should seede the Church of God, which he had purchased with his bloud. Hee therefore that seeketh the foode of his soule, least it should famish & die, Math. 16 15 must labor that it may be fed with the worde of God, through the preaching of the same. Which is more, Prea­ching is named the key of the kingdome of heauen, thereby to de­clare, that as by preaching of the Gospell, heauen is opened to all that giue eare thereunto, and do beleeue the word preached, so al such as condemn the hearing therof, are excluded from the same.

3 Experience hath euermore borne witnes, and euen to this day do testify, what numbers haue bin illuminated, reconciled to God and drawen to saluation & life euerlasting, through the preaching of the Gospell. In one daie (saith S. Luke) by the preaching of the A­postles there were added to the Church about three thousand persons. This efficacie of the preaching of the Gospel, Act. 2.41. Luke 10.18 doth Christ confirm saying, that when his disciples did preach it, he saw satan like light­ning fall downe from heauen: therein shewing vs, that satan by the ministerie of the pastors preaching the Gospell, is banished & de­stroied. [Page 82] Doo we not euen in our daies see how by the ministerie of men, Math. 13.31 preaching the Gospell, the little graine of mustard seede, as Christ tearmed it, is growen into a great tree, that with the bran­ches and fruit thereof ouerspreadeth many prouinces and king­domes? As therfore there is no famine more dangerous, than is that whereof Amos speaketh, Amos 8.11 Math. 9.48. saying, God shall send a famine, not of bread but of the hearing of the word of God, so is there no haruest more ne­cessarie and blessed, than that which is reaped by the workemen of Christ, when they preach the Gospell.

4 And in deede, albeit men when they preach the worde, haue not in them vertue and power to illuminate, to giue faith, to conuert harts and to saue soules, 1. Cor. 3.7 (for he that planteth, and he that watereth, as S. Paul saith, are nothing, but he that giueth increase) yet is this one point, which most soueraignlye commaundeth the holye ministerie of the worde, that God who hath ordayned it, doth also accompanie it with the efficacie of his holy spirit, that it may illuminate and saue men. Esa. 59.21 This is my couenant with them, saith the Lord, My spirit which is vpon thee, and my wordes which I haue put in thy mouth shall not departe out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, from henceforth for euer. 2. Cor. 3.8 Gal. 3.2. And this is most singularly performed in the preaching of the Gospell. Heereupon Paule calleth it The ministery of the holy Ghost. And in another place he sayth, that the Galathians receiued the holy Ghost by hearing of the faith preached. And therefore speaking of himselfe and his fellowes, 1. Cor. 3.9. he saith thus, We are Gods laborers, be­cause that God imploying them in his seruice, wrought in them by his spirite.

5 Yet for the more commendation and authoritie of the mini­stery of the word, Luke 10.16 Iohn 13.30. Iesus Christ aduertiseth vs, that it is not so much that mortall men speake vnto vs, as in deed it is God in them and by them. He that heareth you, saith Iesus Christ to his Apostles, & consequently to all preachers, heareth me, and hee that receiueth you receiueth me. In this sense did the Prophets vsually begin their ser­mons, Ier. 1.9. saying, Thus saith the Lord, Heare the worde of the Lord: and made an end, saying: For the mouth of the Almightie hath spoken it. And where Ieremie rehearseth that God speaking vnto him sayd, Ezech. 33 I haue put my wordes in thy mouth: it importeth the same that Eze­chiel setteth downe, Apoc. 10.8. saying, God gaue me a scrowle to eate, & comman­ded me to declare his wordes: thereby signifying that his preaching was but an vtterance of the words declared in the scrowle that hee had deliuered him to eate. As also S. Iohn at the commandement [Page 83] of the Angell, eate a booke which the Angell gaue him, with this addition, Thou must yet prophesie to many nations. Therein declaring that his sermons were a deliuerie of that which God had written in that booke. Psal. 95.1 Heb. 7 18. & 4.7. 2. Cor. 5.20 1. Thes. 2. Dauid likewise exhorting the people of his time to conuert to the Lord, for the authorizing of his doctrine, saith thus: If at this daie ye will heare the voice of the Lord, harden not your hearts. The Apostle exhorting the Hebrewes to giue credit to the Lord, vseth the same sentence, saying: This daie if ye heare the voice of God harden not your hearts. The same doth S. Paule expresly confirme, saying, We are the embassadors of Christ, as if God exhorted by vs. And thereupon he testifieth to the Thessalonians, that they receiued his doctrine, not as the word of man, but as the word of God. Adding, as in truth it was. True it is, there is a difference betweene the ministers of the word and the Prophets & Apostles, neuerthelesse, if we be bound to receiue the doctrine of the Apostles & Prophets, as the word of God: and that the faithful ministers, preaching their doc­trine, do likewise preach the word of God: then they that in these daies do contemne the preaching of the faithfull ministers, doo, as Christ said to his Apostles, contemne and reiect God in them: and therfore the vengeance by Iesus Christ himself denounced against those that would not heare his Apostles, who said, That it should be easier for Sodome & Gomorrha in the daie of iudgement, than for them, Math. 14. will likewise fall vppon the contemners of the preachinges of the faithfull pastours of our time. And they who for their contempt, incredulitie, and obstinacie in euill dooing, shall at this day bee bound in earth by the ministery of the word, Math. 16.19 shall also be bounde in heauen. It is not therefore, because man hath this power in him selfe, neither is it so great an offence not to heare men speaking vnto vs, but because God speaketh by them, and therefore who­soeuer despiseth or resisteth them when they preach the worde of God, hee doth despise and reiect God in them.

6 The premises doo sufficiently shew, in what reuerence wee are to holde the ministerie of the worde, what a blessing it is to enioye it, how earnestly and diligently wee shoulde frequent sermons, especially in consideration of the benefites which wee reape by them, as illumination, reconcilement to God, and par­ticipation of saluation and lyfe euerlasting. For this cause doth the Deuill, our auncient enemie, labour to diuert men heere­from, and to bring them out of taste, saying vnto some, If God woulde speake vnto vs either by himselfe, or by his holie Angelles, wee woulde verie willingly beleeue and obeye him: [Page 84] alledging to others, That they can reade Gods word in their hou­ses, that they haue verie good bookes, and that they can heare no better instructions in the sermons of men, than in the preachinges of Iesus Christ written by the Euangelists: neither anie better do­ctrine than in the writings of the Prophets & Apostles. But here­to we aunswere, that our selues are also in duetie to read the holy Scriptures, as hereafter we will more at large declare. In the meane time, it is abhominable rashnes and presumption in man, to seeke to alledge reasons against the expresse declaration of the will of God. Albeit we should not vnderstand for what cause God would speake vnto vs by the ministery of men, or that thereby he would bring vs to saluation, yet might it become vs to humble our selues in his sight, and without replying, to obey his commandements & ordinances, as certainly beleeuing that to his elect hee appointeth nothing but in his wisdome & goodnes, to his owne glorie, and to their felicitie and saluation. And in deed first, euer since the fall of Adam, men haue bin so estranged from God, by reason of sin and their own corruptiō, that they cannot abide the presence of God, especially when he speaketh to them. And therefore this was in olde time a common saying, Iud. 13.22. We shal die, for we haue seene God. Like­wise, the people of Israel hearing God speaking vnto thē in mount Sinay, Exod. 20.19 sayd vnto Moses, Speake thou vnto vs, and wee will heare thee, but let not the Lord speake, least we die. And God accepting this con­fession of their infirmitie, together with their demaund, saide vnto Moses, They haue sayd well, and therefore I will heereafter speake vnto them by the ministerie of men, Deut. 18.17 raising them vp Prophets, and putting my words in their mouthes. This experience of the people of Israel, that they were not able to heare God speaking vnto them: theyr de­mand, that hee would speake to them by men: the approbation thereof, and Gods promise to send them prophets, do declare, that it is an intollerable presumption, if in stead of vsing the ministerie of men, we wil needs haue God himselfe to speake vnto vs.

7 Neuertheles, albeit God would not offer himselfe in such maie­stie, as to terrifie men when he speaketh vnto thē, yet may we note sundrie notable reasons that moue him to vse the ministerie of men. First, it is a good proofe of our humilitie & obedience, in that he is content we should be taught and brought to saluation by the ministrie of men, that be like vnto our selues, & sometime our in­feriors, for so will God haue the glory of our faith and saluation to himself, but if himself shuld speak vnto vs, or send his Angels, some might say, It is no maruell though men obey, for who will not [Page 85] beleeue God when himselfe speaketh vnto vs? Who dare disobey him? But sith they bee men, and many times of lowe degree, yea, euen such as want the perswasiue wordes of mannes wisedome, 1. Cor. 2.4. [...] as Saint Paul confesseth of himselfe: then, as hee also addeth, Faith must bee from God, and not from man. And therefore is it not re­quisite, that the holye Ghost shoulde perswade vs, that when vve heare men speaking vnto vs, wee heare God speaking by them, and so doo receiue their, worde, not as the woordes of men, but as the worde of God? In this sense doth he also say, that the pastors doo beare the treasure of the heauenly doctrine (as it were) in earthen vessels, to the end to trie our humilitie and faith, 2. Cor. 4.7. whether without respect of the base and meane estate of the men, wee can finde in our hearts to esteeme of and accept the heauen­ly treasure which they present vnto vs. Secondly, is it not a great honour that God doth to man, when from among men hee choo­seth some to bee his embassadors, &, as it were, his owne mouth to preach and proclaime his will, together with the mysteries of our saluation, and to beare witnesse of his great mercie, goodnesse, and loue towardes vs, and of that eternall glorie which he hath prepa­red for vs in heauen?

8 Thirdly, the establishment of preaching is an excellent & con­uenient meane to maintaine loue, vnion, and truth among men. If there were no preaching but onely priuate reading of Gods word, we shuld presently find a horrible confusion in the doctrine, when euery one shall expound the holy Scripture after his owne sense & vnderstanding. As also by experience we doo but too plainly see that they which contemne preaching, doo finally fall into diuerse opinions and errours. Heereto had S. Paul especiall regard, when he writ to the Ephesians, There is one bodie, and one spirite, Ephes. 4. [...]4. euen as yee are called in one hope of your vocation. There is one Lord, one faith, one baptisme, one God and father of all, which is aboue all, and thorough al, & in al. But vnto euerie one of vs is giuen grace according to the mea­sure of the gifte of Christ. Wherefore hee sayth, when he ascended vp on high hee led captiuitie captiue, and gaue giftes vnto men. Hee gaue vn­to some to bee Apostles, others to bee Prophets, others to be Euangelists, and others to be pastours and doctors, for the gathering together of the saints, for the worke of the ministerie, and for the edification of the body of Christ, till we all meet together in the vnitie of faith & knowledge of the son of God vnto a perfect man, and vnto the measure of the age of the fulnes of Christ, that we henceforth be no more children, wauering and carried about with euerie winde of doctrine, but let vs follow the truth in [Page 86] loue, and in all things grow vp into him which is the head, that is, Iesus Christ, by whom all the bodie being coupled and knit together by euerie ioynt, receiueth increase of the bodie, vnto the edifying of it selfe in loue, through the grace that is ministred according to the measure of euerie member.

9 By this discourse the Apostle Saint Paule doeth manifestlye declare, that this gathering together of the Saintes, this build­ing vp of the bodie of Christ, our full growing vp in him that is the head, our steadfast abiding in the doctrine of truth, and vnion in the faith of our Lorde and Sauiour Iesus Christe, are all wrought by the ministerie of the woorde, which Iesus Christ hath ordained in his holye Church. To bee short, that preaching is, as it were, the knitting and ioyning of the sinewes, to vnite the faithfull into one bodie. Whosoeuer therefore de­spiseth or reiecteth this order and benefite of Iesus Christ, hee tendeth onely to scatter the Church, or vtterly to destroy it. Nei­ther is the light of the sunne, yea, euen meat or drinke so necessa­rie and profitable for the preseruation of this present life, as is the ministery, for the vpholding of the church and bringing vs to sal­uation and life euerlasting.

10 The premises throughly considered, do also teach vs the rea­son why God, where he might haue vsed the seruice of Angels, to reueale vnto vs the doctrine of saluation, Act. 8.26. and to instruct vs by the reading of his word: vouchsafed to speak vnto vs by the ministerie of men like vnto our selues, whereof we haue sundrie notable ex­amples. The Eunuch, treasurer to Queene Cand [...]ces, read vppon his chariot the booke of the prophet Esaye. Act. 9.9. God was not sa­tisfied with this his affection and dutie, neither did he send an An­gell to expound it vnto him, but imploying the minister [...]e of man, he sent him Philip. When Iesus Christ appeared to Paul and con­uerted him, yea, euen spak vnto him, he could also haue instructed him himselfe, Act. 10.3. or haue sent some Angell to doo it: but he contrary­wise sent him to Ananias, that at the mouth of an ā he might learn his will. The Angell sent to Cornelius the Centurion, to declare vnto him that his praiers and almes were come vp before God, in liew of teaching him, appointed him to send for Saint Peter, that of him he might vnderstand the doctrine of saluation. What man therefore is he that now dare, either by expectation of reuelation from heauen, or by contenting himselfe onely with reading, pre­sume to reuerse or controll the order established in the wisdome of God for the teaching of men, and the bringing of them to sal­uation [Page 87] by the ministerie of men? What confusion might insue of such rashnes and presumption? What ingratitude against God, to contemne such an honour and reuerence doone vnto men, and a benefite of such greate excellencie, yea, euen of profite and ne­cessitie? Truely therefore inasmuch as the preaching of the Gospell is tearmed the kingdome of God, Col. 4. such as doo despise and reiect it, doo make themselues not onely vnworthy thereof, but also most wretched and accursed instrumentes to aduance the kingdome of sathan. Rather therfore apprehending the in­comprensible treasure of the ministerie of the woorde, let vs with the Prophet Esay and the holye Apostle Saint Paule saye, O howe beautifull are the feete of them that bring gladde ti­dinges of peace, and doo also bring gladde tidinges of good things.

11 Neither must wee imagine or thinke with our selues, Esa. 52.7. Rom. 10.15. that being a little entered thereinto, we neede not to heare anie more preaching, for euen all the daies of our liues must wee be Christs schollers in the schoole of his Church vnder the ministerie of men. As also the faithfull in olde time were called disciples, whereby the holy Ghost signifieth vnto vs, Act. 11 26. that the children of God must continue daily disciples, and so learn in Christs schole, vntill that departing out of the same they ascend into heauen. And in deede such as being impotent and weake, when they haue some voyage or iourney in hande, and therefore doo take a wag­gon or a horse, and when they haue ridde some fifteene or twen­tie leagues, doo not straight waie, without consideration of they: businesse, leaue theyr horse or chariot, but doo retayne the same vntyll they come to theyr iourneyes ende: but our iourney wyll neuer bee at an ende, vntyll that by death wee bee lyfted vp in­to heauen. The forwardest among vs, as the holy Apostle Saint Paule saith, doo yet knowe but in parte. 1. Cor. 12.13. Ephes. 4.13 And the ministerie is ordayned to profite vs, vntyll wee become to bee perfect men, and haue attayned to the perfect measure and full age of Ie­sus Christ, as the same Apostle more at large doeth teach vs. And this perfection and age of man is neuer accomplyshed vn­tyll death. And truely as the office of the ministerie consist­eth in feeding the flocke of Iesus Christ by the preaching of his holie woorde, so this woorde Foode, doeth teach and admo­nish vs, that as for the time of our lyuing and beeing in this worlde, wee doo stande in neede of foode for our bodyes, so can wee not forbeare preaching and teaching for the feeding and [Page 88] nourishment of our soules, vntill we be lifted vp into heauen.

12 But wert thou as skilful as Saint Paul, yet must thou confesse that thou still standest in need of the holy ministerie. 1. Cor. 14.3. 2. Tim. 3.16. For preach­ing is ordained not onely to teach vs that which wee knowe not, but also to reprehend our vices, to exhort vs to our duties, to com­fort vs, and to strengthen vs in the faith and obedience of God. Whatsoeuer hee bee therefore that knoweth himselfe, hee doeth sufficiently by these reasons and considerations vnderstande that hee hath neede of the holy ministerie all the dayes of his lyfe. Schollers haue nothing to learne but knowledge, and that euen of humane doctrine, and therefore theyr studies haue a limitation: but preaching is ordayned, not onely for increase of knowledge, but also to teach vs to put our knowledge in practise, that is to say, to aduaunce vs continually more and more in faith and amende­ment of lyfe: wherein we shall neuer be perfect vntyll death. By the premises then it doth appeare, that euerie one that hath anie purpose to obeye this exhortation of Iesus Christ and of Saint Iohn, where they saie, Amend your liues, must resolue to ioyne with the Church of Christ, that diligently and carefully they may heare his worde all the dayes of theyr lyfe. Also, that it is the duetie of euerie Christian, to put in practise this saying of the Prophet Esaie, Esa. 2.2. In the latter daies the mountaine of the house of the Lord shall bee prepared in the toppe of the mountaines, and all Nations shall flow vnto it, and many people shall go and saie, Come let vs goe vp to the mountaine of the Lorde, to the house of the God of Iacob, and hee will teach vs his waies, and wee will walke in his pathes. And that wee may inioye such a benefite, let vs euen feele in our selues that burning affection and desire, which that excellent Prophet Dauid had, Psal. 27.4. that with him we may praie to God to giue vs grace, that wee abide and remaine in his temple all the dayes of our liues.

13 Some there are that confesse, that indeed it is their duetie to doe this, but they can not resolue, least they should be knowen to be of the religion, & so loose their goods, dignities & otherworld­ly commodities. Is not the soule more precious then the body? Must we not haue more respect to the soule then to the body? In a time of famine we can be content to sell al for bread, rather then to die for hunger. Gen. 47. Did not the Egyptians giue all their money, their cattle, and finally their possessions to Ioseph, for corne? Nay more then so, we will euen snatch bread out of the fire? And last­ly, if wee haue no other meanes, wee can bee content to leaue [Page 89] countrey, kinred, and friends, & to trauaile into forrein countries to seek for food, rather then to die for hunger. But why do we not as much for our soules. The famished soule cryeth out, I must liue: And is it not meere rashnesse to think to liue without food? We must therfore forsake all, for to obtaine the spirituall food of the woord: we must euen wrest it from out the fire and persecution, or els depart into some other countrey, where it may be had free­ly. And thereto doth Iesus Christ lead vs, when he saith, Labour not for the meat which perisheth, but for the meat that endureth vnto euerlasting lyfe. Should we call in question his promise, who saith, Seeke first the kingdom of God, and his righteousnes, and all other things shalbe ministred vnto you? Hath he not effectually declared vnto vs, what care he taketh to feed those that follow him to heare his word? Behold, there were sower thousand, besides women & chil­dren that folowed him into the desert to heare his doctrine: They knew not what to eate: but Iesus Christ had a care thereof. I am moued in compassion toward this multitude, said he, for three daies haue they been with me, and haue nothing to eate, and I will not send them a­way fasting, least they faint by the way. Herevpon he blessed seauen loaues and a few fishes and gaue vnto them, so that they were all satisfied.

14 Some scorners and blasphemers will say, let God take care for the soule, and I will take care for the bodie. But contrarywise, let vs say, Let vs take such care for the soule as God hath com­manded, and he will care for the bodie, as he hath promised. Let his promise be vnto vs as the pitcher of oyle, and the barrell of meale to the Widow of Sarepta, that neuer wasted: euen a more certain rent then the money in our purses, or the goods in our hou­ses. What will it profit a man to win all the world, and to loose his owne soule? What a folly were it to buy a house for the bodie, laying out so much therevpon, that for want of goods the bodie so well hou­sed must die for hunger? Euen so, what shall a man get by keeping his goods for to feed and cloath the bodie, which is the house of the soule, and in the mean time suffer the soule to pyne away and die for hunger? Sith therefore the question now dependeth vpon the amendement of lyfe, let vs resolue to frequent and heare the preaching of the Gospell, and so to feed our soules with the word of God, turning away our eyes from all incumbrances offered by the flesh, and assuring our selues that we can catch no harme by obeying God, and seeking food, life, and saluation for our soules.

15 Others there are, who albeit they may freely without danger [Page 90] frequent Sermons, are neuertheles marueilous cold and negligent in that dutie, who think it sufficient that they haue the liberty, al­beit they vse it not? Such men respect only the commodities of the flesh & the world. They be prophane in their harts and deuoid of religion, accompting of no other God but their riches, neither re­ligion, Augustine of the manners of the Catho­like Church. but a care & skill to purchase wealth & to grow mightie in the land. S. Austen rehearseth three degrees of woe. He, saith he, that hath not that he loueth cannot be said to be blessed. Neither he that hath that which he loueth, if his loue be hurtful vnto him: Neither he that hath that which is soueraignely good & profitable if he loueth not that which he hath. Now as we may, to sample the first, bring in those who louing the holy ministerie, haue no meanes to come by it, & the second, such as loue superstition & Idolatrie and do enioy it: so for the third, among others we may place those that are in place where they may freely & commodiously haue the vse of the holy ministerie of the word and sacraments, but doe not loue it, & therefore doe either neglect it, or peraduenture despise it. These men shall incurre Gods double iudgement, for contem­ning & treading vnder foot the food of their soules & the incom­prehensible graces which God offereth vnto thē in the preaching of his word They be men that thinke not thēselues to be men: for they liue as beastes, that care only for the body and this life, but make no accompt of the soule and life euerlasting. If sometime they come to a Sermon, it is but for a fashion, because it is an hon­our to be of the religion. But let them harken to Iesus Christ, who crieth, Amend your liues, & to that end meditat vpō that which we haue spoken, that therby vnderstanding that the preaching of the word is ordained to build Gods house & the body of Christ, which is his Church, to illuminate vs with the truth, to strengthen vs in saith, to reproue our vices, to exhort vs to liue acording to God, to comfort vs in our afflictions, to bee short, to saue vs: That vnder­standing I say how profitable and necessarie it is, they may awake from their giddinesse and take hart to heare diligently the Ser­mons, to the glorie of God and the saluation of their soules. Let them not thinke the time bestowed at Sermons, to be lost, as some doe: but let them assuredly beleeue that they cannot better em­ploy their time, then in the preseruation of the life of their soules, in encreasing the health of the same, in strengthening their hearts against all temptations and mortal assaults, & in the more certaine apprehension of the kingdome of heauen, & the riches of the glorie prepared for the true disciples of Iesu. Christ in glory euerlasting.

Of our duties to communicate in the holy sacraments. Chap. 4.

NOw let vs come to the sacraments. As concerning baptisme, in as much as among all Christians, except the Anabaptistes, the institution & ordinance of Iesus Christ, to baptiste children, is obserued, reseruing to another place the corruptiō of not knowing, much lesse practising the vse of our baptisme, wee will proceed to the supper. The supper was ordained principally for two reasons. The first: As a mother hauing brought forth her litle one, doth not forsake it, but nurseth & bringeth it vp: So Christ hauing ordained baptisme to bee as a seale & pledge of our spiritual new birth into his Church, did institute the holy supper, to the end that by parti­cipation in his body & bloud, we might the more be strengthened in this assurance, that Christ is ours, together with all his benefits, & so feede our soules spiritually to life euerlasting. And indeed as ther is no saluation but in Christ, so doth not Christ any whit pro­fit vs, except we belieue that he is ours, together with all his bene­fits. Well is he presented vnto vs in the preaching of the Gospell, but ther be yet two other points, & those very notable, in the cō ­muniō of the holy supper. For God who in his preaching speaketh generally to al men, in his holy supper directeth his particular pro­mise, & as it were by name, to euery the cōmunicants therin. And not so satisfied, he also deliuereth them a seale and visible token to assure thē that his pleasure is that Christ with al his benefits should as certainely belong to euery of thē, as they see, touch and tail that they be partakers of that bread & wine that is deliuered vnto thē. He thē that careth not to be cōfirmed in this assurance, that Christ with all his benefits is his, is possessed with too much pride, if hee thinketh it needles, either that he prophane it, as not feeling what a comfort and ioy it is to haue assuraunce of his saluation in Iesu [...] Christ. The second reason is, that we presenting our selues at the Lords table, may by so doing make as it were a publike protestati­on that we haue no fellowship with Idolaters and heretickes, nei­ther with the world: But that we take our selues to be the children of God, & the mēbers of the body of Christ, that we looke for life and saluation through him onely, and so shew forth the benefit of his death, & al this in remembrance of him to his glorie. The first reason declareth how necessary the vse of the holy supper is in re­gard of our selues: The second, how requisite it is to the glorie of God and the edification of our neighbours. We might also add a [Page 92] third reason: That is, that the holie Supper is a seale of our vnion & knitting together into one bodie, vnder our head Iesus Christ, as S. Paule expressely saith, That we who are many, are but one bread, and one bodie, because we are all partakers of one bread. And thus those men that voluntarily do abstaine therefro, do de­priue their soules of their food, Christ of his glorie, and by their euill example, doe minister offence to their neighbours. To con­clude: They seperate, or rather keep them selues seperate from the bodie of Christ. Hereby it appeareth, that they which be negli­gent, and care not for communicating in the Lords Supper when he giueth them opportunitie, do deserue not onely not to be ac­compted members of Christs Church, Nomb. 9.9. but also to incurre the most horrible iudgement and vengeance of God: As God in old time declared by Moses: That the man that did not celebrate his passe­ouer should be cut off from among the people, and beare his owne sin, because he offered not the offering of the Lord in due season.

2 Againe, we see in sundrie reformed Churches a number of neg­ligent hearers of sermons; but yet are there many more that care not for communicating in the Lords Supper, and that vpon sundry considerations: first, some that liue in bad consciences, in whor­dome, theft, drunkennesse, or other iniquities, from which they are not determined yet to abstaine, do forbeare the communion, as doubting least they should aggrauate their condemnation, ac­cording as saith S. Paule, 1. Cor. 11. He that eateth and drinketh vnworthely, eateth and drinketh his owne damnation. These men doe resemble those, who lyuing in fornication do refuse to marrie, least thereby their fornication, which they are not minded to giue ouer, should be the more grieuous, as being conuerted into adultery. They may also be likened to those, who hating their neighbours, when they say the Lords prayer, Our father which art in heauen, &c. do leaue out this petition, forgiue vs our trespasses, as we forgiue them that trespas against vs, as imagining that if they should say that, they should pray to God not to forgiue their owne sinnes, because they forgiue not their neighbours. But as they who lyuing in fornicati­on and will not marry, least they should forsake their adultery, are in a wofull estate: so the others that aske no forgiuenes for their transgressions, and seek to continue in hatred against their neigh­bours, are worthy double condemnation: one in respect of their hatred that they continue: the other, for their sinnes, for the which they aske no forgiuenes. Euen so, they that forbeare the holy Sup­per, in respect of their bad consciences, do pronounce sentence [Page 93] against themselues, namely that they deserue double death: first, for their sinne which they do continue in wicked consciences: and secondly, because they seperate themselues from the communion of Christ, in whom onely is the fulnesse of life. What shall they then doe? Let them put away their wicked conscience: Let them dissolue the bands of Sathan: Let them come forth of hell: If they say that they can not so farre master their affections: Why? haue they married themselues to fornication, hatred, theft and other like iniquities, vpon condition that they will neuer be diuorced from the same? surely that is a token, that they do not steadfast­ly, beleeue that there is a hell prepared for such liners. Or at the least, the pleasure that they take in their sinne, doth quench all remembrance thereof. Otherwise, the sole apprehension of this horrible and vnquenchable fire, would force them to giue ouer the wickednesse that leadeth and draweth them thereto. And in­deed if in a mightie tempest they should chaunce to finde them­selues vpon the sea in daunger of drowning, they would a thou­sand times protest to forsake their bad consciences, that so they might submit themselues to the obedience of God. But how can they lie downe and sleepe vpon a pillow of fornication, theft ha­tred, and other wickednesse, giuing themselues as a pray to Sathan, if God in his long suffering should not recouer them? Let them flatter themselues at their pleasures: for if they continue in abu­sing the pacience of God, and abstaining from the holy Supper to the end to goe on in a wicked conscience, their estate is most woe­full and accursed. As he therefore, who wanting the gift of conti­nencie, and liuing in fornication, ought to abhorre it, and to pro­uide himselfe of a remedie by marriage: so as often as they haue aduertisment, or heare of the celebration of the Lords supper, let them at the least thinke themselues wakened and summoned to renounce their wicked consciences, and by participating in the ho­ly supper, to seperate themselues from the societie of the wicked, to glorifie God, and to be confirmed in faith and courage, to goe forward from good to better.

3 Others doe forbeare the communion, because they will not submit themselues to Ecclesiasticall orders and discipline. If wee might admit of euery one indifferently, or that we would not care although afterward they liued other wise then might beseeme the children of God, or were occasion of offence to the weake, then would they surely come to communicate: But if they may not be admitted before they haue talked with some minister or elder [Page 94] of the Church, yea & peraduenture be forced to beare with some Christian admonition, in case they do not afterward walke in the course of Christianitie: they will rather chuse to depriue thēselues of the communion. As also to the end to confirme them in this mislike, they shall find some discontented persons who to mislike the order of the Church, will euen against their owne consciences charge it with the title of a new tyrannie & inquisition. Yet must wee confesse that the Church of Christ cannot consist without some order, and as S. Paul saith, All things must be done in order and decencie. 1. Cor. 14.40. If no Cittie, or familie can long continue without esta­blishment of some order and gouernment: Then the more excel­lent that the Church is, the more necessarie it is therein to erect and obserue some gouernment, which we tearme Ecclesiasticall Discipline. Doctrine is as it were the soule of the Church, and order as the sinnewes of the same to vphold it. If the Church which is Gods house must not be a receptacle and harborow for dissolute persons and vnbeleeuing vnthrists, and as both the Pro­phet and Iesus Christ himselfe termeth them a denne of theeues: Then must there bee some order, Iere. 7.11. Mat. 21.13. whereby to purge and preserue it from such.

4 Particularly, if the holy supper be ordained for the faithfull, the children of God and the members of Iesus Christ: Such as haue the gouernment of the Church, must also haue some testimo­nie that they that desire to adioyne themselues thereto and to communicate therewith, are taken to bee such as approuing the puritie of the doctrine, doe not leade anie offensiue life. And as for those that are once admitted to the communion, they may continue therein by trying themselues, because by the rule of cha­ritie we are to beleeue that they perseuere in the faith, godlines & loue, vntill either by reuolt from the doctrine, offensiue conuer­sation, or obstinate refusal of Christian admonitions & exhorta­tions, they shew themselues vnworthie the communion, whereto neuerthelesse vpon testimonie of their repentaunce and amende­ment of life, they may bee againe admitted. Let those therefore that stumbling at this order doe depriue themselues of the com­munion, euen iudge in their owne consciences, whether it bee not meete that order bee maintained, and all persons subiected thereto, rather then to bring in such confusion, as indifferently to receiue to the Lordes supper all fornicators, drunkerds, theeues, murderers, and other like offensiue people: whereof might ensue a most grieuous prophanation of the Lords table, to the condem­nation [Page 95] as well of those that so shall bee admitted, as of them that voluntarilie doe admit them. When Christ and Saint Iohn doe crie, Amend your liues, they speake also to such people, that they vnderstanding how requisite this order is for the happie conduct of the Church in the feare of God, accommodating themselues thereto, may so dispose of themselues as to communicate in the Lordes supper to his glorie, and theyr owne comfort and sal­uation.

5 Some there are that voluntarilie doe abstaine from the com­munion, because they cannot, saie they, resolue where the Church is, as stumbling at the infirmities of such as doe communicate, and still finding more faulte in the Church then in themselues. These men shaming to bee reputed either halfe Papistes, or of no Religion, doe sometime frequent Sermons: but they staie there, and ioyne themselues to no Church. Yea they euen doe seeme to reioyce when they heare of any the offences or in­firmities of any of the members of the Church, that thereby they may haue some collour to stand a loose. Yet must they con­fesse that there is a Church in the worlde, and that they must ioyne themselues thereto, if they desire to bee in Gods house, and partakers in the promises made to the Church: To bee short, if they looke to bee saued. By alowing no Church, they se­perate themselues from the true Church that is vpon earth, and consequently from the entrie into that which is in heauen. If themselues should be in the fieldes ouertaken with some sharpe storme of wether, woulde they stand still and seeke no couert, vntill some great thicke leaued tree would offer it selfe to de­fend them? Are they without fault? The onely pride that posses­sing them, maketh them to condemne all Churches, conside­ring they ioyne themselues to none, doth sufficiently shew, that they are not restrained so much by the particular faultes of some of the Church, as by their owne offences and corruptions, Mat. 18.1. and consequently haue such a mislike, that they thinke no bread good. In Christs Church which consisted but of twelue Apostles, there was one traitor: Mat. 26.65. There were ambitious disputations who should be chiefest in the kingdome of Christ: They all forsooke their master, and S. Peter thrice denyed him. Mat. 26.69. How many faultes and corruptions did Saint Paule note and reproue in the Church of Corinth, and the seuen flourishing Churches of Asia? Apoc. 2. & [...] Yet all that ioyned in these Churches, and in them were partakers of the holy supper, were accompted faithfull & chosen, and contrariwise [Page 96] they that kept themselues without, vnbeleeuers. Neither is it a matter indifferent, or at mens libertie, whether they shal commu­nicate or abstaine: but a precept from God: Doe this, saith Iesus Christ in remembrance of me. And S. Paul, Let euery man trie him­selfe, Luk. 22.19. 1. Cor. 11.28. Mat. 26.27. Num. 9.13. and so eate of this bread, and drinke of this cuppe. Againe, Take eate, Take drinke ye all. God in old time ordained, as is aforesaide, that they that had opportunitie to eate of the passe-ouer, and vo­luntarily did abstaine, should be rooted out from among the peo­ple, that is to say, be no longer accompted any members of Gods Church. We must therefore obey God and feare his iudgements, and so resolue to ioyne with his Church and communicate in the holy supper of the Lord.

6 There is a certaine decree ascribed to Zepherin Bishopp of Rome, wherein he ordaineth that all Christians should commu­nicate at the least once a yeere. In the decre­tal. Cap. Om­nis depen. & Remiss. Platina in his life. If wee consider the state of the Church in his time, we shall finde that they oftner did communi­cate, then they now doe in our Churches. And indeed this com­municating should bee better frequented then it is. Neither did Zepherin meane to permit or alow them to cōmunicate but once a yeere, but rather to reproue the corruption and sloth of those, who desiring the name of Christians, did neuer communicate: and so shewed themselues vnworthie of that name, if by communica­ting with the faithfull in the holy supper of our Lord Iesus Christ, at the least once a yeere, they seperated not themselues from the Idolaters and heathen, shewing some testimonie of their Christi­anitie. Let them that we speake of therefore consider, by what ti­tle they may be called Christians, sith they neuer communicate in the supper of Iesus Christ. Neither may they replie, as some doe, that in ioyning with one Church they condemne all others: for it is true that all assemblies that entitle themselues the Church of Christ, are not so, yet to acknowledge or alow of none for feare of condemning of the rest, is to denie and condemne Christ in not condemning those, who calling themselues Christ, are Antichrists. If a man bring a payment in golde, where among there bee some peeces that seeme light or counterfaite, thou doest not straight say, I will take none, least by taking so much as I take to be waight and currant, you should complaine that I reiect the rest: but thou wilt bring thy ballance and touch-stone, and then wilt thou take so much as thou findest to be waight and currant, and boldly re­fuse the rest. Let these men therefore set before their eyes the markes of the true Church, as their touch-stone and scales, and by [Page 97] them consider where they are, thereto also adioyning prayer to God, that he will direct them by his holy spirit, and so knowing the true Church and ioyning themselues therto. Amend their liues by communicating in the holy supper of the Lord.

Of our dutie to assist at publique Prayer. Chap. 5.

AS concerning publique or common prayer, Gen. 17.7. Act. 9.14.21. 2. Tim. 2.19. Psal. 14.4: Esa. 56.7. Mat. 21.13. Ioh. 16.23. Mat. 18.19. considering that thereby the holy Scripture signifieth the whole seruice of God, also that his seruants are called people calling vpon God, it alreadie appeareth that such as despise the same, do cut off them­selues from the degree of Gods seruants. Where God calleth the temple the house of prayer, he sheweth that the principall part of that seruice which he requireth of vs, is that wee should assemble to pray and call vpon him, as indeed these publique praiers are of great efficacie. For albeit all priuate praiers directed to the hea­uenly father in the name of Iesus Christ, haue promise to be heard: yet is it not without cause that Iesus Christ aduertiseth and pro­miseth vs, that if two faithfull doe agree vpon earth, whatsoeuer they demaund of their heauenly father, it shall be graunted. This is a fauour, as it were peculiar to the Church, and noted by Dauid, where he saith. Praise waiteth for thee in Sion, Psal. 65.2. and vnto thee shall the vow be performed. Herein he sheweth that the praiers of the Church signified by Sion, are so sure to bee heard, that God who heareth them, looketh for praise in thē, as indeed it is his dutie whose pra­yers are heard to yeeld thankes & praisings to God. And truely as when a whole Burgeoysie of a Citie doe come before their Prince and with one voice craue pardon for some offence, or begge some grace or fauour, the Prince will be more moued, then if they be­ing absent, some one mā should speake for the whole: Euen so whē the whole Church assembled together doth with hart and minde in the presence of God accōpanie the praiers which the preacher, as the mouth of the congregation, poureth forth, let them be assu­red that those praiers do penetrate the heauens, and that God is moued to heare them. Not that he is subiect to passions (as we) but that by the feeling of our affections hee vouchsafeth to assure vs of his mercy & goodnes toward vs. Whē, Amb. de paenitent. diuers how few so euer saith S. Ambrose are assembled together, being vnited, they are great. And the praiers of a gret multitude cannot possibly be cōtemned.

2 Likewise all people and nations in the world, euen the Idola­ters [Page 98] haue euermore had their assemblies, & therein publique pra­yers: This sence or feeling being grauen in all mens harts that haue any religion, that they ought to call vpon their God: that it is an honour that God requireth at their hands: and the true meanes to purchase his blessings toward them. But in Christian Churches there is also this farther reason: That their publique praiers are as it were a publique renouncing of all sects and societie with Idola­ters and prophane people: an acknowledgement and confession of the true God, & a publique sanctification of his name to his glory. And therefore, Act. 16.13. as the Iewes in old time, so since haue the Christi­ans euermore very carefully obserued this dutie of pietie and ser­uice to God, as appeareth by the writings of the Apostles & Pro­phets, and by al Ecclesiasticall histories. And to this purpose doth S. Luke rehearse that Paul and his companions being at the towne of Philippos, came forth vpon the Sabaoth day, and went to the riuers side where they vsed to pray. This vndoubtedly was some out corner where the faithfull vsed secretly to meete to call vpon God. So that albeit euery man priuately might haue prayed in his house, Act. 21.5. and so haue auoided both the paine and daunger, yet know­ing that in dutie they were to separate themselues from Idolaters, and the efficacie of the praiers of the congregation, they ouercame the feare of the danger, & met in that place especially to pray, and with one consent to poure out their praiers to the Lord. When S. Paul and his companions departed from Tirus, all the congregati­on with their wiues and children brought them out of the towne, and kneeling with them on the shore, prayed. Shall wee in these daies find this zeale among Christians? No: men will bee ashamed to imitate it and to kneele downe vpon a shore to pray to God publikely. And yet the faithful of those times neuer did it without both reson & fruit. It is therfore a holy ordināce of God & a most profitable exercise to come together to call vpon the Lord. As also it is y ^t [...]uty of al faithful carefully to come to such praiers, that they may be pertakers of the fruits of the same: especially in time of gret calamities, or vpō feare or liklihood therof. We should euē extraordinarily come together to call vpon God, as we read that the prophet Ioel in the name of God cōmaunded Blow the trumpet in Sion sanctifie a fast, Ioh. 2.15. cal a solemne assemblie, gather the people sanctifie the congregation, gather the elders, assemble the children, and together cry vnto the Lord in praiers feruent and extraordinarie, old and young, none exēpted. And as euery one in respect of himself is therto bound so is it not enough that he faithfully employ himselfe only, vnlesse [Page 99] he sollicit & exhort others, according to the prophesie of Zacha­rie saying. The enhabitants of one Cittie shall say to another. Ʋp, let vs goe and pray before the Lord, and seeke the Lord of hoasts, I will go also. Zach. 8, 21.

3 Neither is it inough that in body we be present at praiers, vnles we also lift vp our minds to heauen. 1. Cor. 14.16 For if when the Pastor spea­keth in the name of the Church, euery man at each petition saith not in hart Amen, feeling a feruent desire to haue his petitiō gran­ted, then is ther both vanity & hypocrisie, & euē in this point may we find great corruption & infirmitie in many. For how many are ther who all the time of praiers do stād as men without life, think­ing vpon nothing? How many be there whose minds are wandring? How many that haue no feeling or desire of the benefits that wee craue at Gods hand? To be short, how many be ther whose harts & minds are entangled & buried in earthly affaires, euen when their hands are lifted vp to heauen? As this vanitie therfore is odious in the sight of God, so for the amēding therof, let vs be both diligent comers to common praier, and so touched with a liuely feeling of the same, that we may reape the fruits thereof. And to this purpose let vs remēber that the deuil feareth nothing more thē the praiers of the Church, & that ther is no exercise of godlines wherin we are more often, more feruently or more attentiuely to employ our selues. For albeit the deuill be alwaies at hand, ready to induce vs to wickednes, yet is his readines most whē he seeth vs disposed to pray, that then intruding himselfe into our harts, & drawing away our cogitatiōs, he may hinder the sanctificatiō of the word of God & the most excellēt fruit of our praiers. Let the experience of this corruption & vanitie in all praiers, both publique & priuate, with the difficulty in amending the same, albeit it be troublesome vnto vs, yet make vs more wary, & the better to stand vpō our gard, to the end that so soone as we feele our selues amisse & our thoughts otherwise distracted, we may remember that Sathan is at hand, & among other our praiers, beseech God to driue him from vs, & to giue vs grace to lift vp our minds to heauen, & with one hart call vpon him, that finally we may receiue the fruit of our praiers.

4 By this deduction of the titles & markes of the Church afore mentioned, it doth manifestly appere, y ^t they which refuse to ioyne therto & become mēbers therof, are not in the kingdome & house of God: that denying to take the Church for their mother, they cā not call God their father: that they deserue as cōcerning the soule, to languish & die, because they reiect the food therof, & that they are worthy to incur the vengeance pronoūced by Christ, importing [Page 100] that in the day of iudgement he wil denie them before God his fa­ther, because they would not cōfesse him before men. We can with S. Austen confesse that there be wolues in the sheepe-fould and sheep without: Mat. 10.32. neither must we deny but ther be many hypocrites in the Church, whom God will finally disclose and reiect, to their confusion, or cast headlong into grieuous damnation, because they prophaned the honour & graces to them presented by the Lord in his Church. 2, Tim. 2.19. Likewise God forbid wee should say that all that are out of the visible & externall Church should be reprobates in the sight of God. God knoweth his, he waiteth, he beareth with them, & finally he calleth them: touching their harts, he maketh them to feele their fault, either inserting them into his visible Church, or euen in the middest of the Idolaters, through his great mercy and power, sauing them in his kingdome & glory, when vntil the very houre of their deaths, there is no shew or appearance that they be the children of God, as it happened to the theese that was hanged by Christ Iesus. But as by the iudgement of loue we are bound to thinke all to be elect that are ioyned to the Church, vntil they mi­nister occasion either by reuolt or bad cōuersation to think other­wise, so haue wee no ground to accompt those that refuse to ioyne therto to be members of Christ, because they beare not his marks or tokens, vntill by amendement they renounce the kingdome of Sathan, which is without the Church, and settle themselues in the house of God, as his children, there to call vpon him and to be fed with his spirituall food to life euerlasting. And in deed, Sith in hart we beleeue to righteousnes & with our lips do make confession to saluati­on, Rom. 10, 10. as S. Paul saith, it is in vaine for vs to boast of faith whereby to be iustified, vnlesse we confesse Iesus Christ, that we may obtaine saluation by true faith iustifieng vs in Christ.

5 Sith therfore that the Church, called the kingdome of heauen, is like vnto a precious pearle, Mat. 13.44. and a treasure hid in a garden, which when a man findeth, he selleth al that he hath to buy & enioy it: Let vs accompt nothing so deare or precious, but that we may be rea­dy & resolued to leaue it, to get into the Church of Christ. To this purpose let vs remember the zeale of Dauid, who being depriued of this benefit, bitterly complained saying. As the hart brayeth for the riuers of water so panteth my soule after thee O God: My soule thirst­eth after God, saying: When shal I come & appeare before the presence of God? Psal. 42.1 Psal. 84.1 Psal. 26.8. In another place also, what a desire sheweth hee to bee in the temple of God? O Lord of hoasts, saith he, how amiable are thy taber­nacles? My soule longeth, yea & fainteth for the courts of the Lord: for [Page 97] my heart and my flesh reioyceth in the liuing God: Blessed are they that dwellin thy house & praise thee continually. And in another Psal. O Lord I haue loued the habitations of thy house, & the place where thy honour dwelleth. If Dauid a man, yea a Prophet, so excellent in faith & vertue, so plainly & so often doth confesse how needful it was for him to be in the Church of God, feeling himselfe as it were ra­uished with a feruent desire to enioy such a benefit: What may we feele, euen we who are so ignorant, so weake, so corrupt, & among so many dangers and assaults? Will we how health-some & necess­arie this grace for vs to be in the Church of Christ is, so far would we be from retiring therefro, or deferring to ioyne thereunto, that contrariwise, we would euen run chearefully to get a roome ther­in. Yea we w [...]uld reioyce & boast of such a benefit and sauour, Esa. 44.5. say­ing with the Prophet Isay. One shall say, I am the Lords, another shall be called by the name of Iacob, and another shall subscribe with his hand vnto the Lord, & name himselfe by the name of Israell. When therefore we heare Iesus Christ and S. Iohn crying Amend your lines. Let vs know that the principall point wherin we are to Amend, consisteth in renouncing and denying both in hart & body al Idolatry & su­perstition, & in adioyning our selues to the Church of Christ, ther to hear his word attentiuely: to participate in his sacramēts holily & deuoutly & with our whole affections to assist at cōmon praiers.

Of the duetie both of domesticall and priuate praiers of euery faithfull. Chap. 6.

NOw as we haue shewed that publique praiers in the Church, and the preaching of Gods word, are vnto vs most profitable & necessary, so are we to vnderstand, that notwithstāding the same we are not neuertheles to neglect the vse both of Domesticall and priuate praier, nor yet to forbeare the reading of the holy Scrip­ture in our houses. These be two points, wherein, as in that they be more cōmon & pernitious, in respect of negligence & slouth, so are we the more hartely in dutie to seeke to Amend. As for the praiers which euery housholder is to practise among his family Morning & Euening, we will speake of them hereafter, where we entreate of the duties of housholders. But for the priuate praiers of euery perticuler person, ther is no man, but besides his publique and do­mesticall exercises, ought dayly to exercise himselfe therin. Were we endued with the true knowledg both of our selues & our estate & condition, & of the efficacie of praiers, we should need no sol­liciter [Page 102] to put vs in mind many times to present our selues before God: to pray him more and more to reueale his truth: to encrease in vs faith, loue, & pacience, and other his spirituall gifts: to mor­tifie our corruptions: to strengthen vs against the temptations and assaults of the flesh, the world and the deuill: to prouide vs of such and such necessaries wherof we are in want: to preserue vs from so many daungers wherwith we are enuironed: To be short, to grant vs his holy spirite, happyly to conduct vs all the daies of our life. He that feeleth not the necessity of such graces, and consequently of praier to obtaine them, is sencelesse and voide of al vnderstan­ding, as also euery man perticulerly in his vocation hath great need of Gods assistance and consequently of praiers: Parents, that God will giue them grace vertuously to bring vp & wel to nurture their children: Ministers of the word, in holines to employ themselues in their ministerie: Marchaunts and artificers, faithfully to follow their traficke and trades: Generally all men, that God will vouch­safe to blesse them in their vocations, workes and labours. And besides there may be many of our acquaintance whose estate and condition bindeth vs to pray to God for them also.

2 To be briefe, ther is not any, but after all priuate petitions ac­comodated to the time, to the persons, or to the occurrēces, ought dayly to put in practise the doctrine of Iesus Christ, where he saith. You shall pray thus, Our father which art in heauen &c. as follow­eth. In this forme of praier teaching vs that euery of vs ought day­ly to present himselfe before God, is a procurer first of his glorie, then of the benefit and saluation of the congregation. The zeale of Gods glorie, as also our loue towards our neighbours do bind v [...] dayly to make this praier, and that with greater diligence and feruencie, because that making it as it were from the month of Christ, the author thereof, we shall be assured of hearing, and con­sequently it shall make greatly to the aduancement as well of the glorie of God, as of the good and saluation of our neighbours: whereupon also, as God in the obedience of his law, doth more respe [...]t the obedience of his children, then the worke it selfe, so may we say that this praier, whereby in the three first petitions we seeke the glory of God, and in the three last the good and necessi­ties requisite both for the body & soule, as well of our neighbours, as of our selues, being dayly with hart and mind poured forth, is as it were a fulfilling of the lawe, the summe whereof consisteth in this, that wee loue God with our whole hearts and our neighbours as our selfe.

[Page 103]3 Moreouer, in these praiers lifting vp our hearts vnto God, and so communicating dayly with him, we do by little and little for­get the earth and the world, and doe grow spirituall and heauenly: Euen as Moses in olde time hauing conuersed with God fortie daies and fortie nights, when hee came downe to the people, see­med to haue shining beames in his face. And indeede as by little and little we learne the maners and language of those with whom we do ordinarily conuerse, besides that by such conuersation ther breedeth a certaine affection betweene them more then others: so by this our conuersing with God in our praiers, we learne both the manners and language of heauen: and in our selues doe perceiue some encrease of loue towards God. Which is more, as wee are but to much enclined either to our selues, or at other mens solliciting to some riot or iniquitie, so when we call to mind that in the mor­ning we haue praied vnto God that he would vouchsafe to keepe vs, also that at night we are to return againe to do the like, the same is vnto vs a mightie bridle to restraine vs from wickednes and to retaine vs in due obedience towards God. Besides, as when we pray vnto him, we haue regard to his promises, & the experience of his benefits, and so cal him father, beseeching him to guide vs as a fa­ther doth his children, the same is a good meanes to strengthen our faith, and a foundation of comfort in euerie vocation and estate whereinto it pleaseth God to call and place vs: assuring our selues that by such praiers euery thing that shall come to passe, shall be according to the worke and conduct of our father, yea e­uen the accomplishment of his will, which cannot be bad vnto vs. To be short, such as through Gods grace doe dayly exercise them­selues therein, do by experience find what a comfort, benefit and contentation they receiue by the same.

4 This is the reason why the most excellent seruants & children of God haue beene the rather addicted thereto. How seruently did Moses employ himselfe therein, when hee continued groue­ling before God in prayer for the space of fortie dayes and for­tie nightes. Likewise Samuell, when hee sayde. God sorbid that I shoulde sinne against the Lorde and cease praying for you. Deu 9.18. 1. Sam. 12.23. Psa. 119.147. Psal. 88.14. Act. 10.2.4 Especi­ally the princely Prophet Dauid, who in his Psalmes sufficiently declareth that he was as it were tyed thereto by dayly exercise. As perticulerly wher to this purpose hee sayth. I preuented the mor­ning light to praye to God, Againe. My prayer preuenteth thee in the Morning. Cornelius the Centurion so laboured therein that he prayed continually. Whereby finally the Lords Angell sayde [Page 104] vnto him, Pphil. 1.4. Ehe. 1.16. Col. 1.9. 1. Thes. 1.2. & 5.17. Col. 4.2. that his praiers were come in remembraunce before God. S. Paul in many Epistles protesteth that he ceased not night and day to pray for the Churches. As also in many places he care­fully commendeth himselfe to their praiers, and by his example exhorteth vs to pray without ceasing, and to perseuere in prayer with watching and thankesgiuing.

5 That we may the better therefore employ our selues in this dutie, it is meete that we practise the saying of Iesus Christ? When thou prayest enter into thy chamber, Mat. 6.6. and when thou hast shut thy doore, praie vnto thy father which is in secret, and thy father which seeth in se­cret, shall reward thee openly. True it is, that this exhortation ten­deth especially to reproue the hipocrisy of those that seek to make a shew, and to boast of their deuotion: yet with all it ministreth a generall and very profitable instruction, that wee should exercise our selues in praiers, not onely in publique, but also priuate, with­drawing our selues solitarily & apart, to employ some time ther­in, with assurance that it shall not be without fruite. And to that purpose wee reade that Isaac went from among his familie into the field to pray: That Peter went into the toppe of the house (a­mong the Iewes the roofes of the houses were flat) to pray: Did not Iesus Christ many times goe a side alone to pray to God his father? Gen. 24.63. Act. 10.9. Mark. 6.46. Mark. 1.36, Luk. 6.12. Saint Marke saith that he went vp into the mountaine to pray: Also, that rising while it was yet night hee went forth into a desert place and prayed. And Saint Luke saith, that beeing gone into the mountaine to praie, he spent the whole night in praier. As therefore by his example, we ought to seeke out all secret oppor­tunities, wherby we may the more freely lift vp our hearts to God in praier: So when we find our selues alone, vpon occasion or o­therwise in the house, or in the fields, by night or by day, such so­litarinesse should be vnto vs as a warning and allurement by and by to thinke vpon God, that we may praie and praise him. For as the spirite cannot be Idle, so being alone from noise, companie, or companion to talke with, it giueth occasion to the children of God that are not to much entangled in worldly affaires, to enter as it were into familiaritie with God, and to call onely vp­on him.

6 And in as much as we are but meanely enclined and giuen to these spiritual exercises, it might well beseeme the childrē of God to binde themselues to certaine houres: not in superstition, but for a remedie to our in firmities, because otherwise we will many times ouerslippe the whole day without this dutie. But hauing [Page 105] limited some certaine houre for that employment, the striking of the clocke will admonish vs of our dutie, that wee shoulde not let it escape. Dauid, a man greatly exercised in praier, practised this course, as he sheweth saying, that he called vpon the Lord at night, Psal. 55.18 Dan. 6.10. August. 10 Proba. in the morning, and at noone daie. Daniel also thrice a daie ente­red into his chamber, to pray to God. And Saint Augustine wri­teth, that the brethren of Egypt in his time, vsed many prayers to God, but verie short, cast forth as darts into heauen, least through tediousnes, the seruencie that ought to be in prayer might quaile. By the premises therefore it appeareth, that for the amendement of our liues, we ought according to the exhortation of Iesus Christ to correct the negligence and sloth that hath taken holde of vs, & to imploie our selues in praier and priuate supplications, & there­to heereafter to giue our selues with such zeale, Luke 21.36 Psal. 4.6 that by continuall watching and praying to God, our petitions in all things may bee made knowen to him by praiers and supplications, with thankes­giuing, as beeing assured that the more that we exercise and accu­stome our selues thereunto, the greater shal be our comfort and af­fection to abide therin to Gods glory, and the benefit and saluati­on both of our neighbors and our selues.

Of our dutie to reade the holy Scriptures. Chap. 7.

AS for the reading of the holy Scriptures, wherein euerie one ought diligently to exercise himselfe, experience sufficiently teacheth, that when without daunger of fire it was prohibited vs, wee then burned in seruent affection to reade: but nowe when lawfully wee may doo it, and that we bee thereto dayly exhorted, either wee haue no bookes, or if wee haue anie, wee neuer looke vpon them. How many whole families admitted to the holy sup­per shall wee finde, that haue not among them all one Bible, no not a new Testament? And howe many of those that haue them, doo bestowe daily one quarter of an houre in reading vpon them? Nay, how many dayes, yea, euen weekes doo they passe ouer with­out reading anie one woorde therein? They surelye thinke it e­nough that they haue them, to make shewe of them vppon some cupboord or deske? Chrisost. in his third Ho. vpon Iohn. cap. 4 Saint Iohn Chrisostome noted the lyke cor­ruption in his time. Let vs bee ashamed, sayth hee, that a woman hauing had fiue husbands, and she a Samaritan, should bee so dili­gent and attentiue to learne, that neither the time, neither her bu­sinesse [Page 106] could withdrawe her from Christs mouth, where she might bee taught, and yet that wee doo neuer enquire anie thing concer­ning instruction in heauenly matters? Which of you at your returne to your houses doo applie your selues to anie thing worthie Chri­stians? Which of you seeketh after the sense of the holye Scrip­tures? Truely none. Wee many times finde you in hand with the Chesse boord, and playing Tables, but seldome with bookes. If ye haue bookes, it is as if yee had none, for they bee locked vp and kept in coffers: your onely care is to haue them of fine parchment and say [...] written, not that yee may reade them, but to make them an ostentation of your wealth and ambition. Heereto hee addeth, The vse of the Scriptures is not to haue them in bookes onely, but to reade and print them in our heartes. As in those dayes there was no printing, so were bookes rare and very dere, and in that re­spect did men vse them for an ostentation of their riches, and she­wed theyr ambition in this, that hauing bookes fayre written and in fine parchment, they referred them not to their right vse, name­ly, to reade them, and so to take profite to saluation. But in these dayes where there is such plentie of bookes, through the helpe of printing, men care not for hauing them, much lesse for reading in them.

2 Before the new Testament was translated into our tongue, some would take pains to copie our Chapters, which their Curates beeing wel minded to religion, had secretly translated: now many will grudge a small portion of monie for the price of a Bible, yea, euen of a new Testament. And this hath beene a perpetuall infir­mitie. Poore men (sayth Chrisostome) doo excuse theyr negly­gence in reading Gods word, Chrisostome vpon Iohn, Tom. 5. [...]o. 10 vpon t [...]e first Chapter. [...]lledging want of bookes, & meanes to buy anie. A lyttle will I [...]ake vnto them, and aske them whe­t [...]r they haue not all to [...]e necessarie for theyr trades and occu­pations, notwithstandi [...] whatsoeuer hinderaunce of their pouer­tie? Is not this a meere [...]olly to excuse themselues by pouertie in this case, and yet to haue no want of things necessarie for theyr oc­cupations? [...] hee had cause to complaine when there were no bookes, but such as were in written hand, and consequently dere, howe much more bitterly might hee comp [...]aine of the negligence and slouth of our dayes, in all this great plentie and abundance of good bookes, that by the helpe of printing maye bee had for so lyttle money? Chri. his third sermon of Lazarus Seest thou not (sayeth hee in another place) the worke-men in mettalles, the Golde-smith, the Siluer-smith, and all others that exercise anie occupation, keepe all theyr tooles [Page 107] readie and in good order? Albeit hunger compelleth and pouer­tie pincheth, yet will they rather beare all, than sell anie necessa­rie or needfull toole of theyr occupation, to feede themselues withall: yea, many had rather borrowe vppon vsurie, than pawne foorth anie one toole, and good reason: For they knowe that by pawning foorth theyr tooles, they do depriue themselues of all ordinarie meanes to get theyr liuings: and contrarywise, that by keeping them, they maye with profite discharge theyr debt. But as hammers, stithes, and pinsers are the tooles of theyr occupati­ons, wherewyth to get theyr liuinges: so the bookes of the Pro­phets and Apostles, and all the bookes of the holy Scriptures, are the tooles of Christianitie, wherewith to obtaine saluation and life euerlasting. And as artificers with theyr tooles and instrumentes doo finish their woorke, so by the reading of the holye Scriptures our soules are corrected, formed, and renewed. Which is more, Artificers cannot transforme earth or woode into siluer or golde, onelie they can by theyr arte and workmanshippe giue forme and shape vnto thinges: but by the reading of Gods worde thou maist of a wooden or earthen vessell, make a vessell of golde or siluer, as the holy Apostle Saint Paule teacheth, saying: In a great house are not onely vesselles of golde and of siluer, 2. Tim. 2.20 z. 1 but also of woode and of earth. If anie man therefore purge himselfe from these, hee shall bee a vessell vnto honour, sanctifyed, and meete for the Lorde, and prepared vnto euerie good worke. Thus concluding his speech, hee sayth, Let vs not be neglygent to buy books: For euen the sight of them, as he addeth, shall put vs in minde of our dueties, as well to withdrawe vs from sinne and iniquitie, as to cause vs to perseuere in holy­nesse and righteousnesse, and to praie to God to giue vs grace so to doo.

3 What excuse shall wee pretende in the sight of God, when in this abundance and easie meanes to get bookes by the helpe of printing, wee are so loth to buy them, and so carelesse of reading them: thereby shewing our selues most vnthankefull and vn­worthie that fauour and grace at Gods hande: considering with­all, that wee are so often and earnestly exhorted to our dueties in reading and meditating vppon his woorde? Let the word of Christ, (sayth Saint Paule) dwell in you plenteous [...]ie in all wisedome, Colos 3.1 [...] teaching and admonishing one another. Hee speaketh to the Collossians, both to men and women, and willeth that this doctrine of the Gospell should be so familiar vnto them, that it might take roote in them, whereby to be instructed both for themselues, & to teach others. [Page 108] We haue (sayth Saint Peter) a most sure worde of the Prophets, 2. Pet. 1.19 to the which yee do wel that ye take heed, as vnto a light that shineth in a darke place. Hee compareth the writings of the Prophets to a candle shi­ning in the darke, and therefore exhorteth vs to take the same to bee our light, Psal. 119.105 Ephes. 6.17 as Dauid also sayth, The woorde of God is a light to my steppes. Saint Paule calleth Gods worde the swoord of the spirite, wherewith he willeth vs to bee armed to fight against the deuill. But how shall wee take this swoord in hande, vnlesse wee become diligent readers of the holy Scriptures, wherwith after the exam­ple of Iesus Christ, Math. 4. Rom. 15.4. to resell the temptations of the deuill, saying: It is written, It is written. If (as Saint Paule sayth) all that is written, is written for our learning, that wee maye haue hope by patience, and comfort in the Scriptures. Shall not wee make vaine the prouidence of the heauenlye goodnesse, which hath giuen and preserued the Scriptures for vs, if we doo not with diligence reade in them, to the end thereby to bee comforted and strengthned in patience, 2. Tim. 3.16 hope, and faith? If all holie Scripture be giuen by inspiration from God, and bee profitable to teach, to improoue, to correct, and to instruct in righteousnesse, ought not wee diligently to exercise our selues in reading and meditation thereof, to the end to reape such excellent fruit of the same?

4 Men are flatterers, and wee are blinde in our owne corrupti­ons, whereto we are naturally affected, and therefore it is most ne­cessarie that wee shoulde often heare God speaking vnto vs in the holy Scriptures, instructing, improuing, correcting and exhorting vs to our duties. When the young man mentioned by Saint Luke, asked of Iesus Christ what hee should doe to obtayne euerlasting lyfe, Luke 10.26 Christ aunswered, What is written in the Lawe? How doest thou reade? Thereby shewing that the Lawe is written for vs to reade, that in it wee maye knowe what wee are to doo in discharge of our duetie towarde God. When the cursed rich man prayed A­braham to sende Lazarus to his brethren, Luke 6.29 hee aunswered, They haue Moses and the Prophets, let them reade them. He thereby taught vs that wee must reade the Scriptures, and in them learne the meanes to escape euerlasting tormentes with that cursed riche man, and neuer hope of anie mans comming from death to teach vs. Dauid, a most excellent Prophet, was well instructed in the Lawe, yet the hundreth and nineteenth Psalme doth at large de­clare, Psal. 119 Dan. 9.2. Act. 17.11. how diligent and carefull hee was in reading and medita­ting. Daniel, notwithstanding his many reuelations, lefte not off the reading of the bookes of Ieremie. Saint Luke highlye [Page 109] commendeth the Birrheans, because they were of better sto­macke than the Iewes at Thessalonica, to receiue with al readines the word preached by Saint Paul, and dayly to conferre the scrip­tures, to know whether it were so, & so the better to gather know­ledge by the conference of the Scriptures, with the truth which they had heard, that they might bee the rather confirmed therein. This zeale and diligence of the Birrheans shall rise vp in iudge­ment agaynst vs euen against vs, who hauing heard the preaching, do no farther endeuor by reading the Scriptures, to confirme our selues more and more in the heauenly doctrine preached vnto vs. Act. 8 Queene Candaces Eunuch, might wel, as it seemeth, haue exemp­ted himselfe from this duetie, beeing in his iourney, yet riding on his chariot, hee read the Prophet Esaie: but wee Christians will almost be ashamed to shew our selues so religious. Yet might this diligence of a great Heathen Lord, as yet ignorant, together with his feruent affection to reade the holy Scripture, make vs to blush for shame, for that we do neglect so many our conuenient oppor­tunities and great leasure to reade the doctrine of the Gospell, so cleere and full of singular consolations.

5 Saint Augustine reporteth, that himselfe was conuerted to the true Christian religion by reading the holy scriptures: In his confes­sions. also that he was mooued to the sayde reading, by hearing the voyce, as it were, of some little childe singing and saying, Take and reade. Rom. 13.14 And that obeying that voyce, he lighting vppon this place, Put on the Lorde Iesus Christ, and take no thought for the flesh to fulfill the lusts thereof: was conuerted to the Lorde whome hee had so mightily wyth­stood. How many thousands euen in our dayes haue there beene conuerted and illuminated by reading the Scriptures, and other good bookes written vpon the same? But this is the mischiefe, that many are content with some small tast, and darke or weak begin­ning, and neuer thinke it necessarie dayly to goe forwarde, albeit vndoubtedly such a beginning of lyght and comfort shoulde kin­dle theyr heartes, and cause them to imitate the labourers in the mines of siluer and golde, who when they haue found a good vain of mettall, doo followe it to the end. But the end of this golden vaine of the holye Scripture will neuer bee sounde: for the far­ther wee reade, the more wee shall finde, and such are the plea­sures thereof, that the more wee eate, the more will our appetite increase.

6 It is surely maruellous, that all the endeauours of sathan, euer seeking to depriue vs of the holye Scriptures, cannot bee vnto vs [Page 110] a manifest aduertisement & assured testimonie of the commodity or rather necessitie of reading the same. For to what ende did he in the dayes of Antiochus seeke to abolish all the bookes of the lawe? 1. Mac. 1 Or to what purpose dyd hee in the Romish Church pro­cure that the people might not bee permitted to reade the holye Scriptures, especially in a vulgar or knowen language? Could hee more euidently declare himselfe to bee the prince of darknesse and father of lyes, than by taking from the people of God the light and truth of Gods most holy and sacred worde? May wee not thereof gather, that in vs hee feareth nothing so much as the reading of the same? Or ought wee not wyth greater courage to growe more diligent and feruent in this duetie? This zeale did appeare, when by Sathan wee were oppressed wyth this effecte, that wee myght not reade: but as violence is asswaged, so our zeale is quayled. The fire appeareth not, because the stone ligh­teth not vppon the steele. Yet, sayeth Saint Augustine, hee that careth not for reading the holy Scriptures, August. in his 56. sermon to the brethren in the wilder­nes. Esa. 5.13 1. Cor. 4.38 sent out of paradise, is to feare not onely depriuation of eternall felicitie, but also that hee can neuer escape euerlasting punishment. For the neglect of reading Gods holy worde is so daungerous a matter, that the Prophet in greate sorrowe cryed out, My people are gone into captiuitie, because they had no knowledge. For, hee that is ignoraunt, shall bee ignorant, Vndoubtedly God will not vouchsafe to knowe him in eternall felycitie, which in this lyfe careth not to seeke after God by reading the holy Scriptures. It were good that we feared, Math. 25.12 least wee shoulde heare the same that was sayde to the foolish virgines when the doores were shutte, I knowe you not. Why, shall hee not knowe those whome hee wyll sende into e­uerlasting fyre? Yes, so farre foorth as not to aduowe those, who in this lyfe cared not to knowe him, to bee his in the daye of iudgement. Prou. 28.9 And therefore are wee dilygently to note the say­ing of Salomon, Hee that turneth awaie his eare from hearing the lawe, euen his prayer shall be abhominable. Hee therefore that de­sireth that God shoulde heare him, must first heare God. For, how can hee pretend that God shall heare or graunt his petiti­ons, considering that himselfe careth not for hearing of God, when hee speaketh vnto him in his holy Scriptures? Then procee­ding in his purpose, hee addeth this complaint. Some Christi­ans, yea, euen some of the Cleargie, when they are vppon a iour­ney, doo prepare bread, wine, oyle, and so foorth, or other things: sith they care so much for the flesh or bodie, can they not al­so [Page 111] care for feeding their soules by diligent reading of the holye Scriptures?

7 Bee diligent, sayth Chrisostome, before the Sermon, Chrisost. vpō Iohn. Ca 1 Homil. 10. Tome. 5 to take into your handes the Gospels that wee are to reade, and in your houses repeat them many times, seeking diligently the vnderstan­ding of the same, then giue attentiue heede to the Sermon, so shall I more easily teach you by reason of your perfectnesse in the sentence which you shall haue read at home, and beeing your selues soone instructed, you shall bee the more readie to teach others. If anie man pretend excuse vppon his businesse and employmentes eyther publyke or priuate, surely it is a great abuse, so much to giue himselfe thereto that for temporall af­fayres and worldly commodities, hee shoulde neglect the studie of such as bee eternall. The time that they sometimes spende euen by whole dayes together in conuersing with their friendes, in walking for theyr pleasures, in playes and pastimes, and in long sittinges, wherein they neuer excuse themselues by anie of theyr businesses, will take from them all excuse whatsoeuer in the daie of Gods iudgement. You vse such dilygence, sayth he, about these base, abiect, and vaine trifles, that you account such as bee spirituall and concerne heauen, to be vtterly vnprofitable and of no value.

8 Some there are which thinke reading to bee a studie to be­long onely to the Minister, and for the most parte they will con­tent themselues wyth a Sermon, and as for the rest they wyll dispense therewyth, that they may the more liberally employe the rest of theyr time in the affayres and businesse of this lyfe. Neyther is this anie newe corruption crepte in of late. For it had taken root in the time of Chrisostome, who also then complained thereof, and sharply reprooued it, Chriso. in his 2. Tom. & 2. hom. vpō the first of Math. Also in his 3. sermon of La­zarus. as vtterlye dislyking of the same. You will aunswere (sayth hee) I am no Monke, I haue a wife, and children, and charge of familie and householde. But see, this is the plague that corrupteth all, that yee wyll laye the whole burden of holy reading vppon the Monkes, as if it belonged vnto them onelie: notwithstanding contrarywise, it be more requisite and necessarie for you than for them. For such as through worldly conuersation doo dayly receiue wound vp­pon wound, and one infection vpon another, are in the greater neede of celestiall and heauenlie phisicke. Chriso. 3. ser­mon of La­zarus. And heereunto hee addeth also, That it is a greate deale worse to thinke or ima­gine the holye Scriptures to bee fruitlesse or vnprofytable [Page 112] for them, than to bee vtterly ignoraunt in them. And in another place prosecuting the same argument, he sayth, Therefore I desire you not onely to come hether often to heare the holye scriptures read vnto you, but also that in your owne houses you take in hand the holy Bible, and with feruent desire to profit, you receiue what so euer you finde therein. And soone after, Loose not, I beseeche you by your neglygence such a commoditie, but euen in your houses attend the reading of the holy scriptures. Chrisostome vpon the Epi­stle to the Colos. Hom. 9 The same Chri­sostome vppon these woordes of the Apostle, Let the worde of God dwell plentifully in you, sayth thus. You that liue in the worlde, you that haue wiues and children, marke how the Apostle comman­deth you especiallye, to reade the holye Scriptures, and that not slightly or for a fashion, but plentifully and with great diligence. Then hee addeth, Buy the Bible, which is the medicine of the soul: at the least the new Testament, the writings of the Apostles, the Acts, & the Gospels, that therein you may diligently reap dai­ly instruction, for the ignorance in the scriptures is the cause of all euill.

9 Others there are that care not for reading the Scriptures, be­cause therin they find no tast or comfort: and this is an euill signe. For as hee that for a while hath beene kept eating, and therefore refuseth good meat for want of appetite, must thinke that his sto­macke is not wel, so he that findeth no tast in the reading of Gods word, may well feel that his soul is sick. Yet should he follow the counsel that the Phisition giueth to his patient, to whom he saith, Eate, by eating your stomacke will come to you. But this theyr want of tast proceedeth heereof, that they be not acquainted with the phrase of the holy Ghost, and so doo resemble those, who hea­ring a sermon, but not beeing perfect in the language, doo therein reape neither instruction nor comfort to saluation. It were good for those men many times to heare God speaking vnto them, by reading the holy scriptures, so shall they by little and little learne the speech of the holy Ghost, euen as men vse to learne other lan­guages, through the exercise of hearing, reading, & speaking. Some spices there are, which without brusing doo yeld no smell, but the more they bee chafed the sweeter they are: euen so is it with the holy scriptures, such as reade but little, can finde no taste, but the more they bee perused and read, the more doo they yeelde foorth the treasures and pleasant fruites hidden in them. And in deede, sayth Chrisostome, the cause why many doo vnderstand nothing, procedeth not so much of ignorāce, as that they wil not dayly haue [Page 113] the writings of the Apostles, or reade them. That which we know, Chrisostome in his preface on the Epistle to the Ro­manes. sayth hee afterwardes, if wee knowe anie thing, commeth not so much of the excellencie of our vnderstanding, as of this, that bee­ing, as it were tyed to the writings of the Apostle, we neuer leaue reading them. If you therefore will in heart applie your selues to diligent and earnest reading, you shall vnderstand that which you desire, For the saying of Iesus Christ, Seeke and you shall finde, is true.

10 It is likewise a vaine and friuolous excuse to alledge, that the holy Scripture is darke and profound, and that we vnderstande it not. Plato, sayth Ierome, writ for few, Hiero on the 86 Psal. To. 8. Chriso. in his 3. sermon of Lazarus. and few doo vnderstande him: but the Apostles writ not for few, but for all. And therefore Chrisostome saith, Truely the grace of the holy Ghost hath so dis­posed and moderated the holy Scriptures, that both publicanes, fisher-men, tent-makers, shepheards and Apostles, fooles, and men vnlearned, may by those bookes bee saued. Least also some foole might haue recourse to anie excuse in the difficultie therof, he hath vouchsafed that the thinges there spoken, shoulde bee easie, and that handy-craftes men and seruantes, widdowes, and the most ig­norant among men, shoulde reape some benefit and profit by the reading thereof. For they whome God from the beginning hath accounted worthy the grace of the holy Ghost, haue not set down all these things for anie vaineglorie, like the Heathen, but for the saluation of their hearers. The Prophets and Apostles haue writ­ten their bookes easie & plaine, as publike Doctors for the world, so as euerie one may learne their contents by reading and medita­ting onely. Againe, how wilt thou vnderstand the contents of the Scriptures, when thou wilt scarse so much as looke vppon them? Take the bookes in hande, reade the whole historie, remember such thinges as are playne, and referre darker places to another time. But if by continuall reading thou canst not finde the mea­ning, get thee to some wiser man, or to some Doctour, and impart to him those thinges that are written, declaring thy feruent desire: then if God seeth such a readynesse and diligence, albeit no man woulde teach thee, yet woulde he himselfe vndoubtedly declare them vnto thee. Remember the Queene of the Aethiopians Eu­nuch, who albeit hee was a Barbarian, Act. 8.28. a man troubled with ma­ny cares, one that vnderstoode not what hee read, yet woulde not passe his iourney without reading, howe much lesse beeing at home in his owne house? Also if hee read so diligently when hee [Page 114] vnderstoode not, what dyd hee after hee was instructed? And in deede, God seeing his zeale and diligence, sent Philip to teache him. Neither wyll God at this time despise our desire to profyte in his woorde, but wyll make vs to feele the fruite of this pro­mise, They shall all bée taught of God. And therefore sayth Saint Augustine, Iohn 6.45 Augustine of Christian do­ctrine. the holye Ghost hath so moderated the holy Scrip­tures, that hee hath prouided to remedie the darke places, by others more easie and playne. For hardly is there anie obscuritie, but is layde open and expounded by some other place in the same Scripture. Augustine of blasphemie a­gainst the ho­ly Ghost. And heerein doeth the wisedome and goodnesse of God appeare. For, as hee sayeth in another place, as by easie places wee are fedde, so by the more harde and difficult are wee exercysed: by these wee put awaie sorrowe, by the others fa­mine.

11 Others there are that take no profit by reading Gods word, because they reade it as it were some prophane booke, and ne­uer thinke that it is God that speaketh to them, neither giue anie attention to the reading thereof, and so feele no feruent desire to profite to saluation, or to reforme theyr liues. To bee short, e­uen wythout praying to God to giue them his holy spirite. But wee must ioyne to our reading both pietie and feare of God, wyth a desire to amend our liues, as it is written in the Psalmes. The secrete of God is reuealed to them that feare him, Psal. 25 14 Ioh. 7.17. Augustine of the profite of beleeuing. c. 6 and his couenant to giue them vnderstanding. Agayne, If anie man (sayth Iesus Christ) will doo the will of my Father, to him it shall bee giuen to knowe my doctrine, whether it bee from God, or whether I speake of my selfe. E­uerie man maye out of the holy Scriptures, sayeth Saint Augu­stine, drawe so much as maye suffice to satisfie and replenishe his spirite, in case hee reade them wyth deuotion and holynesse, according as Christian relygion requireth. Moreouer, wee are to praie vnto God, August. vpon the Epistle of Iohn. Tract. 2 that hee wyll graunt vs his spirite of vnder­standing. Iesus Christ, sayth Saint Augustine, dyd open the harts of his disciples, that they myght vnderstande the Scriptures. Let vs lykewise praie vnto him to giue vs the lyke grace, and to open our mindes, and hee wyll heare vs. This prayer is to bee vsed before reading, and of euerie man put in practise: for if the prophet Dauid, Psal. 119 so perfectlye instructed in the lawe of God, doth notwythstanding so often praie vnto him to giue him vnder­standing to comprehende it: which of vs hath not neede to praie vnto God that wee maye profite in his holye woorde? Let [Page 115] vs also accompt this doctrine of Saint Augustine as a holy rule, August. vpon Ioh. Tract. 18 namely, to reade the holy Scriptures with fruite and due reue­rence, that in those thinges which we shall vnderstand according to the analogie of faith, wee may reioyce as of a good foode: but for that which wee cannot vnderstand according to the rule of faith, to deferre the comprehension thereof. Yet in the meane time let vs not doubt but euen the same which we cannot compre­hend, is both true and holy.

12 To conclude, as Saint Peter admonisheth vs, Let vs bee al­waies readie to giue accompt of that hope that is in vs: 1. Pet. 3.15 And that wee may effect it, and dulie discharge our selues, Chrisostome vpon Iohn, ho. 16. toward the end. let vs bee carefull and diligent in the practise of this our dutie toward the holy Scriptures. It is a straunge matter, sayth Chrisostom, that a Phi­sition, a Shoomaker, a Taylor, generally euery Artificer is readie and able to yeelde a reason in defence of his profession and trade: and yet the Christians can giue no accompt of their religion. And yet ignoraunce in other Artes is no hinderaunce but in this life: but ignoraunce in religion is hurtfull to the saluation of the soule. That wee are so feruent and earnest in applying our mindes to o­ther sciences, and yet in that which is most necessarie for vs, and as it were, the fortresse of our soules, wee are so negligent and slouthfull. This sayth hee, causeth the heathen to remaine obsti­nate in their errors, and to skorne our religion: For they studi­ing to maintaine falsehoode, and wee not knowing how to defend the truth of our doctrine, they conceiue that ours haue no soun­dation, and thereof doo take occasion to blaspheame Iesus Christ, as if he cunningly abusing the simplicitie of the people had decei­ued and circummented them. The same occasion doe we also mi­nister as wel to those of the Romish Church, as to the Anabaptists and other sectaries, whereby to remaine obstinate in their errors, because most of vs are so ignorant, as you shall find very fewe able to yeelde any reason of the hope of their saluation, no not so much as to shew wherefore they haue forsaken the Church of Rome and will not goe to Masse.

13 Now as negligence in reading the holy Scriptures breedes this offence, so is there yet another greater and more daungerous: And that is that wee still abide in the former corruptions of the world and the flesh, wheras contrariwise we should resemble bur­ning torches, to giue light to the poore and ignorant, wee should, I say, be wholy renewed & rauished in spiritual & heauenly busines: [Page 116] As in truth were wee more diligent and feruent in reading the ho­ly Scriptures, wee might greatly profite in this duetie, for as in our prayers wee speake to God, so in reading God speaketh to vs. Ei­ther is there anie sitter meanes or of greater efficacie for the re­forming of vs into newnesse of lyfe, than by dayly hearing them speaking vnto vs, teaching, admonishing, reproouing, and com­forting vs, setting before vs the blessed estate of the kingdome of heauen, and lifting vp our mindes into the contemplation of Gods graces, and of the life and glorie euerlasting? There is no passion of our soules, Chrisost on Gen. Hom. 29 sayth Chrisostome, but needeth phisicke and cure from the holie Scripture. Also whatsoeuer increase of strength groweth to the bodi [...] by meate, the lyke groweth to the soule by the reading of the holy Scripture. To bee short, as a barre of yron by long lying in the fire waxeth hot, red, and of the nature of bur­ning fire, so that soule that dayly imployeth it selfe in reading and meditating the worde of God, groweth to bee spirituall, diuine, heauenly, and kindled in the loue of God. The reading of the holy Scripture, Chriso. third sermon of Lazarus. sayth Chrisostome, is a strong fortresse agaynst sinne, and the ignorance thereof, a great daunger readie to cast vs head­long into a deepe gulfe and bottomlesse pit. To knowe nothing of the holy Scripture, is a great maime to saluation. It engendreth heresies, it begetteth corruption of lyfe, and it maketh a mixture of heauen and earth. Truely it cannot bee, it cannot bee (I saie) that that man shal departe without fruit, who taketh pleasure in the continuall and attentiue reading of the Scriptures. As there­fore this admonition of Iesus Christ, Amend your liues, ought con­tinually to sounde in our eares, so acknowledging our neglygence, and former slouth in dayling reading Gods worde, Aug. cap 22. of his medi­tations. let vs heartily giue our selues to amend, practising the same which Saint Augu­stine sayth of himselfe: I delight O Lorde, to heare of thee, to talke of thee, to write of thee, to deuise of thee, and in my heart to print whatsoeuer I reade of thee. For this cause also doo I enter into the pleasant meddowes of the holy Scripture, I gather the greene hearbes of holy sentences, I eate them, I chewe them, I gather them together, and I keep them in the coffer of my remembrance. Let vs, I saie, doo our dueties better heereafter, so that endea­uouring and applying our selues with our whole heartes and mindes to the reading and meditating of the holye Scriptures, with an carnest desire to profite, and praier to God to graunt vs his holie spirite, wee maye proceede in the knowledge of his [Page 117] heauenly will, that so beeing instructed and readie to render a rea­son of the hope of our saluation, wee may feele within vs the effi­cacie of this doctrine, making vs to renounce the earth, the world, and the flesh, that through true and liuely faith wee may aspire to the inioying of the heauenly glorie, and finally attaine thereunto, through our Lord Iesus Christ.

That we ought to put in practise the word of God. Chap. 8.

NOw as we vnderstand, that in dutie we are to ioyne with the Church of Christ, carefully to frequent Sermons, deuoutly to communicate in the holy Sacraments, namely, in the Supper, zealously to assist at common praiers, feruently to exercise our selues in priuate praier, and diligently to reade Gods word: so the principall end and purpose of all these duties doth import, that we should order our liues according to the will of God, and thereaf­ter put in effect and practise as well whatsoeuer wee learne in the worde and Sacramentes, as also euerye thing which in our prai­ers we beg at Gods hand. For as medicines doo minister health to none but those that take them, whose nature also is strong and wel prepared to receiue their operations, so is it requisite that they which heare and reade Gods word, should receiue and apply it to themselues, and praie vnto God to prepare them, and by his holie spirite so to dispose their harts, that the doctrine and exhortations may worke their operation in them. And in deed, if the end of all sciences, as an ancient philosopher teacheth, consist not in the kno­wledge, but in the practise, the same ought especially to take place in Christian religion and doctrine. Hee that studieth ciuill law or Phisicke, is not straight satisfied with the knowledge that he hath gotten, but proceedeth to practise. One becommeth an aduocate, a counseller, or a president, the other spendeth his time in the cure of diseases. They that haue learned the arte of sewing, of cord­wainrie, of draperie, and so foorth, yet are not reputed taylers, cordwainers, or drapers, vnlesse they doo in act exercise those sci­ences, which is in deede, the purpose of theyr apprentishippe: in like manner, let vs neuer looke to bee Christians or Gods chil­dren, notwithstanding wee haue learned the manner thereof, vn­lesse wee also performe the woorkes of Christians, and of the chil­dren of God. Blessed are they (sayeth Iesus Christe) that heare the [Page 118] worde of God, Luke 11.28 Rom. 2.13. Iam. 1.22. and keepe it. Agayne, The hearers of the lawe are not righteous before God, but the dooers of the lawe shall bee iustify­ed. Wee must therefore, as Saint Iames saith, bee doers of the lawe, and not hearers only, otherwise we shall deceiue our selues. And in deede, as the holy Scripture is full of exhortations to obe­dience to the will of God and Amendement of lyfe, so it im­porteth not onely that wee shoulde knowe that wee must amend, but also that wee amend really and in deede. Luke 16.6 The figge tree that bare no fruite was threatened to bee cut downe: a Sunne without light, Iam. 2.17 is but a painted Sunne: a coale without heate is dead: a bo­die without motion liueth not: euen so saith without woorkes is dead, and the Christian that bringeth not foorth the fruites of the spirite of Christ, belongeth not to Christ, and so is no Christian. After we haue shorne our heads and our beardes, Rom. 8 before we come foorth wee looke in the glasse whether it bee well, how much ra­ther ought wee, after wee haue heard the Sermon, the end where­of tendeth to amend our liues, immediatly to looke vppon and peruse our soules, to the ende to see whether our corruptions and vices beeing cut downe and mortifyed, the same bee cleere and pure in the sight of God. For as a certayne Philoso­pher in olde sayde, The vse of the bath, and of the worde that purgeth not, is vayne and vnprofytable: and therefore sayth the Apostle Saint Paule, Yee haue not so learned Christ, if so bee ye haue hearde him, and haue beene taught by him, and the truth is in him. That yee cast off, concerning the conuersation in time past, the olde man, which is corrupt through the deceiueable lustes: Ephe. 3.20.21 22.23.24 and bee renewed tho­rough the spirite of your minde, and put on the newe man, which after God is created in righteousnesse and true holynesse. Still labouring, that in the ende wee maye bee founde irreprehensible, without spot, wrinckle, or blemish, and that the image of God maye bee restored and shine in vs. This is it that wee are now to in­treate of.

2 Heere haue wee worke inough cut out. For what is man become by the transgression of Adam? Euen the verie same as the Apostle Saint Paule describeth him, saying: There is none righteous, no not one: there is none that vnderstandeth: there is none seeketh God: they are all gone out of the waie? they haue beene made altogether vnprofytable: Rom. 3.10 there is none that doeth good, no not one: Their throate is an open sepulchre: they haue vsed theyr tongues to deceite: the poison of Aspes is vnder theyr lippes: whose mouth is [Page 119] full of cursing and bitternesse: Destruction and calamitie are in their wayes: and the waie of peace haue they not knowen: the feare of God is not before their eies. True it is, that some sparkes of the image of God doo yet remayne in man, but verie fewe, small, and of no strength: which also wee doo quench, or at the least so a­buse, that man is neuer more deuoyde of reason, than when hee suffereth himselfe to bee lead by reason, and of those sparkes he is to looke for no profite, but that thorough them hee shall bee made the more inexcusable in the daie of the Lorde. Manye beastes and fowles doo in vertue goe beyonde man. The Doue in simplicitie, the Ant or Emet in diligence and industrie, Esa. 1. the Storke in kindnesse, the Dogge in loue and fidelitie, the Oxe and the Asse in memorie and acknowledging of benefites, the Lambe in meeknesse, the Lyon in magnanimitie, the Cocke in wakefulnesse and lyberalitie, the Serpent in wisedome, generally all in sobrietie and contentment: But in vice man passeth them all: For hee is more traiterous and cruell than a woolfe, more craftie and subtill than a Foxe, more proude than a Peacocke, more voluptuous and vnthankefull than a Hogge, more daun­gerous than an Aspick. Moreouer, al vices and wickednesse what­soeuer that resteth particuler and seuerall in sundrie beastes, are altogether or for the most parte in one man. For wee shall see one man both couetous, proude, craftie, cruell, enuious, vn­thankefull, and a theefe. To bee short, as many members vni­ted make one bodie, Rom. 6.6. so the holie Apostle Saint Paule tearm­eth this heaping of vices in man, the bodie of sinne, euerie vice beeing, as it were, a member to that bodie. It is sayde that in a sheepe euerie thing returneth to profite and commoditie, the flesh for foode, the wooll for clothing, the sinnewes for strings for musicall instrumentes, and so foorth: But contrarywise, eue­rie thing that is in man, is eyther naught or tendeth to euyll. The reason, to beguile and deceiue: the lybertie, to riotous licen­tiousnesse and other wantonnesse: the eyes, to see and beholde vanitie: the heart, to couet and thirst thereafter: the handes, to beate, to strike, and oppresse: the feete, to runne after sinne and wickednesse: the tongue, to backbite, lie, and blaspheme: to bee short, all the members are instrumentes of iniquitie, Rom. 6.19 as Saint Paul tearmeth them.

3 Heereby maye euerie man whatsoeuer hee bee, perceiue and knowe that Christes exhortation, saying, Amend your liues, [Page 120] stretcheth verie farre. Also that manye are the vices that we are to amende, especiallye considering howe Saint Paul admonisheth vs, Rom. 8.13. Ehe. 4.22. Col. 3.9. Math. 16.24 not to mortifie two or three members of this bodie of sin, but the whole body, as also to put of the olde man, and as Iesus Christ saith, to denie our selues. In the deduction of this matter, we will therefore deale somtimes with the names of the vertues which we are to put in practise, and sometimes of the vices that wee are to shunne, according as the names doo import some generalitie, or do best fit our intent. So shall euerie one vnderstand, that the amen­ment of lyfe consisteth in the deniall of vice, and contrariwise in the aduancement of vertue.

Of Loue and Charitie in generall. Chap. 9.

WE will begin with loue, which hath two respects. The first is to God, Math. 22. 1. Iohn. 4.19 Ephe. 2.4 Rom. 5.8 Iohn 3.16 as it is commanded, that wee shoulde loue him with all our heart, with all our strength, and with all our mind. The second, to our neighbour, whome wee ought to loue as our selues. As for our loue to God, the same, as Saint Iohn saith, proceedeth of his loue to vs, We loue him because he first loued vs. He loued vs euen when we were dead in sinne, when we were his enemies, yea, hee so loued vs, that he gaue his onely begotten and welbeloued sonne to die for vs. This his incomprehensible loue toward vs, doth therefore bind vs most feruently to loue him. And in deed, as a colde stone by li­yng three or foure houres in the warme Sunne, gathereth heate, so this loue of God shining vpon our soules, should kindle them in his loue. 1. Ioh. 4.16 1. Ioh. 4.7 Iohn. 13.33 August. vpon Iohns gospel. 1. Cor. 13 As for loue toward our neighbor, we are the rather to desire it, and to put it in practise, because it is the marke of Gods chil­dren, the disciples of Iesus Christ. And therefore sayth Saint Iohn, God is loue, and he that loueth is borne of God, and knoweth God. And as all Gods children are the disciples of Christ. Heereby also (sayth Iesus Christ) shall men know that ye are my disciples, if ye loue one ano­ther as I haue loued you. They that are not my disciples, saith Saint Augustine in the person of Christ, doo notwithstanding participate in many other my benefites. They haue not only nature, life, sense, reason, and common preseruation among al mankind, but also the gift of tongues, the sacramentes, prophesie, knowledge, faith to worke miracles, distribution of their goods to the poore, yea, euen the giuing of their bodies to fire, but because they haue no loue, they are as sounding brasse and tinkling cimbals, they are nothing. [Page 121] It is not therefore by these my benefits, Augustine in praise of cha­ritie, which euen they that are not my Disciples may also haue, that men shall know you to be my Disciples: but onely in this, that ye loue one another: Likewise a man may receiue the sacraments, and yet be wicked, but no man can haue loue and be wicked. Not without reason therefore doth Saint Paul, writing to the Galathians, say. Neither circumcision auaileth anything, neither vncircumcision, Cal, 5.6. but faith which worketh by loue. In which sentence the Apostle sheweth, that in the king­dome of Christ the matter wherein we doe most testifie our faith: which is of greatest accompt: and whereto wee are especially to apply and giue our selues, is loue, Augustine in praise of cha­ritie. which also Saint Augustine cal­leth the fountaine of all goodnesse, as couetousnesse is the roote of all euill.

2 That this loue may be pure and true, Augustine in his confessi­ons, Prosper in his sentences of Augustine, it must so proceed from our loue of God, that we may loue our neighbour in respect of that loue which we beare to God. For as Saint Augustine saith, we loue not God so much as we should, if we loue any thing but him, which we loue not for the loue of him, and therefore in another place he saith. Blessed is he that loueth God, and his friend in God, and his enemie for the loue of God. Hereby are we to gather three points: First, that albeit some heathen may seeme to haue done workes of great charitie and loue, yet was the same no true or liuely charitie, which is proper and peculier to the children of God: for they on­ly doe know and loue God, and their neighbours for Gods sake. And indeed loue ought to proceed from a pure hart, as both Paul and Peter doth teach. By faith our harts are purified. 1. Tim. 1.5. 1. Pet. 1.22. Act. 15.9. None there­fore but the faithfull haue true loue which proceedeth not from the loue of themselues, but from their loue to God. Secondly, it appeareth in this, that in vaine we boast that we loue God, if wee loue not our neighbour for his sake. This is it that Saint Iohn no­teth, saying. If any man say, I loue God, and yet hate his brother, the same is a lier. For he that loueth not his brother whom he seeth, 1. Ioh. 4.20. Rom, 13, 10, how can he loue God whom he seeth not? And this commandement haue wee of him, that he which loueth God, loueth his brother also. Thirdly, here­by we vnderstand the truth of the saying of Saint Paul, that Loue is the fulfilling of the law. For if we cannot loue God, vnlesse wee loue our neighbour, neither our neighbour, vnlesse our loue to him proceed of our loue towards God: It must needes follow, that lo­uing our neighbour, we also loue God, and so fulfill the law, which is comprehended in this: That wee loue both God and our neigh­bour.

[Page 122]3 The better that we may yet vnderstand what our loue ought to be, we are diligently to note the commandement of God, that we should loue our neighbor as our selfe and explane this duty by two very naturall and iust rules which necessarily doe ensue. The first, by this auncient prouerbe, common euen among the hea­then. Lampridius in the life of Alexander Se­uerus. Do no otherwise by another, then we would be done vnto. Alexan­der Seuerus, an Emperour endued with many excellent vertues, had this sentence ordinarily in his mouth, thereby reprouing such as wronged or iniuried others. Yea in publishing any sentence of condemnation against transgressors, he caused the same to be ad­ded as the ground thereof. Doe no otherwise to another, then thou wouldest be done vnto. To be short, he had such a liking, and so har­tely embraced this sentence, that he caused the same to be written and engrauen in his imperial pallace and in many publique works. The other rule resteth in this, which Iesus Christ commaundeth saying. Mat. 7.21. Whatsoeuer yee would that men should doe to you, euen so doe yee to them. Now the loue of our selues importeth, that men shoulde not only forbeare doing of vs hurt, but also that they should do vs good. Draco, Licurgus, Solon and other lawgiuers haue written and set foorth many good lawes, whereby to maintaine man in equitie and vpright dealing: many Philosophers haue written good bookes for the framing of the manners of men: Yet all their great volumes, their long discourses, and the multitude of their lawes, haue alwaies had great imperfections, and tended as it were to the ordering but of the outward man, and so in parte to make men hypocrites, because they could neuer attaine to the knowledge of true Christian loue. But God in one onely short sentence, saying: Loue thy neighbour as thy selfe, hath comprehen­ded the whole dutie of man, one towarde another, that they may liue together in al equitie: peace, loue and felicitie. And thus may these two naturall rules, Doe no otherwise to another then thou woul­dest be doone vnto, and Doe as yee woulde be doone vnto, be sufficient commentaries vpon all Christian pollicie. In this sence did Saint Paule iustly call this loue, Col, 3.14. the bond of all perfection. And indeed if we would loue one another as our selues and declare our loue by these two naturall rules, then should there bee among vs, neither fraud, iniurie, wrong, nor deceitfull dealing. Then should all ambi­tion, pride, couetousnesse, enuie, hatred, euill speaking, and other like passions cease. We should see nothing but equitie, peace, con­cord, 1. Cor. 13.4 loue reliefe and mutuall assistance. And these fruites of loue doth Saint Paul note saying. Loue suffereth long, it is bountifull, loue [Page 123] enuieth not, loue doth not boast it selfe, it is not puffed vp: It disdai­neth not, it seeketh not her owne thinges, it is not prouoked to anger, it thinketh none euill: It reioyceth not in iniquitie, but reioyceth in the truth: It suffereth all thinges, it beleeueth all thinges: It hopeth all thinges, it endureth all things. To be short, if wee practise this loue, we shall euen in this life beginne to tast the blessed estate of the kingdome of heauen, whereto being lifted vp, wee shall loue one another as our selues, and reioyce at our neighbours good, as at our owne. Let vs alwaies therefore remember this commaundement, that we loue our neighbour as our selues, and hartely let vs endeuour to shew it by the practise of these two rules, still harkening to nature, who crieth saying. Doe no other­wise to another then thou wouldest bee doone vnto: And Doe as thou wouldest be done by.

4 We are also farther to consider, 1, Pet. 1.22. 1, Pet. 4 8. that this loue must not bee colde, but seruent: not slacke, but earnest and vehement, as Saint Peter admonisheth vs. And that it may bee such, it is requisite first that we hold nothing so deare or so precious as to bee alwayes readie to employ our selues for our neighbour, yea euen to the spending of our liues, Iohn 3.16 after the example of the loue that Iesus Christ shewed vnto vs, as Saint Iohn sayth: Hereby haue we knowen his loue, that he gaue his life for vs. So are wee also to giue our liues for our brethren. Secondly, the heate and seruencie of our loue and charitie ought to bee such, as might su [...]mount any thinge that shoulde quaile it, as ingratitude, hatred, iniurie, or vnwor­thienesse of our neighbours. And indeede if wee must loue our neighbour for the loue of God: If the Image God in him doth thereto binde vs. If being parcell of our flesh wee ought there­to to bee affected: then notwithstanding whatsoeuer vnworthie­nesse bee in him, yet God must not loose his right: his image is not vtterly defaced: Neither is that coniunction wherewith God bindeth vs together, taken away. Luk. 10.29. Therefore doth Iesus Christ by the parable of the Samaritan teach vs, that euery one know­en, vnknowen, straunger, yea euen an enemie, as were the Sa­maritans to the Iewes, is our neighbour, whome wee must loue as our selues. And so did Iesus Christ, Mat. 5.43. correcting the false glose of the Pharisies, expound it, saying. You haue heard that it hath beene saide. Thou shalt loue thy neighbour and hate thine enemie: But I saye vnto you loue your enemies. And which is more, hee willeth that wee shoulde testifie this loue, not with our lippes on­ly, but also in deedes and workes, by blessing those that curse vs, [Page 124] by doing well to those that hate vs, and by praying for those that molest and persecute vs.

Exod. 23.4.5,5 This did Moses in his daies teach, saying, If thou meetest thy enemies Oxe or his Asse going astray, thou shalt bring him to him a­gaine: Againe. If thou see thy enemies Asse lying vnder his burden: leaue thy busines that he may not rise alone, yea leaue thy busines & help him vp. 1. Cor. 9.9 Or as others doe expound it. See thou dost not forsake him vn­till his master hath first forsaken him: Careth God for beastes saith S. Paul That he should thus commend them to vs. Is it not rather hereby to shew vs what we are to doe to the person of our enemie, sith we are bound to such a dutie to his Oxe or his Asse, Rom. 12, 20. as Saint Paul tea­cheth vs, saying. If thy enemie hungereth, giue him meate: If he thirst giue him drinke. And because the practise hereof is very difficult, Iesus Christ himselfe, Mat. 5.45. the rather to induce vs to this dutie, protest­eth that In so doing we shall be the Children of his heauenly father, who maketh his sunne to shine vpon both good and bad, Mat. 5 46. and causeth his raine to fall vpon the righteous and the vnrighteous. Hereby we gather, that if our charitie be bound [...]d onely to our friendes, and that we ex­tend not the same euen to our enemies, it is not the charitie of the children of God, but as Iesus Christ addeth, of publicans and infi­dels. Also in workes and deedes if we shew not the loue that wee beare to our enemies, it is in vaine for vs to protest that wee wish them no more hurt then to our selues, or that wee loue them, or wish as well to them as to our selues. The holy historie expressely noteth, that Absalom vsed no hard words to his brother Ammon who had defouled Thamar the said Absalons sister: Yet loued he him not, neither wished his good, but in his hart nourished cruell hatred against him, which hee finally declared by pro [...]g him trayterously to bee murthered. And thus it appeareth, that speaking neither well nor ill, betokeneth hatred and mallice. For loue can not but both speake wel and do well euen to her enemies.

6 This loue is the rather to bee esteemed and commended, be­cause the giftes of speaking with tongues, working of miracles, prophecying, and such like, are nothing without loue. Yea which is more then al those gifts, euen faith & hope shal haue an end, but loue, as Saint Paul saith, abideth for euer. Albeit therefore that by faith and hope we be made heires of wonderfull ioy and felici­tie, yet is the effect and fruite of loue greater, in this respect, that thereby the ioy of our perticuler felicitie, obtained by faith, shall be infinitly doubled and encreased for euery of the electes sakes, whom we shall then loue as our selues, and whose felicitie will be [Page 125] vnto vs as great a comfort as our owne. Thus wee see what loue is required at our hands, and how much wee are to esteeme it. Now if wee would examine our selues, and trie our loue with the same which God requireth at our hands, as is afore shewed, we shal find that it cometh very short. And indeed what man loueth his neigh­bour as himselfe, and that for the loue of God? Who doth not ma­ny times by his neighbour otherwise then himself would be done by? Who dealeth with another as he would be delt by? Who is re­solued to giue his life for his brethren? Who loueth his enemies as himselfe, and in hart praieth for them? If loue, as is aforesaid, suffe­reth long: if it enuieth not: if it seeketh not her owne: if it thinketh none euil: if the patience therof be such as that it endureth & suste­reth al things: 1. Cor. 13 Then doth it sufficiently appeare that we do wrong­fully boast our selues to be the children of God, because his cha­racter cannot bee seene in vs, which is loue: or that in purpose to amend, we doe not mislike our owne corruption. When there­fore we heare the holy Ghost say, Amend your liues. Let vs be assu­red that he doth admonish vs so to encrease in this loue, that wee may loue God with all our harts, and our neighbours as our selues: and that to the same end these two naturall rules may continually sound in our eares: and that our consciences by the same exami­ning all our wordes and workes, may bee our iudge to condemne whatsoeuer we shall peraduenture doe to others which we would not should be done to our selues, and to reproue our want of loue, when we do not that to him that we would haue done to our selues that so in amending whatsoeuer it shall find in vs not conformable to this loue, we may dayly encrease therin, and thereby more and more get printed in vs the Character of Gods children and of the true Disciples of Iesus Christ. And now let vs proceed to another examination of our loue.

Of Almos and relieuing of the poore. Chap: 10.

AMong other the testimonies of our loue, and charitie, the due reliefe of the poore is not the least. And indeed in vaine doe we boast of charitie, vnlesse we practise the same by relieuing the poore in their necessities. Who so hath this worlds goods, 1. Ioh. 3.17 saith Saint Iohn, and seeth his brother haue neede and shutteth vp his com­passion from him, how dwelleth the loue of God in him? Whereto hee addeth. My children let vs not loue in word, neither in tongue onely, but [Page 126] indeed and in truth. This dutie of loue did the Apostles of Iesus Christ so hartely commend, that finding themselues to agree in the doctrine of the Gospell with S. Paul, Gal. 2.10. 2. Cor. 8.9 they commended nothing vnto him, but to remember the poore. And thereof was himselfe also very carefull as he doth affirme in his Epistle to the Galathi­ans, and did effectually shew the same in his second to the Corin­thians. As also it is not amisse to note that the last iudgement and sentence of felicitie or miserie shall bee pronounced in part vpon the performance or neglect of this dutie to the poore in affliction. Mat. 25.

2 This reliefe of the poore is commonly tearmed Almes, which word signifieth pitie and compassion. The rather to teach vs, that this reliefe must proceede of compassion, through the feeling of their afflictions. And this doth Esay declare, saying. If thou openest thy hart to the hungerie, and satisfiest the needy soule, thy light shall shine in darkenesse, and thy darkenesse shall bee as the none day. The word which the Prophet heere vseth, Esa. 58.10. signifieth as much as if wee should say, if thou pullest forth thy heart to giue to him that hun­greth: therby teaching vs, that true Almes importeth the opening & communication of our harts, by feeling the necessitie of others and therefore doth S. Augustine say, Augustine his first booke of visit the sicke. c. 3. 1. Cor. 13.3 that if our reliefe ministred to the poore, proceedeth not of loue and compassion, it neuer ascen­deth into the presence of God. Hereto may we also refer this sen­tence of S. Paul: If we giue al that we haue to the poor, & haue no loue, it profiteth not. Yea saith a good auncient father: In hart to take com­passion of the poore, is more then to giue them our goods: for hee that giueth, importeth externall things: but hee that taketh com­passion, openeth and giueth his owne hart. This compassion pro­ceedeth of the vnion that God hath made betweene vs, in that we all discending from Adam, are as it were one body and one flesh. As Esay exhorting vs to this compassion, doth say. Hide not thy self from thy owne flesh. Esay. 58.7. Heb. 1 [...]:3 [...] Which the Apostle also confirmeth, saying. Re­member them that are in bondes, as if ye were bound with them, & them that are in affliction, as if ye were also afflicted in the body. And indeed as Saint Paul saith. This vnion should breede such a feeling of the weale or woe of the members of this body, that wee should re­ioyce for the prosperitie of the one, 1. Cor. 12.26, Rom. 12, 15. 1. Cor. 12.25; 1. Ioh. 3.17 and be sorrie for the miserie of the other, and as in another place he saith, that wee should weepe with them that weepe. Otherwise, as hee addeth, there is no con­iunction in the body, but deuision & partialitie. And in that sence Saint Iohn denieth that ther is any loue in him who seeing the want and necessitie of his brother, closeth vp his bowels, by the bowels [Page 127] signifieng the compassion and mercy wherewith he should be mo­ued at the sight of the pouertie of his brethren. Iesus Christ also to assure vs that he will take compassion of vs whom we are persecu­ted for his name, saith, Act. 9, 5. Zach. 2, 8, Deut, 32, 10. that he is persecuted in vs that are the mem­bers of his body. Yea he protesteth that who so toucheth vs, touch­eth the apple of his eye. Therby declaring that as the apple of the eye is so tender that it may not be touched but with great griefe, so the coniunction betweene him & vs is such, Psal. 17.8 that he seeleth our afflictions, & therof taketh great compassion. After whose exam­ple, we likewise ought in our selues to feele the necessitie & want of our neighbours, because they be our flesh, and members of the same body, and so to apprehend their paine, anguish and sorrow, as thereby to be moued with compassion towards them,

3 In as much therefore as in the consideration of a woefull est­ate, the apprehension that we take by the eare, can neuer so forci­bly moue the hart, as that which commeth by the eye, Cicero, saith an an­cient Orator, euerie man ought diligently to visite the poore in their tribulations: to the end that with their eyes beholding those that lye vpon the straw, that are sicke, that are naked, that quake for colde, that want bread, that mourne for the lamentation of their poore children that crie for hunger, that are lodged in pla­ces where wee would scarce lay our dogges: this spectakle might moue the bowels of their harts to take compassion of their pouer­tie. In this consideration Iesus Christ is not content that we giue to the poore bread, drinke, or cloth only, but also doth require vs to visite him in his members. I was sicke saith he, and ye visited me, and therefore S. Iames saith. Pure religion and vndefiled before God, Mat. 25.36. Iam, 1, 27. euen the father, is this to visite the fatherlesse and widowes in their aduersi­ties. And indeed as visitation will vndoubtedly engender compas­sion in the hart, so will it the more aboundantly stretch foorth the hand to the reliefe of the needy: and this doth experience dayly teach vs. And therfore such as thinke it a great grace of God to be charitable to the poore, as indeed it is, are to exercise themselues in the visitation of them, to the end to comfort them both in word and deede, which giueth great efficacie to the word. This exercise of charitie ought the mightie and rich men of the world to put in practise: for as by visiting the poor, their humilitie would minister great force to their charity, so would such visitatiō moue their harts the more liberally, with their aboundance to relieue the needie.

4 But because most men do thinke it to rest at our owne choise, whether wee will relieue the poore or not, let vs contrariwise [Page 128] assure our selues that it is a matter commended by God which we may not neglect whensoeuer God ministreth occasion and meanes least wee, offend God, and deserue euerlasting damnation. And indeed it is a work of charitie, which charitie is vnto vs com­manded by God, and comprehendeth the summarie of the second table of the law. God in old time prescribed to his people this du­tie of charitie, saying. Because there shal euer be some poore in the land, therefore I commaund thee, Deut. 15, 11 saying, Thou shalt open thyne hand vnto thy brother, to thy needie, and to thy poore in thy land. To which effect Saint Paul also commandeth vs, to impart to the necessitie of the Saints. Also, to doe good vnto all, but especially to the houshold of faith, Rom. 12.13. Gal. 6.10. Heb. 1.16: 2. Cor. 9.10 & because we are so negligent in this dutie, the Apostle wakeneth vs saying. To doe good, and to distribute forget not, for with such sacrifices God is pleased. Saint Paul calleth Almes the workes of righteousnesse, because there is nothing more righteous before God, or wherein wee stand more indebted vnto man, then to re­lieue his necessitie by loue. God in old time forbad the people of Israell saying. Leuit. 19.9 When you reape the haruest of your land, you shall not reape euerie corner of your field, neither shalt thou gather the gleanings of thy haruest. Againe, Thou shalt not gather the grapes of thy vineyarde cleane, neither shalt thou gather euerie grape of thy vineyard, but shalt leaue them for the poore and for the straunger. Sith God sheweth him­selfe so liberall vnto vs, as to permit vs to reape for our selues the haruest and Vintage, yet withall testifieth vnto vs such a care of the poore, that he commandeth vs to leaue vnto them whatsoeuer shall remaine of the saide haruest and vinetage: Deut, 26, 1. Exod. 23, 19. & 34, 22. Numb; 15.17. Exod. 22.19. will it not at this day be a great testimonie of disobedience and ingratitude, not to impart to the poore some smal portion of the plentie that he hath put into our hands? In olde time God commanded his people to offer vnto him all the first fruits of such goodes as grew to them from the earth: Moreouer the first loaues of the first dowe of the new corne: also the first licour pressed either out of the oliue or out of the grape. And this was an acknowledgement that the land that they possessed was the Lordes, and an homadge testifieng that all the goods that they enioyed, proceeded from his liberali­tie. In consideration therefore, saith Dauid, that our wealth commeth not to his hands, he at this day substituteth the poore in his place, Psal. 16.2 as hee also addeth saying. But vnto the Saints that are vp­on the earth, am I wholy enclined. And therefore whensoeuer the poore, or the deacons in their name doe come vnto vs, wee are to take them to bee Gods receiuers, that come to chalenge his right [Page 129] at our hands: And in refusing to pay vnto them the homadge that we owe vnto God, for the goods that we hold of him, sending thē away emptie, and not relieuing their necessities, we doe commit not onely theft, but also sacriledge. The image of God that the poore do beare about them, should be some reason to know them, and Gods commaundement to relieue them, is their commissi­on and letters patents, which wee cannot disaduow without great contempt to his maiestie.

5 The tenne commandements of the law of God doe vndoub­tedly comprehend the whole duty of man to God & to his neigh­bour, and thereof it followeth that the reliefe of the poore and all other the works of charitie are therein comprised & commanded. But in which commandement of the law? In the sixt: Thou shalt not kill. What is the ground and reason of this commandement? Be­cause mans life is deare & precious in the sight of God, he forbid­deth all hurting of it, and commandeth vs to preserue it. As there­fore he prohibiteth whatsoeuer may tend to the hurt of mans life, so doth he command any thing that may serue to the maintenance therof: & cōsequently it appeareth that all reliefe requisite for the preseruatiō of the poor is here commanded vnto vs. And being cō ­manded by this word, Thou shalt not kil: It necessarily ensueth that he which relieueth not the poore at their need, is a murderer. And in deed, as we quench a lampe, not only by blowing it out, but also by keeping awaie the oyle that shoulde seed it: or as wee quench fire, not onely by casting on of water, but also by keeping awaie woode from it: And in a great drought as many hearbes doo die, not onely by plucking vp, but also for want of watering: so is mannes lyfe taken awaie not onely by swoord or violence, but al­so by not ministering vnto his necessities. And therefore Saint Ambrose sayth, Hee that refuseth the poore in theyr necessitie, Ambrose vp­on the Psalm Beati imacu­lati. Luk. 6.9. killeth them. Let vs therefore, as hee addeth, beware wee burie not their liues in our coffers. Iesus Christ himselfe confirmeth the premises. For when vppon the sabbaoth daie hee purposed to heale the man that had the withered hand, hee asked of the Pha­risies that were offended thereat, whether it were lawfull vppon the sabbaoth daie to do good, or to hurt: to saue, or to kill: thereby shewing, that the deferring of the cure of the poore man, was an euyll deede, yea euen murder. Moreouer, God forbiddeth to steale, but when wee giue to the poore, wee giue nothing of our owne, onely we distribute to them that which is theyrs, yea, which it were the euerie to keepe from them. It is the hungrie mannes [Page 130] bread, saith Saint Ambrose, that thou keepest locked vp, and the naked mans garment that thou reseruest. If thou canst helpe him, thou takest from him whatsoeuer thou deniest him in his necessi­tie. And indeede, euery man must thinke that he is not master and Lord, but onely steward of those goods that God hath put into his hands. And therefore as a receiuer, a treasurer or a steward, if he keepe backe that which he is commanded to furnish or deliuer forth, is an vnfaithfull seruant and a theefe, euen so are we so long as we retaine that wherewith we should relieue the poore in their necessitie. And as the Moone receiuing her light from the sunne doth impart it vnto men, so are men to impart vnto the poore of the goods which they haue receiued from the Lord. Thinke not therefore that the reliefe of the poore is left at our choise: for it is Gods commandement as is before declared, and so it is disobedi­ence, ingratitude, vnrighteousnesse, sinne, yea euen murder and sacriledge in the sight of God, because we relieue not their neces­sities according to such ability as we haue receiued from the Lord: And albeit such murder and sacriledge passeth vntouched by the sworde of the magistrate, yet in the presence of God it is worthie of death and euerlasting damnation.

6 Which is more through this neglect and contempt of the poor, we doe so much as in vs lieth, ouerthrow Gods prouidence. For in as much as he is our creator, it is also his part to feede and main­taine vs: and hee therefore so far honoreth some, as to giue them more plenty of goods then to other som: Yet not that they should riotously wast them, but rather to lay them vp, that they may bee his ministers, 2. Cor. 9.12. to nourish and relieue the needie, so that if wee neg­lect the poore, their want their hunger and nakednesse will crie out vpon vs before God, and accuse our infidelitie and ingrati­tude: And God hearing theyr crie and being therein dishonored, will take reuenge thereof. Basil. Hom. 1. But contrariwise when wee doe relieue the necessitie of the poore, our charitie, saith Saint Paule, causeth them to praise God, by acknowledging his care of them, in that hee giueth to men both charitie, and meanes whereby to releeue their necessitie. God by this his prouidence, sayth Saint Basill, hath ordained for man two crownes, for the poore, the crowne of pacience, and for the rich, the crowne of liberalitie: And as the poore doe depriue themselues of their crowne by impaciencie and murmuring: so ought the rich by helping the poore, to striue to obtaine the crowne of liberalitie. And to this purpose, they are to remember this sentence pronounced by Iesus Christ, as Saint [Page 131] Paule saith, It is a more blessed thinge to giue then to take. Because he that taketh, receiueth onelie corporall assistaunce: But hee that giueth, Act. 20, 35. besides the commoditie of meanes whereby to helpe himselfe and the honour to bee a stewarde of Gods goods, hee al­so purchaseth a crowne & a permanent treasure in life euerlasting. And this is one pointe which shoulde also kindle vs in the dutye of charitie.

7 Most men doe imagine, that all that they giue to the poore, is so much diminution of their owne goodes and losse to them, yea euen as money cast into the sea, And this theyr false opinion groweth heereof, that in their conceite they reape no profite thereof in this lyfe: because they doe not apprehend the rewarde promised in life euerlasting: But these men shoulde first remem­ber the prouerbe: hee that payeth, empouerisheth not. But wee are endebted to the poore in their necessities: Whatsoeuer then wee giue them, is not money lost, but so much employed toward the discharge of our obligation in the sight of God. Moreouer, by this mistaking, they abolish faith which assureth vs, not of things that wee see with our eyes, but of thinges inuisible, neither of that which is present, but of that that is to come. As therefore the pro­mise is the foundation of faith, so are wee carefull to meditate thereupon, that wee may assure our selues that our charitie hath great reward in the sight of God, and so be stirred vp therto. First it is one thinge to bee noted, as is aforesaide, Mat. 25. that the sentence which Iesus Christ shall pronounce in the daie of iudgement, shall be grounded vpon the helpe and reliefe, or neglect and contempt of the poore: as also that the Sonne of God shall call and bring in­to the possession of the inheritance of his euerlasting kingdome, all those that shall haue ministred foode or apparell vnto the poore, that shall haue visited the sicke, or in generall haue relie­ued those that haue beene in affliction: and contrariwise shall send all such as haue beene negligent and slacke in these workes of charitie, into euerlasting fire with the deuill and his Angels. And as hee shall call the one sorte the blessed of God his father, and the other the cursed, so shall the sentence bee imediatelie ex­ecuted, as the holy Euangelist Saint Mathew reporteth, and such as haue beene mercyfull shall enter into euerlasting lyfe, and the others into euerlasting tormentes of hell fire prepared for the deuill and his Angels. This sentence should continually ring in our eares: not that wee shoulde thinke our selues able through [Page 132] these works of charitie to merite this euerlasting kingdome, con­sidering it is called an inheritance, and hath beene prepared for vs, as Iesus Christ himself saith, from before the foundations of the world: also that hee purchased it for vs by dying for our re­demption: and hereof he assureth vs by the testimonie of the holy Ghost ingendering faith in vs, but because these workes of chari­tie are the true fruites, effectes, and markes of our faith, and con­sequently of our election and adoption: and the way whereby he willeth vs to walke toward the possession of his euerlasting king­dome. To the end also that wee should not doubt of the perfor­maunce of this sentence, Iesus Christ aduoweth whatsoeuer our doings to the poore, whether to their reliefe or to their contempt, to bee doone to his owne person. Yea I say hee will make ac­compt of it and rewarde it, as if it were done to himselfe. Were it not our dutie therefore to abhorre all contempt of the poore? For who would not thinke him either mad or desperate that shoulde denie Iesus Christ of meate and drinke in his hunger or thirst, or cloth in his nakednesse, or harborrow in his necessitie? Euerie one would euen spit in his face that shoulde shew himselfe so vn­thankefull and peruerse: Or who would not euen take the bread out of his owne mouth, and the garment from his owne backe to relieue Iesus Christ if in his owne person hee shoulde shew him­selfe vnto vs naked or famished? Who woulde not thinke it a great blessing to lodge him in his house, and by displacing him­selfe, to lend him his bed? Who woulde not goe to meete him, and with olde Abraham and Lot, saie vnto him. If I haue found fa­uour in thy sight, Gen. 18.3. & 19.2. I pray thee turne into my house and take thy repast? The contempt and neglect of the poore in this behalfe doth, to our confusion, mightilie crie out that wee beleeue not Christ, where he protesteth that whatsoeuer wee doe to the poore, wee doe it to himselfe: and so are wee conuict of this incredulitie. Be­sides wee may boldly saye, that the reliefe giuen to the poore in the name of Iesus Christ, is vnto him more acceptable, then if it were giuen to his owne person: because that in relieuing the poore, besides our charitie, wee also shew faith apprehending the truth of his promise, where in he accepteth any thing done to the poore, as done to his owne person.

2. Cor. 9.6.8 Moreouer the holy Ghost many times compareth Almes to the seed cast into the ground, and thereupon Saint Paule expresly saith. He that soweth sparingly, shall reape sparingly, & he that soweth li­berally, [Page 132] shall reape liberally. Augustine of the words of the Lord. The poore mans field saith S. Augustine is fruitefull, and doth quickly and plenteously returne that which it hath receiued: The husbandman byeth land, oxen, and horse, and feedeth them: he tilleth his ground, he casteth in seed, and all vpon hope of a doubtfull and vncertaine haruest: but in giuing to the poore it is not so: he shall not neede to lay out any money for fieldes or cattle: neither to till or soyle his ground. God doth shew and offer it readie prepared sit for to receiue the seede, which be­ing cast into the hands of the poore, returneth assured, plentifull and euerlasting fruite. If any man shoulde offer his land readie tilled, and soyled, and will vs to sow it, vpon condition the crop should be our owne, we would neuer tarrie for much entreatie, nay, rather then to want seede we would sell our clothes for such a purpose, sith therefore that the poore are a fat and fruitful soyle, readie prepared by the Lord to receiue our seede, what is that let that hindreth vs from sowing in that ground, by imparting of our goods to the poore, especially considering that there is neither frost nor drought, neither weede nor darnell, nor grashopper, nor armie of souldiers to debarre vs from reaping the euerlasting crop thereof. By experience we finde, that if wee keepe our corne long in the garner, it will at length take heate and spoyle, but in sow­ing it, wee doe not onely keepe it, but also it is encreased, and greatly multiplyed. Euen so is it with our goods, or rather better: for seeking to keepe them, they doe not onely decaie, Mat. 6.19. as Iesus Christ sayth, by [...]ust, moath or otherwise, but also they doe cor­rupt vs by a peruerse confidence that wee repose in them, and by the pride and surquidrie which they engender in our harts: Wher contrariwise being sowen and scattered in the hands of the poore, they are safely preserued and layed vp for vs with encrease in the kingdome of heauen.

9 Againe, Almes is called not onely seede, to teach vs that we shall reape a blessed croppe therof: Pro. 19.17 but also it is likened to a loane made vnto God. Salamon expressely saith, that hee that sheweth mercy to the poore, lendeth to the Lord. If wee thinke nothing lost that wee lend to a goodman, and one that is of abilitie, but looke to receiue it againe: much rather may wee looke to recouer that which wee haue lent to the almightie and faithfull Lorde. What excuse may wee pretend in the presence of God, when sin­ners doe lend to such as be like to themselues, Luk. 6.34. vpon an vncertaine hope to recouer their loane: and yet we refuse to lend vnto Christ, when in his members he desireth to borrow, and becommeth him [Page 134] self surety for it, with promise of great reward, as Saint Luke saith. Lend to the poore, looking for nothing againe, and your reward shall bee great in heauen? Luk, 6.35, Of two thinges wee must confesse the one: either that we doe not make so much accompt of the spirituall and euer­lasting vsurie and rewarde, is of a little money subiect to losse, which at the farthest we must forgoe at death: either else that wee accompt that which wee lend foorth vpon vsurie to men, by na­ture lyers, to be more safe, then that which we lend to him that is truth it selfe, who cannot shrinke or become banquerout, a pay­ment worthy diuers couetous persons that trust more in man, then in God. Augustine in his Epist. If thou wilt be a good Marchaunt, sayth Saint Augustine and an excellent vsurer, giue foorth that which thou canst not keepe, if that thou maiest receiue that which thou canst not loose: Giue a little, that thou maiest receiue a hundred times as much: Againe giue a temporall possession for an euerlasting inheritance. And againe Christ saith vnto thee, giue mee of that which I haue giuen to thee: I aske but mine owne, giue and restore: I haue beene a liberall giuer to thee, now make mee thy debtour, and I will pay thee euerlasting goods. If some mightie towneship should vse such liberalitie towardes her Burgeoyses, as to deliuer them good letters and sure assignations to receiue for a hundred in rea­die money, a hundred of Annuall rent for life, who would not de­liuer foorth his money to such profit? But God promiseth to these that shall giue to the poore a much greater rent without compari­son, and that not for a temporall life, but for a hereditarie and e­uerlasting rent. What then is it that letteth or stayeth vs from cōming & deliuering our mony to him by the hands of the poore? Euen our incredulitie, because we think al that we giue vnto them to bee our losse: Albeit contrariwise it is the onely way to keepe our goods for euer. But all that we keepe during our liues, is lost at our death: so that which in our life time we giue to the poore we shall finde againe after our death, and enioy it in life euerlasting, as Iesus Christ also saith, that God his father will reward vs openly, for that Almes that we giue in secret. Mat. 6.4.

10 To this end also doth hee counsell vs to inuite to our feasts, not the rich men that are able to requite feast with feast, but the poore that are not able to restore, and thou shalt bee, saith hee, blessed, Luk. 14, [...]2. because they can make no recompence: for thou shalt haue the rewarde in the resurrection of the righteous: and in that sence doth hee also exhort and teach vs to vse the wisedome of the vniust steward; for saying, Make you friends of the vnrighteous [Page 135] Mammon that whē you want they may receiue you into euerlasting habi­tations, he sheweth that the vniust steward had that descretion, Luk. 16.5. to giue away his masters goods, thogh with a bad cōscience, that ther­by he might be able to liue when he should be put from the admi­nistration of his masters goods: much rather then should we giue to the poor that which god hath lent vs, seeing we haue frō him both a commandement to do it, & a promise, that whatsoeuer we giue, we shal find it againe in heauen, when by death the administration of our goods shall be taken from vs. And therfore if we be in loue with goods, it is best for vs to enlarge them to the poore, that they may transport them for vs to heauen, & ther purchase for vs an e­uerlasting tresure, he is vniust & vnfaithful, saith a good father, Leo vpon this Giue and it shall be giuen to you. Chrirostome vpon this. Lay not vp your treasures. &c. that coueteth not to retaine that which hee loueth with al his hart, for euer. What a folly is it, saith Chrisostome, ther to leaue thy goods, from whence thou must depart, and not rather to send thē before thee to the place where thou goest to enhabite. Let thy goods bee wher thy countrie is. He that hordeth vp treasure vpon earth, hath nothing to looke for in heauen. Why lookest thou vp to heauen, wher thou hast laid vp nothing? whatsoeuer thou dost for thy soule at thy death, shal be nothing, & the rest shalt thou loose. If we be so desirous to keep our goods safe, how can we do better thē to make vse of the admonitiō of Iesus Christ who saith. Luk. 12. 33. Mat. 6.89. Sell that ye haue and giue Almes: make you bagges which wex not old, a treasure that can ne­uer faile, in heauen wher no theefe commeth, neither moath corrupteth.

11 Sith God so commendeth & commandeth Almes & reliefe of the poore, euen with assured promises that whatsoeuer we giue vnto thē is a tresure fasly laid vp for vs in heauen, & shal be againe restored vnto vs with plentifull vsury & euerlasting reward: what else haue we to do, but to Amend our former negligence and spa­ring, and more and more to encrease in the workes of charity, and relieuing the poore, by giuing liberally according to our abilitie, as S. Paul saith: according to the goods that God hath imparted vn­to vs? And this is yet one thing that we are to note, namely, that as many are ashamed to giue nothing to the poore, 2. Cor. 8.11, so their giuing is alwaies as litle as may be, & cōmeth from them as if a man should plucke some rib out of their sides. If it cōcerne the priuate benefit of the poore, ther must be some long Oration to prepare & induce them to their duties. If a man come to them againe in any short time, then will they complaine that still wee come to them, that wee neuer leaue begging: the poore, will they saye, must not bee fed so fat, and many doe abuse their Almes: Then will they [Page 136] come in with their losses, the smalnes of their traficke, their sclen­der gaine, their housholde charges: To be short, ye shal find them wonderfull full of inuention & cunning to excuse themselues, that they may giue as little as may be. But if they wist how profitable it were to giue to the poore, and what a sauour God sheweth vs whē he vouchsafeth to touch our harts with a purpose to distribute liberally to the needy, then will they thanke those that come to summon and stir thē vp to their duties, and so will resolue to giue largly according to the portiō that they haue receued of the Lord.

12 To this duty may the example of the Macedonians greatly incite vs: to whō S. Paul gaue this commendation that in the great trial of affliction, 2. Cor. 8 they enioied plentifull comforte, & in the depth of pouerty they aboūded in the treasures of their simplicitie: They were sore afflicted, yet feeling aboundance of ioy in God, without respect to the consideration of their pouerty, or standing vpon any long discourse of distrust, but in all simplicitie depending wholly vpon Gods prouidence, they thrust their hands into the bottomes of their coffers, to helpe the poore with that small remainder that was left, being redy as S. Paul testifieth of thē, to distribute to their power, yea euen beyond their power. And so far were they frō nee­ding any to intreate or sollicite them, that euen with great instan­cie they required S. Paul to receiue of them that which they had contributed: And this reliefe did they call the grace of God & fel­lowship in relieuing the Saints. This example of the Macedoni­ans ought euery man cōtinually to behold, to the end that the rich by cōsideration of the willing liberalitie of these poore Macedo­nians, might be ashamed thus to keepe backe their aboundance, & that others which be not so welthy, might neuerthelesse, acknow­ledging their duties, bee ready to giue, if not as the Macedonians, more then their abilitie would beare, yet at the least according as God hath made them able. Esay speaking of the conuersion of Ty­rus, saith. Her occupying & her wages shall be holy vnto the Lord: It shal not be laid vp, nor kept in store: but her marchandise shall be before them that dwel before the Lord, Esay. 23.18. to eate sufficiētly, & to haue dureable clothing If marchants & other welthy persons would well consider this ex­ample of the Tyrants, they shold vnderstand, that al that they haue ought to be cōsecrated to the lord, & that it belongeth not so iust­ly to thē, as to the poore & needy seruants & childrē of God. And albeit God suffereth them to be more honorably clothed & more daintily sed, yet ought they so to enlarge themselues, that when their own garments be of fine cloth, the poore may haue freeze, & [Page 137] whē they eate whitebread, the poor may be satisfied with browne.

13 As these titles bee attributed to Iob, that he was an vpright and iust man, and one that feared God, Iob 1. Iob 31.16 so did he declare the same by his workes of charitie, protesting that he neuer denied the petition of the poore, neither caused the eies of the widdow to faile, that hee eate not his morsels alone, but that the fatherlesse hath eaten thereof: That from their youth hee brought them vp as hee had beene their father, and that from his mothers wombe hee had gouerned the widdowe: That hee neuer let the naked perish for want of clothing, but that their loines bles­sed him, because they were warmed with the flecce of his sheepe. Corne­lius the Centurion was an Ethnike, and a soldier, Act. 10 yet hauing some knowledge and feare of the true God, hee so extended his almes, that the Angell testifyed thereof, saying, Cornelius, thy almes and thy praiers are ascended before the Lord. And God sent Peter vnto him, to instruct him more largelye in the doctrine of the Gospell. Let all Christians, especially such as professe themselues to bee of the reformed Churches, behold themselues in the mirror of these examples, and thereby bee ashamed of their neglygence and spa­ring from the poore. Let these examples stir vp and inflame theyr hearts to imitate the same, and so farre to surmount them, as in do­ctrine they haue more instructions, and in examples more plentie before their eyes, which, no doubt, will take from them all excuse in the daie of iudgement, except they amend, and increase in the workes of Charitie: especiallye let them euer remember the example of Iesus Christe, who as Saint Paule sayeth, albeit hee was rich, yet made himselfe poore, 2. Corint. 8.0 that by his pouertie we might bee made rich: Christ was verily rich, not onely as God creator of all the world, but also as man, vnited to the diuinitie, being made the vniuersall heire of all things Neuerthelesse hee voluntarilie dispossessed himselfe of all worldly riches and honour, Heb. 1.2. Heb. 12. [...] so far forth as to be content to be borne in a poore st [...]ble, not hauing so much [...]s a pillowe to laie vnder his head. And why? To the end to ree­stablish vs in our dominion ouer all creatures, Luke 27. Math. 3.20 which was loste by the sinne of the first Adam, as also to purchase for vs the treasures of spirituall and euerlasting riches. But heerein consisteth our fe­licitie, that wee conforme our selues to Iesus Christ, and as Saint Peter sayth, followe his steppes. Whereupon God might require vs to giue both our selues and all that wee haue, 1. Pet. [...].21 2. Cor, [...], 5 to the seruice and releefe of the poore, as Saint Paule testifieth of the Macedonians, that they surmounted his hope, giuing not only the verie bottome of theyr goods, but euen themselues to the Lord. Yet God in mer­cie [Page 138] doth so farre spare vs, that he is content wee should bee dispo­sers of his goods, but so, that the poore may haue a parte, as the A­postle sheweth: 2. Cor 8.15. where hee noteth the Manna in olde time giuen to the people of Israel. Moses rehearseth, that hee that gathered more than hee needed for the sustenance of his familie, Exo. 16.18 might not reserue it till the next daie, but was to leaue the rest to those that had not gathered sufficient for theyr families, so that hee that had gathered much, had nothing lefte, and hee that had gathered too litle, yet wanted not. Let vs in like sort so take the goods, that God hath imparted vnto vs for the maintainence of our families, that at the least we giue of our abundance to the poore, for the reliefe of their want and necessitie.

14 The example of the charitie of the primitiue Church pene­trating into our harts, might moue vs to practise this dutie. There was not, saith Saint Luke, anie needie person among them, for all that possessed lands or houses, Act. 4.34 solde the same, & brought the price of that which was solde, and laide it at the Apostles feete, and this was distributed to euery man according as hee had need: It would in these daies be a wonder to see any man sell his house or land to releeue the poore, so farre are Christians now from this duetie of charitie. Yet the commandement to loue our neighbor as our self, and consequently to doo to him as we would be done by, exhort­eth vs to this dutie, if need require, euen to sel our goods to relieue the poore, Ephe. 4.2 [...] for so would we do for our selues in case of necessitie by sicknesse, or otherwise. And in deed, if Saint Paul command that we should labour with our hands, to haue wherwith to relieue the needie, it appeareth that our labour or our goods whatsoeuer, wee are to imploy in relieuing the necessity of the Saints: as also we see that God in many places most earnestly commendeth vnto vs the poore, by expresse commandementes, by excellent promises, and by notable examples, as is afore shewed.

2. Cor. 8 Rom. 15.26 Act. 11.29.15 Moreouer, this dutie we must practise, not only to those that are among vs, but we must also extend our charitie to other chur­ches, that want wherwith to releeue the necessitie of their pore. So did the Macedonians contribute beyond their abilitie for the re­liefe of the poore faithfull that were at Ierusalē: so did the Achai­ans straine themselues & depart with their goods to the like end: so did the faithfull and disciples at Antioch (when by the prophe­sy of Agabus they were warned of the famine that shuld take hold of the whole world) determine euery man according to his ability to send somwhat to the brethren in Iudea, to relieue their wants: so [Page 139] did S.Paul ordain amōg the Corinthians, Apoc. 1.10 that the first day of eue­ry weeke (which since was called sunday) each of thē shuld lay vp & make, as it were, a litle tresure, of so much as through the good­nes of God they could spare, to the end to haue the same in readi­nes at any gatherings for the reliefe of the poore faithfull at Ieru­salem. 1. Cor. 16.1. The like order did hee prescribe to the church of Galatia. Hereby may we more & more perceiue, how far our charity shuld extēd, & how worthy reprofe we are in the sight of God, if we neg­lect the pore that are among vs, & do not releue their necessities.

16 Whatsoeuer is before spoken of our duties to relieue the pore, doth sufficiently declare, that they which shal despise them & not help thē in their need, cannot but expect a horrible vengeance frō God, as Christ Iesus hath alreadie set down, saying that in the day of iudgement he will say vnto them, Math. 25.41 Depart from me ye cursed into euerlasting fire, prouided for the deuill & his Angels, for I was hungrie & a thirst, I was naked, a stranger, & sicke, and ye cared not to helpe me. If many times we could consider of the incomprehensible great­nes & eternity of this punishment, how durst we despise the pore in their necessities? Or can we thinke the sentence vniust, conside­ring that we are sufficiently aduertised that wee contemne Christ Iesus in the person of the poore? Or how dare man desire God to take pitie of him, to pardon his sins, or to succor him in his calami­tie, seeing himself wil take no compassion of his neighbor, Iames 2.13. Mat. 5.7. Macrobius, neither releeue his necessitie? Iudgment without mercie (saith S. Iames) shall be vnto him that sheweth no mercie. Contrariwise, Blessed are the mer­cifull, saith Christ, for they shal haue mercie. We read that in Athens there was a Church dedicated to Mercie, whereinto none might enter, but such as by the Senate were deemed mercifull & gentle: wherupon the people vpon a desire to go in, would studie to exer­cise themselues in the works of mercie & gentlenes: neither could there be any greater iniurie offered to an Athenian, than to obiect vnto him that he neuer came within the Church of mercie. But as we may iustly tearme heauen the true temple of mercy, so haue e­uen the Heathen taught vs, that none shal enter therinto, but they which haue done the workes of mercie. And if the Athenians ap­plied themselues to the same, because they would not be challen­ged that they neuer came in that temple built by men, how much more feruently are we to imploie our selues, least we fall into this obiection and horrible iudgement, that wee shall neuer enter into the temple of heauen? In vaine, sayth an auncient father, do they lifte vp their handes vnto heauen, to craue pardon for theyr [Page 140] sinnes, which refuse to extend the same to the poore in tribulati­on. And to the same purpose doth Salomon saie, Hee that stoppeth his eare at the crie of the poore, Prou. 21.13 Gen. 19.24 Ezec. 10.49 shall also crie and not be heard. The pu­nishment inflicted vpon Sodome and Gomorrha was horrible and terrible, and Moses reporteth their hainous and abhominable ini­quitie, yet the Prophet Ezechiel therein noteth also contempt of the poore, as theyr principall iniquitie, or at the least as the steppe whereby they ascended to the fulnes of wickednesse: Behold (saith hee) this was the iniquitie of their sister Sodome, Pride, fulnes of bread, and abundance of idlenes was in her, and in her daughters, neither did shee strengthen the hand of the poore and needie. Let these threats and horrible vengeance so touch our heartes, that wee no longer de­spise the poore, but releeue them according as God maketh vs able.

Aug. to Iuli­an, Epist 111. 2. Cor. 8.1217 Neither must we reply, as some do, that all that we can do is but a little. For God (sayth Saint Augustine) asketh no more of vs than hee hath giuen vs. If willingnes go before (sayth Saint Paul) it is accepted according to that a man hath, not according to that hee hath not. So that albeit thy gifte bee small, yet thy affection shall be of no lesse estimation with God, than if beeing a rich man, thou ga­uest a great summe of thy abundance. Exod, 35.22. The oblation of the poore who in old time for the tabernacle of the Lord offered goats hair & sheepes skins, was as acceptable vnto God, as the oblations of the rich that offered vessels of golde. Moreouer, the poore mans almes, Aug. que: 12 4 of the olde & new testamēt. saith Saint Augustine, is more to bee esteemed than the rich mans: for the rich man giueth, as relying vpon his abundance, but the poore man as depending onely vppon the Lord: And threfore the poore widdowes mite cast into the boxe, was of greater ac­count with Iesus Christ, than the great presents of the rich, and his reason was, For they of their superfluitie haue cast in their offerings, but the widdowe of her penurie hath cast in all the liuing shee had, Luke 21. euen that which her selfe might well stand in need of.

18 True, will the flesh saie, but if wee giue so, and besides bee bound to releeue those that are faire from vs, as is aforesayde, our selues maye soone want and stand in neede. Heereto doeth Saint Ciprian answere, Ciprian of workes and almes. saying: If thou giuest liberally to the poore, thou fearest lest thy goods should faile thee, yet, thou wretch, thou wo [...] ­test not, that fearing the losse of bodily goods, thou wantest both lyfe and saluation: and caring lest thy goods should faile, thou ne­uer thinkest how thy self doest wast, in that thou louest riches, bet­ter than thy soule. Also doubting least thy goods shoulde bee [Page 141] lost for thee, thou loosest thy selfe for thy goods. But yet what husband-man, when hee is to sow, will make anie difficultie of fet­ching corne to that vse out of his garner, for feare of want? Or ra­ther will hee not hope, that by sowing of his corne, he shall in har­uest reape it againe with increase, both to releeue his familie and to sowe againe? Euen this doeth Saint Paule aunswere and teach saying: God is able to make all grace to abound in vs, 2. Cor. 9.8 that wee alwaies hauing all sufficiencie in all good things, may abound in euery good work. And in deede as hee addeth, He that findeth seede to the power, will likewise minister bread for foode, and increase the fruites of our beneuo­lence. Hee that giueth to the poore (sayth Salomon) [...]hall [...]t want, Prou. 28 [...]7 but hee that turneth awaie his face shall abound in all miserie. These pro­mises might bee an assured pledge vnto vs, that by releeuing the poore wee shall not impoue [...]sh our selues, Plutarch in the life of Alexander. but the Lorde will pro­uide for all our necessities. Wee reade that Alexander the greate departing out of Macedonia toward Persia, gaue all his goods to his friendes and seruants: which when Pe [...]dicas perceiued, hee as­ked him what he reserued for himselfe: To whom Alexander an­swered, Hope: Then Perdicas refusing his gifte, sayde that he al­so woulde bee a partaker in his hope. If hee vpon an vncertayne hope coulde bee content to giue awa [...]e all his goods, what excuse may Christians make, who albeit they haue an assured foundation of certaine hope in God, they will notwithstanding denie euen a small portion of theyr goods vnto the poore? If the example of Alexander was able to induce Perdicas, to bee content one­lye to participate in his hope, howe shall Christians bee excused, when by the examples of Christ, of Iob, of the Centurion of the Macedonians, and so many others, they cannot bee moued wyth them to participate, in hope of spirituall and euerlasting riches in heauen, yea, euen of Gods blessings in this lyfe, as is afore shewed, by liberall distribution to the poore? Againe, Who blesseth mans labour? Who preserueth his goods exposed to so many dangers? It is God, sayde Hanna the mother of Samuel, that inricheth and maketh poore. Wee are therefore greatly deceiued, 1, Sam, 2, 7 to imagine that wee shall rather by being vnfaithfull seruantes and stewards, con­ [...]inue the administration of Gods goods, than by distributing the same faithfully, according to his will and pleasure. One only ban­querupt wil be inough (without any thanks at Gods hands) to car­rie awaie and defeat vs of more at one time, than great & boun­tiful liberalities & almeses to the poor can do throughout our life time, which neuerthelesse will bee so many sacrifices of sweete sa­uour [Page 142] vnto the Lorde. Besides, wee ought to account his promises more certaine than monie in our purses, and bread in our cup­boordes. They should bee vnto vs as a spring alwayes running, wherein our purses should serue but as cesterns, and those all bro­ken and crackt in many places. This confidence in Gods promises should more content vs, and make vs thinke our selues better pro­uided of wealth and assurance, than such as abound in all wealth, and haue theyr houses furnished therewith. The widdowe of Sa­repta was more rich and better assured of foode than anie in all the Countrie, 1. King. 17 because by Gods promise shee was certefied that her cruse of Oyle and her barrell of Meale shoulde not fayle her.

19 Others doo extend their reasons farther, namely, to theyr children, Plu. of the co­uetousnes of riches. for whose sakes they cut off the due reliefe of the poore, to the end to leaue them the more riches. But these men deserue to bee sent to schoole among the Heathen, who without respect to this dutie of Charitie, did neuerthelesse reproue and condemne this excessiue and dangerous care. And in deede, many times it commeth to passe, that when the parents doo leaue to their chil­dren great wealth, before the second or third generation one vn­thriftie successour shal squander awaie and wast all that they haue gathered by wronging both themselues and the poore: Besides, What can children learne in such a schoole, but likewise to keepe theyr goods after the example of theyr parents, without anie care of the poore? Better it were to induce and frame them to Chari­tie, by giuing liberally to the needie. The loue and reliefe of the poore is a goodly inheritance and fauour of God. Blessed is hee that trayneth vp his children therein: better it is to be charitable than rich. In the time of a great famine in Israel, the aforenamed widdowe of Sarepta had but one handfull of meale for her and her sonne, 1. Kin. 17.10 yet the Prophet Elyas comming vnto her, willed her to make him a cake, and promised her that her meale in her bar­rell shoulde not faile her: Shee beleeued him, and brought him the cake, albeit it was all that was lefte for her selfe and her sonne. This was a notable example of faith and of Charitie. And in deede, soone after shee founde the truth of the Prophetes promise: for in her barrell she had, as it were, a fountaine of meale, whereof she and her sonne liued so long as the famine lasted. If therefore thou hast many children, Ciprian of workes and almes. sayeth Cyprian, bee the more carefull to bring vppon them Gods blessing and fauour, by distri­buting to the poore. Deliuer vnto him the goods that thou woul­dest [Page 143] keepe for thy children: let him bee their tutor, guardian, and protector. No man shall wreast out of his handes the patrimonie that thou hast deliuered him to keepe. This doeth the Pro­phet Dauid by experience confirme, saying, I was young, Psal. 37.25. and nowe am olde, yet did I neuer see the righteous man forsaken, nei­ther his seede begging their bread: Hee daylie giueth to the poore, and lendeth, and his seede is blessed. And in another place he saith, Psal. 112.5 The good man giueth almes and lendeth, hee distributeth to the poore, his righteousnesse remaineth for euer, and his horne shall bee exalted. Contrariwise, sparing and keeping from the poore to make his children rich, is the subuersion of himselfe, his house, and his children. Of what heauenly and euerlasting treasures doest thou voluntarily depriue thy selfe, for the leauing of worldlie riches to thy children, who peraduenture may abuse them to theyr confu­sion and euerlasting dampnation? Must the inriching of thy chil­dren bee a cause to suffer Gods children to die for hunger? Must thou leaue the members of Christ naked, that thou mayest cloath those with excesse, who peraduenture thereof maye take oc­casion to offend God, yea, it may bee, euen to denie Iesus Christ? What answere wilt thou make in the daie of iudgement, when he shall obiect vnto thee, that thou diddest denie him meate, drinke and cloth? Will hee, thinkest thou, accept of this excuse, I spa­red my goods to inrich my children? Hee commaunded thee not to leaue them wealth, but to releeue the poore. If thou lo­uest thy children better than God, canst thou thinke that he will acknowledge thee to bee his childe? What is it to thee although thy children inherite but six or seuen hundred in sted of a thou­sand? Or how many sacrifices of sweete sauour maist thou offer to God out of the two or three hundred that thou shalt diminish from them, which vnto thee will bee a mightie treasure to euer­lasting life?

20 Some againe seeing the manifest and euident sparing of such as they take to bee better prouided for than themselues, wyth murmuring complaintes will giue out and tell those that come to demaunde anie thing for the poore, that they must solicite and call vppon the others, and so seeke by all meanes to ex­cuse themselues, that they wyll by theyr good wills giue verie lyttle or nothing at all. But Chrisostome doeth verye fit­lie make them aunswere, saying. Chri. hom. 65 vpon Math. cap. [...]9. tom. [...]. Thou wylt saie that such a man is rich, and gyueth nothing, or verie lyttle: But what is that to thee? So much the more wonderfull and commendable is [Page 144] thy charitie, if thou hauing lesse than hee, art more lyberall than he. Neyther maruelled the Apostle at the Macedonians because they gaue, but because being poore, they gaue so liberally. Iudge not another, but of thy selfe make thy selfe so commendable, that thou maist eschue all accusation. For the greater tormentes do at­tend thee, if in that whereof thou condemnest others, thy selfe doest not thy duetie, but art guiltie of the same fault. Let vs not iudge others, neither let vs haue an eie to their slouth, but let vs looke vppon our Lorde Christ, and of him take example of all good woorkes. Haue not I, sayth hee, giuen vnto thee heauen he benefites? Haue not I redeemed thee, that thou mightest looke vppon mee? Wherefore then, leauing thy Lord, doest thou looke vppon the worke of thy fellowe seruant? I haue set you an exam­ple, that you should doo as I haue done. Moreouer, seeing among men thou hast examples of charitie, in Abraham, Iob, and others, why doest thou not imitate them, rather than stumble at those whom thou doest looke vnto?

21 Others againe, to excuse themselues from giuing of theyr goods to the poore, will plaie the good husbandes, and saye that many doo abuse almes. This is in deed but too true: yet no doubt as well they that take almes without neede, as they that doo a­buse it, 2. Thes. 3 shall one daie, as sacrilegious persons, feele Gods iudge­mentes for it. But as Saint Paul reproueth such people, and exhor­horteth them to their duties, so hee commandeth vs that we shuld not notwithstanding desist from wel doing. The husbandman ne­uer looketh that all the seed which hee soweth, should bring forth fruit, but that some shall be deuoured by the fouls of the aire, and some otherwise, yet doeth hee not therefore forbeare to sowe: e­uen so must we sowe our almes, notwithstanding wee bee assured that all is not well bestowed. Wee must vse discretion and dily­gence, that we may be faythfull stewardes, not so seuere as to for­get the simplicitie of charitie so highly commended and praysed by Saint Paule, 1. Cor. 13, 5, 7 who sayth, Loue imagineth no euill, Loue beleeueth all things, Loue hopeth for all things. And in deede it is better to feed and cloath two wicked ones with one child of God, than for feare of helping the wicked, to suffer one of Gods children to perish for hunger or colde. The marchant is many times deceiued in his ex­pectation of gaine, by tempests on the sea, by banqueroutes, and otherwise, yet doth hee not giue ouer his traffique. When Iob had clothed the needie with his wooll, hee sayde that theyr loines did blesse him: Iob. 31.20 thereby teaching vs, that albeit the lips of the poore [Page 145] whom we haue clothed, should curse vs, and that he should abuse the reliefe that we haue ministred vnto him, yet his loynes com­forted with our garments, shall testifie our charitie towarde him, and blesse vs in the sight of God. Esa. 49.4 The Prophet Esaie exhorteth Gods seruants, the preachers of his woorde, to bee strong and of good comfort, albeit the seede of theyr doctrine fructifie but in few, shewing them that their labour and worke is neuertheles be­fore the Lord. Euen so is it with the goods that wee distribute to the poore, albeit some doo abuse them, yet is our charitie in the sight of God. Let vs therefore vse discretion and diligence in the well bestowing of our almes, & reproue those that abuse the same, yet let simplicitie and charitie so guide vs, that vnder colour of neglecting those that are vnworthie, wee doo not refuse to relieue those that in deed are poore and needie.

22 Many times such great husbands are the men that do most abuse the goods, wherof God hath made thē not absolute Lords, but stewards. They be as prodigall in theyr owne vses, as niggard­ly to the poor. They exceed in rich & costly attire: in vnordinarie and sumptuous diet: to be short, in all superfluous, vnprofitable, carnall and worldly expenses: but if there be anie speech of help­ing the poore, there is nothing to bee had, they haue neuer a whit too much to satisfie theyr owne prodigalitie and ambition. But what account can they giue of their administration in the daie of iudgement? Will Christ in his account passe these articles? So much spent in ryot, so much in excesse and banquets, so much in the pleasures of the flesh? Can they alleadge that they had not wherewith to helpe the poore? No, the former articles will con­uince them: so shall they be conuict as wel for despising the poor, as for abusing the benefites, whereof they should haue bene faith­full stewardes. If Saint Paule commaundeth vs to worke wyth our handes, to the ende to get wherewyth to releeue the needie, how much rather shoulde wee, according vnto Gods wyll, cut off parte of our superfluitie and excesse, Hierom vpon the Epistles. therewyth to helpe such as want? It is a kinde of sacriledge, sayth Saint Hierome, to giue the goods of the poore to such as bee rich inough. Let the hun­grie boweles commende thy charitie, not the panches of those that are bursten wyth thy abundance. Oh wofull calamitie of mankinde, sayeth Saint Augustine, August. in his sermon. 132 of the time. howe many maye wee finde that doo vrge and compell those that bee alreadie satisfied, to drinke more than be commeth them, and yet wyll denie euen a glasse of small drinke to the poore that begge at theyr doore? [Page 146] Those men doo neuer consider, that the drinke which euen per­force they offer to drunkardes, ought rather to bee giuen vnto Ie­sus Christ in the persons of the poore, Math. 25 as himselfe hath sayd: What­soeuer you haue doone to one of the least of these, you haue doone it vnto me. Wee doo commonlie saie to those that haue inough, yee eate not, and so vrge them to eate, and yet do denie a morsell of bread to the hungrie. VVhen men haue delicate wine and daintie fare, which doo but too much whet on the stomacke, wee vse to call vppon them to make good cheere, and in the meane time forget them, who hauing peraduenture neuer a bit of bread to giue to theyr children, doo weepe and lament. Had the rich man that liued in pleasures, Luke 16. taken pittie of Lazarus that laie at his gate, and cutting off parte of his superfluitie, releeued his necessitie: in sted of tormentes in hell fyre, hee had receiued the crowne of Chari­tie, as Lazarus receiued the crowne of patience in lyfe euerlast­ing. Let vs beware, least the superfluitie of our banquets, appa­rell, and other vanities, that are good for nothing but to displease God and offende our neighbours, bee not vnto vs as tormentors, and burning coales in our consciences in the da [...]e of iudgement, calling for vengeaunce agaynst vs for our contempt of the poore in theyr necessitie. Neither let vs complaine of the meruailous increase of the poore that want reliefe, but let vs accuse our owne coldnesse and slacknesse in distributing for theyr succour and reliefe. Can wee complayne of want of abilitie, when our one­ly superfluitie beeing cut off and gathered together myght suf­fice? What man at his death coulde not with that hee had cut off and employed the same vppon the releefe of the poore? Or who coulde not at that time bee content that hee had after the example of the poore widdowe, or the Macedonians, imparted vnto them of his substance in theyr necessitie, Luke 21.14 2. Cor. 8.3 considering that the same shoulde haue beene vnto him so much treasure in Hea­uen?

23 Let vs therefore amend our former neglygence and slouth, and while wee haue time, as Saint Paul sayth, Doo good vnto all, but especially to those that bee of the householde of faith. Gal. 9, 10 They all doo beare the image of God, they all are of our flesh, whome wee must loue as our selues. Wee cannot therefore neglect and contemne them without great iniurie to God and our selues, and breach of that vnitie that God hath made among vs: yet as there is greater affinitie betweene the members of Christ and as the image of God doeth more cleerely and euidently shine in them: [Page 147] so are wee more bound to care for theyr reliefe, and to doo good vnto them in theyr necessities. Let vs then imploie our selues heerein while wee haue time, which may bee considered in three pointes. First, while God lendeth and giueth vs wherewith, for we knowe not whether by fire, warre, banqueroutes, thefte, or anie o­ther inconuenience our goods shal be taken frō vs. The husband­man hearing of approch of some armie, and fearing thereby the losse of all his graine, which might by them be carried away or wa­sted, himself would transport as much as he might into the towne, and commit the custodie thereof to some friend: euen so wee bee­ing aduertised of the daungers, which dayly experience doth ac­quaint vs withall, howe the man that this daie aboundeth in all prosperitie, by to morow is made a begger: let vs deliuer so much of our goods to the poor as conueniently we may, before we loose all: let vs by theyr handes transport at the least some part thereof into heauen, and there deliuer it into the custodie of Iesus Christ, who in the da [...]e of iudgement will restore it vs to our euerlasting ioy. Secondly, let vs doo good to the poore while wee liue here, for, as is aforesayde, all that we giue in our life time, shall remaine to vs for euer, and what wee leaue at our death, that wee loose. Thirdly, let vs doo it while the poore come among vs, or that o­thers do craue it in their name, for we must thinke, that then God maketh vs a signe to giue, and whispereth in our eares, saying: Now is the time to doo well, let not this occasionslip. Thus wee see that dooing good to the poore while wee haue time and meanes, wee shal giue them occasion to praise and blesse God, and he, acknow­ledging vs to bee his children, wyll so faire fauour vs, that in the great daie of the Lord, standing at the right hand of Iesus Christ, wee shall heare this blessed and comfortable speech directed vnto vs, Come yee blessed of God my father, inherite the kingdome of heauen prepared for you from the foundation of the world. Math. 25.34

Of Couetousnes. Chap. 11.

ALreadie haue we spoken of Charitie, and Almes proceeding therefrom. To this vertue there is nothing more opposite than couetousnes, whereof we will now intreate. And that we may the better vnderstand what this vice is, wee are to note, that the worde Auarice, signifyeth couetousnes. The Grecians tearme it sometimes, Desire of Siluer, sometimes, Desire to haue more. And in deed, as it is hard for a man that loueth siluer, to moderate his couetous affections and desires, so by experience we perceiue, that the man that loueth money, and longeth to haue more, that is to saie, the couetous man, is vnsatiable in his affection, alwaies hungring, still out of tast, euermore burning in a feruent desire to increase that which hee hath. That which hee hath, hee ac­counteth nothing, and styll aspireth to that hee hath not. And as that which hee hath not, is among men infinite, so is mannes appetite neuer satisfied. When our children aske more to break­fast than wee thinke meete, wee chide them, and saie, Better fill theyr bellies than theyr eyes, or at the least if wee fill both theyr handes, they depart contented, and wyll not peraduenture craue theyr breakfasts agayne in three or foure dayes: but the coue­tous man, whose eyes of couetousnesse are greater than his bel­lye, and whose desire exceedeth his necessitie, is not content wyth his handes full, and inough for many dayes and yeeres: but coueteth after all that is in the worlde, yea, if hee myght possiblie haue it all, yet woulde hee not bee satisfied. Saint Augustine compareth a couetous man vnto a sepulchre, which neuer cryeth, Augustine to Iuliā, Ep. 111 Inough: yet is there some difference betweene them, for the sepulchre, sayth he, consumeth all that it receiueth, [Page 153] but the couetous man, neuer employing that which hee hath, will not neuerthelesse crie enough. Hee is neuer satisfied with siluer, Eccle, 59. saith Salomon, hee imagineth that hee wanteth all that other men haue. Bruite beastes, saith Saint Augustine, euen the greatest raue­ners, are sometimes satisfied: neither hunt they after their pray or giue themselues to rauine, but whē they hunger: but both the hart & hand of the couetous man are still stretched forth to robbe and reaue. Epicurus said, that nothing could suffice the couetous man: Augustine vpon the words of the Lord. Purses & coffers may wel be filled but couetousnes hath no more bottome thē a bottomles pit. Whē the Emperour Lacinius had re­plenished all with golde and siluer, yet did he euen with sighs be­waile his pouertie. And indeede couetousnesse neuer regardeth that it hath, to be therewith content, but what it hath not, Euseb. in his first booke of Constantine in is his Eccl. Historie. to co­uet there after. It resembleth a riuer whose spring is small, yet by receiuing other brookes and streames groweth strong and violent. The couetous man resembleth them that are sicke of the dropsie, who by drinking are neuer satisfied, but still encrease in thirst. His hart is like a flame which is neuer abated with quantitie of wood, how much so euer a man layeth on, well may it for a while be sup­pressed and yeelde foorth nothing but smooke, the witnesse of a hidden fire, but breaking out, it waxeth greater according to the a­boundance of woode.

2 In this respect the more the couetous man hath, the greater are his wishes. And indeede the wish of the Artificer is one, of the Marchant another, and of the King another. The Artificer, to at­taine to wealth, wisheth some foure or fiue hundred Florens: the Marchaunt, eight or tenne thousand, and the King, whole realmes to be adioyned to those hee hath. Thus they that haue most, Seneca in his booke of Moralities. doe wish for most: Therefore saith Seneca, the poore man content, is richer thē the richest couetous mā: for the poor man desireth litle, the rich man coueteth much. Thus may we vnderstand this olde prouerbe, that the one halfe is more then all, because the couetous man not contenting himselfe with the one halfe, depriueth him­selfe of the enioying thereof, and encreasing that which hee hath, encreaseth his couetousnesse, which the more vehemently that it burneth in him, the more poore and needie doth it make him: For no encrease can satisfie that minde which wanteth contentment The more the Lacedemonians had, saith Iustin, Iustine lib. 6. the more accor­ding to mans nature, did they couet, and therefore hauing con­quered and ioyned to their dominions the power of the Atheni­ans, they beganne to couet and affect the Empire and dominion [Page 154] of all Asia. This corruption doth Esay manifestly lay open, and with all pronounce Woe to the same, saying. Woe be vnto them that ioyne house to house and lay fielde to fielde, Esay. 5.8 till there be no place, that yee may be placed by your selues in the middest of the earth. Hee sheweth that this couetise and auarice is so vnsatiable, that it extendeth e­uen to al that it hath not, in so much that it coueteth euery foot of land in the world, euen as if the couetous man should alone pos­sesse the vniuersall world, and that there should no other inhabi­tant dwell vpon the earth.

2, Pet. 2.15, Gen. 31. 2. King. 5. 1. Sam 8.3. Luk. 16, 14. Ioh. 12.6. Act. 8.18. Act. 19. Act. 16.19 Esa. 56.11. Iere. 6, 13. & 8 10. 2, Tim. 3.2, 2. Pet. 2.3. Ierome in a certaine Ser­mon,3 This is a common disease among men, as experience hath al­waies declared: neither need we to represent it by the examples of Balaam, Laban, G [...]ezie, Ioell and Abia the sonnes of Samuell, the Pharises, Iudas, Simon Magus, Demetrius the siluer smith, the ma­sters of the maide that had the Pithonicall spirit, and such like. The only testimonies of Esay and Ieremie, speaking of their time, shall suffice. They all looke to their owne way, euerie one for his aduan­tage, and for his owne purpose. And Ieremie saith. Euen from the greatest to the least they all apply themselues to couetousnes. Our Lord Iesus Christ, and Saint Paul by reprouing and condemning coue­tousnesse in sundrie passages, doe shew that it was a common dis­ease in their daies. As also the Apostle foresheweth that in the latter daies there shall be couetous men. And as Saint Peter saith, seducers and false Prophets that by couetousnes shall make mar­chandises of soules, and this, as they note, shal bee no lesse in their daies then before, as by experience wee doe find: which is more, where all other vice, saith S. Ierome, doe with age wax olde, only couetousnes with age groweth young and gathereth strength. Seneca in his booke of Moralities. And yet saith Seneca, it is a monstrous case that an old man should be couetous. For there is nothing more sencelesse then the lesse way we haue to goe, the more to loade our selues with prouision, and as our way shortneth, so to encrease our burden. The shortnes of our life reproueth the large extent of our couetousnes. There is no reason that wee shoulde take or carrie any great prouision for our iournie, Cicero in his fourth Tus­culan. when the place that we go vnto is at hand. But herein may we vnderstand how truely Cicero spake, when he said that the dis­ease that lurketh in the raines, & is tyed to the bowels, and which waxing olde cannot be pulled vp, is called couetousnesse.

4 Yet is there nothing more pernicious, or that engendreth greater corruption, sin, iniquitie, and strange diseases then this cur­sed couetousnes, which maketh a man to bee at enmity with God, with his neighbour, and with himselfe: And this is it which we are [Page 155] first to note, to the end we may vtterly renounce it, and so mend our liues according to the commandement of our Sauiour Iesus Christ. They that will be rich, 1. Tim. 6.9.10 saith Saint Paule doe fall into temptati­ons and snares, and into many foolish and noysome lusts, which drowne men in perdition and destruction: For the desire of money is the roote of all euill, which while some lust after, they erre from the faith, and pierce themselues thorow with many sorowes. Euen this only sentence might suffice to make vs to abhorre couetousnesse: For, because the tempter is euermore ready and at hand, we daily pray to God that he lead vs not into temptation: & yet we still feed our couetous­nes which drowneth vs therein. The deuill doth dayly pitch his nettes to ouertake & hale vs into hell: and couetousnes causeth vs to stumble there into. Moreouer it engendreth such folish & noy­some desires that they drown men in destructiō & perdition: And what may a man say more, but euen terme it the roote of all euill, & therto ad that they which delight therein, do fal from the faith, which is the fulnes of all mischiefe? To conclude: As the fi [...]h swal­lowing the hook together with the baite, is taken & killed, so co­uetous men do pierce thēselues thorow with a thousand sorowes, which do entangle them in death euerlasting. Couetousnesse ther­fore is as the fire & the stithy, Diogenes Plutarke in his Apotheg. yea wher the deuill forgeth a thou­sand chaines of iniquity to pul men to hel, & a thousand fiery darts where with mortally to wound men, by poysoning their harts with all vice. As a certaine Ethnik in old time said, Saint Bernard vpon the Can­ticles Sermon 39. that couetousnesse is the Metropolitan Citie of all corruption & vice: And S. Bernard compareth it to a Lady in a chariot, whose wheeles are foure vices Cotempt of God: Inhumanitie: forgetfulnes of death: & faintnesse of hart, or mistrust: whose two horses, are nigardlinesse and rauine, and whose carter is desire to haue.

5 To be short, couetousnes resembleth a wicked mother bring­ing forth sundry wicked children, Col. 3.5 enemies (as is aforesaid) both to God and man: yea euen to him that harboureth & norisheth them. First S. Paul calleth the couetous man an Idolater, & couetousnes Idolatry, but why? Because the couetous man maketh siluer his God: he reposeth more confidence in his riches then in God: hee loueth siluer with his whole hart, euē more thē God: he forgetteth & despiseth the seruice of God, to the end to serue his owne coue­tousnes and desire to haue: When his mony is in his coffer he think­eth himselfe more safe then through all Gods promises. If by a banquerupt or otherwise hee loose some portion of money, it doth more trouble and grieue him, then to loose the kingdome [Page 156] of heauen by offending God, he will without comparison be more sharpe set vpon getting of money, then vpon calling vpon God, or hearing his word. Mat. 6.24. Luk. 16.13. Iesus Christ plainely protesteth that No man can serue two masters: but he shall either hate the one and loue the other, or he shall cleaue to the one and depise the other. And the rather to shew whereof he speaketh, he addeth, that we cannot serue God and Mam­mon. Can there be any greater iniquitie then to despise, yea euen to hate God? Yet let men flatter themselues as they list, this is the cursed fruite of couetousnesse, as Iesus Christ himselfe affir­meth. And least any man should wrongfully complaine, as think­ing he might notwithstanding he were couetous, yet loue God and serue him, Christ, who best knoweth the strength of man, doth re­solutely protest that No man can serue two masters. And indeede when for loue of money thou doest that which God forbiddeth, or neglectest that which he commandeth, dost thou not despise God, to please thy couetousnesse? To steale other mens goods, or to de­ceiue men by giuing counterfaite come for good, is a villanous vice, Mal, 1.8 yet couetousnesse perswadeth men so to doe, not onely to men, but euen to God: as the Prophet Malachie obiecteth to the Iewes, that they offered for sacrifice the blinde, the lame and the sicke beastes, whereas by the law they were commanded to offer those that were found: Againe that as theeues, or sacriledgious persons they robbed God, defrauding him in his tenthes. What moued Iudas an Apostle to become a sacriledgious person, in stea­ling money from the poore? Also as the fulnes of al impietie, to be­tray, Mal, 3.8. Iohn 12.6 Mat. 26.15. Chrisostome in his 9. Hom vpō Mathew, sell, and deliuer to the death for thirtie pence, his master, his Lord, the sonne of God, &c?

6 Now if the couetous man doth wrong and iniurie vnto God, so doth hee also in sundrie sortes and manners to his neighbour. Chrisostome calleth the couetous man an enemie to all men, and indeede he hath infinite wicked, cruell and lewd meanes to draw other mens substance into his owne purse, without sparing of any: imagining all others to be cast foorth for a pray, that he may robbe and reaue at pleasure. Ezech. 22.13. Ezechiell, where he saith, I haue smitten my hands vpon thy couetousnesse, that thou hast vsed, and vpon the bloud which haue bene in the midest of thee, doth shew that mixing bloud with couetousnesse, the same hath bred in him al crueltie and in­humanitie against his neighbour. Iere. 22.17, As Ieremie also, speaking to Io­achim king of Iuda doth note, saying: Thine eyes and thy hart are but onely for thy couetousnesse, and for to shed innocent bloud and for op­pression and wrong. Whence came these corruptions which the [Page 157] Lord forbiddeth, as deuouring of the poore with vsurie: Exod. 22, 25. Deut. 16, 19 Leuit. 19.13. Deut. 27.25. Leuit. 19.35. Deut, 25.13. taking giftes which blinde the eyes of the wise: keeping away the wages from the hireling: receiuing rewards to shed innocent bloud: sel­ling by false measures & waights, or counterfaite marchandise: re­mouing the bounds or markes of their neighbours land: to bee short, treading our brethren vnderfoote? Truely euen the roote of couetousnes bringeth forth these cursed fruites. Were they not the fruits of couetousnes, which Esay so sharpely reproueth in the princes and gouernours of Gods people, where he saith. Esay. 1.23. Thy Prin­ces are rebellious and companions to theeues: euery one loueth giftes and followeth after rewardes: they iudge not the fatherlesse, Salust in his Catelinarie. neither doth the widdowes cause come before them? Couetousnesse, saith a certain hea­then, putteth all things to sale: It ouerthroweth faithfulnesse and honestie among men.

7 How many plots doth the couetous man lay to cut the poore mans throate, deuising and practising sundrie shiftes to sell his corne deare, and all other wares at so high a price, that so he may sucke the verie bloud of the poore? The Iewes haue in our daies but too many Disciples, whom the Prophet Amos likewise doth reproue for the like couetousnesse, saying. Heare this, Amos. 8.9 O yee that swallow vp the poore, that yee may make the needy of the land to fayle saying. When will the new month be gonne, that we may sell corne? And the Sabbaoth, that we may set foorth wheate, and make the Ephah smal, and the shekell great, and falsifie the waights by deceite? That wee may buy the poore for siluer, and the needie for shoes: yea and sell the refuse of the wheate? All inhumanitie, crueltie, fraud, guile, trecherous practises and infidelity doth the couetous man inuent and practise to encroch other mens goods. O blinde couetousnesse, euen with­out all sence? Thou dwelling in man vnder a false semblant of selfe loue, makest him to become an enemie both to God and man, as is afore shewed: yea and which seemeth more straunge, euen to him­selfe, as now we shall vnderstand.

8 Riches, saith Ecclesiasticus, beseeme not a nigard, Ecclesi. 14. and what should an enuious man doe with money? He here speaketh of the coue­tuous man that enu [...]eth his owne good, as he addeth. He that gathe­reth together from his owne soule, heapeth together for others that will make good cheer with his goods. He that is wicked to himself, to whō wil he be good? For such a one can haue no pleasure of his goods. Preacher, 4, 7. There is no­thing worse then when one enuieth himselfe: and this is a reward of his wickednesse. In this sence saith Solomon. I haue seene vanitie vnder the sun. That is, the man that is alone, and hath no second: neither hath hee [Page 158] sonne or brother, yet is there no end of all his trauaile: neither can his eyes be satisfied with riches: neither doth he euer thinke. For whom doe I trauaile and defraud my soule of pleasure? This also is vanitie, and this is an euill trauaile. To the like purpose and the rather to confirme it, the same Salomon saith also thus. I haue seene an euil vnder the sun, and it is much among men. Preach. 6, 1, 2, A man to whom God hath giuen riches, tre­sure and honour, and he wanteth nothing for his soule of all that hee desi­reth: But God giueth him not power to eate therof, but a strange man shal eate it vp: This is vanitie, and this is an euill sickenesse. The couetous man is like a rich Orphane that dyeth in his youth, before he may enioy his goods: he is in effect as poore as he that hath nothing, ac­cording to the olde prouerbe. The couetous man wanteth as well that which he hath as that hee hath not: as saith also an Ancient Poet. He is alwaies poore and needy, that loueth or coueteth mo­ney. Couetousnesse maketh him labour to haue all, as if all should be his, and hindreth him from the vse of that hee hath gotten as if nothing were his owne. He is not master and Lord, but keeper & storer of his money. There is no tirant so cruell as couetousnesse, which with care and labour slayeth the man that is subiect therto. It draweth him through fieldes and woodes, sea and land: in the cold of winter and in the heate of summer, night and day: in raine, winde and daunger, admitting no rest, and all to seeke and hunt after goods: Yet doth it graunt him onely the sight, but not the vse of them: yea it debarreth him of his necessarie meate, drinke, cloth, and other his necessities. To bee short, if a King should vse such crueltie to his subiects, he would bee called a ty­rant. Euerie man would abhorre him, and seeke to get out of his subiection: yet couetousnesse holdeth a man so sure, that the more he purchaseth for it, the more doth it subdue him to the seruice thereof, so binding and bewitching him, that hee taketh a plea­sure & thinketh himselfe happie that he may be so tyrannised. Yet doth it holde him in that wretched estate and miserable conditi­on which the Poets in olde time noted of Tantalus, who standing among fruite and in water vp to the lippes, yet dyed for hunger and thirst. Through his labour he replenisheth his sellers, garne [...]s, and costers with goods: but Ladie couetousnesse layeth vp the keyes and taketh from him the vse of them either for himselfe or for others, as Lucian compareth her to a dogge lying in the haye, which when hee can not eate, with his barking, hee will not suffer others to eate thereof. As also the Indian Ants or Emets, who ga­ther the golde and keepe it, yet neither can vse it, neither will [Page 159] suffer men to haue it, so farre foorth as they may. To bee short, the couetous man doth take great paines to get, but hath no plea­sure in the vse. Hee resembleth the Mule, who going loaden with golde and siluer, yet eateth nothing but hay.

9 Ther is moreouer this inconuenience in it: that he being as it were the bondman of couetousnesse, subiect to labour to get, and to care to keepe that hee hath gotten, and wanting the vse thereof, yet if hee perhaps loose any portion thereof by theeues, banquerupts or otherwise, he falleth into great afflictions and tor­ment with sorrow and griefe, as Saint Bernard verie well noteth, Bernard in a certaine Ser­mon. where he sayth. The getting of riches consisteth in great labour: the possession and keeping of them in much care and feare: and the losse of them in extreame sorrowe and heauinesse. These bee three cruell tyrannies which shee practiseth ouer man: and yet vr­ging him to such difficult, vnreasonable & pernicious matters, she so bewitcheth him, that he is more readie to obey her then God, who cōmaundeth the things that be easie, iust & profitable. This doth Saint Augustine note in this sentence, Couetousnesse sayth vnto man. Let me bee possessed of thee: Augustine vp on the 125. Psalme. but Iesus Christ aunswe­reth, thou commaundest thinges difficult, but I such as are easie: Thou layest vpon him an heauie burden, but mine is light: O man, suffer not couetousnesse to possesse thee: for she commaun­deth thee to abandon thy selfe to the windes and tempestes of the sea: But I commaunde thee, standing at thy doore, to giue that thou hast to the poore. Thou art slouthfull to doe a good worke, yet thy courage will serue thee to passe the seas. When co­uetousnesse commaundeth thee, thou seruest it: but when God commaundeth thee, thou hatest him. This verily is a frantike rage in man, thus to submit himselfe to couetousnes which engendreth so much vice and iniquitie: making him an enemie both to God, to men, and to himselfe. We are therefore so to abhorre it, that it be not once named among vs, Ephes. 5.3.as Saint Paule doeth giue vs war­ning.

10 Moreouer, in as much as Auarice is a loue of siluer, and a coueting of riches: Let vs for a second remedie consider whether there bee anie ground or occasion why wee shoulde so loue them, Mat. 13, 22, or couet after them. Iesus Christ saying that the deceitefulnesse of riches choaketh the good corne of Gods worde doeth there­by declare, that they resemble a wanton strumpet, such a one as by her beautye causing manie men to lust after her, depri­ueth such as giue themselues to enioye her, of all vertue, honour [Page 160] and felicitie: That they be like vnto wine, which by the sweetnes and delicacie thereof, allureth man to excessiue drinking, yet with all taketh the man from the man, that is to say, his sences and reason frō him. And indeed as the good corne of Gods word is a sanctified seed of saluation & life, so the falsehood and deceite of riches doth in such sort draw men to aboundance, and with all to the peruerse vse of the same, Luk. 16.9. that thereby this seede of saluation and life euerlasting is choked vp. In another place our Lord Ie­sus Christ calleth thē riches of iniquitie, either because they ordi­narily doe spring from iniquitie, or else that they do engender and bring foorth iniquitie. Saint Paul writing to Timothie, saith thus: Charge them that are rich in the world, 1. Tim. 6.17. that they bee not high minded, and that they trust not in vncertaine riches. Riches doe commonly breede pride, arrogancie, contempt of others, pleasures, pompe, forgetfulnesse of God, despising of eternall felicitie, peruers con­fidence, Basill in his Serm. against couetousnesse and other like plagues. And this doth Basill signifie, wher he saith, that the mad man desireth nothing so much as to get wa­ter, by reason of his excessiue distemperature: yet is ther nothing that so much tormenteth him: for the onely sight thereof is able to cast him into his fit, and to trouble him, and so it is with riches: Euerie man longeth for them, yet are they the onely things that encrease his longing, trouble his mind and replenish his hart with passions. When rich men, saith Socrates, will vse their riches, they pollute them selues with pleasures and pride: when they list to keepe them, care consumeth them and eateth foorth their hearts when they labour to get them, they grow wicked and full of all miserie. Chrisostome verie fitly compareth them to wilde beastes, whome a man can hardly take, and when he hath them, hee must take great care how to keepe them from doing hurt. And in truth as he that walketh in the raine shall hardly escape wetting, or hee that traueleth in the whote sunne eschew heate: so is it almost vn­possible for a rich man to auoid vice and corruption by his riches. Mark. 10.23, And hereof speaketh Iesus Christ verie resolutely, saying. How hardly doe they that haue riches enter into the kingdome God? True it is he afterwards expoundeth this speach saying. Children how hard is it for them that trust in riches to enter into the kingdome of God? But then adding that It is more easie for a Camell to passe through a nee­dles eye then for a rich man to enter into the kingdome of God, Hee de­clareth how hardly a rich man can escape confidence in his riches, and consequently enter into the kingdome of God. Psal. 62.11. And in this re­spect doth Dauid admonish vs when riches abound, not to set our [Page 161] harts vpon the same: 1. Tim. 6.17. as Saint Paul also preacheth to the rich that they should not put any trust in their riches.

11 Riches do not only engender a false confidence in the same, but become also a poyson to humilitie, modestie, courtesie, and al other vertues, which it transformeth into pride and arrogancie, as the Apostle noteth in the place before aledged. Some haue written that Bucephalus the horse of Alexander the great, so long as hee was naked, would suffer any man to backe him: but if hee were once furnished with the royall Sadle, Bridle, and other furniture, he grew so proud that no man might ride him but the king: euen so many who in their pouertie were modest, humble and vertuous, by encrease of wealth haue chaunged their vertues into vice. Plut. in the life of Phociō. Thus we see that there is no lesse care and labour to beware that riches hurt not, then sorrow and paine in getting them. Thus did Phoci­on, albeit a heathen man, verie well vnderstand. For when great Alexander sent him a linge sūme of mony, asking him that brought the present, what moued Alexander to send him such a present, & by the answere vnderstanding that it was in respect of the same of his vertue: he refused it, saying: Let him leaue me as I am. Wher­in hee shewed, what regard the vertuous man shoulde take, least riches should chaunge him and make him vicious. Plut. in his Laconicall Apotheg. The Lace­demonians, according to Licurgus Lawes, expelled from among them all vnprofitable members, as Cookes, Players, Sophisters and such like. Also the vse of siluer and golde, vsing no money but of yron, & so did vtterly banish couetousnes. And so long as they obserued this discipline, they remained not only vertuous, but also inuincible to other nations: And contrariwise as soone as for­saking Licurgus lawes, they had opened a waie to wealth, coue­tousnesse crept in, who making them vicious, deliuered them in­to the power of their enemies. And indeede as these mountaines that containe mynes of golde and siluer, are otherwise barren: so they that haue riches, and vaynes of golde and siluer, are in their harts made vnprofitable to the seruice of God and man. True it is, Riches are Gods good creatures & instruments of vertue to those that can well vse them, as Saint Paul well noteth, saying: 1. Tim. 6. God gi­ueth vs all things to enioy, to doe good, to be rich in good workes, readie to distribute and communicate: Laying vp in store, for our selues, and ma­king a good foundation against the time to come, Luk. 16.22. that wee may obtaine eternall life. Neither doe wee simply condemne either the rich or their riches. Poore Lazarus was receiued into the bosome of rich Abraham. But the desire and possession of them is dangerous vn­to [Page 162] man, who naturally is enclined to peruert the vse of Gods good creatures. To man they be so plenty as Suger & fruite in the power & libertie of a child: as plesant wine to a drūkerd, & as a sword in a mad mans hand, to vse rather to hurt thē to do good. At the least, it is euident that they can not make a man blessed: for otherwise God would more plentifully distribute them to his welbeloued children in Iesus Christ: whereas contrariwise they are more com­mon to the wicked, who for the most part are better prouided of them, whiles the poor is more aduanced to the kingdome of God. The gallant Bridles & golden Sadles do nothing amend the horse, but rather his agilitie, nimblenesse and strength. Euery beast, saith Epictetus, is estemed by his virtue: & shal man be so by his wealth. Musicall instruments are to no vse to him that cannot play vpon them, & so are riches vnprofitable to him that cannot vse them. As the horse is of no vse without a bridle, so are riches without reason. Wel may they make a vicio [...]s man more honorable in the sight of the world: but as faire Tapisserie, which couereth soule & broken walles. Besides, they are endued with another dangerous vse: for they draw flatterers, who are euē so many poisners of vertue. How many other dangers are they also subiect vnto? Lay not vp for your selues tresures vpon the earth, Mat. 6.19. saith Iesus Christ, wher the moth & can­ker corrupt and where theeues breke through and steale. Whereof wee haue experience enough in so many banquerupts, robberies by sea and by land and persecutions for the name of Christ: besides that albeit a man hath the vse of them whiles he liueth, Seneca in his prouerbs. 1. Tim. 6.7. yet at death he must forsake them. To this necessity is euery couetous man driuē, neuer to doe good vntill his death, according to the prouerbe, & then he leaueth his goods to his heires. And indeed as we came naked into the world, Eusch. in the life of Con­stantine. lib 4 so must we certainely carrie forth nothing with vs. Great Constantine, speaking to one of his courtiers, said. Oh couetous man, how farre shall thy insatiable couetise extend? Then with a Iaueling that he had in his hand, marking out a mans length vpon the ground, he said vnto him. When thou hast gotten all the world, yet at the last thus much must be thy portion, if thou canst obtaine that. Let the couetous man therfore that mindeth to Amend according to Christes exhortation diligently thinke, that in lou ng and desiring riches, he loueth and coueteth vanity: he lo­ueth & coueteth the thornes that choake all vertue: yea he loueth & coueteth the rootes of all mischiefe, & the fountaines of al vice. In liew of coueting, if he haue any, let him imagine, how to auoide then allurements & abuses, as vnderstanding that in riches, in stead [Page 163] of vertue & felicitie, he shal find occasion of corruption & misery.

13 The third remedy consisteth in careful meditation vpon the horrible vengeance & grieuous punishmēt which the couetous mē must of necessity expect from him who iustly detesteth such vice. Are we not already to note this one pointe, y ^t as charity is the gift of God proceeding from his fauour & grace, so contrariwise, coue­tousnes is a vengeance which he poureth vpon those whō for their sins he hath giuē ouer into a reprobate sence, as S. Paul also noteth? God so detesteth the couetous persō, that if any of those that pro­fesse his word, doth giue himselfe to that vice, Rom. 1.29. 1. Cor. 5.11. S. Paul willeth vs to hold him excōmunicate, & not to eate or conuerse with him. And this he saith to confirme that which he hath said in another place: namely, that the couetous man shal not enherite the kingdome of heauen, & in that sence doth S. Iames summon thē to Gods iudge­ment seate, admonishing thē to consider of his horrible vengeance. 1. Cor. 6.10, Iam. 5.1. Now, saith he, ye rich men, houle ye & weepe for your miserie that is at hand, your riches are corrupt, & your garments are motheaten, your gold & siluer is cankered, & the rust of them shal be a witnesse against you, & shall eate your flesh as it were fire, ye haue heaped vp treasures for the last daies. Behold, Gregorie in a certaine Ho­mely. Augustine vp on the words of the Lord. Ambrose of Naboth the Iesralite. Augustine in a certaine Sermon. the hire of the laborers which haue reaped your fields (which is of you kept backe by fraud) crieth, & the crie of them which haue rea­ped is entred into the cares of the Lord of hoasts. The couetous mā saith S. Gregory in this life burneth in desire to get, & care to keep that he hath: but hereafter he shall burne in fire of euerlasting tormēts. What a madnes is it saith Augustine, to win gold & to loose heauē. The couetous man saith Ambrose hath as it were steppes to coue­tousnes, & the more that he climeth, & y ^e higher that he goeth, the greater is his fal. What shal be his last fal for gathering, saith Augu­stine, cōsidering that he hath lost himself before he make any gain? Couetousnes is a horrible giddines, which maketh man insatiable to climbe high y ^t he may fall low: to kindle the fire of Gods wrath, that he may feel y ^e euerlasting slaine therof: & to lose the celestiall tresures to get terrestrial riches, which fil him with vice & misery.

14 If they say that in this life at the least they shall reape cōmo­ditie, plesure & felicitie by thē: let them think how miserably they are therin deceiued: First, be they such beasts, as they cannot con­sider what this life is? If they cannot deny but they must die, what cōtentation can they reape in cutting the wood & making the fa­gots, wherwith they shal hereafter burn for euer? we read of an Ethnike, who being demāded whether he had rather be Socrates, wise & vertuous, or Crassus welthy & lustful, answered in life he would [Page 164] wish to be Crassus, but in death Socrates, which he said in respect of the felicitie and reputation which hee imagined in Socrates af­ter his death, and he had some reason, if being Crassus in his life time, hee might haue beene conuerted into Socrates at his death. But sith that might not bee, he confesseth that he who in this life is Crassus, vnlesse he be a beast deuoide of soule, is in death most wretched, as consequently also in life, which in such men is no o­ther but a path to woe, & an encrease of miserie. Are not these co­uetous men then in this life miserable, considering that they bee wretched, except they bee beastes, in that it is a heauie curse to them, that they be men endued with immortall soules? If there remained in them any sparke of the image of God? If they had any remorse of conscience: would not the same be to thē a tormentor, vrging them to exclaime that they are miserable in the middest of al then wealth? As if a man vexed with the Gout or with the Col­licke, should lie in a rich bed, and haue al pleasures that might be, so that to mens seeming he should be thought most blessed: & yet in himselfe he should feele all miserie and sorrow. Againe, albeit such were the dulnes of his conscience that he should haue no ap­prehension of the state to come, yet can hee not bee so happie as beasts, who haue neither labour in getting, neither care in keeping neither griefe in loosing, as is afore mentioned: which also Grego­rie noteth in this only feare to loose saying. If a couetous mā spieth a stronger then himself, he feareth that he wil take away his goods: If a weaker, that he will steale them: wherupon he addeth, O poore wretch: he endureth as much hurt, as he feareth to endure. Neither feareth hee without cause. For as among a flocke of sheepe, the Wolfe alwaies choseth the fattest, and the Egle among Geefe the best, so do theeues and robbers among men, lay for the richest.

15 Which is more. It is a prouerbe, that couetousnesse maketh but a small hill: for many times it is with the couetous as with Aes­ops dogge, who swimming with a peece of flesh in his mouth & se­ing the shadow thereof, taking that to be another piece of flesh, o­pening his mouth to catch that also, lost the same which he before had, so the couetous man being vnsatiable, and euerie way seek­ing to encrease that he hath, doth many times loose that which is in his hand. Prou. 15.27. Prou. 28.16. To conclude, He that hateth couetousnes, saith Salomon, trobleth his hous: but he that hateth rewards shal liue. Likewise in ano­ther place. He that hateth couetousnes, shal prolong his daies. Thus the couetous man hauing euen in his self imaginatiō, no felicity but in this life, is much more miserable, because throgh his couetosnes he [Page 165] shortneth the course of his felicitie. If the couetous man kindleth an vnquenchable fire for the life to come (vnlesse hee bee a sence­lesse beast) euen in this life he shal feele a tormentor of his wicked conscience which astonishing him, in liew of pleasuring him with that which he taketh for his felicitie, ministreth to him nothing but hinderaunce, feare, care, anguish and heuinesse. The onely meditation and apprehension of these vengeances & iudgements of God against the wicked, should so pierce our harts, that wee might, abhorring couetousnes, Amend our liues.

16 The fourth remedie is this, that as the principall spring of couetousnes is distrust of God, so we may learne so to rest vpon his prouidence, that dayly begging of him our dayly bread, wee ne­uer doubt, but that he will giue vs all things necessarie for this life, and neuer forsake vs. And this doth the Apostle note, saying: Let your conuersation be without couetousnesse: Heb. 1 [...].5: and bee content with those things that ye haue: for he hath said, I will not fayle thee, Col, 3, 5. neither forsake thee. It is a kind of Idolatry as S. Paul noteth, to put the confidence of life in goods. And herein, as in manie other things, we doe great iniurie and dishonour to God: For as golde of it selfe can neither feede, nor cloth vs: so that which we buy with golde or siluer, pro­ceedeth not out of the gold or siluer, but from Gods prouidence, neither can it minister any help without Gods grace and blessing. If wrongfully thou hast gotten gold, it is accursed: what blessing canst thou then looke for in it considering the same commeth not, as is aforesaid, from the fauour of God? If thou hast any substance well come bye, thou hast them from the hand of God: for it is hee that hath giuen them. Should this pledge of his care for thee, en­gender mistrust of him? Experience, saith S. Paul, engendreth hope. Rom. 5, 4. Thou, as fearing least he should take frō thee that which he hath giuen thee, or that he would not giue thee more at thy neede, wilt haue it against his will, and as it were in despite of him: But it will proue to thee poysoned bread, and cursed money

17 Imagine therefore that life is better then food, Mat. 6.25. Gen. 1. as Iesus Christ said, and the body of more valew then the rayment or sustenance. Before the creation of man, the world was made, wher into he was brought as into a pallace replenished and adorned with all goods, created expressely for his vse. And before the soule the body was created to receiue it. Sith hee nourished the body before it was borne into the world, and by his only prouidence prouided it of sustenance in the mothers brestes, and through her care of clothing before the birth, shall we call into question his fartherly care ouer [Page 166] vs? Mat. 6, 26. Shall wee that are borne, and that put our trustes in him, feare that he will faile or forsake vs? We are more precious in his sight, then either foules or hearbes, of whom neuerthelesse, he sheweth a manifest care to feede them. Will the housholder take care to water the hearbes of his garden, or fodder his cattell, and suffer his men and maides to famish for hunger and thirst? Will he take care for his men and maides, & let his own children starue? Moreouer, haue not we our liuing, our being & our mouing from God? What will al the worlds good thē auaile vs without Gods blessing? Act. 17, 28. Luk. 12.15. Take heede and beware of couetousnes, saith Iesus Christ, for though a man hath aboundance, yet his life standeth not in his riches. Sith our life de­pendeth not vpon our riches, but vpon God onely, let vs put our trust, not in our goods, but in God, vpō whose pleasure our goods doe depend, who also hath promised that he wil not forsake those that put their trust in him.

18 Among the rest, there is yet one mischiefe, and that is this. We are gluttenous & licorous childrē. And knowing that our hea­uenly father will not please vs in our foolish appetites, we wil pro­uide for our selues, & that plentifully, that we may haue the lesse neede to depend vpon him. Whereas contrariwise our duty requi­reth that we should be content with our daily bread that we craue at his hands, euen for euery day that we craue it, & not to heape vp riches for the last day as S. Iames saith. Many that say to God Giue vs this day our dayly bread, Iam. 5, 3. would be very loth he should take them at their word, as concerning themselues, & dayly giue them bread but for a day at once: but such men by vsing that praier do make a skorne of God. And therfore let vs learne to depend vpon his pro­uidence, & to that end to moderate our appetites: let vs renounce couetousnes, & behold we haue wealth enough. Let vs practise the speech of a heathen philosopher to a couetous mā: Plato, Democritus. Labor not to en­crease thy possession, but rather to diminish thy couetousnesse. As also another being asked how a mā might become rich, answered: by growing poore in couetousnes. Socrates being demanded who was the richest: he (saith he) that coueteth least, & is content with a little. And indeede the remedy to quench his thirst that is vexed with a whote feuer, cōmeth not of giuing him drinke, but of taking away his feuer, which causeth his thirst. Euen so the way to grow rich, [...]s not by heaping of riches, but by diminishing the couetise of the same. Augustine in his confess [...]on It will be, saith S. Augustine, no griefe to be depriued of riches, if a man be not desirous to haue them. Yea which is more. Socrates very wel said that man is neuer so happie, neither so fully [Page 167] enioyeth his desire, as when he is willing to desire nothing. Nature is content with little. And man should neuer be poore, if he could liue according to nature. Chilon the Lacedemonian, whose repu­tation & glory was such that when hee was dead, all Greece cele­brated his funerals, & accōpanied his body to the sepulcher, while he liued vsed many sententious speeches: but among the rest there were three of such estimation that they were written in letters of golde: The first, that ther is no better knowledge then for a man to know himselfe: The second, that the end of al strife & contention, is misery: The third, that man ought not to couet too much, but to be content with that which may suffice & costeth litle, so long as it is ordered according to nature, & not according to our lusts which are infinite & miserable. Manlius Cu­rius. Plut. in his A­potheg. To this effect do we also read of a certain Romane captaine, to whō the Embassaders of the Samnites offered a great sum of mony, to the end to diuert him frō taking the charge & conduct of the warres against thē. When he had heard their O­ration, he shewed them a little pot vpon the fire, containing a few hearbes & rootes for his supper & answered, that he which was cō ­tent with such a supper, need not so much mony & so sent them a­way. When King Archelaus sent for Socrates with promise of great riches, he returned him answere, that at Athens meale cost but a halfepenie, and water nothing.

19 But what is the end of al these labors, trauailes & dangers that we in our for to get thē? Is it not rest? Yet might we both sooner & with more safetie attaine thereto, if we could bee content with so much as might suffice. And to this effect we reade y ^t whē king Pir­rhus determined to leauie war against the Romaines, his coūsellor Cyneas to the end to diuert him therfro, asked him saying, wel Sir: When we haue ouercome & taken Italy, what shal we thē do? Pir­rhus answered: we wil passe into Sicil: thēce into Libia & Carthage. And what more said Cyneas? Then wil we go into Macedonia, said the king, & conquer all Greece. Againe, said Cyneas, what shal we then do? We will then said Pirrhus take our rest, & passe our time in pleasure. Then said Cyneas. Why do we not euen now take this rest & ease, but that we must needs with such paine danger, labour & trauaile goe to seeke that which already we haue in our handes? This wise counsellor sitly shewed him that if he could be content with his own realme, & not haue coueted after other mēs, he might haue enioyed rest, & beene more happy, thē by seeking to conquer other mens & so to endanger himselfe after great labours to enioy none. For contentation onely ministreth rest and giueth happines.

[Page 168]20 Now therefore, sith both Iesus Christ and Saint Iohn in their first Sermon doe admonish vs to amend, and that this vice of co­uetousnesse is so common among men, so deepely rooted in their harts, so daungerous and pernitious: Let vs to the end to refraine therfro, diligently meditate vpon the remedies afore mentioned. And first that we may denie this cursed couetise, let vs remember that it is the mother and nurse of most wretched fruite, which causeth vs to become enemies to God, to our neighbor and to our selues, as we haue more at large declared. Secondly let vs not for­get, that riches are so farre from giuing contentment and making men happie, that contrariwise they engender a thousand sorrowes and cares: they are vnto vs as thornes that choke the good seede and the originall of all vertue in vs, which they chaunge into vice and so make vs most miserable and wretched. Thirdly, that the vengeaunce and horrible punishment which God inflicteth vpon the couetous euen in this life, but especially such as hee will poure foorth vpon them after this race, make vs to abhorre this coue­tousnesse which is the roote of all euill. Lastly, let vs learne not to put our trust in these vaine and vncertaine riches, but in the liuing God, and depend wholly vpon his prouidence in all thinges ne­cessarie for the maintenance of this life. And let vs apprehend the treasures of the euerlasting kingdome, contenting our selues with so much as God alloweth vs for this our pilgrimage and iournie from earth vnto heauen. But because it is God onely that wor­keth in vs both the will and the performance, let vs feruently and continually pray vnto him to purge our harts from this couetous­nesse, working in vs by his holy spirite, whatsoeuer he requireth of vs in his word. Psal. 119.36. And with Dauid let vs say, O Lord, encline not my hart to couetousnesse, but to obey thy precepts. And with Salomon let vs say this praier. Giue me neither pouertie nor riches: feede me with foode conuenient for me: Prou. 30.8. least if I be full I denie thee and say, who is the Lord, or least if I be poore, I steale and take the name of my God in vain. Now let vs proceede to ambition.

Of Ambition, and Pride. Chap. 12.

AS Auarice is an excessiue coueting of riches, so ambition i [...] an vnmeasurable desire of honour, glorie, and reputation with men. That wee may therefore the more plainely laie open this vice, we will consider it in three sortes. First in that man, not [Page 169] content with his estate, coueteth to be greater, and to haue more reputation and honour. Secondly, in that hee pretendeth a glory and praise in the giftes and graces which hee hath receiued from the Lord: and this kinde of ambition may properly bee tearmed arrogancie and pride. Thirdly, when man saith or doth anie thing whereby to seeme to haue or be more than he hath or is, & it may well be tearmed boasting. As for the first, Gen. 1.26 Gen. 3 it is most liuely presen­ted vnto vs in the fall of man. Adam beeing created after the i­mage of God, and appointed Lord & master ouer al his creatures, was not content with that excellencie and greatnesse, but by the instigation of Satan, coueted and endeuoured to bee greater, yea, euen to bee lyke vnto God. This plague hath so infected his po­steritie, that there is no imp of Adam but is tickled, yea, & woun­ded with this desire to be great, euen greatest of all. And in deed as the couetous man is neuer satisfied with monie, so is the ambi­tious neuer full with glorie and honour. Ambition, sayth Seneca, Seneca in hi [...] Epistles. neuer suffereth man to rest in the same measure of felicitie which himselfe hath before time wished. No man is content wyth the same estate that hee hath attained vnto, but seketh a higher. Man is neuer satisfied so long as one may go before him, for Ambition suffereth him not to see whence hee came, howe farre thee is gone, or whether hee doeth aspire. Euerie souldier desireth to be Cap­taine: beeing a Captaine, he climbeth higher, and seeketh from degree to degree to come to bee a king, yea, if hee might attaine to be Emperour of all Europe, he then would couet to be Emperor of the whole world. Great Alexander was not content wyth the realmes that his father left him, & therefore vndertooke the con­quest of all the world, yea, when he had obtained a great victorie agaynst Darius king of Persia, refusing the offer that he then made of his daughter in marriage, and halfe his dominions, he answered, That as there was but one Sunne in the world, Iustin in his 11. booke. so would he bee the onely king in the world. How many such Alexanders are there in these latter daies? Whereto tended this roiall deuice taken of the increase of the Moo [...], Vntill shee fill her whole compasse. Also of an Emperour, Farther. Bee not these euident testomonies that mans heart is ambitious and vnsatiable: that it is so farre from beeing satisfied by increase, that the same increase doth whet the appetite and still minister more increase to the vnsatiable coueting of more honor and glorie?

2 There is not anie that in estate or dignitie, either in towne, prouince, or kingdome is second, but hee aspireth to climbe and [Page 170] to bee first, if not in the principall degree, as king, yet to bee next to his person, as Ionathan sayde to Dauid, Thou shalt raigne, and I will bee next to thee. 1. Sam 23, 17. Math. 20.20 The mother of the Apostles Iohn and Iames, made a petition to Iesus Christe, that in his kingdome the one might sit vppon his right hande, 3. Iohn 1.9 the other on his lefte. Saint Iohn also taxed one Diotrephes, that coueted to bee chiefest in the Church. Plu. in the life of Iuli. Caesar The Romane Emperour Iulius Caesar, when some mar­uelled that in a little towne where they passed through, there was strife who shoulde be greatest, freely sayde, that himselfe had ra­ther bee the chiefest in that litle towne, than the second at Rome. Were not the Apostles at controuersie who shoulde bee greatest? And dyd not they demaund of Iesus Christ who shoulde be grea­test in the kingdome of heauen? Mark. 9.34 Math. 18.1 They imagined that Christe shoulde raigne vppon earth, as Salomon before had doone: and before they saw the crowne vpon his head, they demanded which of them shoulde haue the chiefest offices. Which is more, he that might attaine to the soueraigntie of the whole worlde, woulde yet seeke to bee greater, and if it laie in him, to climbe euen into hea­uen, and as Adam dyd, to bee lyke vnto God. Some are of opi­nion, that the sinne of the Angels that were turned to deuils, pro­ceeded of the lyke ambition, Esa. 14.13 taking it to be the same which Esaie noteth, where hee speaketh not directly of them, but of Nabu­chadnezzer king of Babylon, declaring him to be in deede of the race of Adam, in these woordes, I will ascend into heauen, and exalt my throane aboue, besydes the starres of God? I will syt also vppon the mount of the congregation, in the sides of the North, I will ascend aboue the height of the cloudes, and I will bee lyke to the most high. All the kingdomes of the earth coulde not satisfie the ambition of greate Alexander, Valerius in his first booke who by the readinges of Anaxarchus, vnderstanding that his master Democritus maintayned that there were sundrye worldes, cryed out, saying: Woe is mee, wretch that I am, that haue not yet attained to the possession of one of them. Wherevp­pon Valerius fitly noteth, yet speaking as a Heathen man, that mortall man esteemeth his glorie to bee straighted, because it is bounded in one worlde, which neuerthelesse might suffice for the habitation of all the Gods. Hee also writ to the Lacedemonians, requiring them to place him among the Gods, and to offer sa­crifice to him, Plutarch in his Apotheg. as vnto a God. Wherevppon one named Damis, scorned his ambition, and sayd: Well, let vs giue Alexander leaue to bee called God.

3 It is no maruell that the Heathen so exalted themselues, con­sidering [Page 171] that some who not onely take vppon them the name of Christians, but also doo boast to bee Saint Peters successors, haue growen to as great ambition. For the Bishops of Rome, not con­tented with the title of Bishops of the first sea, haue taken vppon them to be called vniuersall Bishops, heads of the Church vppon earth, placed themselues aboue kinges and Emperours, compared themselues to the Sunne, and Kings and Emperors to the Moone, because as the Moone hath no light but from the light of the Sun, so kings and Emperors do hold their power & dignity from them: yea, they proceed farther, & share with God, Cap. Satis. Dist. 69 suffering themselues by their parasites, to be called Gods vpon earth. Whervpon Pope Nicholas concluded, that sith God might not be iudged by man, neither might the Popes. And this is it which Saint Paul foretold, 2. Thes, 2.4 that Antichrist should exalt himself against al that is called God, or that is worshipped, so that he doth sit as God, in the temple of God, shewing himselfe that he is God. Thus we see that the ambitious man is vnsa­tiable, and cannot be satisfied with all the glorie of the world, but that hee must also climbe into heauen to become God, euen hee who beeing a poore worme vppon the earth, and coueting to bee great, like vnto God, through his ambition fell so lowe, that he is not now worthie to be mentioned among the least creatures in the world.

4 As this ambition burning in the hart, flameth euen vp to hea­uen, so is there no vice, corruption, sinne, or iniquitie, Bern. in his 40. Serm. but it en­gendereth, and in deede, the eldest daughter of the first sinne, namely, of the incredulitie of Adam and Eue, coulde not but bee a fruitfull mother and plentifull in vicious, pernitious, and dam­nable children. Ambition (sayth Saint Barnard) is a secrete poy­son, a hidden sinne, a forger of fraude, a mother of hypocrisie, a spring of enuie, a fountaine of all vice, a moath to holynesse, a blinding of the heart, conuerting remedyes into diseases, and medecines into languishing. First, what poyson or plague is more mortall than ambition, whereby man seeking to bee equall wyth God, was made lyke vnto the deuill, not onelye worthie of death, but also so vicious and corrupt, that at euerie moment hee hastneth more and more to death. Psal. 51.7 Ephes. 3.2 2. Sam. 15.2. [...] 4.5 This vnthankefull ambition which was also the breeder of disobedience, hath infected vs with this plague and scabbe, that wee are conceiued in sinne, borne in iniquitie, and by nature the children of wrath. It is truely a for­ger of fraude and mother of hypocrisie, for ambition disguiseth it selfe into a thousande fourmes and shapes, to the ende [Page 172] to deceiue others, and by abasing them to exalt it selfe. How dyd Absolon, beeing reconciled to his father Dauid, flatter the people, taking one by the hand, 2. Sam. 15.6 kissing another, speaking kindly to all, of­fering to fauour them in theyr businesse, and to procure their dis­patches? And to what end was all this? Euen to steale the hearts of the people, as the holy Ghost saith, & to turn them from his father Dauid, so beating a path to come to the kingdom. Ambition is the ape of Charitie, Charitie is patient for eternall goods, Ambition endureth all for temporall honour, Charitie is courteous to the poore, Ambition to the rich. Charitie endureth all things for the truth, Ambition for vanitie. Moreouer, as Saint Barnard sayeth, that it is a spring of Enuie: so Saint Augustine calleth Enuie the daughter of Ambition. And truely the ambitious man euer enuy­eth the prosperitie of others, either of those that are greater than hee, because he is not so great as they, or of his inferiours, least they should attaine to his greatnesse, or of those that are his equals, be­cause they be equall with him.

Num. 16 2. Kin. 1 1 2. King. 15 1. King. 16. Iud. 9.5 2. Sam. 15 & 18. Platina in his life.Agayne, there is no iniquitie or crueltie so hainous, but Ambi­tion wyll vrge a man thereto. What mooued Corah, Dathan and Abiron to murmure agaynst Moses and Aaron, and to stirre vp sedition? Athaliah to murther all the kings seed, that shee myght raigne? Sellum Zembri, and many others to murther their Lords and princes? Abimelech to murther his seuentie brethren, the sonnes of Gedeon? Absolon that hypocrite and ingratefull per­son, to driue his owne father from his kingdome, and with his ar­mie to prosecute him and to destroie him? Pope Siluester the se­cond, to consent to giue himselfe to the deuill, that hee might at­taine to the papacie? To be short, there is nothing so deuillish, but man by Ambition may be vrged thereto.

6 The second kinde of Ambition, which we cal Arrogancie & Pride, is no other but a meere sacriledge against God, in that man attributeth to himselfe the glorie of those graces which hee hath receyued from God. And this arrogancie may be considered in two sortes: first, when man glorifyeth himselfe, in the giftes and graces of God: secondly, in that hee seeketh and taketh the glory of another, reioycing when it is attributed to him, and sorrowing when it is denied him. Concerning the first, man is so vnthankfull to God, as if he giue him either knowledge, wealth, dignitie, ver­tue, or anie other commendable or excellent gifte, hee attributeth the same to his owne industrie, & in hew of giuing the glorie ther­of to God, hee assumeth it to himselfe, and waxeth proude there­of. [Page 173] Saint Paul was a chosen vessell to preach the Gospell, yet doth he confesse, that himselfe was in daunger of beeing exalted aboue measure, through the abundance of reuelations, 2. Cor. 12.7 1. Cor. 8.1 1. Cor. 1.26. had not God pro­uided a remedie. Againe, where he sayth that knowledge pulleth vp, he noteth this to be a common infirmity among al men, name­ly, of the increase of Gods giftes, to take occasion of pride In this consideration, as hee writeth to the Corinthians doth God vsually call the poore, contemptible, simple, and fooles, to the knowledge of the Gospel, rather than the rich, mightie, noble, and wise: to the end, that if anie will glorie, he should glorie in the Lord: thereby declaring, that if God should call the rich, the mightie, the noble, and the wise, they in liew of giuing the glorie, praise, Ephe. 2. [...] and thanks to God, would assume it to themselues. The same doth he also say in another place, Ye are saued by grace through faith, & that not of your selues, neither of workes, least anie man should boast himselfe. Wherein he also noteth, that if by good works we should obtaine saluation, albeit their goodnesse proceed from God, yet would wee boast of our saluation, as if by our owne works we purchased the kingdome of heauen.

7 Among all other reasons why God doth not at full sanctifie vs in this life, albeit hee hath made vs his welbeloued children by faith in Iesus Christ, is to bee obserued, our inclination to pride. And in deede, if wee doo boast of friuolous matters, as of fine dancing, leaping, running, gallant garments, and other like vany­ties, what would wee doo if in this life God should indue vs wyth all holynesse and other vertues? How proude and glorious would wee become? Truly it would be our vtter ruine: for the arrogan­cie and pride that woulde spring thereof, woulde prouoke Gods wrath against vs, to depriue vs thereof, as vnthankfull persons, and to punish vs as sacrilegious wretches, that robbe God of his glorie. In Prospers sentences. In this respect doth Saint Austen saie, that humble confession in wicked workes, is better than proud ambition in good. And ther­fore he sayth farther, Ibidem. The first vice that conquered man wil be the last to conquer: for when man hath ouercome all other vice and iniquitie, then is the greatest danger, least the soule finding it selfe victorious, should boast more in it selfe than in God.

8 But let vs proceede to other the giftes of God, Gen. 16.4 1. Tim. 6.17 Agar finding her selfe with childe by Abraham, grew so loftie and proude, that shee despised her mistres. Saint Paul admonisheth Timothy, to charge the rich men in this world, that they bee not high minded, thereby declaring, that riches vsually doo ingender pride. To this [Page 174] effect wee reade, that Assuerus sitting vpon the throane of the glo­rie of his kingdom, made a feast to all his princes and officers, that hee might boast vnto them of the riches of the glorie of his king­dome, Gen. 16.4 1. Tim. 6.17 Hester 1.4 and the honour of his great maiestie. Also, that Haman, the Iewes enemy, hauing sent for his friends and his wife, reported vn­to them the glorie of his riches, Hester 5. and boasted the multitude of his children, and all the things wherein the king dyd magnifie him a­boue all the princes and seruantes of the king. Nabuchadnezzer walking in the royall pallace of Babylon, Dan. 4.27. boasted of his greatnesse saying? Is not this great Babel, that I haue builte for the house of my kingdome, by the might of my power, and for the honour of my maiestie? Thus doth the vnthankfull and sacrilegious person boast of the giftes and graces of God, attributing to himselfe the praise due to God onely.

9 The second point of this arrogancie and pride, consisteth in seeking and accepting the praise due vnto others, and in taking pleasure therein. And this also is a verie common and dangerous plague Saint Augustine sayth, that it is not inough that we couet not the honour, either that wee make but small account thereof when it is denyed, except we also practise our selues in refusing it, and withall, take no pleasure when it is offered vs. Yet contrary­wise, it is seldome seene, sayeth Cicero, that anie man, after some notable exploit or peece of worke, forbeareth to craue commen­dation and glorie, In his famili­ar Epistles, as a reward of his labours: and himselfe beeing of the same stampe, by his Letters desireth a friend of his to write the historie of his dooinges, and therein somewhat to his prayse, for (sayth hee) my selfe am also somewhat couetous of glorie. A­lexander the great estemed Achilles blessed, because he had Ho­mer, Plutarch in his life. Cicero in his Orat. for Ar­chias. Plutarch in his lyfe. an excellent Poet, the recorder of his deeds and glorie. The­mistocles shewed no lesse ambition, when beeing demaunded in what voyce he was most delighted: He answered, In the same that most commendeth my vertues. In concurrence whereof, beeing on a time at the famous exercises of Olympus; where the people casting theyr eies frō the wrastlers vpon him, as not satisfied with his sight, pointed also to him, and shewed him to straungers, with testimonie of great applause, he so liked of that glorie, that speak­ing to his friendes he sayd, that that daie hee had reaped the fruit and rewarde of all his paynes and trauayles for Greece. We see also euen in little children, the draughts & beginning of this vain­glorie, they wyll leape, they wyll hoppe vppon one legge, they wyll endeauour to reade well, they wyll shew theyr writing, and [Page 175] will greatly reioyce in praise and commendation. Let a man tell them that they bee fayre, or wise, or that they haue a gaie coate, and so foorth, they wyll euen bee proude of it. To be short, there is no man but loueth to bee praised. And that is the reason, that when a man deserueth to bee reprooued, there must bee longe excuses, the blame must consist in few wordes, and those sweete, for feare of offending: but in matter of praise and commendati­on, it must bee spoken freely and wyth open throate, there shall neede no intreatie to take it in good woorth, wee know that wee shall bee welcome, and haue free audience, yet can wee take no pleasure in such commendations without sacriledge against God, in that thereby wee accepte and receiue the glorie to our selues, which is due to him onely. Neuerthelesse, what Christian is there, Plut. in his Laca [...]nicals. that hateth to bee praysed and commended? The verie Hea­then doo heerein shame vs: As among others, Theopompus, who when hee hearde that there were certayne honours decer­ned vnto him by publyke authoritie: in liew of reioycing there­at, hee wrote, that Time woulde increase honours and wealth, and abate such as were superabundant. The lyke modestie dyd Socrates shew: for when hee heard a certayne discourse of Pla­to, tending highly to his commendations, hee cryed out, saying: Oh what a number of vntruths doeth this young man reporte of me. And so would not in anie wise allow of such commendations.

10 Christians in duetie ought not onely to ensue this mode­stie, and to reiect such glorie as maye bee attributed to them, but aso to declare vnto whome it appertayneth, that it may bee giuen where it ought. As Saint Peter when hee had cured the lame man, and sawe the people meruayle thereat, sayde: Yee men of Israel, why meruaile yee at this? Act 3. Or why looke yee so steadfastly an vs, as though by our power and godlynesse wee haue made this man goe? This myracle hath beene wrought by faith in Iesus Christ, and there­fore the praise and glorie thereof belongeth to him, and not to vs. Paule and Barnabas proceede farther, for seeing that for heal­ing a lame man at Listra, the Licaonians thought them to bee Gods, and woulde haue offered sacrifices vnto them, they in great horror rent theyr garments and sharplye reprouing them, tolde them that the praise and glorie thereof belonged to God onely, and to him must be giuen.

11 Of this second point of arrogancie and pride, proceedeth such griefe and sorrowe, as wee take when wee are defrauded of the honour, glorie, and reputation which wee pretende [Page 176] and looke for at the handes of others. Hester 3 Haman, mentioned in the historie of Hester, seeing that Mardocheus would not stoope and bowe, to doo to him like honour as others did, grewe into such wrath and rage, that hee practised the death of the sayde Mardo­cheus, together with all the Iewes that dwelled within the hun­dred and seuen and twentie prouinces of king Assuerus. Another most horrible example we haue in the person of Achitophel, who beeing taken to bee the wisest and grauest counsellor among the Iewes in his time, 2. Sam. 17 seeing that Absalon had preferred the counsaile of Chusay the Arachite before his, being vnable to brooke that a­basement of his glorie and reputation, for despite went and hang­ed himselfe. Pelaretus, a Lacedemonian, though a Heathen, prac­tised a cleane contrarie vertue: Plutarch in his Apotheg. for seeing himselfe not chosen to bee one of the three hundred (this was a dignity of honor at Spar­ta) was so far from grieuing thereat, that he made publike demon­stration of great contentment and ioy: and when the Ephori mer­uailing thereof, demanded his reason: Hee tolde them that hee reioyced at the good of the common wealth, because he saw there were three hundred better and more worthy to gouerne than him selfe. Where shall wee finde one Christian heart that so loueth his common wealth, as that hee wyl reioyce to see many preferred before him in dignitie and honour, as beeing thereby perswaded, that they may bee more vertuous and profitable to the common wealth than himselfe.

12 The third kinde of Ambition, is vaine boasting or presump­tion, as when a man speaketh or doeth anie thing, to the ende to seeme to haue more than hee hath, and to be that which he is not. Some there are so ambitious & foolish in this point, that the lesse they haue whereof to bragge, the more they boast themselues, and so theyr bragges are as testimonies of theyr ignorance, want, and miserie. When the shadowes of our bodies grow great, it is a signe that the Sunne beginneth to depart from vs: and in like manner it is an argument whereby to proue that vertue decaieth, when pre­sumption augmenteth. As full vessells make small noise, & when they yeeld a great sound, it is a signe they be emptie: euen so vain glorie and much boast is a token of small vertue. As also the poor pedlers that haue but theyr packs, doo in euerie market shewe all that they haue, when the great marchants doo make but some smal shew of the marchandise, whereof they haue great plentie: so doo these men by their boasting declare themselues to bee deuoyd of that whereof they set the greatest face, and so depriue themselues [Page 177] of the glorie that they seeke for, and so it falleth out with them in manner as wee ordinaryly see, that the shadowe flyeth from those that runne after it, and followeth those that flie frō it. Also as the eares of corne that hang theyr heads, are ordinarily wel taken and full, and those that stand vpright, do make vs to thinke that there is little in them: so they that walke in humilitie, and exalte not themselues, neither seeke for glorie, are most endued with vertue, and other commendable qualities, when contrarywise, the greate boasters by theyr proude speeches, doo shew themselues deuoyde of the same. Experience also teacheth, that as the vallies are ordi­narily fruitfull, so the hills the higher they are, the more is theyr barrennesse. Let these men therefore no longer deceiue both the world and themselues, neyther let them bee such fooles, as to bee content wyth the false apparance and no effect: Let them endea­uour to bee in deede that which they would seeme to bee, name­ly, wise, holie, and vertuous, otherwise wee may liken them to such as couet rather the name of a king, than the kingdome, or to bee king in deede. Withal, let them remember, that as such impuden­cie and boasting is intollerable among men, so when it is practised in matter concerning the seruice of God, it is no lesse than detesta­ble hypocrisie in his sight.

13 We haue alreadie declared, that ambition and desire to bee mightie, together with such arrogancie and pride as maketh man to glorie of himselfe, to reioyce when glory is giuen vnto him, and to grieue when it is denied him, taken from him, or diminished, are common faultes and deeply rooted in mens heartes, and wythall very dangerous: as also is boasting, as when a man seeketh to seem to be more thā he is, or more than he hath. What more is ther now to bee done, but that as Iesus Christ exhorteth vs to amend, so to the end to obey him, wee consider vpon all conuenient meanes to correct and vtterly to mortifie this cursed ambition, pride, & boa­sting. Plutarch of selfe praise. Plutarch hath in writing left vnto vs many good rules and aduertisements, to helpe vs herein. First, he willeth vs to beware that wee take no occasion to praise our selues, when we heare the commendations of others, especially of our equals and inferiours, for then doth our ambition naturally desire that they shoulde also speak of vs. As when we see another feed sauorly before vs, it ma­keth our mouthes water to eate with him. Or, as experience shew­eth, when another man yauneth, we open our mouths & yaun with him: but we are more inclined to praise our selues, when others do report our vertues & commendable works, for therin are we tick­led [Page 178] vntill we laugh again, and clawed where it doth itch. Likewise if the reporter thereof speaketh soberly or with the least, wee can not longer forbeare, but as if we meant to reueale some theft, and sought to recouer the same, wee are straight vrged to tell the rest, yea, and rather than to loose one iot of our commendation, more than all. Many times also it chanceth, that vnder pretence of prai­sing the vertues of another, we cunningly doo slip in, & shew forth our own. As when a man exalting the humilitie and affabilitie of a king or prince, reporteth that he gaue him his hand, & thus & thus honoured him, pretending therby to let men vnderstand, that him selfe is of good estimation and worthie honor. And herein do wee Christians many times offend, when vnder colour of praising God for his gifts and graces poured vpon vs, wee rehearse them to the end our selues may also haue some part of the glory. This is a coun­terset glorie giuen to God, that our selues may haue a share therin. Some there are that reproue others, and sharply rebuke them of their faults and infirmities, propounding themselues for examples of the contrarie vertues, and this is common with age, who therein seek to set a face vpon their owne glorie to the dishonor of others. Others we shal also finde, who vnder pretence of humility do mi­nister occasion of their own praise, & so make their humility abait to catch their praise. They will abase their giftes, graces, vertues, and commendable actions in the presence of such as knowe them well inough, thereby to giue occasion to gainsaie them, and so the more amplie to commend them, yea, they woulde bee loth a man shuld consent to their own speeches. These aduertisements might suffice to warne vs to beware of praising our selues. To conclude, we are to imagine, that as it is a griefe and trouble to vs to heare the boasting and proud speeches of others, so least we should giue like cause of trouble to others that heare vs, and withall incur the reputation of vaineglory, wee are to beware of praising our selues. These be good aduertisements deliuered by Plutarch. But in as much as they tend chiefly to frame a requisite modestie and seem­lynesse among men, that shunning the obloquy of ambition & ar­rogancie, they may purchase the praise due to humilitie and mo­destie, wee wyll stand no longer vppon them, but proceede to the consideration of such things as may vtterly vncloath vs of ambiti­on, vainglorie, and boasting in the sight of God.

4 First, let vs remember the horrible vengeance that God in old time hath executed vpon the ambitious and proud. What a feare­full punishment was inflicted vppon Adam and Eue, Gen. 3 when they [Page 171] laboured to bee like vnto God? 2. Ephe. 3 Psal. 51.7 That by birth wee are the chil­dren of wrath, conceiued in sinne, borne in iniquitie, subiect to a thousand both bodily and spirituall corruptions and tribulations, bond slaues both to temporall and eternall death, and by nature more miserable and wretched than bruite beasts: These bee the accursed fruites of this root of ambition, which might cause vs to abhorre and detest it. What iudgement dyd God execute vppon Haman, the enemie of the Iewes, Herste. 7.10 2. King 11. 2. Sam 18 who was hanged vpon the same gallowes that hee had erected for Mardocheus? What reuenge did hee take of Athaliah, who hauing murthered all the kings seed for to raigne, was her selfe slaine? How fearefull and horrible was the death of Absolon, who hanging vpon the tree, Esay 14. Dan. 4 was stroke tho­rough and slaine, when with his armie hee pursued his father Da­uid? What iudgment did Esaie denounce agaynst Nabuchadnez­zer? And as Daniel declareth, it was put in execution, when af­ter hee had exalted himselfe in pride, hee was driuen from among men, and eate grasse lyke an oxe for the space of seuen yeeres, his bodie beeing watered with the deaw from heauen, vntill his haire grew like to the feathers of an Eagle, and his nailes like the clawes of birdes? Neither must we omit the notable example of Herod, who, after hee made a plausible Oration, and that the people com­mended him, saying, It is the voice of God and not of man, Act. 12.21 was pre­sently stroken with Gods hand, because accepting and allowing of the glorie giuen to himselfe, hee gainesaide it not, neither gaue it to God, and was eaten with wormes and died miserably. Let these iudgements and this vengeance of God keepe vs in feare of this plague and poison: euen as such as are put to execution, are so ma­ny iudges and heralds pronouncing sentence of death agaynst all those that commit the like crimes as they are executed for. And in deed, the holy Ghost crieth out and testifieth, 1. Pet. 5.5 Math. 20.27 Math. 23.12 that God resisteth the proud, and giueth grace to the lowly. Againe, He that will be first a­mong you (saith Christ) shal be minister, & he that exalteth himselfe shal be brought low. If man therefore couet to be exalted, God is his ad­uersarie: if vpon arrogācie he attributeth to himself the glorie due to God, he must loke that God will be his enemie, as he doth pro­test, saying, I will not giue my glorie to another. Esay 42.8 It falleth out with the ambitious, as Ou [...]d writeth of Iearus, who taking vpon him to flie with wings made of wax, when he came neere the Sunne, his wings melted with the heat thereof, and he fell into the sea, which of his name is yet called the Ieariā sea: euen so the ambitious, the higher they rise in glory, the more they approch the heat of Gods wrath, [Page 180] and so doo melt and fall into the gulfe of eternall confusion. The man that taketh vpon him to climbe a tree, the higher hee goeth, and the neerer hee commeth to the toppe, the greater is his dan­ger. As he that is condemned to be hanged, hath no liking of the ladder, because he knoweth that the higher hee climbeth, the nee­rer he is to his death, and therefore could bee content the ladder should be either broken or burned, if he might haue his desire: e­uen so ought we to detest this ambition and pride, and indeuor to denie and to mortifie the same, as knowing that to desire greatnes is to desire mishap, and that pride & arrogancie is the highest step wherefrom man is cast headlong into vtter ruine.

15 Surely it is maruellous, that men shoulde so delight in these vices, Bern. of Con­sider. li. 1 which doo but torment them euen in this life, & confounde those that haue them in possession. Oh ambition, saith S. Barnard, the crosse of ambitious men, how dost thou torment mankinde? Thou pleasest all men, yet is there nothing more mightie in tor­ment, or more grieuous in trouble: And truely if we could cut off these vices of ambition and pride, our mindes woulde sure growe content and quiet: we should not thus consume in enuie, care, and a number of other passions which trouble and molest our minds: we should not sel our liberty, & become slaues vpon an vncertain hope of dominion, neither ingage our consciences to the deuill for kingdomes. Moreouer, as poison put into good and sound meate, maketh it mortal, so pride, taking occasion of Gods graces to boast it selfe, August. vpon the 58. psal. doth by such sacriledge turne vs vnto destruction. Arro­gancie, as S. Augustin saith, is a deadly sin, because that the farther that man procedeth in vertue, the greater is his temptation, wher­by he looseth all that he had profited. August. in his booke of Na­ture & grace. All other sins, saith he in an other place, are to be feared in misdeedes, but arrogancie most in good. And truly as man hath no cause to boast of his wickednes & miserie, Chriso. in his 29. hom. vpon Iohn. so in his vertues doth his pride grow, take increase & nou­rishment, causing him many times the more vertue hee is indued with, the more to be proud. And therefore Chrisostome compa­reth it to a worme that breedeth in the wood, & eateth it: also to rust, which growing out of yron, consumeth it. Whereupon he ad­deth, that vainglory & arrogancy are full of thorns that choak vp vertue: & a beast that hath many armed heads, against those that are possessed of him. Many are of opinion, that yong vipers do kil their dams in their birth, & such is our corruption, that it causeth pride to spring out of vertue, & withal, this wicked child to be the deuourer of his dam. We are therfore so to resist other corruptiōs, [Page 181] that still we must reserue the principall to fight against this wick­ednesse, which groweth vp in vertue, and poisoning the good giftes which we receiue of God, doeth ouerthrowe that man who other­wise is holy, wise, and endued with vertue.

10 To these purposes, we must imagine that there is nothing lesse conuenient to man than ambition, pride, and arrogancie. Let man, (saith Saint Augustine) for whom the sonne of God humbled and abased himselfe, August. vpon the 18. psalme be ashamed to striue to be mightie and high min­ded. Seeing that man seeking to bee higher than hee was, is fallen from the height where hee was placed, reason requireth, that now he humble and abase himselfe, contenting himselfe to bee lowe in his owne sight, that hee may recouer his losse, and bee mightie in him that humbled himselfe for him. Esay 24.23 If the Moone (as Esaie sayth) shall bee abashed, and the Sunne ashamed, when the Lord of hoasts shall raigne in mount Sion and in Ierusalem, and when glory shall be before his auncient men: shall wee poore sinners, clothed in iniquitie, and re­plenished with infection of sinne, lift vp our heads in the presence of Gods maiestie? Shal not wee rather be, as it were, swallowed vp in the gulfe of shame and reproch? To vs belongeth open shame, Dan. 9.7 saith Daniel. If the brightnesse of the Sunne dimmeth the light of the Starres, shall not the Sunne of Gods glorie vtterly extinguish all excellencie and glorie of man?

17 Againe, let vs waigh our bodily miseries, the vice and cor­ruption of our soules: in briefe, all our iniquities, against whatsoe­uer may in vs be excellent, honorable, or wherein wee doo boast: and surely the counterpoise will waie downe our pride, and reple­nish our countenances with confusion & shame. Let vs set our ig­norance against our knowledge: the vertue that we want, agaynst that which we haue: our sinnes, against our righteousnesse, and our corruption, against our holynesse: so shall we soone quench all ar­rogancie and presumption. Let vs not compare with the deuils in exalting our selues, but with the Angels in humbling our mindes. It is thought that the peacocke so full of faire feathers, hauing on­ly two foule feet, standing proudly in the circle and contemplati­on of his beautifull trains, so soon as he seeth his feet, which he thin­keth to be foule, straight humbleth himselfe, and abateth & seek­eth to hide his feathers: how much rather ought we, by the feeling, sight, and apprehension of many our foule feet, and corrupt & per­uerse passions that raigne in vs, to humble our selues, and to abate our pride, ingendered of a few feathers, which haue only some smal beginning and apparance of beautie? Moreouer, the more plenti­fully [Page 182] that almightie God bestoweth his blessinges and graces vpon vs, the more are we bound to doo him homage, in referring them to his glorie, Heb. 1.16 and not make of our selues Idols, by sacrificing to our nets, and offering incense to our yarne. The more directlie that the Sunne lieth vpon vs, the lesse is the shadow of our bodie, as at noone wee may see by experience, and a little before and af­ter: euen so the lesse that wee arrogate and boast of our selues, the greater giftes and graces of God are wee endued withall. 1. Cor. 4.7 What haue wee, sayth Saint Paul, that wee haue not receiued? If we haue re­ceiued it, why doo we boast of it, as if we had not receiued it? Men would laugh at a poore man, if hauing precious garments lent him to acte the part of some honorable personage vpon a stage, when the play were at an end, he should keepe them as his owne, and bragge vp and downe in them. Yet so doo they to whome God imparteth his giftes and graces, when in liew of yeelding the glorie of the same to him that is the author, they assume it to themselues.

19 Let vs therefore renounce all ambition, mortifie all pride, & despise the smoake of worldly glorie. What man was euer more mightie, more rich, more wise, or raysed to greater glorie than Sa­lomon? Yet doth hee crie out and protest, that all is but vanitie of all vanities, and that all is vanitie. What will it auaile vs to be glo­rious among men, and an obloquy in the sight of God? Commen­ded in the world, and abhominable in the sight of Angels? O man of lyttle vnderstanding, sayde an ancient wise man, what art thou the better for thy vaineglorie, when thou shalt bee well spoken of where thou art not, and where thou art thou shalt bee tormented? If wee bee abiect and contemptible in this lyfe, it is but for a few dayes, let vs then bee content, and take comfort in that wee are mightie, rich, and glorious in the sight of God, through his sonne Iesus Christ, as beeing his children, and inheritours of his euerlast­ing kingdome. Humilitie, sayeth Chrisostome, is the foundation of Christian philosophie. And as our humilitie is an exaltation in the sight of God, so hath the confession of our humilitie, for a re­medie prepared his mercie and goodnesse. Wee are not (sayeth Saint Augustine) to glorie in anie thing, for wee haue nothing, vn­lesse man hauing wholy put awaie himselfe, doo learne wholie to depend vpon God. And as for all giftes, graces, and vertues wher­with wee may be endued, let vs yeeld the glorie to God onely, the author of all goodnes, for to him onely belongeth all honor, glorie and praise for euer and euer.

Of sumptuousnesse and excesse in apparell. Chap. 13.

AMbition and desire of vainglorie, before mentioned, among other things, appeareth as well in the sumptuousnesse of ap­parrell and ornamentes of the body, as in superfluitie and excesse in diet. As concerning sumptuousnesse in apparel and pompe, eue­rie man in his owne heart must confesse, that that corruption pro­ceedeth of a foolishe desire of reputation among men. And in deede among the rest, there bee three thinges greatly esteemed in the worlde, and therefore yeelde some reputation vnto those that haue them, Nobilitie, Riches: and in women and maidens, Beau­tie. This doo wee see to be so, in that men in marriage haue espe­ciall regard to the same. In Nobilitie there is great respect of dis­paragement, and seldome shall yee finde marriage contracted be­tweene gentry and yeomandrie. And as for Riches it is commonly the first question, men do first enquire after it. And as an ancient Poet sayde, Riches is the Queene and Ladie that giueth Nobility and Beautie. As for Beautie, When the sonnes of God (saith Mo­ses) sawe that the daughters of men were faire, Gen. 6.2 they toke them wiues from among them. Sith then that in marriage worldly men haue especiall regard to Nobilitie, Riches, and Beautie, we may thereby perceiue what is of most estimation in the world. And this is the cause why euerie man desireth to bee thought rich and noble. But as for women, that which they doo greatlyest account of, is either to be, or at the least to seeme faire, as therefore ornamentes and sumptuousnesse in apparell, doo serue to increase the apparance & reputation of Beautie, Riches, and Nobilitie: so is it the principall cause why euerie one declineth to this corruption. And in deede we shal finde few in whom ambition and desire to be thought rich or noble, and among women beautifull, is not the verie fountaine and seed of gorgeous attire, and excessiue ornaments of the body. This is it that maketh the artificer to apparell himselfe as the mar­chant, the marchant as the gentleman, and the gentleman as the prince. To be short, euery man enhaunceth his estate, yea, & exce­deth, that hee maye surmount other of his calling. Such is our curiositye and sumptuousnesse heerein, that in all thinges there must bee excesse, either in the price of stuffe, as seeking and wearing the finest, & consequently, the dearest, either in the qua­litie thereof, as wearing silke in stead of wooll, either in the gards, [Page 184] as wearing them broade, or four or fiue double: either in the fashi­on, euer new fangled, and full of superfluitie and vanitie: as in the ruffs, in the attires for the head, or in other inuentions of the world or the flesh: and of these is the minde, especially of women, so fruit­full, that they doo manifestly declare that theyr whole studie and care, for the most parte, tendeth to the decking vp and attiring of themselues.

2 Neither is this any new disease, for we see in the dayes of Esay, how the Iewish women were addicted thereunto, who ware orna­ments of slippers, Esay 3.18 or bells, cals, and round tires, sweet bals, brace­lets, and bonnets, tires of the head, and the sloppes, and the head-bandes, tablets, eare-rings, rings, & mufflers, costly apparel, vailes, wimples, and crisping pinnes, glasses, and fine linnen, hoodes, and lawnes, girdles, dressing of the haire, stomachers, claspes, rocquets, purses, garters, ribandes, chaines, &c. And verie lyke it is that E­saie heere speaketh of women, maidens, and Ladies of the court: For some in deede doo thinke that he was vnkle to Manasses, the king of Iuda. And is there not at this daie as great superfluitie and vanitie in women and maidens of the like calling? Nay, shall wee not finde some meane Gentlewomen, yea, euen marchants wiues, that will imitate the same? As by experience wee see them laden with those, and other like vanities and new inuentions. And as theyr hearts are wholy set vpon the world and the flesh, so is there no ende of theyr lustes and deuises. And this doeth Esaie verie fitly shew by such a long beadroule of trinkets and vaine inuenti­ons of the women and maides of his time, for euen the skilfullest Taylers that of late dayes were able to haue satisfied the vani­ties of the Ladyes of the Court, woulde now bee scarce good ap­prentises, and the skilfullest that nowe are, haue much a doe to content the curiositie of Gentlewomen, yea, euen of some Mar­chauntes wiues.

3 Howbeit (a litle by the way to touch this corruption) In some this excesse hath yet farther scope: for not contenting themselues with that naturall colour which God hath bestowed vppon them, eyther with the vse of common water for cleanlynesse, they daily imploie their waters wherewyth to make them seeme fairer than they are, yea, which is worse, some doo euen paint themselues, daubing theyr faces and laying on some colour, wherewyth, hy­ding the handie worke of God, they maye seeme to haue more beautie than hee hath vouchsafed to giue vnto them. This vanitie was in vse in the dayes of wicked Iezabel, and hath euer [Page 185] since successiuely continued in many others that haue, and doe imitate this accursed woman, deuoured by dogges, together with her painting: 2. King. 9.30. Augustine in his Epistle to Possidonius. Tertullian of womans ap­parell. Cyprian in his 5. Sermon of the fall, and in his booke of virgins appa­rell. Chrisostome hom. 31 vpon Mathew. Ierom against Heluidius. Ierome to laeta of the in­struction of maidens. Ierome in his Epistle to Fu­ria. This corruption hath likewise beene euermore re­proued by the holy fathers. Saint Augustine hath written one ex­presse treatise thereof, wherein hee at large condemneth all such paintings. Tertullian protesting that God neuer created man so patcht or painted, demandeth whether in their resurrectiō frō the dead their colours wil hold: and seeing it is vnlike they should, he exhorteth them to desist therfro, as from things repugnant to their creation, and resurrection, and termeth such as paint themselues, the deuils handmaides. Cyprian by this similitude confirmeth the premises. If when a painter hath finished a peece of worke, and an other comming in should thereto set his hand and lay on other co­lours, it would displease him: how much rather will our creator be offended, when a mortall man whom himselfe hath created, shall by such painting take vpon him to correct the image and worke­manship of his God? Chrisostome resembleth such as paint them­selues to those that daube clay or mire vpon an Image of golde. And as Ierome termeth it, what is it but a reproch to his creator, who as hee imagineth, hath not made him faire enough? And ha­uing in another place reported the historie of a woman visited by the hand of God for painting her daughter, he addeth that they that vse it doe pollute the temple of God, and termeth their pain­tings, firebrands to enflame youth: nurses of fornication and to­kens of vnpure harts.

4 But to returne to the corruption in pompous and sumptuous apparell. Euerie man can confesse that this excesse is ouer plenti­full and common among vs. They can speake of it: They can com­plaine of it: they can say, there is no amendement in vs: but euery one doth giue occasion of offence. They can grant that we deserue stripes: that God will punish vs, and that iustly: and all these spee­ches be euen so many iudgements registred in heauen, which in the end we shall find to be but an execution against vs, because no man amendeth, but euery one looketh who shall first beginne. E­uery man imagineth that himselfe may well weare such apparell, and that he may better doe it then another of his like calling. Eue­rie man condemneth excesse and vanitie, yet wil he therby declare himselfe to be more rich then an other, allowing that in himselfe, which he reproueth in others. Wee confesse the obiections made vnto such as flee from their owne habitations for religion to bee most true: namely, that they bring their pompe and sumpteous [Page 186] apparell with them, into the townes that receiue them, thereby alluring the naturall inhabitants, who before liued in greater sim­plicitie and modestie, to the like vanitie and corruption. To bee short, it seemeth that we who vnto others should be as lampes and ministers of reformation, are growen to be auctors of infection & offence. And this may be but too truely obiected, euē to our great confusion, and to the slaunder of the doctrine which we doe pro­fesse. Remembring therefore the exhortations of Christ and Saint Iohn, importing that we should Amend our liues, let vs lastly re­solue to leaue off, forsake and detest all this excesse, vanity, pompe and sumptuousnesse in apparell.

5 But truely neither the Censors of Rome, who made so manie good lawes concerning this matter: neither the wisest reformers of our time could euer so bridle this ambition and excesse: but that as an cele it would slide forth and shew it selfe transformed into some new fashion. To be short, there is not any lawgiuer that can sound the depth of this corruption, but onely one God, who tea­cheth vs to beginne reformation at the hart. And indeed as euery seede bringeth forth hearbes or fruite according to his kind as Let­tice seede, Lettice, Thistle seede, Thistles, so if the hart be humble and modest, the garment for the bodye will bee euen so: but if the heart bee proude and ambitious, it will shew foorth some kinde of excesse and pride, notwithstanding whatsoeuer lawes to the contrarie.

Gen. 3.6 The first thing thereof that the Christian which mindeth to roote out pompe and excesse in apparell, is to note, is as well the qualitie of the garments that God made for Adam and Eue after their fall: as the occasion of the same. Their first garmentes were of the skinnes of beastes, thereby to declare that they were be­come as beastes, by transgressing the commaundement of God. The occasion of the garmentes was shame to see themselues na­ked, whereinto they sell by transgressing the saide commaunde­ment of God. The first vse of the garmentes therefore is vnto vs an euident reproch of their sinne, to the end to humble vs in the sight of God: as when a man weareth a plaister, it is a signe hee hath some wounde. And therefore such as seeke glorie in garmentes, are like vnto those that builde faire sepulchers for their dead corps: For where as their sepulcher shoulde bee a warning to them that they must dye, and thereupon cause them to reiect all ambition and pride, yet thereof they take occasion to boast: so where as our garment shoulde bee a continuall memorie [Page 187] of sinne, to humble vs, yet wee, as if wee woulde euen spite God, doe procure sumptuous and gorgeous apparell to testifie our am­bition and pride. As a theefe by law burned in the foreheade for theft, ought so oft as he looketh in a glasse and perceiueth the scarre thereof, to thinke vpon and detest his inclination to that vice: so our garmentes being as the scarre in the foreheade of our first fathers and our selues for their ambition: in that they sought to bee like vnto God, should by the onely sight of them, put vs in minde to renounce all pride and ambition. Let vs there­fore couer our bodies decently to hide our shame, and not proud­ly, to augment it.

7 The second vse of garmentes is to defend vs from colde, from raine, from the heate of the sunne &c. What argument can we gather hereof to grow proud? Hereby we ought to cal to mind Gods wrath against sinne, considering that had it not beene for sinne, man shoulde neuer haue beene annoyed with heate or colde that doe so molest him. Moreouer this vse of garmentes doeth testifie vnto vs. Gods goodnesse and mercie towardes vs, in that hee ministreth wherewith to releeue our necessities, and so bindeth vs more and more to praise him. To make there­fore our garmentes a pompe, and shew whereby to bee hono­red and glorified, is the reuersing of the vse of them, and mani­fest sacriledge against God. Yet is this corruption so com­mon, that there is none, no not the little children, but will boast of gay garments. Let vs therefore that haue more wit then children, euen vs, I say especially that are instructed in Gods word, and know the originall and vse of garmentes: in liew of seeking glorie in the same, learne by them to humble our selues, and to render all thankes and prayses to God to whome it ap­pertaineth.

8 For a third remedie, let vs remember what a folly, yea what an extreame iniquitie it is to take more care for garmentes for the bodie, then for ornaments for the soule. For as the bodie being of more valew then the garment, wee will sell or pawne foorth the garment, for to feede the bodie: so ought wee to leaue all affecton to beautifie our bodies, the better to tende to the a­dorning of our soules. And hereto doth Saint Peter exhort vs, 1. Pet. 1, 3. saying. Let not the womans apparell be outward with broydered heare, or golde put about, or in putting on of apparell, but let the hid man of the hart be vncorrupt, with a meeke and quiet spirit, which is before God, a thing much set by. The same doth S. Paule also confirme, saying [Page 188] Let women araie themselues in comely apparell with shamefastnesse and modestie, 1. Tim. 2.9 not broidered haire, or golde, or pearle, or costly apparell, but (as becommeth women that professe the feare of God) with good workes. If wee dwel in a borrowed house, looking weekly when we must de­part, wee wyll neuer trouble our selues wyth anie cost or fitting of it, as wee woulde doo, if wee were sure to remayn in it all the daies of our liues. And what is the bodie but a house lent vnto the soule, from whence it looketh dayly to departe? What reason haue wee then so to care for adorning the bodie, which shortly must rot and perish, & so to neglect the soul which is immortal? Men common­ly doo care to be more honestly appareled when they are to meet at some banquet, or marriage, or to come before some honourable personages, than ordinarily when they conuerse wyth inferiours: Now wee, as concerning our bodies doo conuerse wyth men lyke vnto our selues: but as concerning our soule, with God and his an­gels, to whome it is lifted vp, now by faith, but at death really. Is it not therefore repugnant to all order and reason, to care more for the beautifying of the bodie, than for adorning of the soule?

9 Some man wyll saie, Why, albeit we beautifie our bodyes, yet doo wee thinke vpon the adorning of the soule. But this is a mere abuse, for it is an olde saying, that the great care to prouide for the bodie, is an euident token of the neglect and small affection to a­dorne the soule. Who can saie that hee is loth to burne his house, when hee layeth burning coales hard by a stacke of strawe? Natu­rally wee are inclined to ambition and pride, and what is all this pompe & prouision for the bodie, but wood and straw kindled by the fyre of our Ambition? Humilitie, modestie, charitie, chastitie and holinesse, are the chiefe ornamentes of our soules, and is there anie thing more contrarie to these vertues than Ambition, pride, crueltie, lust, and prophane liuing, which all doo appeare in these pompes and ornamentes for the bodie? Well may wee confesse, that there bee some more proude in theyr paltrie peltes, than ma­ny in theyr sumptuous apparell. When Antisthenes ware a turnde cloake, Socrates tolde him that hee discerned his vaineglorie and ambition through the rentes of his cloake. Contrariwise, queene Heste rprotested before God, that shee tooke no more pride in her most rich apparell, The last book of Hest. 14.6 than in base and defouled clothes. But we speake of that which is common with men, as experience shew­eth. For in deede wee shall finde few in whome ambition or de­sire to bee thought rich, or noble, or among women, to appeare fayre, is not the verie originall foutnaine of theyr sumptuous ap­parell, [Page 189] pompe and beautifieng of the bodie.

10 Some will reply: did God create golde, siluer, silke and such like, to no vse? We confesse he created them to vse, but not to a­buse: of his liberalitie to take occasion to praise him, but not to extoll our selues. And truely it is a great abusing of Gods crea­tures, when we employ them to maintain our pride and ambition, and in liew of reseruing al honour and praise to him that is the gi­uer of them, to minister offence to our neighbours. Againe it fol­loweth not that the vse of silke and golde, permitted to Kinges, Princes, and people of like calling, should equally bee permitted and commanded for euerye Marchaunt and Artificer. Princes may without reprehension or blemish of pride weare that which Marchaunts and Artificers cannot vse without note of pride and presumption. True it is, that the more modestly that any shall vse it, the more commendable it is? But it were but a trouble to pol­licie and conscience without reason or ground, to submit all per­son of whatsoeuer calling to Marchaunts attire: as also it is not conuenient to abase Marchaunts into poore Artificers apparell.

11 Yet is there another point to be considered. God (as to an­other purpose is afore said) hath made men not Lordes, but ste­wards of his goods, with condition that they shall giue accompt of the same. And in that respect it is lawfull for men of honour and calling, honourably to cloth themselues, so long as they also re­serue meanes, and clothe the poore members of Christ. And in­deede this sentence which he will pronounce in the day of iudge­ment, Depart from me ye cursed into eternal fire: Mat. 25. for I was naked and ye clothed me not &c. might make those to tremble whose superfluitie and excesse in apparell would wel suffice to cloth the poore mem­bers of Iesus Christ. But this sparingnes is an euident signe of in­credulitie, as Saint Iames noteth, Iam. 2.15. tearming it to be a testimonie of a dead faith, when we cloth not those that bee naked. The silke ribbands and lace that couer the cloth, the edgings, passements and purles added to stuffe of it selfe curious enough, the ringes enriched with precious stones, the golde, the siluer and pearle wherewith the bodies are decked vp, shal in the day of iudgement arise against those that take no pitie of the poore that lay vpon straw, went woolward and quaking for colde for want of garments: Let those that dispence with such sumpteousnes and excesse, exa­mine their owne consciences whether they doe to others as they would be doone to if God should visite them with the like neces­sitie. Let thē thinke whether if they had but one hundred crownes [Page 190] they would bestow them all vpon one silke gowne layde on with golde lace, and the whiles goe without a shert, hosen or shoes. The poore are their flesh, Esay. 58.7. saith Esay, who commaundeth to couer them: but they contrariwise, that they may cloth thēselues sump­tuously, do leaue the poor naked without sherts, hose, or shoes. Let them then thinke with themselues whether in the accompt of the goods that God hath committed vnto them, the Articles of ex­cesse and superfluitie in apparell will bee alowed by him who vn­doubtedly heareth the cries and oppositions of his poore mem­bers, complayning that they were left naked. If a Taylour when he hath made a garment a great deale too long & large, being repro­ued, shall haue no other excuse but that hee had too much stuffe, woulde that bee accepted? Woulde they not tell him, that hee shoulde haue made the garment after the measure of the bodie, but not according to the quantitie of the stuffe? Euen so they that hauing plentie of goods doe employ them not after the mea­sure of their vocation, or the profession of a reformed religion, but in superfluitie and excesse, doe expose themselues to the skorne and grieuous reprehension in the sight of God, and his Angels. Let them therefore cloth themselues decently, euerie man according to his calling, yet so that the poore bee not for­saken in their necessities. Let them put on such cloth that the poore may at least haue freeze. To bee short, let them put in practise the saying of Esay of the conuersion of the Marchaunts of Tyre, Esay. 23.18. That their traficke and Marchaundise shall bee sanctified to the Lord. It shall not bee locked vp, neither hidden, but shall bee vnto those that dwell in the presence of the Lorde, that they may eate and be satisfied, and haue dureable clothing, for so doth the word sig­nifie that he vseth.

12 To conclude, wee are to thinke that professing reformed religion, it were meete wee should giue examples of reformation, yet doe men see in vs the encrease of pompe and excesse in appa­rell, as well in fashion, as in stuffe, edginges, laces, quoifes and other like vanities. These, as they testifie are small reformation in heart, so doe they with manie call in doubte our faith, and consequently our doctrine. Those of the Church of Rome doe hereof occasion to harden their heartes, in that in this pointe they see no difference betweene them and vs. As also the A­nabaptistes haue almost no other argument to diuert them­selues and others from our doctrine, but the pompe and excesse in apparell that they see in the professors of our religion. Be­holde, [Page 191] saie they, they sauour all together of the worlde. They bee worldly people: Bee they the children of God? Saint Iohn sayth, Loue not the worlde: 1. Ioh. 2, 15. Ioh. 4.4. hee that loueth the world is an enemie to God. Yet it is true that these men professing a greater simplicitie in apparell, doe euen in themselues shew ambition to the world as concerning the stuffe: for condemning a garde of veluet, or a pafement lace, they yet requite the vanitie, with the excellencie and price of the stuffe, which cannot be too fine or too deere for them: and so in sumptuousnesse doe exceede both gards and lace. Yet doth our dutie also require that for our partes wee shoulde take away all obiections or occasion to stumble at vs. Also as they are not to condemne the doctrine for anie such outward matters, so are wee to remember the protestation of Saint Paule, who sayth, 1. Cor. 8.13. Rather then I will offend my neighbour, I will eate no flesh while I liue. If hee so submitted and resolued himselfe in a matter indifferent, how much rather shoulde wee beware of offending the weake in these vanities, prohibited by God? Woe, Luk, 17.1, 2. sayth Iesus Christ bee vnto him by whome offences come, It were better for that man a mille stone were hanged about his necke, and that hee were cast into the sea. Shall wee euen obstinately through our vanities be causes of the ruine of our brethren, Iustine in his 20 booke. for whome Iesus Christ hath died? Iustine reporteth, that Pithagoras by his doctrine perswa­ded women to laye aside their golden ornamentes, and other pompe of theyr garmentes, as instrumentes of vanitie and im­pudencie: and declared vnto them that the true ornamentes of women did consist, not in garmentes, but in chastitie. What a great shame doe wee offer to Iesus Christ, when his Authori­tie and doctrine cannot worke the like effecte, as to make vs to forsake such vanities, which the perswasion of the Paynime brought the poore heathen vnto? If these exhortations cannot pierce deepe enough into our heartes, let vs call to minde how the Prophet Sophonie threatneth euen the Princes, rulers and great courtiers, saying, It shall bee in the daye of the Lordes sacri­fice (thereby meaning the day of his vengeance) that I will visite the Princes and the kinges children, Sopho. 1.8, and all such as are clothed with straunge apparell. Thus wee see how the Princes and great Lordes, making a shew of their sundrie sutes of sumptuous ap­parell, and new and straunge fashions are heere threatned with Gods iudgements. And therefore let such as be of meaner calling, imagine whether such vanities and corruptions bee worthie grea­ter punishment in them or no.

[Page 192]13 Now in as much as our Sauiour Iesus Christ the Sonne or God, and his forerunner Iohn Baptist, doe in their first preaching admonish vs to Amend our liues: Let vs studie to forsake this am­bitious vanitie, so that euery man in his calling, not imaginarie, but such as God hath called him vnto, apparelling himselfe mo­destly, may in effect declare that he feareth God, and mindeth to liue to edification: remembring that garments are as it were a no­table blemish of sinne, the occasion of garments, made as well to couer our shame, as to defend vs from other the discommodities engendred in Adams transgression: That the vse of the garments in steade of pride and puffing of vs vp may tend to humilitie, ma­king vs to glorifie God for his mercie and liberalitie towardes vs. Moreouer that we take care, not to decke vp our bodies which shortly must perish and rot, but to adorne our soules which are immortall, with holinesse and good workes in the sight of God. To be short, that cutting off our superfluities, wee doe therewith assist and relieue the poore members of Iesus Christ, to the ende that in the day of iudgement, Mat. 25. this blessed sentence, I was naked and ye clothed me, come therfore yee blessed of God my father, and possesse the kingdome of heauen, may passe on our sides.

Of excesse and superfluitie in feastes and banquets. Chap. 24

NOw let vs speake of banquets. No man can in these daies make a feast without excesse, and that excesse must bee also reproued and represented to the host by some one of the compa­nie, euen of those that professe the religion: yet ordinarily in such sort, as the host accompteth it as a commendation of his magnifi­cence & plentie. As also if he that semeth to find the fault, chance afterward to make another, it shal likewise be such, as he likewise wil looke for the like censure, which hee also will take to redound to the praise of his liberalitie and plentie. Hereto haue relation all excuses of meane entertainment, and desire to take patience, euen in a feast that sloweth with all dainties, and are motioned onely to minister occasion to the guests to say that there is but ouer much, and by such a censure to get the commendation of plentie and li­berality. Thus each man reprouing and accusing other of excesse, no man sheweth any Amendement. Yet let vs not thinke but these pettie censures, proceeding either of worldly ciuilitie and slatte­rie, or of Christian admonition, are so many sentences giuen by [Page 193] our owne mouthes, which shall be laide before vs in the daie of iudgement to our condemnation. God hath ordained meate and drinke for two principall purposes. First to nourish and relieue vs, to the end that thereby recouering new strength and force (which fitly is called refection) wee may euery man applie our selues to that seruice whereto he hath called vs: But our banquets contrariwise doe returne vs vnprofitable, as growing so dull and heauie by our long sittinges and plentie, that wee are fitter and more readie to sleepe like hogges, then as Christians prouided to follow our vocations: especially to heere or reade Gods worde, or to tend to prayers and meditation. And thus in our banquete we take not our refection but destruction. If a horse by eating too many Oates should grow heauie and slacke to goe or drawe, wee woulde beware of giuing him too much, least wee shoulde both loose our prouender and weaken our horse: Euen so in meate and drinke and long sittinges, if the plentie make vs heauie and slow in our vocations, namely in the seruice of God, we haue iust cause to cut it off, and so to take away the abuse which is especially hurtfull and to be condemned.

2 If our studies were as much applyed to make our feasts, as so­ber and simple, as they are plentifull and delicious, both our bo­dies would be better at ease, our soules more readie to their acti­ons, and our selues better able to relieue the poore. And indeede euen in dutie we are bounde to leane more to sobrietie then to superfluitie and excesse: to vertue then to vice: and to remember the saying of Iustine to this purpose, Iustine lib. 20 Frugalitie is the mother and nurse to all vertue. Yet doe our aboundaunce of dainties, our diuersitie of meates, and our inuentions of new sauces and wantonnesse declare the contrarie: So that now it will aske more time to learne to be a good cooke to make the body sicke, then to be a Doctor of Physicke to minister health. We reprooue such women as to the end to seeme more beautifull and to allure mens fancies, doe paint themselues: Yet wee commend such cookes as can make diuersitie of sauces to prouoke appetite to meate. Do we feare eating too litle & an appetite accompanied with health? There was neuer man that repented his being sober, but many their eating and drinking too much. The best is therefore to vse common and grosse meate, for that is easiest gotten, soonest and with least labour made readie, of lowest price, nothing so hurt­full, and such as wee eate not much off. The Romaines did eate [Page 194] either in publique, or with their doores open, that euery man might be a witnesse of their frugalitie.

3 The second purpose and vse of foode is, to procure vs to prayse and glorifie God for his goodnesse and liberalitie towards vs. And therefore Saint Paule saith. Whether wee eate, or wether we drinke, 1. Cor. 10.31, or whatsoeuer wee doe, let vs doe all to the honour and glorie of God. But to the contrarie, which of vs when we tast the sauour of meate or drinke, is in heart mooued to say with Dauid, O Lord thou art good and gracious? Psal. 119.68. In how many of our feastes doe wee take occasion or argument to enter into the acknowledgement or dis­course, of the goodnesse, sweetnesse, or power of God, the auctor of all goodnesse? Plutarck reporteth, that a certaine nation called Siborites, Plu. in his banquets of the 7. Sages. did vsually inuite Ladies to their feasts a yeere before hand, to the end that they might haue time to prouide themselues to come honourably, or rather in great pompe. But it were fitter, saith he, when we are inuited to a banquet, in time to prepare to come prouided of speech, and honest, profitable and conuenient communication. If this consideration coulde take place in a hea­then Philosopher, what a shame is it for vs Christians to come in­to companie and feastes vnprouided of such holie and vertuous talke, as might tend to Gods glorie and the edefying of the assist­ants? And indeede the sauce of Christian banquets ought to con­sist of wise, vertuous and holie discourses. But our want of in­struction, and the starued affection of our hartes to vertue, doe cause vs to consume our time at banquets either in vaine talke or in vrging our guests to eate and drinke. Xenophon and other Phi­losophers were of opinion, that it were good and profitable to col­lect & note downe al table talke. If Christians, yea euen our selues that professe the reformed religiō, Plut. in his Syme. lib. 1, shold put this in practise, what should we find in such registers? Words and discourses which the next day would be found vnworthy our vtterance, euen such as e­uen worldlings would be ashamed of. So long as the Chruch con­tinued vnder the crosse, at euery feast the table talke consisted of holy communication, & questions of edificatiō. But now such dis­courses are odious & anoy vs. Ther is now no newes but of mery sē tences, sauoring somtimes too much both of the world & y ^e flesh.

Plutarch in the banquet of the 7. sages.4 The Egyptians in their banquets cōmonly exhibited that which they called Scelet, in which word they signified the bones of man dryed, ioyned & knite together: and thereby admonished the as­sistants, that within some shorttime themselues should bee like to [Page 195] the same. This truly was a meanes to restraine thē from vsing their food with excesse or vaine speeches. At Metz in Lorraine they haue a custome, that at marriage feasts the hangman in person cō ­meth to demand a dish of meat. And this at such feasts ministreth occasion to talke of death, & of vertuous life. To many men these customes may seeme bitter and not fit for banquets: but if we wist how ready we are to too much mirth & to offending of God in our banquets, we would confesse that our diseases do require such Phi­sicke. Iobs children were well taught & instructed, yet no doubt at their banquets one to another, whereto they inuited their sisters, Iob, 1. they could not beare themselues so soberly and modestly as were to be wished: Yet their father Iob, a man that feared God, sent vnto them and purified them, and rising earely offered sacrifice according to their number, saying in himselfe. Mat. 12.36. It may bee my sonnes haue sinned and blasphemed God in their harts. Thus did Iob euery day. And vndoub­tedly we also do diuersly and in sundry maners offend God in our feastes, if it be but in a number of vaine friuolous speeches, of the which wee must giue accompt in the day of iudgement.

5 We are moreouer for feare of offending God in our feasts, Plu. in his banquet of 7. Sages. to stand vpon our guard least we there meete with dissolute persons. Chylon, one of the seuen Sages of Greece had such a regard hereto that when he was inuited to any feast, he would neuer promise to come before he knew who should be there. For, said he, of necessi­tie a man must light vpon such cōpanie as in a ship, or in the wars: yet is it not the part of a wise man voluntarily at feastes to medle with any, whosoeuer. In like maner we reade that Antigonus the sonne of Demetrius, being inuited to a banquet, at the which hee knew there should be some insolent & light women, asked the ad­uice of the Philosopher Menedemus, who answered only that hee shold remēber that he was a kings son: by that saying admonishing him to refraine and beware of all vnhonest companie & occasion of euill. How much rather ought wee, who are the children of the king of heauen & earth, to remember to refraine frō banquets or any other cōpanie, wher ther may be cause of riot & vnthriftines.

6 Why? Will some men say, is it not lawfull at feastes to haue any talke but of God, or to vse any communication but of reli­gion? There is great difference betweene euer and neuer. Men vse to water their wine for feare of drunkennes, and put salt in their meate to season it: euen so must our speeches sauour of sobrietie & Christian reformatiō: We may reioice together, yet in the Lord & in al modesty, beseeming the childrē of God. Besides in our plenty [Page 196] we must remember the poore, and the saying of Iesus Christ to this purpose, Giue Almes of those thinges which you haue, and all things shall bee cleane vnto yow: Luk. 11.41. Thereby declaring that the meate, at our feasts and other al our goods shall be vnto vs vncleane, vn­lesse during such plentie wee take care of the poore to releeue their necessities, by cutting off of our superfluitie to helpe their miserie. In the daies of Assuerus, King of Persia, when Haman had obtained and published a decree, whereby all the Iewes that dwelt within the seuen and twentie prouinces of the Kinges do­minions, should the thirteenth day of the twelfth month haue beene slaughtered: God by his wonderfull prouidence reuersed that bloudie decree vpon Haman, his children and their adhe­rentes that hated the Iewes. And such was this victorie and de­liueraunce, Ester, 9.22. that Hester and Mardocheus ordained in remem­braunce of so great a benefite, that among all other matters yeere­lie the fourtenth and fiftenth of this month should be ioyful and feastiuall daies, wherein they should send giftes to the poore, that they together with the rich might all reioyce in the Lord. Among the Romaines they had one law which inuiolably they obserued, namely, that no man should make any publique feast before hee had prouided for the poore in his quarter. Where Iesus Christ sayth, Luk. 14. 13. When thou makest a feast, call the poore, the naked, the blinde and the lame, and thou shalt be blessed, because they cannot recompence thee: for thou shalt be recompenced at the resurrection of the iust. Hee thereby sheweth, that inuiting those that inuite vs, wee reape a simple reward for our paines and expences in our feasts: For our payment is but, I thank you, or a dinner, or a supper: But contrari­wise when we giue to the poore, euerie dinner and supper is a trea­sure in heauen. Yet are we not forbidden to inuite those that are able to requite vs: But Iesus Christ teacheth vs that it is a wiser way to bestow the charges of our feast vpō the reliefe of the poor, for where they want wherewith to requite vs, we know that Iesus Christ hath promised to recompence vs in heauen.

7 To this purpose are we to remember that wee are not Lordes, but stewardes of the goods which wee haue receiued, vpon con­dition to render accompt to him that seeth all, and most carefully commendeth to vs the feeding of the poore. And therfore it is not lawfull for vs to spend so much as wee list, but so much as we ima­gine in our perticuler of expences shall bee alowed in the recorde of the liuing Lorde. Del [...]uering to thy seruaunt three or sower bushels of salt, is it to the end she should put the more into the pot [Page 197] and so by casting in of whole handfuls ouer salt theyr pottage? Yet the reprouing of her, and saying that thy meaning was that shee should take so much as was requisite sufficiently to seasen thy meate, will redound to thy condemnation. In this pointe may the heathen make vs ashamed. Agasicles being demanded wherefore he liued so sparingly, considering his plentie of goods, aunswered that hee who is able, must not spend according to his lustes or co­uetousnesse, but in reason, and as neede requireth. The Lacede­monian feasts were so wel ordered, that they were termed scholes of sobrietie and abstinence: But such are the feasts of Christians, that lesse then the reuersion might suffice the whole companie, which notwithstanding, we suffer the poore to starue, who might be well fed with the superfluitie thereof. Plu. in his banquets of the 7. Sages. Plutarch writeth that Perianders feast to the seuen Sages was moderate, and more so­ber then this ordinarie diet, because hee had inuited wise men. Much rather shoulde our banquetes, whereto wee inuite the children of God and professors of reformation bee sober and moderate, to the end that the companie of honest and vertu­ous personages (as Diocles one of the same seuen euen there noted) shoulde bee no encrease, but rather a deminishing of ex­penses.

8 Some men, to excuse their aboundaunce in banquetes, doe aledge custome. But custome contrarie to reason is a tyraunt, who to get dominion reuerseth all law. Others will demaund, who shall first beginne to breake the custome of excesse and su­perfluitie? But men should enquire who shall first leaue wicked­nesse and doe well, and while others continue in euill, deferre to doe good? In a case of mischiefe or wickednesse wee are not so long in deliberating: Wee neuer tarrie for another to beginne: Wee make post hast to euill. If a man speake of worldly gaine, euery man will be foremost, but if of losse, last. Yet in profiting the soule, wee tarrie for another to beginne.

9 Besides, Ephe. 5.16. we are in these long sittings to consider the losse of time: for Saint Paul to the contrarie commandeth vs to redeeme time. But how? By forsaking the lustes of the flesh, that wee may the better and the rather employ our selues in our vocation. If sit­ting at such long feasts we would enter into meditation, and think that we sit there in the presence of God, who beholdeth how vn­profitably we wast time, which is so precious, glutted with delica­cie when many others starue for hunger, we would be euen asha­med, and say, what doe we here? Doth this life beseeme the chil­dren [Page 198] of God? Doe we thus watch for death and the day of iudge­ment? Likewise, albeit the soule bee not fed with past three or fower Sermons in a weeke while the bodie hath at the least four­teene yet will we complaine of the preacher if he stand aboue his houre: and neuer finde fault with a feast that lasteth fower or fiue: For custome and inclination breedeth content. It would be thought strange, if a man to a feast should bring his black how­er glasse for a full end, as he must to a Sermon.

10 Some excuses men will aledge, yet grounded likewise vpon vice. And indeede this obstinate continuance in excessiue and sumptuous banquets proceedeth of the ambition and vaine glorie before mentioned. Euerie man seeketh to make shew of his ri­ches and liberalitie aboue his companion. No man will remaine endebted to him that inuiteth him to a feast. Euerie one think­eth that he shall be noted of pouertie or pinching, if he do not as an other man. But why should he not rather looke to bee reputed sober, a reformer, a man willing to giue example to others, to chaunge vice into vertue? Po [...]tius Cato Liuie. lib. 34. A certaine heathen sayth, Where there is a law for sobrietie and modestie which a man obserueth, it is not to bee imputed to pouertie, couetousnesse, or sparing, but to obedience and obseruation of the law. How much rather ought wee Christians, whome God by so manie preceptes and decrees hath commaunded to keepe modestie and sobrietie, constantly to reiect such reproches of the world and the flesh, and to bee content with the testimonie of our owne consciences, that our modestie and sobrietie proceedeth from the feare of God and a feeling of our owne duties, which bindeth vs to yeeld obe­dience to his ordinances? But we cannot resolue so to doe? Why? Because that still wee will seeme better then other men, greater then wee are and of more abilitie then wee may beare. Oh cur­sed ambition and pride? Which to maintaine, wee doe reiect the will of God, wee offend our neighbours and wee, neglect the re­leefe of the poore. If thou sayest, thou art able: Remember that thy abilitie commeth of God, who hath not giuen it thee to boast of, but that thy plentie may bee an argument to releeue those that neede: and to magnifie the riches of the goodnesse and power of God to his glorie.

11 Well doe wee confesse that God aloweth vs to feast, and thereof we haue examples in the holie Scriptures: neither doe wee restraine men to bread and water, or halfe an howers respite: God hath created meate and drinke to bee vsed. Yet (that according [Page 199] to the exhortation of Iesus Christ, wee may Amend our liues) it must bee in sobrietie and modestie. They must bee pow­dered with, Christian speeches and discourses beseeming Gods children. There must bee no excesse either in plentie, in de­licacie, either in long sitting. Wee must remember the needie and such as are in tribulation. Amos. 61 Our guestes must bee such as to maintaine amitie and to take occasion to prayse God. To con­clude, the roote of ambition that lurketh therein, must bee plucked vp, that contrariwise in the aboundaunce of Gods be­nefites wee may confesse his liberalitie to his glorie. Let vs not expect others to bee examples of our duties: but let vs purchase this holie glorie in the sight of God, to bee the first that through his grace shall reforme our selues in practise of the saying of Da­uid, O Lorde I haue made hast, Psal. 119.60. and delayed not to keepe thy com­maundementes.

Of Ʋoluptuousnesse in generall. Chap. 15.

THe vanitie and excesse in banquetes before reprooued, doeth heere minister occasion to speake of the lustes and pleasures of the flesh: first in generall: Then perticulerlie in some kindes, as in drunkennesse, gluttonie, licorousnesse, and fornication. As concerning voluptuousnesse in generall, wee haue a number of sayings euen of the heathen, whereby with common consent of all the world, and in all ages, the same haue beene reproued, and condemne, as daungerous, pernitious and not beseeming man. Architas the Tarentine sayde, Cicero in his booke of olde age. there is no pestilence more mortall then voluptuousnesse, adding, that thereof proceede all treasons against the countrie, subuersions of common wealthes, secrete communications with enemies, to be short, that there is not any enterprise so wicked, but by volup­tuousnesse a man may bee wrought thereunto. And proceeding in his argument, by many reasons he proueth that nothing is more repugnant to the excellencie of man, or more detestable and pernicious then the same: And concludeth that there can bee no fellowship betweene lust and vertue, and therefore that in the kingdom of voluptuousnes, vertue cannot subsist. He saith farther, that about the same time that Cayus Fabritius was sent to King Pirrhus, hee heard that at Athens there was one that maintained, [Page 200] that euery thing that man doth, ought to haue relation to volup­tuousnesse, and that when two Romaine Lordes heard him talking thereof, they wished that the Samnites and King Pirrhus (then their enemies) might be perswaded to that doctrine, that so they might with greater facilitie be ouercome. The like did Antiste­nes hearing one commaund pleasures, also wish to his enemies: As also the like counsell did Cyrus follow and put in practise against the Lydians, Iustine in his first booke, whom he had subdued: for taking away their horse and armour, hee commaunded them to follow theyr lustes and pleasures, to the ende that thereby loosing their accustomed valour and vertue, they might together therewith forget also all courage to rebell.

2 This voluptuousnesse engendereth so manie vices and villa­nies, that such as compare it to a dreame, the pleasure whereof at a mans waking vanisheth awaie, doe say somewhat, yet nothing to the purpose. The Emperour Adrian goeth a little farther, when he compareth it to pils outwardly fairely guilt and rouled in Sugar, but within full of bitternesse. Yet goeth he farther then they all, which sayth that pleasure and sorrow are twinnes: For pleasure is no sooner hatched, but repentaunce is at hand, hol­ding her as it were by the head readie to supplant her. And thereupon some haue saide, that shee resembleth a smile, which presently is turned to sorrow and teares. And indeede, pleasure flyeth and slideth away, leauing rather cause of repentaunce, then occasion of remembraunce. Other haue compared her to a painted sepulcher, faire without, but within full of mortall in­fection and stench. And Plato terming it a bayte for all mischiefe, thereby sufficiently sheweth, that such as giue themselues there­to, are taken and killed, euen as the fish that taketh the hooke couered with the baite. Neither were they much mistaken that compared it to venome or strong poyson tempered with hypo­cras or sweete milke. And indeede this voluptuous pleasure so poysoneth man, that it depriueth him of the reason and ver­tue of his soule, together with the helpe of his bodie, and ma­keth him vnworthie to bee reckoned among men. And in that respect, sayth Cycero, hee that is giuen to lust, iudgeth all thinges, not by reason but by his owne sence, and so thinketh that to be the best, which most delighteth him, and so doth ea­silye consent to bee caryed awaie with pleasures, which longe him more and more in calamitie. Neither can we follow pleasure [Page 201] vnlesse wee renounce vertue, because that pleasure respecteth the particular, and vertue the good of the common. And therefore there is not so badde a Lord and master, as pleasure and voluptu­ousnesse, whose nature is to make a man readie to all mischiefe, and slowe to anie goodnesse. It weakneth the bodie, as Diogenes noted, when to one giuen to lust and pleasure, hee applyed this saying of Homer, Child, thy life is short. The same Diogenes also acknowledging that which wee haue saide, namely, that it is a vice vnbeseeming man, doth aptly declare his minde. For in that the Athenians were much addicted to lust and pleasure, and the Lace­demonians to sobrietie and temperancie, as himselfe was trauay­ling from Lacedemon to Athens, beeing demaunded whence hee came and whither hee woulde: hee answered, that he came from among men, but was going toward women. And the same doeth Iustine note in Sardanapalus, who, sayd he, Iustin is his first booke. liued in pleasures more sit to bee a woman than a man, especially one that raigned ouer so many prouinces. And in deed, that lustfull lyfe was the worker of his death, Cicer. li. 2. de finibus. through the conspiracie of some that could not lyke to bee gouerned by so voluptuous a king. And therefore dyd Cice­ro iustly saie, that he that giueth himselfe ouer to lust but one day, is vnworthie the name of a man. And in deede, lust is more sit and conuenient for hogs, than for a man endued with reason and vn­derstanding.

3 To conclude, what greater iniurie can our enemie worke vs, Sen. Epist. 28 sayth Seneca, than these lusts doth vnto many? for plunging them selues therein, they get such a custome, that they become most mi­serable, in that they grow into necessitie of things before superflu­ous, because they cannot bee without them, and so doo serue their lusts, which they cannot inioy, yea, which is the type of all calami­tie, they loue theyr owne mishap. And this enemie is so much the more dangerous, because wyth the outward face & alluring baites thereof, it hath ouercome the strongest and most valyant men in the world, as Hanibal, who after he had ouercommen his enimies, was conquered by lust and pleasure. It is a gulfe or fire that deuou­reth mans substance and wealth, wherwith he should liue & main­taine himselfe and his familie: and (which is another miserie) a path to all wicked practises, namely, to popular seditions, wherein men may fish in troubled water, and finde some pretence to get o­ther mens goods, to prosecute theyr owne pleasures. Pythagoras to that purpose sayde, that pleasure once entered into townes, en­gendered sacietie, then violence, and lastly destruction: and contrarywise, [Page 202] that sobrietie & temperance are the two means to shun such inconueniences. In lyke sense the Philosopher Heraclitus being required to shew the originall of sedition, and how it might bee restrained, in stead of some long oration to the people, called for a little water and meale, & tempering them together, he drunk it, and so without anie more speeches departed, thereby declaring that continence and sobrietie were the meanes to maintain peace and concord.

4 If the heathen, who had respect onely to man, and to this pre­sent life, could saie thus much a against lust, how farre ought Gods children to detest it in respect of the life to come? August in a certain Sermō And in deed he, saith Saint Augustine, who for a small pleasure giueth that for the which Christ dyed, namely, his bodie and soule, sheweth that hee esteemeth Iesus Christ to be but a foolish and vnwise marchant, that would redeeme with such a price that which the voluptuous man esteemeth so little of, and giueth so cheape, when he giueth o­uer himselfe to destruction for so small a pleasure, which wil soone be ouer. When lusts & pleasures, saith Saint Ambrose, haue woun­ded a man, they are gone, when they haue brought him into mise­rie, they are retired, and when they haue made him most wretched they haue forsaken him. Saint Barnard noteth three sorts of perse­cutions in the Church: the first by tyrants: the seconde by here­tikes, and the last by lusts and pleasures, whereto hee addeth, that this last is the most pernitious, applying to that purpose this sen­tence, which hee alleadgeth out of Esaie, In my peace my bitternes is most bitter. Esay 38.17 And then saith, B [...]tter is the persecution of tyrantes, more bitter of heretikes, but most bitter of all, is that of lusts and pleasures. The same doth Chrisostome confirme, saying, We incur more harme by the plesures of the flesh, than by the most grieuous torments of tormentors, for torments do beget martyrs, but lusts do beget Epicures. Of torments we forme vertues, but of lusts we norish & increase vice. And therfore we may compare our lusts to the apple which our first parents, transgressing Gods cōmandemēt did eat in paradise, Gen 3.6 1. Tim. 5.6. which being faire to the eie, was mortal to the mouth. Whereupon S. Paul saith, The widow that liueth in pleasure, is dead while she liueth.

5 Sith then that Iesus Christ admonisheth vs to amend, let vs take heed of so dangerous and pernitious an enemy, & to that end, let vs remember all the sentences before mentioned, by the which e­uery man may vnderstād, that vnles he mind to be altogether mi­serable and wretched, he must shun such lusts & pleasures. And by [Page 203] them no doubt is the common prouerbe meant, For one pleasure, a thousand sorrowes: not in respect of this life onely, but in respect of the life euerlasting. To this purpose do we reade that Lisimachus, when the Scithians had besieged him in a place, where for want of water he was forced to yeld, after he had dronke fresh water, said, Alas, what a great felicitie haue I lost for a very short pleasure? If a Painim would so grieue for loosing a temporall felicitie, howe much rather ought we that professe to beleeue Gods word, & by the testimonie of the same are to expect life and euerlasting felici­tie, both to think and say, when lusts do assalt vs, Alas, wretch that I am, shall I for inioying a briefe & temporal pleasure, loose an in­finit and eternall felicitie?

6 Moreouer, let vs eschue & shunne al occasions that might in­duce vs hereunto, namely, such cōpanie as is addicted to the same. For, as S. Augu. saith, his prouocations are least, August. of the singularitie of Cleargie. that neuer cōmeth among lusts & plesures: for as the man shal hardly scape free from blacking or meal that cōuerseth with millers or colliers, so shal he hardly escape plesures that hanteth with those that are giuen to follow their lusts and pleasures. And as green wood laid vpon the fire, albeit at the first it resisteth, yet in the end doeth burne and is consumed, so is it with him that frequenteth those that giue them­selues to lusts & pleasures, albeit at the beginning he resisteth the euill, and for a while falleth not thereinto, yet by continuall hant, he finally falleth in with them. Furthermore, let vs shun Idlenes, the mother and nurse of all mischiefe, namely, of pleasure, accord­ing to the saying of olde Cato, that by doing nothing, men learn to doo euill: and this doo we vndoubtedly finde to be most verified in the pleasures of the flesh. For as still and standing waters are ea­sily corrupted, so are idle persons. Besides, there is nothing more repugnant to the true repentance of Gods children, either to our griefe, heauinesse, and sorrowing for our sinnes, than pleasure. For as it is vnnaturall to kindle fire with water, so is it vnpossi­ble for pleasure to breede in a penitent heart that sorroweth for sinne. The Lorde of hoastes, sayth the Prophet Esaie, in that daie did call you to weeping and mourning, Esay 22.12 to baldnes and girding with sack­cloth, And beholde, ioye and gladnesse, slaying of oxen and killing of sheepe, eating flesh and drinking wine, and saying, Let vs eate and drinke for to morrowe wee shall die. Whereunto hee addeth this horrible and fearefull threatning: And the Lorde of hoastes hath declared vnto mee, Surelie this iniquitie shall not bee purged from you vntill yee die.

[Page 204]7 The sole consideration of the affliction and calamitie of our brethren, might also suffice to make vs to forsake al lustes & plea­sures, 2. Cor. 12.25. remembring what Saint Paule sayth, That the members haue the same care one for another, if one member suffer, all members suffer with it. They therefore that with sorrowe feele not the afflictions of theyr brethren, but giue themselues to pleasures and delightes, doo manifestly declare that they bee no members of the bodie, and so are to looke for the curse by the Prophet Amos pronoun­ced agaynst those who liuing at ease doo giue themselues to the pleasures and lusts of the flesh, Amos 6.1 and doo not mourne for the afflic­tions of Ioseph. Likewise, when the holy Ghost calleth vs to a so­lempne acknowledgement of the feeling of our sinnes, Ioel 2.12.16. hee exhor­teth vs to fasting, weeping, and sorrow, adding, that the new mar­ried ought to come forth of his closet, & the bride out of her mar­riage chamber. They therefore that giue themselues to lusts and pleasures, doo sufficiently declare that they haue no feeling, sor­row or griefe, either for the afflictions of theyr brethren, or for theyr owne sinnes, yea, which is worse, that they stand in no feare of offending God. Plutarch reporteth, that when Agesilaus was demanded what good the lawes of Lycurgus had done to Sparta, Plutarch in his Apotheg. hee answered, that they had engendered contempt of pleasures, vnderstanding thereby a soueraigne benefite to the common wealth. If the lawes of a mortall man were of such efficacie with the people that had no knowledge of God, what a shame and con­fusion may it breed with vs Christians, when the laws of the great and heauenly lawe-giuer are not of force with vs to abolish and root out this plague of lust & plesure, out of the Christian church? The same Agesilaus hauing refused a present of sundrie pleasures, offered him by the Thasiens, Plut. in his Lacon. Apo. and lastly by their importunity be­ing forced to take it, commanded it to bee distributed among the Helots, who were his seruants, not much better than bond men a­mongst the Lacedemonians, and yeelding a reason for it, sayd, that it beseemed not the professors of vertue to vse plesure, how much lesse may it beseeme Christians, euen the children of God, to giue themselues thereto? Agis, the last king of the Lacedemonians, was in his youth giuen to all lustes and pleasures, but beeing establish­ed ruler of the land, Erasmus in his Apotheg. lib. 1. hee quite gaue them ouer, and shewed such an example of temperance and sobrietie, that the vse of pleasures quayling among his subiects, they also addicted themselues to so­brietie: euen so wee Christians, albeit before the knowledge of the truth, wee wallowed in the lusts of the flesh, yet beeing nowe [Page 205] raised to this honour and estate to bee made kings and priests, yea euen the children of God, ought now to bee the more estraunged from all lusts and pleasures, to the ende, that after our example, all others may renounce the same, and imitate our sobrietie. Rom. 13.14 And to conclude, to this dutie doth Saint Pauls exhortation, that we should take no care for the flesh to fulfill the lusts of it, inuite vs.

8 As before wee haue spoken of ambition, couetousnesse, Heb. 11 and pleasure, so that wee may the rather detest these three plagues of our soules, we are still to looke vppon the example of Moses, who, as the Apostle to the Hebrues doth note, by faith ouercame these three mightie temptations. First Ambition, when hee refused the honor and glorie to bee called the sonne of Pharaohs daughter: secondly Couetousnesse, in accounting rebuke for Christe to bee greater riches than all the tresures in Egypt: lastly pleasure, in cho­sing affliction with Gods people, rather than the pleasures of sinne for a short space.

Of Dronkennesse. Chap. 16

NOw will wee particularly speake of the two principall kinds of voluptuousnesse, namely, dronkennesse and fornication. As concerning dronkennesse, it is an ancient and pe [...]tious vice, deeply rooted in some, and in some countries almost past remedy. The Grecians in old time were noted to bee mightily giuen ther­to, and forced each other to drinke by a certaine measure, Plutarch in the banquet of the 7. sages. as Plu­tarch noteth, alleadging to that purpose the authority of Homer, yea, they woulde haue no companie wyth those that woulde not frame themselues thereto, and thereof grew the prouerbe, which to this daie in theyr speech signifieth, Either drinke, or be gone. Pli­nie writeth, that in his time dronkennesse bare such swaie in Italy, Plut. Simp. l. 4. 5. 6 that they would force theyr mares vnreasonablye to drinke wine. Which is worse, the Tartarians, Persians, and Grecians in theyr principall triumphs dyd celebrate dronkennesse, Mithridates presumed to propound a reward to him that coulde drinke most, and carrie it awaie when hee had ouercome the rest in drinking. These examples do shew, that the older that dronkennesse is, the more haue men beene euermore inclined thereunto, and con­sequently, doo admonish vs to beware thereof, yea, this excessiue disorder that hath taken such hold of diuers, should teach vs both to abhorre and in time to resist this corruption, least by degrees we climbe to the tipe of all iniquitie.

[Page 206]2 Neither is this dronkennesse anie whit diminished in these daies among sundrie nations, that beare the title of Christians. Some doo not thinke their guests sufficiently entertained, vntyll they haue forced them to drinke themselues dronke. Of this va­liancie and victorie do some greatly vaunt, boasting that they can drinke much, and make their fellowes dronke. In some places so extreme is the exces, that he which is not disposed to be as dronke as others, must shun certaine companies. See wee not, euen among those that professe the reformed religion (I cannot report it with­out shame and confusion) that some wil haue their glasses without feet, to the end there be no waie to set them downe vntill all bee dronke? Others, who in stead of a foote, will haue a bell, that in ringing therof they may testifie their valiancie in drinking off all? Others that proceed farther, and in stead of a bel haue a die closed in it, wherewith to binde either himselfe to drinke againe, or his neighbours, according to the number of the prickes thereof. A most deuillish inuention, whereby by the hazard applied to dron­kennes, to prophane Gods prouidence, and the vse of wine, a most excellent creature. Other cursed inuentions there are, wherewith to binde men to drinke before they thirst, euen to dronkennes.

3 Yet are the inconueniences that therof doo insue so apparant and griueous, and so noted euen by the heathen, that it is wonder­full that Christians should not vtterly abhorre it. Xenoph. in his first booke of the instit. of Cyrus. When Astiages, father in law to Cyrus, asked him why he refused to drinke a cup of wine that was offered him, he answered: Because I tooke it to bee poison: for this other day at a feast that thou madest to thy frinds, I sawe that euerie one that drunke of it soone after decaied both in bodie and minde, as hauing lost both sense and vnderstanding. The same did a Lacedemonian note, who beeing demanded why the Lacedemonians drunke so soberly. Plut. in his Lacon. Apo. To the end, said he, that others should not seeke or take counsell for vs, but wee rather for them: thereby shewing, that excesse of wine so weakneth mans vnderstanding, that he is vnfit either to giue or aske counsell. And in truth there is no vice more repugnant to mans creation, who is endued with vnderstanding and reason: for as by reason he is dis­cerned from a bruite beast, so when wine depriueth him of his vn­derstanding and reason, it depriueth man of man, and placeth him in the degree of beasts: and this is well noted in the com­mon prouerbe, That there is ape dronke, hogge dronke, and lyon dronke. For as experience teacheth, some beeing dronke, doo growe lyke apes, full of follyes and toyes, some doo fall [Page 207] on sleepe, and wallowe in theyr dennes lyke hogges: and some doo fall into quarrelling, brauling, and fighting, therein imitating the cruell nature of lyons. And therefore it were but a iust iudge­ment of God, if beasts that drink to quench their thirst, were con­uerted into men, and men that drinke so farre aboue theyr thyrst, Seneca in his 84. Ep. to Lu­cil. as to drowne theyr reason, were turned & conuerted into beastes. What is dronkennesse, sayth Seneca, other than a voluntarie mad­nesse? If thou couldest lengthen the estate of a dronken man into diuerse daies, the world would iudge him to bee a foole or a mad man: Such as loose theyr wits or reason by sicknesse or anie other inconuenience, are worthie of compassion, but the drunkard is the more abhominable, because hee voluntarily depriueth himselfe of his wits, and wittingly taketh vppon him the person of a beast and a madde man. And to this purpose, sayth Plutarch, that euery honest man that blusheth and is ashamed of villanous & infamous actions, must beware of dronkennesse. For, as some saie, Choler is in like degree as rage and furie, but dronkennesse lodgeth and dwelleth therewith, or rather is furie it selfe: lesse in continuance, but more grieu [...]us in action, because it is voluntarie, and of our selues without compulsion we runne into it.

4 This losse of reason and vnderstanding, Plut. of bab­ling & in his Simpos. Dis. 3 engendered by dron­kennes, appeareth in many in apish behauiour, as is aforesayde, by foolish wordes, and other vanities. In proofe heereof doth Plu­tarch alleadge this saying of Homer: Such is the strength of wine, that it distracteth the wise man, it maketh the grauest personages to sing, laugh, toy, and daunce, and to reueale the things which he should especiallye conceale. Where Herodotus doeth saie, that wordes swimme vpon wine, hee meaneth, that wine maintaineth pratling, as water beareth vp the bodie that swimmeth. This dif­ference doth Plutarch make betweene a pratler and a dronken man, that the one speaketh foolishly at the table, and the other in euerie place, yet doth not the dronken mans foolish and vaine pratling last while he is onely at the table, but so long as the wine sumeth in his head: yea sometimes it is so troublesome, importu­nate, and noisome, that it is an intollerable burthen to bee forced to heare and to aunswere thereto. And the same doeth Plutarch verie fitly note, saying: If a dronken man come to visite a sicke man, hee troubleth him more than his sicknesse. If hee bee in a shippe, hee more anoyeth the passengers than the salte water: Horace in his Odes. his praise of anie man is farre more cumbersome than his dis­prayse.

[Page 208]5 In dronkennesse resteth also this other folly aboue mentio­ned, namely, the reuealing of secretes. And of this doth ordinarie experience giue vs a note in many at all times. Horace in his Odes. Horace sayth, that pleasant wine reuealeth secret counsels. The common prouerbe, In wine is truth, speaketh more generally, and is confirmed by this o­ther olde prouerbe, That which the sober man thinketh, the dronken man speaketh. And in this sense, saith an ancient Philosopher, Chil­dren, Plut. of prat­ling. Erasmus in his Chiliads. Cicero in the Topicks. Plut. in in his Simpos. Disp. l. 3. fooles, and dronkardes tell truth. And Cicero, among such things as tend to procure credit when a man speaketh truth with­out dissimulation or lying, placeth childhood, dreames, impuden­cie, folly, and dronkennesse. And therefore sayth an auncient wise man, there need no torment to procure confession of the truth, for it may with greater facilitie and more certaintie bee gotten by wine.

6 There is also Lion dronke, as is aforesayde, and experience teacheth, that of dronkennesse many times arise quarrelles, strife, brauling, iniurie, murther, and other lyke inconueniences. Wine, sayeth Selomon, Prou. 20.1 Plut. of prat­ling. August. to a holy virgin. Seneca in his 84. Ep. to Lu­cill. is a mocker, and strong drinke is raging, and hee that is wise will take no pleasure therein. Dronkennesse (sayth Plutarch) is a passion full of tumult, deuoyde of sense and reason. Many (sayth Augustine) transported with wine, haue committed most wicked and detestable murthers. The example of great Alexander is no­table, who in his dronkennesse slew Clytus, one of his deerest and most faithfull seruants, which when he knew, hauing disgested his wine, hee woulde haue died for sorrow. Heereto may wee referre that notable saying of Pythagoras, that the vine yeeldeth three grapes, the one of pleasure, the second of dronkennesse, and the last of outrage: is also the saying of Anacharsis, that the first draught is for thirst, the second for sustenance, the third for pleasure, and the fourth ingendereth wrath. And (which is more) the dronken man is a lyon to himselfe, in that hee iniureth and wasteth both his bo­die and his goods. Bas. Ser. against Dronkards. It is maruell, sayeth Basil, that the bodyes of dronkardes, beeing by nature of earth, beeing so moistned, do not dissolue into claie and morter. Plut. Sim. dis. li. 3.4.5 August. to a holy virgin. To such men (sayth hee) the soule is but salt to preserue the bodie for a time from rotting. Dronk­ardes (sayth Plutarch) doo soone wax olde, balde, and graie before theyr time. As Alexander, the conqueror of so many kingdomes was ouercome by wine, Seneca in his 84. Ep. to Lu­cil. so many townes long time besieged, haue beene taken and burned while the watch men haue beene dronke and a sleepe. Seneca speaketh more largely, What calamities, saith hee, haue growen of dronkennesse? By her haue strong and most [Page 209] warlyke people beene deliuered to theyr enemies: by it haue townes, that haue long helde out agaynst the enemie, beene ope­ned and taken: by it haue whole Nations, Iust. l. 1 that obstinately haue reiected the yoake of dominion of others, bene subdued. To be short, such as in warre haue bene inuinsible, haue by wine bene ouercome. Iustine propoundeth a notable example in the Scithi­ans, of whome he saith, that they were ouercome first by wine, then by wepons. Neither are we to maruel that it commeth so to passe, for the dronkard peruerteth all that hee gouerneth, hee maketh his bodie to reele & he along, he stoppeth and reuerseth the prin­cipall actions of his soule, he drowneth the shippe that he guideth, he ouerthroweth the chariot that hee driueth, he looseth the army that hee leadeth, but, which is the fulnesse of his mishap, by dron­kennes, becomming twice a childe, hee reiecteth the gouernment of others, but chiefely the couenant of God, and so casteth himself headlong into ruine and euerlasting damnation.

7 As Iesus Christ admonisheth vs to amend our liues, so truely shoulde the consideration of the premises moue vs to shunne this accursed dronkennesse, as a pestilence, as Aeschilus in old time cal­led it. But especially the remembrance of the spirituall dangers, mischiefes, and inconueniences, euen of euerlasting death: the fruites of this dronkennesse ought mightily to mooue our heartes wholly to renounce it. First, as there is no exercise more profi­table for the children of God, for theyr saluation, or wherein God is greatlyer glorified, than in prayer, thankesgiuing, and praises to the Lord: so is there nothing that sooner quencheth the vse of the same, than dronkennesse. Also, if ordinarie sobrietie, yea, euen ex­traordinarie fasting bee sometimes requisite in praier, that wee may bee the better disposed thereunto: what can the dronkardes praiers bee, but either none, or meere mockeries? And how shall we reade Gods worde, or heare anie sermon, when our heads are fraught with wine or strong drinke? Againe, if the sober doe many times fal on sleep therat, what are we to expect of the dron­kard but brutish sluggishnesse, which depriueth him of all pro­fite by the word of God? And is there anie greater miserie, than voluntarilie to depriue our selues of the fruite of praier & Gods word? When the Secretarie or Counseller is to conferre with his prince about matters of great waight or importance, shal he make himselfe dronke, or come dronke into his masters presence? If wee ought dayly to praie vnto almightie God, and by reading, (wherein truely consisteth and dependeth mannes great felicitie) [Page 210] heare him speaking vnto vs, doo not wee when we are dronke, de­priue our selues of this so familiar, profitable, and most comforta­ble communication with God?

8 Againe, how can a man that is giuen to dronkennes, imploy him selfe in his vocation? It is not for kings, O Lemuel, sayde his mother vnto him, Prouer. 31.4 It is not for kings to drinke wine, nor for princes strong drinke, least hee drinke and forget the decree, and chaunge the iudgement of all the children of affliction. And in that consideration the holy Apo­stle Saint Paul ordayneth, 1. Tim. 3 3.8 Tit. 1.7 Leuit. 10.9 Num. 6.3 Esay 5.11 that Bishoppes, Elders and Deacons, should not bee giuen to wine, to the ende the better to discharge theyr offices. Likewise in former daies, the Priests in their way­ting time, and the Nazarites, might drinke no wine. Esay also spea­king more generally, declared this inconuenience, thereto adding a threatning of Gods horrible iudgement for the same. Woe bee vnto thē (sayth he) that rise vp early to follow dronkennesse, and to them that continue vntil night, till the wine doth inflame them. And the harp and violl, timbrell and pipe, and wine are in their feasts, but they regarde not the Lordes worke, neither consider the worke of his hands.

August. in his 231. sermon of shunning dronkennesse.9 But let vs more particularly enter into consideration of the inconueniences and mischiefes growing of dronkennesse to those that are giuen thereto. First, as a long and sore raine, sayeth Saint Augustine, moystneth the earth, and so conuerteth it into mire, that it cannot bee tilled to bring foorth fruit: euen so our bodies distempered with too much wine, cannot receiue the spirituall husbandrie, neyther yeeld anie fruite beseeming the immortall soule. Chrisost. ho. 1. vpon these wordes, Modi­co vino, &c. Wee are, sayth hee farther, to beware that our bodyes o­uer moystned with wine, growe not, as it were, into saltes or mari­shes, where ther groweth nothing but weeds, frogges, serpents, and other lyke beastes. The dronkard, sayth Chrisostome, is a volun­tarie deuill, deuoid of excuse for his destruction or obloquy with men. Dronkennesse, sayth Saint Augustine, is the mother of all wickednesse, the argument of all offences, the roote of all trans­gressions, Aug. to a holy virgin. distemperaunce of the head, destruction of the senses, a storme of the tongue, waues of the bodie, shipwracke of chasti­tie, losse of time, voluntarie madnesse, infamous languishing, cor­ruption of manners, dishonour to lyfe, reproach to honestie, and death of the soule. Then hee addeth, Dronkennesse is an amiable deuill, a licorous poyson, and a sweete sinne. Hee that hath it, hath not himselfe, and hee that is dronke, doeth not simply sinne, but is wholy conuerted into sinne. In a mightie storme sometime both the shippe and the men are saued by casting the goods in­to [Page 211] the sea: but the dronken man casting vp the superfluitie of his wine, for the ease of his bodie, produceth a witnes, which cryeth out for vengeance agaynst both body and soul, for such excesse & prophanation of Gods good creatures, as wyll swallowe him vp in the terrible sea of Gods heauie wrath and indignation. The dronkard, sayth Saint Augustine, pouring in his wine, Aug. in his booke of re­pentance. 1. Cor. 6.10 1. Cor. 5.11. is swallow­ed vp of wine, and made an abhomination in the sight of God, a contempt to the Angels, a scorne to men, depriued of vertue, and a confusion with the deuills. Neither is it in vaine that the Apostle Saint Paul denounceth to dronkards, that they shall not inherite the kingdome of heauen. And to shew how farre wee are to de­test and abhorre this vice, hee prohibiteth all conuersation wyth those, who professing the Gospell, doo giue themselues to dron­kennesse.

10 Is it not meete, that dronkardes in the daie of iudgement should yeeld account of Gods goods, which they haue abused by dronkennesse, whereby they haue made themselues vnprofitable to the seruice of God, through the abuse and prophanation of his so good creatures, whereby they should haue bene induced rather to praise God: and for destroying their bodies with wine, which should haue bene to them as phisicke, by the sober vse thereof to preserue them, as Saint Paul exhorteth Timothie, 1. Tim. 5.2 [...] August. in a certain sermō to drinke a lyt­tle in respect of his weake stomacke and vsuall infirmities? But what shall we saie to him that forceth another to drinke himselfe dronke? Saint Augustine answereth, that in the day of iudgement he shall be guiltie both of his owne sinne, and of his sinne whome he hath made dronken. Little do we thinke vpon these iudgments of God, yet can we confesse with our lips, that ther is nothing more certaine than death, nor more vncertaine than the houre thereof. Againe, what is to be sayd of such as die in their dronkennesse, as we reade of Ela king of Israel, Ammon the son of Dauid, 2. Kin. 16.9 2. Sam. 13. Dan. 5 Luke 21.34. Balthasar king of Babylon, and others? Doth not wine cast them, as it were, quicke into the pit of hell? Not without reason doeth Iesus Christ admonish vs to beware, saying, Take heed to your selues, least at anie time your hearts be oppressed with surfeting and drunkennes, and cares of this life, and least that da e come on you at vnawares. Be not dronke, saith S. Paul, with wine, wherein is excesse, Eph. 5.18 but be ye filled with the spi­rit. As if he shuld saie, that as it is dangerous to be filled with wine, so, in as much as we cannot be without filling, he wisheth vs that it be, not with wine, but with the holy Ghost, to the end we may bee made perfect in all spirituall and heauenly graces.

[Page 212] Rom. 13.1311 The same Apostle admonisheth vs, not to walke in gluttony & dronkennes, but so as we may be clothed with Iesus Christ: there­by shewing, that we must not presume of any vnion or coniunction with Christ, but with condition, that we forsake these corruptions of the flesh. 1. Thes. 5.7 They that are dronke (saith he) are dronke by night. Thereby teaching, that nothing so euill beseemeth the children of God, whom he tearmeth the children of the day, & children of light, as darknes, which if men, euen vnbeleeuers, were not past all shame, should not be seene in them, but by night, neither then, but vpon condition to acknowledge the truth of the wordes of Iesus Christ, Iohn 3.20 Senec. Ep. 84. to Lucill. He that doth euill hateth the light. And in deed, how many things, saith Seneca, do men in their dronkennes, which when they are sober, they wil be ashamed of?

12 This sole aduertisement might suffice to resolue vs, to shun dronkennesse, and to practise the counsell of Pythagoras, who be­ing demanded how a man might auoide it, Pluta. against the Sto [...]kes, & in his Apoth. answered: By conside­ring what wee haue sayde and done when wee were dronke. But because for the most parte our memorie then faileth vs, the Lace­demonians in their publike bankets vsed to bring in two or three of their Helots (a kind or seruants not much differing from slaues) dronken, to the end, that by the insolencie and filthines of theyr dronkennes, theyr youth might learne what a villanous and abho­minable vice it is.

13 Anacharsis maruelled at the Grecians, who at the beginning of theyr feasts drunke in small cuppes, but when theyr thirst was ouer, in greate ones: thereby declaring, that it is an vnnaturall course, as thirst decreaseth, to increase in drinke. Yet this corrup­tion reprooued by a Heathen man, is in vse among Christians, yea and so, that some at the first sitting downe will refraine from drinke, to the end, the better, as they tearme it, to beare the great blowes, that is, to drinke the great cuppes that shall come in the end. Men woulde neuer bee so greedie and inclinable to this corruption, Eras. Apo. li. 3 if they woulde bee content to drinke, as Socrates sayde, such drinke as woulde not stirre vp a desire to drinke with out thirst. Yet meane wee not to allowe of the counsell of Lycur­gus, who to keepe men from dronkennesse, commanded to cut downe the vines. Lycurgus (sayth Plutarch, was not so well adui­sed, Pluta. of hea­ring of Poets. when seeing some fall to dronkennes, and so to sinne, he com­manded to cut downe the vines. It had beene better, sayth hee, to haue digged wells neere to the vines, & so by a sober God to haue bridled and corrected that frantike God, as Plato tearmeth him: [Page 213] hereby noting, that we must beware of the strength and licorish­nes of wine, and a laie and asswage it with water.

14 To conclude, let vs remember the saying of Salomon, Prouer. 23.29 To whome is woe, to whome is sorrowe, to whome is strife, to whome is mur­muring, to whome are woundes without cause, and to whome is the red­nes of the eies? Euen to them that tarrie long at the wine, to them that goe and seeke mixt wine. Looke not vpon the wine when it is redde, or when it sheweth his colour in the cuppe, or goeth downe pleasantly. In the ende thereof it will bite like a serpent, and hurt lyke a cockatrice. Thine eies shall looke vpon strange women, and thine heart shall speake lewde thinges. Let vs heereunto adde his Oration that defended the strength of wine: Oh yee men, how strong is wine, 1. Esd. 3.18 it deceiueth all men that drinke it, it maketh the minde of the king and of the fatherlesse all one, of the bond man, & of the free man, of the poore man and of the rich man. It turneth euerie thought into ioy and gladnes, so that one remem­breth no manner of sorrowe or debt. It maketh euerie heart rich, so that one remembreth neither king nor gouernor, and causeth to speak all things by talents. When men are dronke, they haue no mind to loue theyr friends or brethren, and a little after they drawe out swoordes. Valerius Max­imus writeth, Valer, Max, lib. 3. that in olde time the vse of wine was vnknowen a­mong the Romane wiues, least they should fall into anie reproch. For wine is the first steppe to fornication, and the woman that lon­geth after wine, shutteth her gates agaynst vertue, and openeth them to vice. If wee that professe Christianitie, stood in as great feare of offending God & incurring his wrath, or casting our selues headlong into hell, as the Heathen women were carefull and con­stant in defending theyr honour, wee woulde resolue neuer to drinke anie wine, rather than to incurie the daunger of dronken­nesse.

15 Some will reply, that albeit they drinke much, yet they do neuer so farre exceed, as to ouercome their senses. But let them re­member the wo that Esay denounceth, Esay 5.22 1, Pet. 4.3. not only against those that drinke awaie their senses, but also against such as be strong to swa­low strong drinke. S. Peter among our sins committed in the time of our ignorance, for which he wisheth vs to be sorrie, & hereafter to beware, noteth not onely dronkennesse, but also all vnneedfull drinking. Wherein both Esay and S. Peter doo shew, 1. Cor. 6.10 that where S. Paul hath pronounced, Prouer, 21.20 that dronkards shall not inherit the king­dom of heauen▪ vnder the name of dronkennes, he cōprehendeth all vnnecessarie drinkings. And in the same sense doeth Salomon warne vs to shun the companie not onely of dronkardes, but of all [Page 214] swillers in of wine and strong drinke.

16 Why, saie some, Is it not lawfull for one to drinke to another? Truely if men were so obliuious, as sitting at the table and beeing thirsty, they could not remember to drinke, it were a deed of cha­ritie & curtesie, by drinking to them to remember them to drinke: but when they remember to drinke before they thirst, it is no great almes to drinke to them. True, but it is a testimonie of good will. Neither are wee so seuere or rigorous, as that wee will sim­ply condemne the custome and vse thereof: onely wee woulde in­force this condition, that they should abide within the bounds of amitie and sobrietie, and not vnder the pretence of a testimonie of good will, to presse men to drinke more than they need, neither to force them to that which they falsely tearme, dooing of reason. For is there anie reason that a man should drinke before he thirst, or when hee cannot brooke it without his hurt? Is it a reasonable request, to vrge another to drinke as much as thy selfe? No, no more than to vrge him to eate as much as thy selfe: or, hauing lesse feete, to weare as great shooes as thy selfe: or, to put as much wine in a little vessell as thou canst into a great. Others are not asha­med to saie, It is the custome of the Countrie: but do they thinke, that that wil be a sufficient excuse in the sight of God? A custome repugnant to good manners, is no custome, but a corruption and a vice that is to be reiected. Because the Heathen in olde time dyd not account simple fornication betweene two vnmarryed persons a sinne, is it not therefore a sinne worthie death and euerlasting damnation? God wyll not iudge men after the custome of the world and mans opinion, but according to his word.

17 Some wyll replie, that God created wine to reioyce mannes heart: but wyth Salomons mother wee will aunswere, that it must bee giuen to those that faint in sorrowe, Prou 31.6 whose heartes are in bit­ternesse, not to those that are alreadie vnreasonable, fat and mer­rie. It must (sayth a certayne Heathen man) bee vsed soberly as a medicine. It must bee so vsed, as out of the sweetnesse of the ly­cour we may take occasion to praise God for his goodnesse, not to offend him by abusing it. To bee short, this vse of wine to reioyce the heart, extendeth not to a brutish ioy, to conuert a man into an ape, an hog, or a lyon, as is aforesayd, but to a ioy that strengthneth both heart and bodie, preparing and disposing euerie man to im­ploy himselfe in his vocation.

Gen. 9.21 Gen. 19.18 Finally, such as to excuse themselues doo pretend the exam­ples of Noah and Lot, do couer themselues with a wet sacke. The [Page 215] one was dronke once, the other twice, both were dronke, but no drunkards. Neither is their example set downe for vs to follow, no more than Dauids adulterie, & the infirmitie of S. Peter, 2. Sam. 11. Math. 26 who de­nied Christ, but rather that we should take heed therof. As when we see a man fall, wee will not fall as he doeth, but looke better to our seet, or els turne out of the waie, least we should fall as he did. Their example is but a representation of mans frailty, that we may thereof gather this instruction. If men endued with such holynes and vertue did fall, what shall wee doo, euen wee who liue among dronkards, to which sinne both of our selues we are inclined, & by others forced, vnles we stand wel vpon our gard, and do constant­ly resist the allurements and temptations thereof? And therefore let vs well consider the cursed fruits of the dronkennesse as wel of Noah, who with his owne mouth cursed his owne sonne Chain, & all his posteritie, as of Lot, who committed incest with his two daughters, to the end, that such as excuse themselues by their ex­ample, may expect Gods like iudgementes against them. To con­clude, let vs alwaies thinke vppon this saying of Heraclitus, That soule is best that is driest, and least wet in wine.

Of Fornication and other whooredome. Chap. 17

THe other kind of lust whereof we are now to intreat, is Forni­cation. The holy Scriptures noting mans monstrous corrupti­on to be worse than beasts in this respect, propoundeth such abho­minable kinds thereof, that chast eares doe euen abhorre to heare them named. They be sins against nature, as in deed they be cal­led, and therefore shall be iudged by all such as denie not nature, common to man. As God also in his law hath commanded to root out such people, Leuit. 18.20 Exod. 22 Gen. 19. so his horrible vengeāce executed against Sodom and Gomorrha, shal take from such monsters all excuse in the day of iudgement. Neither shall they whom God hath raised to autho­ritie and power, if they be slacke to punish such abhomination, e­scape Gods vengeance, as he well declared in the person of Philip king of Macedon, who for dissembling the manifold complaints of Pausanias, for the iniurie to him doone by Attalus in such ab­homination, finally in his full and nuptiall triumph, Iust. li. 9. marching be­tween two Alexanders, the one his son, the other his son in law, lost his life by the hands of the same Pausanias, whome God made the executioner of his iudgement, to punish the kinges slacknesse. It shall not neede lykewise to stande vppon marriages within [Page 216] the degrees prohibited by the Lord: Leuit. 20 Deut. 18 for to the expresse prohibiti­on of them, there is also added a commandement to root out such people. Neither may wee replie, that it is a precept of the old Te­stament. For in this respect the lawes of Heathen Emperours do concurre with the lawe of Moses. And seeing that God hath pronounced, that for such iniquitie the vnbeleeuers haue ben pu­nished and driuen out of their countries, Leuit. 18.27 1. Cor. 5 it appeareth that it is the fundamentall law of nature, which no man may denie. The Apo­stle likewise so sharply reprouing the incestuous Corinthian, whō he commandeth to be deliuered to Satan, doth sufficiently shew, that this law is perpetuall. And in deed, it is so rooted in mannes heart, Tacit. l. 12 Sue. in the life of Claudius. that when the Emperour Claudius would haue married his neece, his brothers daughter, he durst not doo it vntill, as it were euen by force, he had wrested a decree from the Senate of Rome, whereby it was decreed that such a marriage should be lawfull, yet durst not anie after him and his example practise this wicked to­leration, but onely one of his freed men, who did it to please his Lord. Dieu in Ner­ua. The Emperour Nerua freed the Senate from this reproach, by abolishing this theyr permission by an expresse prohibition, wherin he decreed that no man should marry his brothers daugh­ter. Leauing therefore these vnnaturall abhominations, wee wyll intreate onely of two kindes of fornication, too common euen a­mong Christians, yet most pernitious and damnable.

2 The first is adulterie, wherein wee vnderstand the sinne com­mitted by those of whome either one or both are else where ty­ed in marriage. True it is, that some euen in our dayes, namely, that miserable Italian Apostata, Bernardine Ochin, hath mayn­tained, that a married man may without adulterie marrie more wiues, especially relying vppon the examples of Abraham, Iacob, Dauid, Tremelius & Iunius. and other holie personages of the olde Testament. But we are to note, first that some learned men of our time are of opinion, that God in his lawe doth expresly forbidde man to haue sundrie wiues at once. And to that sense doo they expound this place v­sually translated, Thou shalt not take a wife with her sister during her lyfe: Leuit. 18.18 which they translate thus, Thou shalt not take a wife adioyning her to another, and this their translation they confirme with strong and sound reasons. Wherof it must folow, that such as haue taken sundry wiues together, haue transgressed the expresse law of God. And albeit this corruption was not in those dayes (as it shoulde seeme) expressely reprooued in such as were giuen therevnto, but rather by the Lorde tollerated and suffered vppon some [Page 217] reasons, Gen. 2.18. yet is it without doubt formally repugnāt to the instituti­on of mariage. And indeed God saith, It is not good that man should be alone, let vs make him a helper. Here he neither speaketh of sun­dry helpers, but of one only, neither created he for Adam sundry wiues, but onely one. Mat. 19, 5. And Iesus Christ expressing the meaning of Moses, saith. And two shall be one flesh. Thus he speaketh of two, not of fower or siue in one flesh. And for this cause albeit Idolatry be a more grieuous sinne then Adulterie, yet doth Adulterie on­ly dissolue marriage and ministreth iust cause of diuource, 1. Cor. 6.16. because the partie becommeth a member and is made one body with her, to whom he is adioyned by carnall copulation: and in that he can not be a member of both be breaketh the first bond. Whereof it necessarily ensueth that the married man companying, with a maide or a wife, and so becomming a member of her and one bo­dy breaketh his bond with the first, and consequently is an Adul­terer. And this is it which Iesus Christ expresly confirmeth, saiyng Who so putteth away his wife, except for whordome, Mat. 19.9. and marrieth ano­ther, committeth adulterie. Here he euidently declareth that so long as the first bond remaineth in force, euen so long as he hath put her away without cause, so long can he take no other wife, vnlesse he commit Adulterie.

3 It also seemeth that Saint Paul ordaining that a Bishop should be the husband but of one wife, 1. Tim. 3.2. did in his time tollerate this cor­ruption in others, who hauing alreadie two wiues, embracing the Gospell did conuert to Christian religion. Yet in that he forbid­deth euerie such, notwithstanding whatsoeuer excellencie in gifts, not to be called to any publique office in the Church, he thereby sufficiently declareth it to bee a corruption and spot of reproch: And that surely hee would neuer haue suffered any professor of Christianitie to haue taken two wiues. 1. Cor. 7.2 As also hee plainely shew­eth his entent wher he saith: To auoide fornication let euery man haue his owne wife and euery wife her husband. Thereto adding, The hus­band hath no power of his owne body, but the wife, and thereby eui­dently declaring, that if the husband taketh another wife, and ac­companieth with her, hee doth iniurie to his first, in that without her consent, he taketh vpon him to dispose of that which is in her power, and seperateth himselfe from her, to become one with her whom he then taketh. Is not this therefore directly repugnant to the prohibition of Saint Paule, 1. Cor. 7.5. who willeth that one should not defraud another? Hereto he addeth, For hee that is married careth for thinges of the world, how he may please his wife and is deuided. He [Page 218] saith not, how he may please his wiues. But besides, how should he be deuided, if he had many? Albeit therfore that God in old time did beare with this corruption of hauing many wiues, yet doth it not follow that it was lawfull: But wee must so resolue herein, as Iesus Christ speaketh of the booke of diuorce. Moses (saith he) suf­fered it because of the hardnes of your harts, Mat. 19.8. Instit. lib. 1. Tit. 10. de Nupt. § affini­tatis. but it was not so from the be­ginning. Let vs therefore, with the Emperour Iustinian, conclude that it neuer was, nor neuer shall bee lawfull to take and haue two wiues at once. In correspondence whereof if the married wife companieth with another, albeit vnmarried, yet shee commit­teth adulterie: as also the man if hee take an other beside his wife, albeit a single woman, and holdeth her as his concubine, or taketh her to wife, or howsoeuer else, yet doth hee likewise commit adulterie. Augustine of adulterie in married men to Pollent. And indeede it were no equitie, saith Saint Augustine, that men shoulde require of their wiues that faith which themselues will not performe. And thereupon in many other places hee vpholdeth that it is adulterie, if a man, by any meanes whatsoeuer, breaketh that faith of marriage whereto he is adioyned.

4 This point thus resolued. Let euery one, man and woman, that is tyed by marriage, abhorre al carnall coniunction with any other then her to whom he is so tyed by marriage. For it is adulterie and by Gods law forbidden, where he saith. Thou shalt not commit a­dulterie. Exod. [...]0. Deut, 5. Mat. 10.19. Leuit. 20.10. Deut 22.22; Ioh. 8. Historie of Susanna. ver. 41. And albeit this restraint made by the liuing God, might sufficiently mooue our consciences to beware: yet knowing the hardnesse of many mens harts, as also to take from them al excuse, he commaundeth adulterers whether man or woman, to be put to death. And therevpon the Iewes conuenting before Iesus Christ a woman taken in adulterie, acknowledged that Moses comman­ded to stone such offenders: as also we see that Susanna charged with the like offence, was condemned to die. Which is more. God from time to time hath euermore euen among the heathen & vn­beleeuers, declared that the committing of adulterie deserued death. Gen. 20.11, And indeed when Abimelech king of Gerar had taken Sa­ra Abrahams wife, to haue enioyed her, God presently closed the wombs of al the womē of his house that they should not conceiue: and appearing to himselfe, in expresse words told, him saying. A­bimelech, thou shalt die, Gen, 26.11. Deut. 22.24. because of the woman whom thou hast taken, for she hath an husband. Likewise his successor Abimilech, also king of the Philistians at Gerar, knowing that Rebecca was Isaacks wife, decreed death to any that should touch her. Which is more, this [Page 219] sentence of death, Gen. 38.24, euen by Gods decree tooke holde likewise of her that was only handfast: for hauing consented to this iniquitie, the law commandeth that both should be put to death. And ther­vpon Iudah the Patriarcke seing that Thamar his daughter in law (for he had promised her in marriage to his sonne Sella) had play­ed the harlot, hee presently condemned her to death, euen to the fire, saying, Let her be burned.

5 Likewise adulterie, euen among the heathen, was alwaies ac­compted abhominable. Arist. 2. polit 6. pen. Plato esteemed it to bee a great wicked­nesse, worthy reproch: And Aristotle saith: Let the man or wo­man that accompanieth with any other then his moytie be estee­med among the basest and most infamous thinges that are. Gen. 26.10. And in that respect Abimelech said to Isaac. One of the peopl had almost lain by thy wife, so shouldest thou haue brought sinne vpon vs. And by Abra­hams speeches it seemeth they accompted adulterie to bee more grieuous then manslaughter: Gen. 20.1 [...], for this was the excuse that Abra­ham made to Abimelech. I thought surely, the feare of God is not in this place, and they wil slay me for my wiues sake. Hardly shall we find any people or nation but hath decreed some notable punishment against adulterie. The Egyptians did slit the womans nose, Diod. Sic. li 5. Val. Max, lib, 6. of Iustice. and in­flicted a thousand stripes vpon the man, euen almost to the death. Zaleucus the Locrian law giuer ordained that both the adulterers eyes should be pulled out, and because the law should not bee in vaine, when his owne sonne was taken in that fault, hee caused to pull out two eyes, one from his sonne, and another from himselfe. The Germaines in olde time caused the adulteresse to be brought naked before her parents, where they cut off her haire, Cor. Tacit. Procop. in the warres of the Got. lib. 1. Instit. de pub. iudic. § Item. Leg. Iulia. lib 1. c. ad leg. Iuli. de adult. Lucian. and then leading her through all the cheefe streetes, her husband did scourge her with roddes. The Gothes, albeit a barbarous nati­on, did accompt adulterie worthy of death: as also did the A­thenians in olde time: as wee maie certainelie gather by a cer­taine Oration of Licias, wherin he entreateth of the death of Era­tostenes who suffered for adultery. The famous laws of the twelue tables decreed death against the adulterers: as did also among the Romaines the law Iulia, established not by Iulius Caesar as some suppose, but by his successor Augustus. To bee short: Saletus of Crotone published a law whereby such as committed adulterie should be burned.

6 By the Ciuil laws, Lib. 1. Diges [...] de extraor. crim, he that did but solicit a woman to alure her to adulterie, albeit it came not to execution, was punished. Like­wise notwithstanding the great licentiousnesse among souldiers [Page 220] in the warres: yet if a souldier chanced to be conuict of Adulterie, Dig. de re mi­lit. Ropiscus in life of Aureli­an. he was disgraded from bearing of armes, & sent home with shame. And because this iniurie, if it be done against a mans host or host­esse, is the more detestable, the Emperour Aurelian finding a soul­dier, that had defiled his hostesse, he caused his legges to bee fastened to two bowes, forcibly strained downe: which being let goe, rent the souldier in pieces. Thus by the premises we perceiue that Adulterie euermore and among all nations, euen among the heathen and vnbeleuers, hath beene in such detestation, that as all men iudge it worthie of rigorous and exemplarie punishment, so the most part, concurring with Gods law, agreed that such as committed it, should be put to death: But now the remissenes and slackenes of Christians hath bred such an excesse in this iniquitie, that in many prouinces it is the greatest prayse that can bee giuen to Gentlemen and Ladies, to say they haue beene true obseruers of plighted saith in marriage, which is noted to bee a rare vertue. Th [...] heathen in this point were more religious & holy, for in ma­ny yeres there was not a knowen adulterer among the Lacedemo­nians. Plutarch in his Apotheg. Plutar. of the excellencie of marriage Yea and Plutarch writeth that among the wiues and mai­dens of Ciana it was neuer knowen that ther chaunced either adul­terie or deslouring of any maide, in the space of seuen yeeres. And albeit among the heathen simple fornication was accompted no sinne, yet when there was one brought to great Alexander, not a maiden as he hoped, Eras. in his Apothe. lib. 4. but a married wife, hee sent her away againe vntouched. But where shall we find the like temperance and reso­lution against adulterie among Christians? Yet are the wordes of Iesus Christ, where he sayth, Amend your liues, directed vnto vs.

7 That we may therefore Amend, let vs remember first the sen­tence of death pronounced by the Lord against adulterers, as is a­fore shewed. Let vs, I say remember that they which commit this iniquitie doe deserue to be deliuered to the executioner, & con­sequently to shamefull death. And albeit the mortall iudges doe not execute this commaundement of God, Iud. 19. &, 20 &. 21. yet let not adulterers thinke that they shall escape Gods hand, whose power extendeth far enough diuersly to punish them euen in this world, but chiefe­ly in the world to come. The Leuites concubine that had played the harlot incurred horrible punishment, in that the inhabitants of Gabaa had so far oppressed her with their abhomination, that she died sodenly. Iere. 29.23. Ieremy noteth Gods horrible iudgement against Zedechias and Achab, adulterers and false Prophets, saying, All they of the Capti [...]i [...]ie of Iudah that are in. Babell shall take vp this curse [Page 221] against them and say, the Lord make thee like Zedechia and like Ahab whome the King of Babell burnt in the fire, because they haue committed villanie in Israell, 1. Kin. 11. and haue committed adulterie with their neighbours wiues, and haue spoken lying wordes in my name. Into how many hor­rible Idolatries did Salomon fall, when transgressing Gods com­maundement, he was not content with one wife, but tooke almost as many Concubines as there be daies in the yeere, 1. Kin. 11.4.11. besides seuen hundred wiues that he had married? His example teacheth vs how faire man doth exceede, when hee forsaketh the law of God. Be­sides that the historie noteth, 2. Sam. 11. that his wiues alienated his hart & set it vpon strange Gods, and that for his transgression, God rent from him the tenne Tribes in the daies of his Sonne and successor Roboam. 2. Sam. 12.10. What caused Dauid by the sword of the Ammonites to slay his faithfull seruant Vrias, but the adulterie committed with his wise? God was blasphemed, and against him was this sentence pronounced, That the sword should neuer depart from his house.

8 God also sometime suffereth that hee which defileth another mans wife, receiueth the like measure in his own. 2. Sam. 16.22. Whē Dauid had committed adultery with Vrias wife, his sonne Absolon publikly defiled his owne Concubines, as God had foretold him. Iob. 31.9. And this is it that Iob noteth, saying. If my hart haue been deceiued by a womā, or if I haue laide waite at the doore of my neighbour: Let my wife grinde to another man, and let other men bow downe vpon her. For this is a wic­kednesse and iniquitie to be condemned. Among the three young men that had laid their sentences vnder the kinges pillow, 3. Ezra. 4.26. he that had written that woman is strong, among other his reasons addeth this: Many haue perished, and haue erred and sinned for woman. De­nis the king or rather the tyrant of Siracusa, vnderstanding that his sonne had committed adulterie, wrathfully reprouing him, Plut. in his Apotheg. de­maunded whether he had knowen the like offence in him: Wher­to his sonne answered that his father was not borne a Kings sonne as he was, but his father replyed saying. Neither shalt thou, if thou continuest this wicked life, leaue a sonne to inherite this king­dome. Herein he shewed a vertuous life, and vsed a wise speech for a heathen king. And as Erasmus noteth, this tyrant thought his sonne worthy to be disenherited for adulterie, which in our daies the greatest do make but a sport and pastime. Yet Salomon goeth farther and saith, that if a man touch another mans wife, Prou. 6.27. it will be his destruction & wil bring vpon him Gods horrible & ineuitable iudgements. Can a man (sayth he) take fire in his bosome, and his clo­thes not be burnt? Or can a man goe vpon coles and his feete not be hurt? [Page 222] So he that goeth into his neighbours wife shall not be innocent, whosoe­uer toucheth her. A theefe that stealeth to satisfie his hunger, is not vt­terly dispised, but if he bee sound, he shall restore seuen fould: Hee shall giue all that he hath: but he that committeth adulterie with a woman, he is destitute of vnderstanding: He that doth it destroyeth his owne soule: He shall finde a wound and dishonour, and his reproch shall neuer bee put away. For Ielouzie is the rage of a husband, who will not spare the adulterer in the day of vengeance. He cannot beare the sight of any ran­some, neither will he consent though thou augment the giftes. And in an other place. Prou. 5.3. The lippes of a straunge woman drop as a honie-combe, and her mouth is more soft then oyle: But the end of her is bitter as woorme­woode, and sharpe as a two edged sworde. Her feete goe downe to death, and her steppes take holde on hell. Keepe thy way farre from her, and come not neere the doore of her house. Least thou giue thine honour to others, and thy yeeres to the cruell. Least a straunger should bee filled with thy strength, and thy labours be in the house of a straunger: And thou mourne at thine end when thou hast consumed thy flesh and thy body: and say: how haue I hated instruction, and my hart despised correction? Againe speaking of him that suffered himselfe to bee ouercome by the entisementes of a wanton woman, hee sayth: Hee straight waies followeth her as an Oxe that goeth to the slaughter, and as a foole to the stockes for correction. Ʋntill a darte strike through his liuer. As the birde hasteth to the snare, not knowing that shee is in daunger.

9 Notwithstanding all adulterers are not exemplarily punished in this life, yet doth it not follow that either they haue not so de­serued, or that Gods threatnings are in vaine: for hee is righteous and true. And albeit in their harts they bee not touched with the apprehension of such mishaps and calamities as are incident to a­dulterers, euen in this life: Yet at the least, let the horrible sentence of death and euerlasting dammation pronounced against them by the holy Ghost, 1. Cor. 6.10. cause them to resolue to leaue it. Adulterers saith S. Paul, shal not inherite the kingdome of God. Againe, Marriage is ho­norable among all men, and the bed vndefiled: but whore-mongers and a­dulterers God will iudge. Neither may we thinke to escape the hand of almightie God, Heb. 13:4. the iudge of the world, who seeth the hidden things. For as Salomon speaking of adulterers, doth say, The waies of man are before the eyes of the Lord, Mala. 3.5. and hee pondreth all his pathes. His owne iniquities shall take the wicked himselfe and he shall be holden with the cordes of his owne sinne. Prou. 5.22. Againe, I will come neere, saith the Lord, to iudge you: and I will bee a swift witnesse against sorcerers and [Page 223] adulterers. Numb. 5.11 And this is euidently confirmed in that in olde time he ordained that the woman suspected of adulterie should drinke a certaine water, deliuered to her by the high priest, vpon condition that hauing committed adulterie, if she denied it, her belly might burst and so she might perish.

10 Let vs therfore abhorre this abhomination, Deut. [...] [...]. and shunne al oc­casions that might mooue vs thereunto. God in olde time ordai­ned that if two men stroue together, and that one of their wiues should take the other by his preuities, her hand should be cut off, without fauour, Deut. 22.1 [...]. albeit shee did it simplie to saue and deliuer her husband: What shall be then done in such villanous coniunctions proceeding from lustfull hartes bent to adulterie? Because the Iewes ware no breeches, God commaunded them to vse Laces at the fower corners of their garmentes, least by any occasion, Deut. 22.5. either mistaking or otherwise, that might bee seene, which by the example of our first fathers and nature it selfe, wee are taught to hide. Which is more. God among the Iewes so bid­deth the woman to weare the mans garment, or the man the wo­mans? whereto the lawe addeth. Who so doeth it, is an abho­mination to the Lorde. Why? Will some say: Is that such a fault? No, but hee teacheth that wee must preuent all daunger of falling, as also that the woman thereby enboulden not her selfe to forget all modestie, neither the man to enure himselfe in effeminate wantonnesse, vnworthie his nature. To bee short, hee teacheth that the forme of modest attire, each one in his kinde and calling, is a good warrant for chastitie. Manie hea­then haue shewed themselues verie vertuous and carefull to shunne all alurementes and occasions that might induce them to this iniquitie. Wee reade that Great Alexander, hauing ouercome Darius, woulde not see his wife who was verie fayre, least hee might haue beene allured to lust after her. When Cains Gracchus was gouernour of Sardynia, hee prohibited all accesse of women to his house, except of such as came to craue iustice. Plut. in his A­potheg, 1. Cor. 35.33. And Hieron of Sicill condemned the Poet Epicharmus in a great fine because in the presence of his wife, hee had vsed dishonest speeches. And indeede as Saint Paule saith, Euill wordes corrupt good manners.

11 To conclude let vs consider, Plut. in his La­conic. Apo­theg. and in our hartes write the aun­swere of Geradatas the Lacedemonian to him that asked what punishment Licurgus had decreed against adulterers. None, saith hee, for wee haue none such among vs. But if there shoulde, [Page 223] saith the other? The Lacedemonian answered, he should satisfie with such an Oxe as stretching his necke ouer this hill (pointing to a high hill) might drinke of the riuer that runneth at the foote of the same: heereto when the other replyed that it was not possi­ble to find any such Oxe, neither is it possible (saith the Lacedemo­nian) to finde any adulterer among vs who haue banished from a­mong vs all riches, pleasures and excesse in apparell: And contra­riwise doe especially commend modestie, temperaunce, and due obedience to the Magistrate. If Gods authoritie mooue vs not to shunne adulterie and to detest it, likewise to auoide all occasions and alurements to that iniquitie, we surely doe deserue to be sent to the schoole of that heathen Lacedemonian, there to learne to flee from euery thing that may minister occasion to offend God, namely to commit adulterie: Otherwise the Lacedemonians with whome ther was found no adulterie, so long as they kept the lawes to them giuen by a mortal man, shal be iudges against the Christi­ans, among whom through their contempt of Gods holy ordinan­ces we dayly see so many adulterers.

12 And thus much wee may adde, that man committing adul­terie sinneth more grieuously then woman, [...]omb. lib. 4. dist. 35. C. Christian 32. q. 5. in that it is his parte to surmount her in vertue, and by his good example to direct her: as also her sinne is the greatest by reason of the confusion and suppo­sition of children and therby transferring lands and goods to those that haue no right therein. Pro. 2.17. But in as much as in eitheir of them there is breach of faith and couenant with God, as Salomon saith: their sinne is equall and they shall be equally punished in the day of iudgement.

13 As concerning the other kind of fornication committed be­tweene free persons, such I meane as neither the one or the other are knit by marriage. True it is that the heathen neuer made any great accompt thereof. But they be neither our lawgiuers, nor our iudges: but onely our liuing God, who forbidding adulterie, doth also forbid all carnall copulation that is not in marriage. Let euery man, saith Saint Paul, possesse his owne vessell in holines and honour, and not in the lustes and concupiscence, 1. Thes. 4.4. as the Gentiles which knew not God. The Apostles likewise knowing this corruption of the Gen­tiles expressely condemned the same among Christians: and that doth sufficiently appeare in that writing to the faithfull that were conuerted and liued among the Gentiles, Act. 15.20. they expressely com­manded them to beware of fornication. And as for such prophane Christians and skorners, as dare auouch that it is not prohibited in [Page 225] the olde testament, but in the new only they offer great iniurie to Gods holinesse. And indeede the only reason why, as Saint Paul teacheth, God ordained marriage, namely to auoide fornication, 1. Cor. 7.2. doth sufficiently proue that marriage being ordained euen from the beginning of the world, all carnall coniunction among those that then also were vnmarried was had in detestation. And that is it which the Apostle to the Hebrewes noteth, when hauing said, Heb. 13.4. That mariage is honorable among al men and the bed vndefiled, he ad­deth, but whoremongers & adulterers God will iudge. For in that ma­ner opposing whoredome against marriage, he plainely declareth that Almighty God by instituting marriage did intend to curse al other carnall copulation committed out of marriage. Deut. 23.17.18. And hath he not by the mouth of Moses expresly said. There shall be no whore of the daughters of Israel, neither shall there be a whore keeper of the sonnes of Israell? Likewise to declare how greatly he doth detest it, he for­biddeth the bringing of the hyre of a whore, for any vow into his house.

14 But we shal not need long to insist vpon a matter so euident & certaine. Gen. 34.25. Truely the sons of Iacob committed a wicked and de­testable offence, when they vsed circumcision as a cloke or pre­tence to murder the enhabitants of Sichem for their sisters sake, whō the kings sonne had destoured: Yet in that murder doth God euidently shew what estimation he maketh of chastitie, when hee doth so horribly punish the fornication of Sichem with the death of himselfe, his father and all his people. 1. Cor. 10. But especially when Saint Paul admonishing vs to beware of fornication, propoundeth the examples of Gods iudgement executed against the Iewes, of whō for their fornication God in one day slew three and twentie thousand, he doth plainely teach vs by the representation of this example taken out of the olde testament, that God euen from the beginning hath euermore condemned and most terribly punished whoredome. And in as much as Iesus Christ came not to enforce the law, but to declare the true sence and vse thereof, euery place of the new testament that condemneth whoredome, is a witnesse that God hath forbidden the same euer since the time of Moses.

15 Much rather are we Christians to abhorre it, euen wee that haue receiued at Gods hand farre greater benefits then the Iewes, and are more plainely, euidently, and at large instructed in the wil of God, as concerning the preseruing of our bodies and soules in all purenesse and chastitie. This is the will of God, saith Saint Paule, 1. Thes. 4, [...]. Colos. 3.5. euen your sanctification and that yee should abstaine from fornication. [Page 226] Againe, Ephe. 5.3. Mortifie your members which are on the earth, fornication, vn­cleannesse, inordinate affection, and euil concupiscence. In another place he proceedeth farther, saying. But fornication and all vncleannesse, let it not be once named among you, as it becommeth Saints. If these ad­monitious do not sufficiently penetrate our consciences, to resolue vs to Amend our liues and to flie from whoredome: the rather to abhorre it, let vs note what punishments God inflicted vpon for­nicators and adulterers. Wee haue alreadie touched the example of his horrible iudgement in killing 23000. 1. Cor. 10.8. Iewes in one day for whoredome, which Saint Paul propoundeth to diuert vs from the like offence for feare of the like punishment: But especially wee are to feare the sentence of death and euerlasting damnation pro­nounced by the Soueraigne iudge against whoremongers. Whore­mongers, 1. Cor. 6.10. Heb. 13.4. sayth Saint Paule, shall not inherite the kingdome of God. What shall then become of them? The Apostle aunswereth that God shall condemne them. And because the world hath neuer beene free from scorners, who apprehending no part of Gods iudgementes haue endeuored likewise to diuert others from feare thereof. Ephe. 5.5. Saint Paule hauing vrged the consciences of the E­phesians in saying. Yee know that no whoremonger, no vncleane per­son hath any inheritance in the kingdome of Christ and of God, hee ad­deth, Let no man deceiue you with vaine wordes: for for such thinges commeth the wrath of God vpon the children of disobedience. And this word Commeth he doth vse, as if hee had euen pointed vnto it, and shewed it discending out of heauen. Saint Iohn describeth vnto vs this wrath and condemnation in a fearefull manner, Apoca. 21.8. saying, The portion of the whoremongers shall bee in the lake which burneth with fire and brimstone, which is the second death. And to the ende to make them the more sensibly to feel that God hath reiected them Saint Paul commaundeth that they should bee excommunicated, and that we should forbeare to conuerse with them, 1. Cor. 5.9. vnlesse to the end to bring them to repentance.

16 To conclude, let vs note the liuely & pregnant reasons that Saint Paul propoundeth to make vs to abhorre whoredome. Know you not saith he that your bodies are the members of Christ? 1. Cor. 6, 15. Shall I then take the members of Christ & make them the members of an harlot? First let vs remember that our spirituall vnion with Christ concerneth not the soule only, but also the body, For wee are members of his flesh and his bones. Ephe. 5.30. Otherwise wee should haue but a weake hope of the resurrection, if the coniunction implyed not the whole person cō ­posed both of the body and soule. And this our coniunction with [Page 227] him is such that wee are all one with him, as being members of his body, & taking life from the same spirit, as he also saith. Hee that is vnited and conioined to the Lord, is one selfe spirit. But what of al this? 1, Cor. 6.17. Euen the same that S. Paul saith, Hee that committeth fornication ta­keth a member from the body of Christ, & maketh it a member of a har­lot. And indeed as he addeth, He that coupleth himselfe with a harlot is one body, as it is written. Two shall be one flesh. It must therefore of necessitie follow either that Christ must together with the mem­ber of his body, be taken and vnited to the harlot (which euen to imagine is most horrible) or els the member must be plucked from the body of Christ, when it is coupled and vnited vnto the harlot, which also is detestable, as he sheweth, saying God forbid.

17. His second reason is this. Euery sin that man cōmiteth is with­out the body: but he that committeth whoredome sinneth against his owne body. Which some do note, as if whoredome did therein print some greater blemish of villanie and infamie then any other sin. As also S. Paul, speaking of sinne against nature, saith. Rom. 1.24. They haue defiled their owne bodies betweene themselues. Otherwise, that he sin­neth against his owne body, in that he & the whore with whom he sinneth, are one body. Besides, that beeing an excellent member of the body of Christ, he sinneth deeply against his body in pulling it off from the body of Christ and making it a member of a villa­nous whore, and thereby becomming one body with her,

18 Saint Pauls third argument is this. Our bodies are the tem­ples of the holy Ghost. But the holy Ghost cannot abide in any vn­cleane or polluted place: We do therfore by whoredome driue a­way the holy ghost & make our selues an habitatiō for the vnclene spirit, which is the Deuil. To conclude, he saith, 1. Cor. 6, we are no longer our owne, & why? Because God hath bought vs with a price. In that he deliuered his son Iesus Christ to the death for vs. And therefore, as he addeth, we are to glorify God in our bodies & in our spirits, which are his, & not to commit such villanous sacriledge as forsaking God to giue to a whore that which is not our owne, but Gods.

19 What are we then to do? 1. Cor. 6.18. Euen to the end to amend our liues according as Iesus Christ admonisheth & commandeth vs, we are to put in practise the same wherto Saint Paul exhorteth vs: saying: Flie fornication, therby declaring that it is our dutie so to abhor it, that in liew of seeking after it we flie from it, Hierome in his Epistles. Greg. in his Moralles. as frō a most perniti­ous, damnable and accursed pestilence, and to the same purpose let vs remember the saying of Saint Hierome. Oh how sharpe is the fruite of whoredome? It is more bitter then Gaule, and [Page 228] more cruell then the sword: and diligently let vs meditate vpon the saying of another Doctor: When whoredome hath once ta­ken holde of a mans vnderstanding, shee will hardly suffer him to thinke of any goodnes. For the desires of man (are as it were) glu­ed together. Of the suggestion of the flesh commeth imagination: of imagination, conceite: of conceite affection: of affection, de­lectation: of delectation, consent: of consent, action: of action, cust­ome: of custome, dispaire: of dispaire, excuse: of excuse, boasting: and of boasting of sinne, condemnation. If therefore through the infirmitie of our flesh we feele in our selues the first steppes to this corruption, let vs either breake off, or preuent the rest that fol­low, least we ascend to the highest, from whence the fall is no lesse then certaine and horrible damnation.

Of Dances. Chap. 18.

ANd hereto will we yet adde two kindes of pleasure or volup­tuousnesse. Dancing and playes. And we wil begin with dan­cing, as with that which many times ministreth occasion of who [...] ­dome before spoken of. As it is not meete to condemne al recrea­tion and pastime, so is it no reason to alow dancing, in maner as it is now vsed among Christians, to our great shame and confusiō, where men and women, yong men and maides, al mixed together, doe dance with many gestures of wantonnes, vanitie and slippery behauiour, whether to the noyse of instruments or of songs for the most part dishonest, and seeming only as bellowes to kindle forni­cation & to minister pleasure & delight. First such dances haue al­waies been either effects, or fruits or dependances of great wicked­nes, as Idolatry, drunkennes & fornication: And vsed among such as neuer were led, or restrained by the feare of God. Among the heathen such feasts as implyed most villanie, lewdnesse and disho­nestie as those that were dedicated to Bacchus, Pan, and such like, were vsually celebrated for the most part with dancing. 1. Cor. 10.7. Eod. 32.6. & 18.19. Yea euen the Iewes when they had erected the golden Calse and sacrificed thereto, sat downe to eate and drinke, and rise vp to playe, which most interpreters doe referre to dancing. As also Moses noteth that comming downe the mountaine, he heard the noyse of sing­ing and piping. The like is also vsuall in the Church of Rome, in their cons [...]aries, dedications and holy daies, wherein they apply themselues to dancing. Great feastes likewise and belly cheere are for the most parte accompanyed with this vanitie of dancing, [Page 229] wherof is growne this prouerbe After the paunche came the daunce. And indeede dauncing is seldome vsed in the morninges, or whiles men bee fasting. After the Amalekites had sacked Siceleg, 1. Sam. 30.16. Basill in his Serm. against drunkennesse and had beene merrie in eating and drinking, Dauid sound them dancing. And Basill reprouing the dances vsed in his time, layeth the blame vpon wine. If dances therefore vsually bee the fruites of Idolatrie and drunkennesse, who dare aduow the fruite of such trees to be good.

2 Well, let vs now consider of the dance it selfe. The caperings, iumpes, gambolds, turnings, windings, courtesies, paces, first for­ward, then backward, wheeling about, stamping vpon the ground, with other like toies, follies & vanities, what els do they represent, but the gestures rather of a franticke or mad-man, then of a sober person? Their skips and wanton friskes doe better beseeme Kids or Gotes, as by the tearme of capraying themselues do confesse: or rather Apes as a certaine heathen Poet hath noted, saying: Ouid in his Metam, Iupiter being offended with a people that gaue themselues too much to dancing, transformed them into Apes. Whereby hee declareth vnto vs that such as follow dancing are vnworthie to bee recko­ned among men, but rather deserue to bee transformed into Apes. Also that the heathen and their Gods were of the same opinion. But albeit we leaue them the name of men, yet are we to esteeme them but as drunken and mad men, considering their counte­naunces and gestures quite altered from the shape of sober and wisemen. And among the Romaines it was an approued sen­tence that none shoulde dance but such as were either mad or drunke. Besides if from a farre off wee shoulde see some com­panye dancing and leaping, and heare no noyse of Musicke or singing, we should veryly take them to bee mad-drunken, or dist­raught of their wittes.

3 And as for such as being giuen to dancing cannot broke to be thought drunke or besides their wittes, yet must they at the least confesse that most of them are led by some pleasures of the flesh, which will engender filthy and cursed concupiscence, which like­wise would induce them to fornication, Sueton. in Catelin. were it not that God by his power, and in mercy doth mightilie restraine them. In this re­spect hath a heathen man tearmed dances the instruments of for­nication: Others, the Deuils baudery, as wee shall heereafter per­ceiue. Is it not therfore the shamelesse impudencie and inuention of the Deuill, euen among Christians to admit of the erection of publique schooles, to teach dancing, that is to say, to transforme [Page 230] youth into Apes, Ouid: drunkerds or mad men, and to giue precepts how to intise mens harts to lust and fornication? The time was when a heathen Emperor banished a heathē Poet, for writing a litle booke of the Art of loue: Yet can we Christians alow of schooles wherin to teach the practise, alurements, and occasions to draw, or bee drawen into fornication. But it were rather to be wished that these dancers, men or women would carefully apply themselues in the schoole of the holy Ghost, which is the heauenly doctrine, to study how to forget dancing, in such manner that neither it, neither any such folly, vanity or wantonnes might henceforth be remembred among Christians.

4 Now let vs see what is taught in this schoole for the reiecting, condemning, & vtter abolishing of such dances as we speake of, to­gether with the memoriall of the same. 1. Pet. 43. First, S. Peter saith. It is suf­ficient for vs that we haue spent the time past of the life, after the lusts of the Gentiles, walking in wantonnes, lusts, drunkennes, gluttonie, drink­ings and in abhommable Idolatries. True it is that in expresse words hee saith not Dance not: but let the proctors for dances aunswere what he meaneth by wantonnes conioyned to lusts, drunkennes & Idolatrie: Is it not any thing that is repugnant to the modestie, so­brietie, & chastitie, required in the children of God? And conse­quently all these sports, toyes, sollies, gamboulds, & other vanities vsed in dances? And doth not experience teach that drunkennesse is vsually accompanied with such insolencie, and profane & vaine songs? And fornication with such villanous speeches & songs, toy­ings, gestures, & other lasciuious fashions practised in dances? what else are dances therefore but the insolencies, fruits, pathes and in a maner vnseparable companions both to whoredome & drunken­nesse? And consequently who seeth not that dances and al depen­dances thereof are by the spirit of God prohibited in that it doth forbid all wantonnesse, fornication and drunkennesse.

5 If we should adde that dances are signified in the word glut­tonie, our dancers cannot well alow thereof. Yet doth the worde which the Apostle vseth, sometime signifie feasts and meetings to be merry in wantonnesse and dissolute gestures, and sometime the dances that vsually do accompanie such feasts. Which is more, the God whom the heathen termed the God of good cheere, riot, and dances, was called by the name of Comus, from whence the Gre­cians, as they wel know that vnderstand the tongue, haue deriued a verb that signifieth, to dance. Must we not then confesse that by this word wherby we haue signified, gluttonie, the holy Ghost for­biddeth [Page 231] dancing, meetings for belly cheere, and al dissolutions? Ephe. 5.11. Rom. 13.1 [...]. S. Paul writing to the Ephesians, prohibiteth al cōmunication in the vnfruitful works of darknes, & to the Romains he exhorteth vs to cast thē off, and to put on the garmēts of light. Who therefore dare place dancing else wher then among the works of darknes, rather then of light, especially considering this title Ʋnfruitfull, which the Apostle ioyneth with the works of darknes? For the least that we can say of dances, is to cal thē vnfruitful, considering they also are in many sorts hurtfull as hereafter we wil declare.

6 The same Apostle in another place propoundeth two sorts of works or fruits, viz. Of the flesh & of the spirit, Gal. 5. but sith we cannot without great impudencie place these dances among the fruites of the spirit, we must in reason acknowledge them to be the works of the flesh. And indeed in dances we find the same pollution & inso­lencie y ^e S. Paul expresly mentioneth among the works of the flesh: but not that temperance which he tearmeth the fruit of the spirit. 1. Ioh. 2.15. Iohn saith. Loue not the world, neither the things that are in the world, and for example which they be, he nameth, Lust of the flesh, lust of the eyes, & pride of life. Is not al this found in dances? No doubt thē, they be of the world & not of God. And so consequently as he ad­deth: Who so loueth them, the loue of the father is not in him. If in a picture we see some eating & drinking, some dancing & so forth, will we terme this a picture of the children of God, & not rather a representation of the world? Againe to what end is dancing, but to delight the world & the flesh? As the affectiōs of the flesh be ene­mies to god, so he that loueth the world maketh himself an enemy to God. It therfore plainly appeareth in this prohibition of Saint Iohn, that we should not loue the world, dancing is forbidden, and applying our selues therto we must needs fal at enmitie with God. Ephe, 5.4. Mat. 12.36.

7 Saint Paul willeth vs to abstaine from al folish & vaine spee­ches, as things not beseeming the Saints. And Iesus Christ saith, that in the day of iudgement we shall giue accompt of euery Idle word. If the holy Ghost condemneth al tauntes, quippes, pleasant and idle talke, that tend onely to delight the companie, and con­sequently beseeme Apes and iesters, but are not any way conueni­ent among Christians and the children of God, surely the sollies, mirth & vanitie of dances, are without comparison more vnseem­ly among the Saints, and rather to be condemned. Ephe. 5.16. The Apostle re­presenting vnto vs the time that wee haue lost during our igno­rance, whiles we yet serued the Deuill, the world, and the flesh ex­horteth vs to redeeme it. And how? In forsaking the pleasures [Page 232] of our flesh for the price of the purchace. But doe we obey his ad­monition, when we loose the whole day, yea and spend the night in dancing, making our selues besides wearie, and vnfit for our vo­cation in the morning.

8 The holy Scripture in many places exhorteth vs to be sober, modest, 1. Pet. 5.8. Phil. 4.5. Luk. 12.35. Phil. 3.20. 1. Thes. 5.6. 1. Pet 5.8. Col. 3.5. Gal. 5.24. 1. Cor. 9.27. Eccles. 7 3. Mat. 16 24. Phil. 2.11. stedfast in al parts of our life, to haue our loyns girt vp: that is, not to suffer the affections of our soules to cleaue to the ground in the desires and vanities therof: to haue our conuersation in hea­uen: to watch: to mortifie our members: to crucifie our flesh: and the lusts thereof: to tame and subdue our bodies: to goe rather to the house of mourning then of mirth: that is to say, to seeke meanes to quench our pleasures & vanities by the representation of death: to deny our selues: to beare our crosse: to weepe when the world reioyceth: To be short, to employ our selues in our vocation in feare & trembling. But such as vse dancing, do little thinke vpon these rules and duties of Gods children. The onely remembrance of these exhortations and admoni [...]ions might suffice, were they not desperate, to make them renounce such vanitie, insolenc [...]e, & lightnes, yea euen to abhorre and detest them. If when they were in the ch [...]efe of their dance, God should send some extraordinarie thunder or earthquake, they would straight leaue off: Yea if the same should long continue, with other tokens from heauen, then would all this mirth and vaine dancing bee conuerted into sorrow and griefe for their dancing, and so their consciences would testi­fie that dances are repugnant to that disposition that should be in vs to watch for the comming of the Lord.

9 Now to proceede to another consideration. By three principal points we may iudge whether our deeds and works be good. First, whether they concurre with our vocation: Secondly, whether they edifie our neighbours: Lastly, whether they tend to the glory of God. As concerning our vocation, it cōsisteth in this: That we be­ing freed from sin do she from it, and shunne all apparance of euill. As touching edification, the same resteth in this, that our conuersa­tion be such as may beseeme the profession of the Gospell, that o­thers may be induced to embrace & follow the same. And for the glory of God, Saint Paul saith. Whether we eate or drinke, or whatso­euer we doe, let all be done to the honour and glory of God. Now we re­ferre our eating and drinking to the glorie of God, when wee vse the same in sobernesse and thankesgiuing, that wee may euerie of vs bee the better disposed to serue God in our vocations. The like is in our sleepe, and all other the recreations of our bodies or [Page 233] mindes. But is not dauncing directly repugnant to our vocation, because that where we should shunne sinne and all apparance of e­uill, with all occasions and allurements thereto, it ministereth no­thing but apparance and entisement to the same? Likewise, for the edification of our neighbours. This folly and vanitie is to no other vse, but to be an offence vnto them, in that thereby the dan­cers seeme to inferre, that the Gospel therein concurreth with the world and the flesh, considering that we that professe the Gospell, and therefore ought to renounce such vanitie, are so bent & giuen thereunto. And as touching the glorie of God, what dancer dare be so impudent, as to mayntaine that God is glorified in dancing, either that hee danceth to the ende to glorifie God, or to bee the more apt to serue him in his vocation? Moreouer, the rule of good workes resteth not in the custome and vse of the world, but in the testimonie of the will of God. Rom. 1 [...]. [...]. Fashion not your selues like vnto this world (sayth Saint Paul) but proue what is the good will of God. As for dancing, wee must therefore place it among the wicked woorkes, because it is repugnant to our vocation, to the edification of our neighbours, to the glorie of God, and to the rule of his will. Rom. 14.23 A­gayne, if euerie worke that is not of saith bee sinne, as Saint Paule affirmeth, and that there can bee no faith without the testimonie of Gods will, let our dancers eyther prooue that it is Gods wyll that they shoulde dance, or else acknowledge and confesse that dancing is sinne.

10 Furthermore, let vs consider the persons. If they be stroken in yeeres, dancing is an vnseemly lightnesse, yea, euen vnnaturall, in respect that great yeeres require grauitie & rest. Tit. 1.2. As also S. Paul willeth, that elder men should be sober, honest, & discreet. Wher­by it appeareth, that Gods word forbiddeth them to dance. And as concerning youth, true it is that they are more nimble, yet doth it not follow, 2. Tim. 1.2. that they are allowed to abuse theyr actiuenesse in folly and vanitie. Saint Paul warneth Timothie, that hee shoulde not followe the lusts of youth. What else doth youth then in their dancing, but contrarie to this doctrine, seeke & cherish their lusts, heape towe vpon the fire, kindle that which they should quench, put a swoord into a mad mans hand, hasten those into danger who of themselues are readie to runne, offer him wine to drinke that is possessed with a feauer, heate that which alreadie burneth, cast those headlong into mischiefe that are readie to fall? Saint Paule warneth Titus; to exhort young men to bee wise. Tit. [...]. [...] This wisedome comprehendeth grauitie, modestie, and temperance, which ma­keth [Page 234] youth honorable, and such as want the same doo deserue to be placed among fooles and lyght persons.

Tit. 3 4 1. Tim. 2.9.11 Modestie best beseemeth women, as sayth the Apostle in the same place, and in another place hee ioyneth shamefastnes wyth modestie. Neyther wyll anie man allowe of, or commend bolde, shamelesse, light, foolish, and wanton women & maides. All which vices notwithstanding are the ornaments of dancers. A wel taught maiden, sayth S. Ambrose, coueteth neither to see nor to be seene: and contrary wise, such as haunt dancing doo desire both, sayeth a certaine Poet, Ouid. to see and to bee seene. There doo they boast their persons, and craue prayse for theyr vanitie and light behauiour, which euerie honest woman and maiden that couet to bee true Christians, and seeke to bee reputed modest, chast, and vertuous, ought especially to shun.

12 Againe, wee are also to consider of the mingling of men and women, young men and maides in theyr dancing. But Iesus Christ sayth, Math. 5.28 If thou see a woman, to lust after her, thou hast alredie committed adulterie with her. The eyes are as windowes wherby the poison of lust doo enter into the heart. Into what danger doo men and wo­men, young men and maides aduenture themselues, when they are at libertie to looke and contemplate, to approach, to entertaine, and cherish, to sporte and kisse each other? Bee not all these al­lurementes and entisementes to kindle the fyre of lust? Is it not a meere baudrie & inuention of the deuill, to leade, and as it were euē to force men to those things that they ought vtterly to abhor? The deuill knowing that there yet abideth some sparke of the feare of God in man, doeth not at the first comming and sight saie, Commit fornication or adulterie, for so hee might soone bee driuen awaie of many that detest such grosse iniquities: but this is his pollicie: he first allureth vs from our ordinarie busynesses and exercises befitting our vocations: Then hee bringeth vs to feastes, banquets, and pleasant companie that might delyght vs: Hauing heerewyth shaken vs, and taken some small holde, it is no harde matter to allure vs from pleasure to pleasure, and so to grea­ter sportes, as wee see in dauncing, where the heart swelling in fleshly ioye, and finding obiectes and allurements correspondent to the pleasures thereof, doo more and more growe dronken in this poyson, whereby to intangle it selfe and slippe into lustes, and (so farre as it may) to proceede and goe forwarde in the en­ioying of the same. In this sense were the pleasures and delightes of Pharaohs Court, Heb. 11.25. tearmed The delightes of sinne. For as Apo­thecaries [Page 235] doo couer theyr bitter pilles with some sweete sub­stance, whereby to make them goe downe the easier, so the de­uill, vnder the sporte and pleasure of daunces, maketh men to swallowe lustfull desires, and albeit they proceede to no greater iniquitie, yet is this a mortall wounde to the soule, considering that we knowe that such lusts are accursed in the sight of God.

13 Moreouer, some men haue compared man and woman to two earthen vessels, wherein we learne, that when the deuill brin­geth them together in the storme and pastime of dancing, Eccle. 9.1 [...] it is e­nough to breake them both. Many (sayth Ecclesiasticus) wonde­ring at the beautie of a strange woman, haue bene reproued. And there­fore hee addeth, Banquet not with her, least thy heart encline vnto her, and so through thy desire thou fall into destruction. Into what dan­ger then do they aduenture, who hauing alreadie banqueted with them, doo choose them, doo take them by the handes, doo leade them a daunce, doo approach vnto them, doo kisse them, do shew them theyr actiuitie and nimble behauiour: wherein the woman or mayden doeth aunswere them with the same? Bee not these mightie windes to kindle and inflame the heartes that doo alrea­die burne in lust? Besides all this, in theyr dauncing they haue vil­lanous and shamefull songes, which the sound of instruments doo returne to theyr remembrance. Is not this a pouring of oyle into fire, and an increase of daunger, according to the wordes of the A­postle Saint Paul, that euill wordes corrupt good manners? 1. Cor. 15.33. God in his lawe inhibited man from wearing the womans apparell, as also the woman from wearing the mans, least they might peraduenture peruert theyr wayes, the one incurring effeminate nicenesse, the other impudent boldnesse, and so hee sought to preuent the oc­casions and wayes to wantonnesse. Yet is this in manner no­thing, in respect of such lyghtnesse, attouchments, and others the manners and gestures of dauncing, wholie sauouring of impuden­cie, and seruing onely for allurementes to the same. And in deede the dance is no other but the deuils dispensation and license, each to looke, beholde, and kisse other, to conferre of loue, to vse such countenance and gestures, as (were it not in the dance) would bee accounted euident tokens of want of chastitie, and except in dan­sing, they would be ashamed either in wordes or deeds to assume anie such licentious libertie. In this respect haue Chrisostome and other notable seruants of God, euermore pronounced dances to be the baites, poisons, and band [...]es of sathan.

14 Saint Paul forbiddeth all vnchast-speeches, euen the naming [Page 236] of fornication. Ephes. 5.3 Why? Because euen the name containeth some poison, and offereth vncleannesse to the vnderstanding. What shall wee then saie of the gestures, talke, songs, and sound of instru­ments in dances, which represent this villanie to the eyes both of the bodies & minds, of such persons as by a delight in dancing do take pleasure therein, and bee euen alreadie set on fire? Is it not a meere consuming of them in such a slaine? Touch the gunpouder with a match and it is presently inflamed: in like reason two per­sons inclined to the fire of loue, approching & comming together with the bellowes of pleasure and sport in dancing, wyll soone bee readie to imbrace. The coniunction of two heates will soone hatch a damnable desire, and such as we are to shun all occasion of, as a mortall plague.

15 Howbeit wee wyll not saie that all that doo dance do leuell at fornication, but to the contrarie will confesse, that they neuer thinke of anie such matter, yet doo wee vpholde, that it is a laying together of fyre, and winde that kindleth it. And it is most cer­taine, that most dances doo not end in such chastitie as they be­gan. And therefore wheresoeuer wee see anie daunger, wee are to feare and flie from it. Neyther must wee euer imagine, that there is no danger, when the occasions are euident, eyther presume that wee are strong inough to surmount the danger whereinto volunta­rilie wee thrust our selues: but let vs thinke vpon this saying, He that loueth danger shall fall into it, and that it is the reward of foolish presumption. Can a man, sayth Salomon, take fyre in his bosome, and his clothes not be burnt? Prouer. 6 27. Or shall a man walke vppon hot coales, and not burne his feet? Hee that feareth the plague shunneth the infection: all come not to actuall fornication: yet is not that inough, for vn­der these wordes, Thou shalt not commit adulterie, are comprised all thoughts, desires, lusts, beginnings, allurements, and apparance of fornication. And who is hee that taking pleasure in dancing, can exempt himselfe? To prooue a disease to bee contagious, it is e­nough to shew that many are infected, though not all. In a mat­ter of perill we haue regard what commeth often to passe, though not alwaies.

16 Neyther is it inough, that some are of constancie to auoyde pollution heerein. For if such a one ministreth cause to drawe o­thers into such lusts, is not he the cause of theyr destruction? Doth not his pleasure breed the losse of him, for whom Iesus Christ hath dyed? Rom 14 15 Luke 17 2 Had it not beene better for him to haue bene cast into the sea, according to the saying of Christ, with a milstone about his [Page 237] necke, than that his neighbour should by him haue taken occasion to offend God?

17 Now let vs giue care to the agreement and consent of the good fathers and most excellent doctors of the Church, with the testimonies of Gods word, the reasons and necessarie consequen­ces gathered of the same, as alredie they haue bene alledged. With one consent they all condemne dancing, as the sweet baits, allure­ments, and kindlers of lust tending to fornication. In briefe, as fol­lies, lightnes, and vanitie, pernitious, scandalous, and vtterlie vn­worthie all Christians. Great Basil complaining of the lewdnesse of women in his time, sayth: These wanton women, Basil in a Ser­mon of dron­kennesse, forgetting all feare of God, stand in no awe of the threates of euerlasting fyre. In lien of thinking how to purge theyr hearts from all wicked lusts, to wash awaie theyr former sinnes with teares, to prouide to be re­die in the greate daie of the appearing of Iesus Christ, reiecting his yoake, most villanously vncouering theyr heads, to spite God and his Angels, like shamelesse wretches, wyth theyr haire layde open to the sight of men, in theyr garmentes vttering all tokens of wantonnesse, and in this maner tripping and mincing it with their seet, with shamelesse eyes, and lasciuious countenances, mad after dancing, and alluring the intemperaunce of youth after them, are commen into holy places, nere the towne wals, to follow their dā ­ces, and therby haue prophaned them, & made them the markets of all filthynes. They haue infected the aire with theyr brothell songs, and polluted the earth wyth theyr feet, leaping most lewd­ly, and enuironed with troupes of young people, as it were wyth a Theater. Shamelesse & folish women, that haue forborne novil­lany or folly: How can I hide these things, or what a iust cōplaint may I make? It is wine that hath bred vs the losse of so manye soules. In this discourse, among other things, this good Doctour noteth, that such as giue themselues to dauncing, are not greatly touched wyth the fear of God, wyth sorrow for theyr sinne, wyth remembrance of the comming of Christ, neyther wyth anie cogi­tations of a better lyfe: that in dances there is folly and weaknes of minde: that they bee allurements of mens affections vnto wo­men: that wyth dances & loue songs the ayre is infected, the earth not so much worne as polluted wyth feet, and that the holy places are conuerted into markets of all vncleannesse: that the women that frequent there, are past shame. To bee short, that dances doo implie so many mischiefes, that they cannot bee sufficiently com­playned of. To conclude, that wine is the occasion of dances, and [Page 238] consequently the destruction of many soules.

18 Prosecuting this argument in the same treatise, hee sayth: Men and women in their dancing and deliuering theyr wretched soules to the deuill, doo pierce and rent each other with shaftes of lust. All theyr actions are the actiuities and feates of iuglers, lewd songs, and brothe like iestures, and lasciuious prouoking to fornica­tion. Behold, thou dalliest and sportest in a foolish ioy, when thou shouldest weep and be sorry for thy misdeeds. Forgetting the psal­mes and hymnes that thou hast learned, thou appliest thy selfe to prophane songs, thou mouest thy feet, & deuoid of thy senses dost friske vp and downe. O foole, when thou shouldest lend thy knee to the seruice of God and our Lorde Iesus Christ, thou dancest. Whom shall I bewaile, maidens or married women? Doth he not heere againe laie open great inconueniences in dancing? Doth he not affirme, that they bee repugnant to all holy duties of Christi­ans? Also, that the inconueniences are such, as may giue occasion to all good men to weepe, so oft as they thinke thereupon.

Chriso. in his 49. hom. vpō Mathew.19 As for Chrisostome, hee hath written whole homelies against dancing. But for breuities sake, wee will onely collect some pla­ces. Expounding the dance at Herods feast, hee sayth: It was the deuill that taught the damsell to please Herode, and to depriue him of his senses, for surely the deuill is euer in the middest of these lasciuious leapings and dances. God gaue vs our legges to walke modestly, not to fetch such friskes and gambaldes: to stand in the fellowship of Angels, not to hoppe vp and downe most vil­lanously. If the bodie so wreatheth and deformeth it selfe in such impudent gestures, may we not think that the soule is made more foule and villanous? To these tunes, and in these dances doth the deuill dance, & by them doo the deuills ministers seduce men. A­gayne, in these dayes haue wee lyke assemblyes and feastes as was Herodes, not that Saint Iohn is in them beheaded, but that the members of Christ are there rent from him, and other offences, more wicked and abhominable are there committed. For the dan­cers doo not now craue the head of Saint Iohn, but the soules of the assistants. There making them the slaues of lust, and entang­ling them in filthie loue and delights, they pluck away, not a head, but a soule from Christ, making the beholders, fornicators and ef­feminate persons. And well I wot, that thou darest not reply that being ouercome with wine, the womens songs and dances did not much moue thee, for truely thou art entised to impudencie, and in thee is this horrible sinne accomplished, that of the members of [Page 239] Christ, thou makest the members of an harlot. True it is, that He­rodias daughter is not there, but the deuill is, which at that time danced in her, and now in that woman whom thou beholdest, and leadeth into captiuitie the deceiued soules of those that sit and looke on. Agayne, after many lyke exhortations, These thinges, sayth hee, doo I propound vnto you, and not without cause, Chrisost. in his last homilie vpon the Col. Chrisost. in his second homi­ly vpon Gen. but onely to the end you may shunne all such marriages, dances, and deuillish pastimes. Also, expounding the histories and marriages of Isaac & Iacob, hee exhorteth the people wel to note, that there was no dancing. You see, sayth he, with what modestie those mar­riages were celebrated. Note this all you that make such account of those deuillish pompes, and euen at the beginning, doo pollute the honour of marriage with such abhomination. Were ther then anie viols? Had they anie tabers and pipes? Did they practise such deuillish dancing? Ambrose in his 3. book of Virginitie.

20 Among our Latine Doctors, Saint Ambrose also speaketh of dancing. Where the last messe of good cheere is dancing, shame­fastnes hath but small assurance, and allurements are greatly to be feared. I could wish maidens to keepe them awaie. For as a lear­ned man, euen in wordly affaires, doth saie. No man danceth, vnles he be either dronke or mad. What counsels do we looke for in the Scriptures, when Saint Iohn, the herald of righteousnes, was put to death at the request of a dancer: which is an example, that the en­tisement of one dance hath procured more hurt, than the rage of sacrilegious madnes and furie? Againe, what can a daughter learne of her adulterous mother, but the losse of her honour? Can anie thing tend more to villanous lust, than by disordinate motions to discouer such partes of the bodie, as either nature hath hidden, or discipline couered? To plaie with the eies, to turn the head about, to cast the lockes here and there. Not without cause haue some there learned to do iniurie to God. For what modestie or shame­fastnes can there be where they dance, and friske about with such noise? And speaking of the villanous Herodias, that taught her daughter so to dance, he addeth this: What saie you, yee holy wo­men? you see what you are to teach your daughters, also what they should forget. Let a daughter dance, but if a daughter dance, let it be the daughter of that vild incestuous person. But as for her that is modest and chast, let her teach her daughters godlinesse, not dancing.

31 Saint Augustine complaining of the corruptions of his time, Aug against Petil. cap. 6. saith thus: Bishoppes were wont to suppresse foolishe and [Page 240] lasciuious dances: but now we may finde some Bishops that wyll bee lookers on, yea, and somtimes dance with women, so farre are they from suppressing them. August vpon the 32. psalm. Where is he which sufficiently shew­eth, that before through the diligence of Gods good seruants, dan­ces were suppressed and banished from among Christians, as disso­lutions vtterly vnworthie theyr profession, and therefore in ano­ther place, hee vpholdeth that it is better vppon the holy daie to worke than to dance.

22 As for the Doctors of our dayes, they also concurre with the former, some calling dances, the deuils baudry, others saying, that dancing is as a circle, Viret in his Instit. vpon the 7. com­mandement of the law. whereof the deuill is the center, and the cir­cumference are all his Angels. Among the rest one thus writeth, What brimstone or bellowes can a man finde more sit and infer­nall wherewith to inflame and kindle the fyres of youth, that doo alreadie by nature so burne, that wee can hardly finde water e­nough to quench the same? For albeit women and maides doo dance theyr rounds alone, yet by theyr songs and lasciuious moti­ons, they entice not onely themselues, but the lookers on and hea­rers to lasciuiousnesse, and are to themselues and others as drums, musitions, trumpets, & spectacles of the deuill. If they haue yong men among them, so much the woorse, for so is the fyre neerer at hand and more kindled. If they bee at anie other dances, whereof the numbers are infinite, how many meanes hath sathan to allure to his stewes both men and women, olde and young, dancers, and standers by? There shall yee haue instrumentes, by theyr lasciui­ous tunes to serue as the deuils trumpets, to prouoke the hearers to all villanie, the foulest speeches that may bee, lascinious gestures, signes, motions, and as dishonest touchings as may bee found out, let such consider heereof as haue had experience. Speaking also of Herodias daughter: We reade (sayth hee) of the daughter of a whoore that daunced. Wherein hee sheweth, that dances are the doctrine of the schoole of whoores and strumpets, not of honest women.

23 If all these authorities may not suffice, whole assemblies of Bishoppes haue lykewise condemned dancing. In the yeere 364. in a councell holden at Laodicia, it was decreed by the common aduice of all good men there present, that Christians shoulde vse no dancing at marriages, onely they might there dine and sup to­gether in all chast conuersation, as it beseemeth Christians. The same was afterward confirmed in the sixt vniuersall councell of three hundred Bishoppes, holden at Constantinople. Lykewise in [Page 241] the Councell of Agatha holden about the yeere 430. chap. 39, all dancing, & loue songs, or lasciuious behauiours, were also condem­ned and prohibited among all Christians of whatsoeuer estate. A­gayne, the Councell of Ilerd in Spaine about the yeere 515. for­badde all dauncing and lasciuious singing at Christian marriages. The Sinodes and assemblies of the pastors of our time haue euer­more condemned dauncing, as an exercise pernitious & vnworthy the professors of reformed religion. To conclude, at the last Estats holden at Orleans, France by her deputies required to take awaie all publike dancing, and thereupon obtayned a decree that yet is extant.

24 If the authoritie of Gods worde, the verie vanitie and most daungerous corruption of daunces, the testimonies of the holie Fathers and Doctours of the Church both olde and new, the de­crees of Councels and Sinodes, and of Christian princes bee no sufficient groundes to suppresse dauncers, of necessitie we must put them to schoole among the Heathen, especially the Romanes, of them to learne euen to theyr shame, what modestie, holynesse, honestie and temperance is to bee required amonge Christians. Whereas among other superstitions and corruptions brought from Greece into their common welth, they had taken vp a custome in theyr Bacchanalian feastes, that men and women should daunce together: in respect of such great inconueniences as thereby dyd ensue, they bannished that fashion out of theyr Citie, and coulde not by anie meanes bee well perswaded of that man that was ad­dicted to dauncing. This lawe was in force in the dayes of the O­ratour Cicero, about the declining of theyr common wealth: not­withstanding theyr manners were alreadie much corrupt and de­generate from the former integritie.

25 For the testimonie of the truth heereof wee wyll alleadge some parte of his writinges. Cic. for Mu­rena, orat. 25. Lucius Murena was a noble man and chosen to bee Consull at Rome, some enuiers of his aduancement, and his enemyes, to the ende to declare him vnworthie that dig­nitie, accused him of many crimes, among the rest, that hee had daunced. Cicero who had vndertaken his defence, comming to that point of the accusatōi, sayth not that it was no fault to dance, and so the same was a vaine obiection: but acknowledgeth it in deede to bee a greate fault, and therefore for his clyent sayeth, that there was no apparance to beleeue that Murena daunced: his reasons: because dauncing is euermore accompanyed with ma­ny [Page 242] other vices. As also that a man coulde not giue himselfe to dancing, vnles he were eyther dronke or mad. That the vices that minister presumption of dauncing, (as the causes of their effectes) are for the most parte villanous and dissolute banquets, dronken­nesse, lust, and fornication: But no man coulde accuse Muraena of anie such, and therefore it was not to bee thought that euer hee daunced. Heere wee see, that among the Romanes dauncing was a great fault, verie ignominious, and sufficient to denounce a man vncapable of preferment in the common wealth. Also, that they were resolued, that dauncing was alwayes accompanyed wyth mightie and most villanous vices. To bee short, that a vertuous man woulde neuer daunce. All this was thought most true a­mong the Romanes. Otherwyse, neither had Cato accused Murae­na for dauncing, neither had Cicero alleadged this ground for his defence.

26 Agayne, Deiotarus a king in Asia, beeing lykewise accused before Caesar for dauncing at a banquet, the same Cicero in his defence for that crime, declared that there was no such presumpti­on in such a man: first, because hee was a king, who vsed not to be dronke: next, that hee resembled not many other kinges, such as presuming of theyr lybertie, applyed themselues to all ryot and lustfull pleasure. But that he was a modest, sober, and stay de man, one who in his youth gaue himselfe to more honest exercises, as [...]ding of horses, practise of weapons, &c. Heere agayne wee see, that the Romanes were fully perswaded, that dauncing and dron­kennesse went commonly together: that they are exercises more fit for men drowned in pleasures, than for such as are endued with modestie: also that all young princes well brought vp, omitting all such vanitie, should giue themselues to the exercises of vertue.

27 The same Cicero, after his returne from exile, representing to the Senate the life and behauiour of one of his enemies, Aulus Gabimus, among other the good qualities of a ruffian and effemi­nate person, entituleth him to be a gallant dancer, and verse nim­ble. Hauing also to deale with Anthonie, a man drowned in all kinde of vice, among other his reproches of fornication and ordi­narie dronkennesse, he also obiecteth that hee had danced. Here­to let vs adde the saying of the same Orator in his third booke of Offices. There hee sheweth, that a wise man, such a one as maketh account, or professeth vertue, should neuer meddle with any such villanous or dishonest action, notwithstanding whatsoeuer greate [Page 243] profite might be gotten thereby. And for example, he putteth this case: If a man by Will should chance to bequeath to one that pro­fesseth vertue, two or three millions of crownes, vpon condition, that before he tooke possession of this legacy, he should come into the common place, and there dance, and that he should promise so to doo: he hereupon demandeth, whether this man in performing his promise, and dancing in the face of the world, should shew him selfe either vertuous or wise: Then he aunswereth, that hee ought not to haue promised, so had he shewed his grauitie. Likewise, that hee ought not for anie thing to doo that which in the accomplish­ment imported anie villanie. These sentences of Cicero a hethen, may bee a reproch and iust condemnation against Christians, with whome dancing is so common, that some haue erected publyke schooles wherein to teach dancing.

28 All the premises tending to condemne dauncing, might suf­fice to cut off all replication: yet least wee should omit anie thing that might make with the atturneys thereof, and dazell the eies of the flesh enclined to this corruption: we will answere to theyr v­suall propositions in defence thereof. First, they obiect that wee seeke to abolish all pleasure & recreation, which were a matter re­pugnant to nature, to right and reason, considering that rest and recreation are as necessarie as meate, drinke, sleepe, and such lyke, which wee vse for the preseruation of lyfe. But we do confesse, that both bodie and minde doo require recreation. Yet albeit it bee permitted sometimes to take recreation, it doth not therfore fol­low, that they must bee allowed to dance. All recreations are not permitted, otherwise it would be lawfull for men to recreate them selues in lewd and foolish speeches, in dronkennes, fornication, &c. But all recreation must tend to prepare vs either in body or mind to our vocation: euerie other recreation conioyned with appa­rance of euill, occasion or entisement to wantonnesse, or offence to our neighbour, is by Gods mouth accursed. To be short, euerie recreation repugnant to the modestie, temperance, and holines re­quired in Christians, is to be condemned and reiected. Therefore this obiection is false, If it bee lawfull to take recreation, it is also lawfull to dance.

29 They also replie: To leape, friske, and daunce, are thinges indifferent, therefore to make them a sinne is iniurie to Christian libertie. Wee aunswere: Those thinges are indifferent, which with faith and for the glory of God, & without danger of offence, a [Page 244] man may eyther doo or leaue, as to eate flesh or to eate none, but dances cannot be drawen into that compasse. The vanities, light­nesse, and excessiue sport of dances, the ordinarie companions to dronkennesse, the manifest allurements to lasciuiousnesse, and the apparant occasions of sundry notable inconueniences doo for­bidde them to be accounted among things indifferent. For it were meere impudencie to maintaine, that such vanitie or corruption may please God, and so wee may applie our selues thereto in faith, which if wee haue not, all that wee doo is sinne. Also, albeit wee should admit them (which we cannot) to be things indifferent, Rom. 14.23 Rom 14 1. Cor. 8.13 yet ought we to practise the same which Saint Paule protesteth, That rather than to offend our neighbour, for whom Iesus Christ hath dyed, we will neuer vse it while we liue.

30 Some do cōfesse, that in deed ther is abuse, yet the same may be taken awaie, & not the whole exercise therof simplie condem­ned. This reformation were good in things of themselues good as thus. Wee must not abolish the vse of the Sacramentes, because they haue bene abused, but we must take awaie the abuse. The bo­die because it is sicke must not bee killed, but the feauer taken a­waie: but dances considered in theyr originall, in theyr forme, in their ends and naturall vse cannot be placed in this course: but as things in themselues and in euerie their partes vicious, they are to bee abolished: Euen as a tree venimous in her leaues, fruites, and bodie, must not be lopped, but quite cut downe by the roote. But let vs aske these reformers of dances what they thinke good to be taken awaie? Some will saie, all lasciuious songs: others will adde, that women and maides shall not bee mixed with men and young frie. This is somewhat, yet not all. Some will go farther, and saie, let him that list to leape & dance, do it priuatly in his chamber, not o­penly. All these reformations in deed, will cut off most part of our dances, which cannot be performed but in companie, & cause men to loose all affection and vse of the same. For take away the mix­ture of men and women, the lewd songes and tunes, the publyke mirth and pastime, the speeches, communication, and gesture that proceed of the flesh and the world, who will dance? Such a refor­mation will vtterly abolish all dances: so vicious, infected, and cor­rupt they are in themselues. As also there is no reforming of the stewes but by taking of them awaie.

31 Some wyll saie, If it bee not lawfull to daunce, farewell all good fellowshippe. Truelie it were farre more wisedome to [Page 245] forbeare such fellowship, than thereby to stand in danger of offen­ding God. But if we chance thereinto, let vs practise the counsell of Saint Paul, & not participate in the vnfruitfull workes of dark­nes, but reproue them, not in wordes onely, but also in deeds, that our constant deniall to dance, may be a reall reprehension and ac­tuall reproofe of such as do dance.

32 Others will replie, that if they denie to dance, Ephes. 5.11 they shall bee tearmed hypocrites & scrupulous persons. But it is better wrong­fully to beare such tants, than to ioyne with the wicked, & worke wickednesse with them. Also, what reason is it that hee that doeth euill, should haue more power to draw vs to do euil with him, than wee by our constancie to drawe him to vertue? In this case there­fore it were good to practise the decrees of the auncient counsels, which command, that when wee haue soberly and honestly eaten and dronken together, if anie prepare to dance, we should depart awaie from theyr societie. But they will replie, that so we shall mi­nister offence to some: yet is it more tollerable so to doo, than to offend God. Besides, 1. Pet. 4.4 Saint Peter armeth vs agaynst this tempta­tion, aduertising vs that worldlings wyll bee grieued, if we runne not wyth them to the same excesse of ryot. But the worst they can saie of vs, shall be, that we would not dance, that is, that we would doo nothing vnbeseeming Christians. And this constancie maye peraduenture touch some, of the company, & procure them also to leaue such insolencie and riot. Howsoeuer it bee, there can bee no excuse in the sight of almightie God to doo euill. And better it is, to be a lyght in these darknesses and disordered companies, than to suffer our selues to be lead by the blinde, and to followe theyr faults and sinnes.

33 Some will alleadge diuerse the profites that come of daun­cing. First, that it is an exercise fit for health, but the iudgments of the Phisitions doo saie otherwise: for all vehement exercises are dangerous after meate, and commonly dancing followeth the full belly. Besides that, theyr owne consciences doo testifie, that in dancing the bodily health is the least parte of the minde: yea, if wee may beleeue experience, wee shall finde that by the violent motions of dauncing, more haue incurred mortall sicknesse, than bodily health. Likewise, albeit dancing might be healthfull to the bodie, yet beeing so preiudiciall to the soule, as is before decla­red, wee are to forbeare the same. The vse of flesh is more requi­site for the preseruation of lyfe, than dauncing: yet doeth Saint Paule saie, that rather will hee eate no flesh while hee liueth, 1. Cor. 8.13 than [Page 246] he will offend his brother. How much sooner would he haue protest­ed of dancing? Others doo propound agilitie of the bodie. But as this agilitie is not required in all, so doo they not in dancing prac­tise the getting of it, but rather to boast of that which they haue, and therein to take a pride. Withall, there bee many other exer­cises farre exempt from such daungers of the soule as wee finde in dancing.

34 But among all commodities and profits by dancing, some do alleadge that they bee pathes to marriage, and meanes to attayne thereto. But how? As when Herodias daughter had pleased He­rod in dauncing, hee offered her the one halfe of his kingdome: so some noting the grace, gesture, and amorous behauiours of some dancers, doo fall into liking, and so doo offer vnto them their bo­dies and goods, crauing and taking them to their wiues. But this allegation doth euidently confirme our former demonstrations, that dances are bellowes to kindle the hearts in lust. Besides, that albeit they may bring forth marriage in some, yet surely not in the thirtith part of those that by dances are inflamed and mooued to lust. And therefore as such lusts are accursed by God, euen so are the dances that breede and inflame them. Moreouer, what bles­sings of God are men to attend of such mariages, practised by such daungerous, vicious, and offensiue means, so repugnant to the mo­destie and holynesse that is required in the children of God. A­gayne, marriages forced by lust, are for the most part vnequall, yet cannot bee restrained, neyther the lust quenched, but by conclu­ding the marriage, and therefore can yeelde no better fruites but trouble and other inconueniences: so that it were better to roote out dancing out of the common wealth, than to minister occasion of such wretched marriages. So many vices therefore accompani­ing dancing, we ought with Cicero, to resolue neuer to daunce, al­beit thereby wee might gaine a million of golde, especially if wee remember the saying of the holie Apostle Saint Paule, that wee must not doo euill that good may come of it. Rom. 3.8. Such holy thinges as mar­riage must bee dealte in, in holynesse and lawfully. Besides, so ma­ny vices and pernitious dangers concurring in daunces, can bee no beginning or foundation of anie good worke.

35 Our dauncers atturneys alleadge some examples out of the holy Scripture for theyr allowance. Marie, saie they, the sister of Moses and Aaron, daunced among the women of Israel, after theyr passage ouer the redde sea. When Dauid had ouercome Go­liah, the women of Israel daunced. When Iudith returned from [Page 247] the slaughter of Holophernes, the wiues of Bethulia daunced. Da­uid also leaped and daunced before the arke of the Lorde. But to take some ground in these examples: First, Exod 15.20. 1. Sam. 18.6 Iud. 15.14 2. Sam. 6.16 in our dances it is re­quisite that women and maides should dance aparte, wythout a­nie companie of men and batchelers. Secondlye, it were sit that our dancing shoulde bee accompanyed wyth such songes as tend to the honour and glorie of God, and that the same might bee the purpose of our dancing, as in olde time it was. And therefore these examples are as sit to approue the dances of our dayes, as the ex­ample of the coniunction of man and woman in the holy estate of Matrimonie, maye be to allowe theyr coniunction in the stewes. Moreouer, how few examples can wee finde of women that daun­ced in olde time? And of men all the holy Scripture mentioneth onely Dauid, who daunced before the Arke of the Lorde in spi­rituall and holy reioycing. For as concerning that hee sayeth, Thou hast turned my mourning into dauncing. Also that Ieremie pro­phesied, Thou shalt bee adorned with thy timbrels, O virgin Israel, Psal. 30.11. Iere. 31.4 and shalt goe foorth in the daunce of them that bee ioyfull. Lykewise that which the blessed Euangelist Saint Luke reporteth, that after the prodigall childe was returned, Luke 15.15 Math. 15.16 his elder brother hearde melodie and dancing. Also, that the children beeing in the market place, sayd. Wee haue piped to you, but yee haue not danced. These bee phrases of speech in parables, which the holy Ghost doeth vse, not to allowe dauncing, but onely to represent myrth and ioy. As lykewise the laying of Iesus Christ of vsurers, in the parable of the talents. Also of the vniust steward commended for the wrong done to his ma­ster, doo tend neyther to approue vsury, neyther to teach seruants to robbe theyr masters: but that euery one shoulde faythfully im­ploie the giftes and graces that wee haue receiued of the Lorde, and liberally distribute to the poore of those gifts that God hath giuen vnto vs. Neyther may we denie but that some abused their daunces euen in those dayes, Math. 25.27 Luke 16.8 as appeareth in the example of the daughters of Siloh, who while they danced, were rauished by the Beniamites, and so receiued the reward and recompence of theyr vanitie. Finally, such daunces as in olde time resembled ours in these dayes, were neuer propounded as examples to bee i­mitated and followed, Iud. 21.21. no more than all other corruptions and abuses whatsoeuer, that haue beene euer since the beginning of the world.

36 Others there bee that doo desyre, that at the least wee woulde permitte and suffer such daunces onelie to bee vsed, [Page 248] as by example are allowed in the holy Scriptures. Euen Martine Bucer, an excellent Doctour of our time, is of opinion, that they should bee so reestablished among Christians. Bucer of the kingdome of Christ. l. 2. c. 34 But wee wyll aun­swere. First, that vse wyll soone be worne out. For dancing would quayle, if men shoulde not bee mixed with women, eyther that they shoulde sing nothing but the praises of God. Besides, they shuld not be often in vse, but only vpon occasion of some victory, or other extraordinarie benefit from God. Withall, we are to vn­derstand, that these holy dances were as dependances of the Iew­ish ceremonies, in liew whereof Christians haue in these dayes, prayers, praises, and thankes giuinges, with much greater simpli­citie.

37 But saie some, if at marriage feasts, and other great meetings men should not dance, they would do worse. For either they wold fall to drinking, or else batchelers and maidens falling into com­panie, would passe the time in more liberal communication & free behauiour, and so minister occasion of farther inconueniences: all which by dancing might bee preuented. Thus for the shunning of one wickednesse, they can dispense to commit another, and so co­uer themselues with a wet sacke. Oh woorde and deede vnwor­thie a Christian! That we should bee so peruerse and corrupt, that wee must needes offend God in one sorte, that wee may not of­fend him in another: That wee cannot auoyd sinne but by sinne: That wee must needes followe one beaten path to hell, that wee may escape another: Yet is this all that they do conclude, who for the auoyding of dronkennesse, vpholde that men must daunce. It is but an instruction how to argue which sinnes are greater or smaller, and to dispense wyth the lesser, that wee may eschue the greater. But how shall they passe awaie the time, saie they? Alas, Time wyll awaie fast enough when wee are disposed so to loose and abuse it. This is faire from the practise of the Apostle Saint Paules commaundement afore mentioned, Redeeme the time: considering we haue but too much time, Ephes. 5.16 when we know not how to spende it vnlesse wee offend God. Where the holy Apostle Saint Paule protesteth, Ephes. 5.3.4 that foolish woordes and iesting are not come­ly among the Saintes, but rather giuing of thankes: hee teacheth vs, that it is sufficient that wee spend the time in praysing of God. Where the same Apostle Saint Paule exhorteth the Ephesians, To flie dronkennesse, Ephes. 5.18 Col. 3.16 and other excesse, he wylleth and exhorteth them also to be fulfylled with the spirit, and to reioyce, speaking to­gether in Psalmes, hymnes, and spirituall songes, singing and ma­king [Page 249] melodye to the Lorde in their heartes, giuing thankes to God the father in the name of our Lord Iesus Christ. Let then their communication tend to edification, and let them sing Psalmes. Let euery man returne to his home, & not passe away all the night euen vnto day in banqueting. To be short, if there be any recrea­tion, let it be modest and holy, farre from all that may minister oc­casion of offence to God or our neighbour.

38 Wel we know that ther be dances that seem graue & modest, as in many parts of Germanie. But in as much as Iesus Christ ad­monisheth vs to Amend our liues: The faithfull Magistrates shall performe the office of true Christians, if out of their lands and iu­risdictions they banish not onely meere lasciuious dances, but ge­nerally all others, thereby to preuent all beginnings, motions, ap­parnaces and allurements to euil, and thereby vndoubtedly cut off all such as are manifestly repugnant to the modestie, holinesse and chastitie, required in the children of God. And as it is the dutie of the Preacher to reproue such insolencies, so is it the part of euerie man to shunne the same, and to endeuour rather to draw others to their modestie, then to suffer themselues by worldlings to be car­ried away to all vanitie and riot. If there bee any who by the rea­ding of this discourse is not sufficiently moued or resolued to con­demne and giue ouer dancing, I woulde exhorte him to reade a more large treatise of dances, printed by Frances Stephens in the yeere 1579. From whence I haue taken the most parte of this dis­course. There shall hee finde dances so liuely described, and with such learned, holye, euident and pregnant groundes condemned, that of necessitie he must yeeld and be conuict: and if he be not a very scorner and prophane Atheist, acknowledge that they are not only to be condemned and reiected, but also to be vtterly ab­horred and had in abhomination.

Of games of Chance and Hazard, as Cards and Dice. Chap. 19.

AS concerning games in generall, we are to resolue that there is none lawful, vnlesse it both bring profite to man and tend to the glorie of God. And this is it that Saint Paul teacheth, 1. Cor. 10.31. Ephe. 5.16. Mat. 12, 36. say­ing. Whether we eate or drinke, or whatsoeuer we doe, let all bee to the honour and glory of God. And indeede as he warneth vs to Redeeme the time, So doth Iesus Christ affirme, That in the day of iudgement we must render accompt of euery Idle word. Much more then of Idle [Page 250] deedes. Euery one confesseth that Idlenes is to be condemned: but Idlenes cōsisteth not only in doing nothing, but also in doing such works as be Idle and vnprofitable. This once laide for a foundati­on, we are to note that ther are some pastimes which consist in the exercise of the body, as shooting, either in the long bow or cali­uer &c. Fence, leaping and other such like: Others in dexteritie of the mind, as Cheste and Draughts. These games and pastimes, and such like are, as things indifferent, lawfull & tollerable among Christians, so long as they be practised for this profit, namely to re­create the mind weried with ordinary busines, to the end afterward to return more cheerfully to the same. As also are such bodily ex­ercises as breed dexteritie & strength for the better employment in the seruice of the common wealth. But heere wee are to respect three points. First that we do not so exceede in them as thereby to neglect the dutie of our vocation: for so in liew of redeeming time we should both loose and abuse it. Secondly that we refraine such exercise and play for money. For play is no meanes alowed by the lawes either of God or man, to get or to spend mony in, which God deliuereth into our hands to be faithfully disposed or possessed in a good conscience. Lastly it is another case, when the Maiestrate propoundeth some price or reward for bodily exercises, to the end thereto to inuite his subiects, and to make them more willingly to accomodate themselues to the seruice of the common wealth.

2 There be other games which depend vpon Lots, chance, and hazard, as Dice and Cardes, signified by the Latine word Alea. As for such games, we say it is meete for Christians to forbeare them. First, it may bee implyed that they are forbidden in the third cō ­mandement of the law. Act 1. Thou shalt not take the name of the Lord thy God in vaine. For indeede the vse of lots or hazard is to referre to the wisedome, prouidence and power of God, whatsoeuer is acted among men. As the lot whereby Matthias was chosen to bee an Apostle was a demonstration that God who knoweth the hartes, had chosen him, as we may also inferre by the praier of the Apost­les before the lot was call. Prou. 16.33. And this did wise Salomon note, saying The lot is cast in the bosome, but the iudgement is in the Lord. We may therefore lawfully vse lots in matter of consequence, wherein the will of God is extraordinarily to be sought, either to auoide qua­rels & controuersies, or to preuent subornations or vnderminings, as in elections of Magistrates, Prou, 18.18. sharing of goods, and such like. And this doth Salomon also meane where hee sayth. The lot en­deth strife and maketh particion among the mightie. But to applie the [Page 251] lot and consequently Gods prouidence to our vaine and friuolous pleasures, manie times in matters of offence to God we may well say that so we doe abuse them and take the name of God in vaine.

3 Secondly. Pastime permi ted and by God alowed among men, must haue relation to some profit either of body or of mind: otherwise it is but Idlenesse and time lost for the which wee must render accompt vnto God. But these pastimes of Cardes and Dice, as all men know, doe imply no exercise of the bodie: Nei­ther do they containe any recreation of the mind: For as it appea­reth, the euent of the chance that they expect doeth driue either side into the like griefe & heauinesse, so as for the most part ther­in is no farther content or recreation of minde, then as may grow of couetousnesse, if a man winne the money, or of an imagination of God, fauour, directing the chance in such vaine and friuolous occasions. If they be such games as together consist of chance, and industrie or agilitie of witte: yet as chance doe therein especially gouerne: So is it the onely chance of the cast which if it be good, reioyceth vs, if bad, driueth vs into griefe and sorrow. Thus may euery man vnderstand that these games which tend to no profit ei­ther of body or mind are both Idle and hurtfull workes.

4 Thirdly the occasion of these games at hazard is vsually a co­uetous desire by play to get into our hands other mens goods And indeede experience teacheth that all our play is for money. And hereof ariseth an infinit nūber of most pernitious mischiefes. First the looser, thinking that his losse groweth not of the mans industry but of chance and hazard, hopeth for change of chance, with reco­uerie of his losse: and this causeth him obstinately to continue the game in hope of gaine: & consequently great losse of goods, if the chance run against him: sometime of all that himselfe hath, or they that will lend vnto him: and hereof came the saying: Dice & Cards haue beggered me: But wher exercise of the body or industry of mind without chance, do beare sway, the game is more moderate. For ei­ther the body can beare no more labour: or the minde finding the aduerse partie more skilful and readie in the game, banishing all hope of winning, causeth vs to abstaine from play. Who then will not confesse it to bee euill doone to wast all the night and daie in play? To bee great crueltie, to wast and so wretchedly to consume the goods wherewith the wife and children should bee nourished and sustained? That the Article of expence of so much goods in play wil neuer be alowed in the accompts of the day of iudgemēt? That he which wineth mony at play hath no more right to keep it [Page 252] than a theefe? That if it be not lawfull for the looser to loose it, it is not lawfull for the winner to retaine it? And indeede no vsurie is so excessiue and hurtfull, as the gaine made by gaming, wherein without loane or labour, a man sometime winneth all his neigh­bours goods.

5 Moreouer. As the pleasure of gaine and the sorrow for losse in play are mightie passions to moue the harts: so what a number of brauses, quarrels and controuersies doe arise of play? What swea­ring, cursing & blaspheming of God? Or who will not adiudge the tree that bringeth forth such fruit, to be naught and worthie to be cut down or rooted vp? For in this consideration haue such games bin euer more detested, euen among the heathen. There is among the Pandects a law that saith. Digest. lib. 1 [...] Tit 5. lib. 1. If a man beat him in whose house he hath played at Dice or Cardes, saith the Pretor, or that others haue doone him iniurie or stollen his goods, whiles any playd at Cardes in his house, I will doe him no iustice. Likewise, him that forceth or induceth another to play, I wil punish according to the exigence of the case. Asconius Pedianus vpon the second booke of Cicero of diuination, saith, that in olde time such gamesters were at Rome condemned in fower times so much as they played. And the law Roscia banished out of the land all such as had lost more then the condition of their person & estate could beare. Christian Emperours haue also very straightly forbidden these games: A­mong the rest, Iustinian, Respecting, saith he, the good of our sub­iects, Cod. lib. 3, Tit. 43. Leg. Alearum vsus. we doe by this law forbid all men, and in all places all play, namely that either in common houses or priuate, there bee no ga­ming at Cardes or Dice, neither any looking thereupon. Which is more, in the same law he chargeth Bishops & Pastors diligently to looke thereto: And enioyneth them in reformation of this incon­uenience to employ the power and authoritie of the iudges and gouernours of their prouinces. Yea, he ordaineth that no man shal be forced to pay any thing that hee hath lost at play: Also that if any hath so paide, he suffereth him to redemande it, and comman­deth that it be restored, except vpon the prescription of 50. yeres. In the Canon these games are also forbidden, C. Epist. dist. 35. c. 42. & 43 vnder paine of ex­communication: as likewise the same prohibition was made by the Canons, intituled of the Apostles.

Cyprian of dycing and dicers.6 As concerning the Doctors of the Church. Among the rest, Saint Cyprian hath written a treatise expresly to shew in what de­testation and abhomination Christians should holde these games of Chance and Hazard. Among other things he saith, that gaming [Page 253] is a snare & inuention of the Deuil, which he purposedly forged to maintaine Idolatrie in greater vse & commendation among men. And indeed as som are of opinion that Mercury a God of the hea­then inuented Dice and Cards: so S. Cyprian sayth, that he caused himselfe to be painted vpon thē, willing that at the beginning of their play they should sacrifice vnto him: And this sacrifice or ho­mage consisteth in kissing the Card or the Die, or in pouring forth of wine in honor of this painting, or in some such like ceremonie. That Christians retaining the game haue onely changed the Ima­ges, and in stead of Mercurie pictured a King, a Queene, and a varlet. What else is it then to play at Cardes and Dice, but to de­light in the workes of the Deuill, deuised for our destruction, and to refresh the memorie of & in part to confirme the auncient Ido­latrie, which wee ought to abolish out of all memorie among vs? The Deuill, saith Cyprian, is present at our play, and lurketh to catch vs, and hauing taken vs, to triumph ouer vs. And indeed in these games we finde nothing but deceite, lying, folly, rage, per­iurie, wrath, dissention, redinesse to iniurie, cruel boldnesse, fel­lonious, and fretting minds, wasting of goods, time and honour, yea sometimes stripes and murder. Thou player at Dice & Cardes, saith he, that tearmest thy selfe a Christian, thou art none indeede: for thou art too much addicted to worldly pleasure, and canst not be a friend to Christ, so long as thou delightest in the inuentions of his enemie, the Deuill. O daungerous hand, and tormenter of his master, which can neuer forbeare playe, either winning or loosing.

7 An other Doctor named Nicholas Lira in a small tract called Preceptorium aledgeth nine reasons, by the which hee maintai­neth that playes are not to be admitted among Christians, but are to be banished out of the Church of God. Likewise Lambert Da­neus a professor of deuinitie, and a learned and godly man did lately publish a declaration concerning the games of Chance or Hazard, where out I haue taken part of this here written, wherein at large he declareth them to be vnlawfull. The reason therefore, before considered, the authority of the word of God: of the Doct­ors of the Church: of the lawes both ciuill and canon, & the iudge­ments of the very heathen, ought to make vs to abhorre and detest such games, as matters vnworthy of Christians, euen of men crea­ted to farre better purpose. And indeede when Chylon was sent from Lacedemonia to Corinth, to conclude aliance betweene the two nations, finding the gouernours playing at Dice, hee returned [Page 254] without any speech of his charge, saying: He would not defame the Lacedemonians, with so great a reproch as to enter societie with Dicers. How much lesse ought Christians then to abstaine frō de­filing their glory with Dicers, Cic. Phil. 2. so farre should they bee from being themselues gamesters? We also reade that Cicero as one of his gre­test offences, Sueton, in the life of Augus­tus. c. 17. obiected vnto Marc Anthonie that hee played at games that consisted in chance and hazard. Suetonius writeth that the only report that Augustus vsed such games, redounded great­ly to his reproch: & indeed he was much addicted therto, as him­selfe testifieth by two Epistles rehearsed by the same author: yea this brute rūning of him made him to be reputed among vnthrifts notwithstanding many great vertues wherewith hee was endued. Aurel. vict. in the life of Au­gustus, Sueton. in the life of Claudi. As also another author repeating his vices, among the rest sayth expressely that hee vsed much to play at Dice. Claudius Caesar, an Emperor of Rome as the same Suetonius doth note, witnessed him selfe to be a foole, not only in respect of his other vices, but also be­cause he so gaue himselfe to Cards & Dice, that he wrote a booke of the Art of play, which bred him great obloquy. How much ra­ther then should we Christians accompt these games of chance & hazard to be pernitious, and vtterly to be abhorred.

8 If any reply that in this case we shew too much rigour, we will aunswere with Chrisostome: That the cutting off of superfluitie in the life of the faithful, Chrisost. in a Serm. against the excesse of time. is no bringing of them into too much auste­rity of life. But these games are not only superfluous, but also hurt­full & pernitious. Likewise albeit we might accompt them among things indiferent, yet should Christian libertie bee subiect to such politicke laws as forbid them, and without consideration hereof, to practise the same which S. Paul protesteth of things indifferent, namely Neuer to play at Cards & Dice, so long as we liue, rather then to be occasion of offence to our neighbors, 1. Cor. 8.13. & by our plesures to bring dest­ruction vpon those for whom Iesus Christ hath dyed. And as to the end to represent the corrupt world as it were in a table, we haue alredy shadowed out men and women dancing: so by inserting thereinto players and gamesters at Cardes & Dice, we shall more liuely de­monstrate the world and shew that such as giue themselues to ga­ming are indeed of the world & not truly of the church of Christ. And as by lots the souldiers parted the garments of Iesus Christ, so may we wel say that these games at Dice & Cards are the meanes to part between the world & the Deuil many of those who profes­sing reformed religion are addicted thereunto.

9 But in as much as Iesus Christ admonisheth vs to Amend our [Page 255] liues and to repent our former transgressions, let vs stedfastly re­solue hereafter to abstaine, and not to bee carried awaie with the taunts of gamesters that scorne our simplicitie because we will not play with them. Let vs remember the aunswere of a heathen, Xenophanes. who at a feast being called dasterd for that he would not play at Dice, wisely replyed: I am indeede a dasterd and fearefull in all disho­nest causes. Let therefore his censure who tearmed these thinges dishonest, together with his constancie against the taunts of game­sters, be vnto vs Christians an instruction and example constant­ly to refraine from such games: And the better to confirme vs herein, let vs also thinke vpon the wordes of Saint Cyprian. Let vs, sayth he, be Christians, not players at Cardes and Dice. Let vs poure forth our mony vpon the table of the Lord, wher Christ sit­teth as president, and the Angels do see vs. In hew of loosing them folishly, let vs distribute our goods to the poor. Yea let vs commit them to the custodie of Iesus Christ. For these games, saith he, are daungerous, worthie of death, and replenished with folly. They containe no truth, but a quagu [...]yre of all falsehood & periurie. Let vs pull away our hands from such pastimes and in our harts turne off and take away the darkenesse wherewith Satan blindeth vs: let our hands be cleane and not defiled in doing honour to the Deuil. Let vs flie from the enemie that pursueth vs, and spend our time in the learning of true wisdome and instruction in the doctrine of the Gospell: Yea let vs lift vp pure hands to C [...]rist: and to the ende wee may please God, let vs neuer looke vpon Cardes or Dice. So beit. Thus doth Saint Cyprian conclude his treatise against play­ers at Cardes and Dice.

Of Enuie. Chap. 20.

NOw let vs speake of Enuie the sister and inseperable compa­nion of couetousnesse and ambition, Wisd. 1.24. Augustine of Christ. Doct­rine. which likewise procee­deth of a foolish & wicked selfe loue. As it is written in the booke of wisedome. Thorow Enuie of the Deuill, death came into the world. Which Saint Augustine also confirmeth, saying. Enuie is a deue­lish vice, whereof the Deuill is vnpardonably guiltie in the sight of God. For in the sentence of the Deuils damnation, it is not saide that he had committed adulterie or theft, but that hee had enuyed the state of man, created to the image of God. Againe, Petrarck of the remedies of fortune. whereas all other vices doe breede some pleasure and content­ment, albeit but false and wretched: Onely Enuie engendereth [Page 256] nothing but sorrow: feedeth vpon mischiefe: grieueth at others good: and in it selfe alreadie hath that euill which it wisheth to o­thers. Aug. In a cer­taine Sermon And indeede Enuie is a passion in the soule, yeelding sor­row and heauinesse for such benefites as other haue, that may bee desireable, amiable, or commendable, and thereof ensueth a hatred of their felicitie and prosperitie: If they be our betters, be­cause we be not so good as they: If our inferiours, least they should grow equall with vs: Plut. of curi­ositie. If our equals, for feare they shoulde get be­fore vs.

2 Concerning the first. We ordinarily see, that they which are endued with the greatest vertues, and exalted into highest prospe­ritie, are subiect to Enuie, as Aristotle saith. That Enuie is the ene­mie that assaulteth vertue and others prosperitie. Plut. of Enuie and hatred. Also as there is no shadow, where there is no sunne: so where there is no prosperi­tie, there is no Enuie. We doe Enuie, saith Plutarch, such as pros­per, and therefore as they that are tender sighted, doe finde them­selues grieued with euery light and bright obiect, so is it with the enuious in euery the prosperitie of others. Whereupon he compa­reth enuious persons to Cantharides, a certaine greene and veni­mous worme, or a Flie that vsually feedeth vpon wheate when it waxeth ripe, and roses in their pride: for so doth the enuious man: he taketh against those that be honest, Cicero to He­ren. lib. 4. & greeueth at the encrease of other mens vertue: Cicero also saith that Enuie as a companion to vertue do still pros [...]cute the good. And therefore Seneca aptly saith. Seneca of maners. It is more easie for a poore man to shunne contempt, then for a rich man to auoide Enuie.

3 Enuie vseth onely one point of discretion and temperance, which is this. That seldome or neuer [...]t medleth with those, whose greatnesse and excellencie doe take from the enuious all hope of attaining to the like degree. Aristo. in his Rhet. lib. 2. And this doth Aristotle note, saying. Enuie for the most part seaseth vpon that which it may best ouer­take or out goe: and that in this consideration, men neuer Enuie the dead, Plut. of Enuie and hatred. neither such as in greatnesse do without comparison ex­ceede them. Father, as Plutarch saith, those that in age doe farre out goe them. And in that sence it is written that Enuie is many times extinguished by the greatnes and excellencie of other mens prosperitie. And for example hee addeth saying. No man enuied Alexander the great or Cirus when they had attained the tipe of their deuises. For as the sunne beating directly vpon the crowne of the head, yeeldeth but a small shadow, so they that are in emi­nencie farre aboue vs, doe purchase small Enuie against them. And [Page 257] therefore hee very properly compareth enuie vnto smoke, which so long as the fire is but small maketh a great shew: but so soone as it staineth vanisheth away; or at the least appeareth nothing so plainely as at the first.

4 As for those that be equall in degree, it is an old-saying that the earthen potter enuieth the potter, Eras. in his Chiliads. whether for gaine or for reputa­tation and honor: & this doth another prouerbe note saying. The neighbours eye is alwaies an enemie and enuieth. For surely men cannot abide that others of their owne callings should bee better thought of or come to be greater then themselues. Gen. 4. As Cain enuied Abell, Gen. 30.1. because the sacrifice of Abell was more acceptable in the sight of God then his. Rachell enuied her sister Leah, because God gaue her issue, & none to her selfe. Gen. 37.4. Likewise Iacobs children enuied their brother Ioseph because he was their fathers darling. This enuie also extendeth to our inferiors as Saul was sore woun­ded therewith against Dauid, 1. Sam. 1 [...]. by hearing the song of the daughters of Israell. Saul hath slaine one thousand, and Dauid ten thousand.

5 But as selfe loue is such a plague as that all the children of A­dam are therewith poysoned, so the enuie that groweth thereof is but ouer common and too deepely rooted, euen in those that pro­fesse themselues to be the children of God. And therefore as Iesus Christ admonisheth vs to Amend our liues: so let vs Amend in re­spect of this vice, whereby especially we approch and draw neere to the malice of Deuils, the enuiers and enemies of the glorie of God & saluation of mankind. And to that end let vs consider that if we could truely loue our selues, we would forsake enuie, which aboue all vice doth most cruelly and vncestantly torment those that are poysoned therewith. Plut. of Enuy and hatred. Prosper of cō ­templ. lyfe. lib. 3 c. 9. Aug. To Iu­lian, Epist. 111 Great Alexander said that the enui­ous, are both executioners, and tortures to themselues. And here­vpon said an auncient father. Enuie is a tormenting of the minde, grounded vpon the good of others. Enuie, saith Saint Augustine, resembleth a ship tossed with the waues of the sea. It is sti [...] [...]oub­led. It is also like to a rauening Wolfe, mad without a cause: Al­waies in miserie: and setting sure sooting, is brought to nothing. By continual raging it is made a pertaker with Deuils. Enuie, Cyprian of zeale and En­uie. Basil of Enuy Proue. 14.13 saith Cyprian, is a moth to the soule, a Canker to the thought, & a rust to the soule. And in this sence saith Basill. As rust consumeth the yron, so doth enuie wast the man that is possessed therewith. The same doth Salomon meane, wher he saith: Enuie is the rotting of the bones. Moses propoundeth a notable example hereof in Cayn, Gen. 4.5. say­ing, His countenance fell downe, yea which is more. As it is saide that [Page 258] the viper by deuouring the wombe of her damme maketh her pas­sage forth, Basil of Enuy Iob. 5.2. so enuie eateth & consumeth the soule of that man that in his hart hath conceiued her, and hereupon saith Iob, As anger slayeth the foole, so enuie killeth the Idiot. And in this sence said So­crates, enuie is as a fret to the soule.

Petrarck. his remedies for both fortunes6 It might suffice that our owne calamities, which are both great and manifold, should torment vs, albeit wee were not tormented by other mens felicitie, and so made our selues two folde misera­ble. But that will not this accursed enuie, the enemie of her hostes quiet, abide as Anacharsis very fitly declareth. For being deman­ded wherefore men are many times sorrowfull, hee saith, because that besides their owne causes had troubled them, Eras. Apotheg lib. 7. Plutarch in his Lacon. A­potheg. they are also grieued at the felicity of others. And to this purpose, By as behold­ing the sad countenance of an enuious man, saide vnto him. Ey­ther thy selfe hast had some mishappe, or some other body, some good. The same also doth Agis the first King of the Lacedemoni­ans note: For being informed that certaine of another familie en­u [...]ed his prosperitie, hee aunswered: Then shall their griefes bee doubled, if they be grieued both at their owne miseries and at the felicitie of me and mine. Heereof also followeth the same which experience teacheth, Prosper of cō ­templ. lyfe. li. 3. c. 5 &. c. 9 Seneca of ma­ner. 5. and Prosper confirmeth, saying: The enuy­ous man hath as many tormentors tormenting him, as enuie hath people that prayse him. And therefore Seneca sayth, I could with that the eyes of the enuious were so opened that in euerie towne they might beholde all that be in prosperitie, whereby their tor­ments might bee increased. For as the ioyes of the happie doe en­crease, so doe the sorrowes of the enuious multiply. And to the same purpose in another place he saith. We can no waie more vex the enuious man, Seneca in his Epistle. then by applying our selues to vertue and honor. And indeede the poyson of enuie doth in nature farre differ from the poyson of Serpentes, whose poyson hurteth other but not themselues: but the poyson of the enuious hurteth themselues but not others. The enuious man, sayth Cyprian, conuerteth the good of another to his owne hurt: Cyprian of zeale and En­uie. Hee tormenteth himselfe at the feli­citie of others: The glorie of others is an heartbreaking to him: The prosperitie of others is a tormenter to molest his soule, and as it were, to rent it in peeces: Hee hath no taste in his meate or drinke: hee continually sobbeth and sigheth: Night or day, his sorrowes are neuer at an ende: And the more that hee prospe­reth, whome hee doth enuie, the more doth he feele the kindling of his owne passions and griefes. This breedeth in him a threat­ning [Page 259] looke, a crooked countenaunce, a pale face, trembling lips, gna [...]hing of teeth, furious speeches, excessiue iniuries, a readie hand to mischeefe and where his sworde will not preuaile, he slay­eth in heart by hatred and malice. There is some hope of Cure for visible woundes, but the wound of enuie that lurketh in the hart can haue no helpe. Then he addeth, O enuious wretch. Whose e­nemie art thou but thy owne? The man whom thou hating dost en­uy, can depart from thee, but thou canst not depart from thy selfe. Whersoeuer thou become, thy enemie is stil in thy bosome, thy ad­uersarie resteth in thy hart, thy destruction is shut vp in thy selfe.

7 These torments of enuie haue the Poets liuely laid open. As Virgil, Enuy to a wicked man is a putrifying poyson, which drieth vp the marow, yet hurteth not the bone, Ouid Meta. 2. & wasteth the bloud most bitterly. Another Poet to represēt the passions of enuy, saith thus.

The same doth another confirme by the examples of the Sicilian kings, saying. Enuie hath euer beene the chiefest tormentor of the liues of the Sicilian kings.

8 Which is more. Enuie, not contented to grieue at the prospe­ritie of others, doth euermore apprehend it as indeede it is: Yea she alwaies imagineth it greater then it is, thereby to enforce her owne sorrow and miserie. Pentane. And therefore as on a time there grew a question among diuers Phisitians, concerning the cheefest helpe to the eye, as one saide Fennell, another Glasse. &c. Nay sayth one, It is enuie: for she still causeth other mens goods to seeme greater then they are: and confirmed his speech by this authoritie of a Poet, saying.

9 The feeling of this sorrow, anguish, heauines, and torment bred in the hart by enuie, might make vs to loath and detest it: Yet is there farther occasion. Rom. 13.10. Col. 3.14. 1. Ioh. 4.7. Ioh. 13, 35. 1. Cor. 13. There is nothing more repugnant to Cha­ritie, which notwithstanding is, as Saint Paul saith, The fulfilling of the law: The bond of perfectnes: The true marke of the children of God: As Iesus Christ also saith, Herein shall men know that yee are my Dis­ciples, if yee loue one another, euen as I haue loued you. Loue, sayth Saint Paule, Enuieth not: She reioyceth not in vnrighteousnes, but re­ioyceth in the truth. And contrariwise. The enuious man mourneth [Page 260] and afflictions as is aforesaid, Nazianz. in his first book of diuinitie. Chrisostome on Mathew, Hom. 41. therin resembling slies that light vp­on wounds, and cleuing to the same do there at sucke their suste­nance: Or as the Dorre who naturally lurking in dung taketh her food thereof: so doth the enuious man grow fat in other mens ca­lamities. Can there then be any thing more repugnant to charitie and this vnion of the members of Christes body, which, as Saint Paul saith, Causeth them to haue the same care one for another? So that if one member suffer, Cor. 12.25. all suffer with it, if one bee had in honour, all the rest reioyce with it? And therfore it is a shame to vs Christians, that we do not vnderstand it, and the rather because euen the heathen doe instruct vs, Plut. of Enuie and hatred. as among others, Plutarch, who saith. Hatred and Enuie are directlye opposite to loue, which reioyceth in other mens felicitie.

10 Likewise as enuie is repugnant to loue, so is thee contrarie to the peace and concord that should dwell among the children of God. Iam. 3.14. & 16. In this sence doth S. Iames tearme her bytter, thereby vn­derstanding that she is a poyson of a Cankered will, conuerting all to bitternesse, whereupon doe ensue contention and debate, and therefore he addeth. For where enuying and strife is, there is sedition and all manner of euill workes. Plutarch also saith. Enuie and Ielou­zie are passions which euermore doe engender vsuall and daunge­rous enmitie. Plut. of profit to be taken of enemies. And so it is the more pernitious, in respect, that as the same Author saith, ordynarily it followeth such as deale in matters of estate, wherein contention and enuie are most hurtfull. Hereupon saith Antisthenes. Laertius. It is in vaine to cleanse Wheate from Chasse, and to purge an armie of vnprofitable souldiers, vnlesse wee also purge the common wealth of all enuious persons and ba­nish them from among vs.

11 Moreouer as enuie ordinarily accompanieth hatred, which Saint Iohn placeth in the degrees of murder: 1. Ioh. 3, 15. So doth it beare such sway in some that it plungeth them headlong in murder & al hor­rible wickednes. Who moued the deuil to vrge man to eate of the forbidden fruit, wherby to throw him downe, & to draw him with himselfe into euerlasting death? Wisd. 2.24. The booke of Wisedome, as is a­foresaid, testifieth that it was enuie. What caused Cayn so cruelly to murder his brother Abell? Eunie as the holy Scripture plainely noteth. God warneth him to forbeare, yet hee went forward. And indeed as Chrisostom saith, Gen. 4.5. Cain enuying his brother, cold not dis­gest the hatred that he had cōceaued: but the more that God war­ned him, 1. Sam. 18. the more did his sorow, anguish & hatred encrease, which driue him to shed his brothers bloud. Who stirred vp Saul so often [Page 261] and by so many deuises to attempt, & to seeke to kill Dauid? Yea when he had so often misled & with his owne mouth acknowled­ged his wrong, yet to pursue him so obstinately to the death? Euen that accursed enuie, that was first engendered of this, Gen. 37. that the daughters of Israell in their song, Saule hath slaine his thousand, and Dauid his tenne thousand, preferred Dauid before him, and after­ward encreased by Samuels anointing him to be King. What mo­ued the sonnes of Iacob to resolue vpon Iosephs death, and when they had defiled his coate with bloud, to send it to their father, whereby to vexe him with most cruell and mortall sorrow and heauinesse, and lastly to sell him to the Ismaelites, to carie him into Egypt, & so to seperate him from the Church, & consequent­ly to abandon his body to tribulation, and his soule to destructi­on? The sole enuie that they had conceiued against him for the priuate affection that Iacob bare vnto him, Mat. 21.15. which afterward was encreased through his dreames. To bee short. What induced the high Priests and Scribes, Mat. 27.18. at the hands of Iudas a traitor to his Lord and Master, to buy Iesus Christ, to deliuer him into the hands of Pilate, & so obstinately to pursue him to the death? So euident was their enuie that Pilate himselfe (as S. Mathew noteth) knew that for enuie they had deliuered him. In this sence doth Paule, Gal. 5.21. speaking of the frutes of the flesh, ioyne murder with enuie, as the cursed frute thereof.

12 To conclude, Plut. of Enuie and hatred. what a villanous & abhominable vice is enuie saith Plutarch: considering that many can confesse that they hate him whom they doe not enuie? Sooner will they acknowledge themselues to be possessed with wrath, feare, hatred, Chrisostome vpon Mathew or some other like passion and vice, then confesse any enuie, as testifieng therby that enuy is the most villanous & detestable disease that can come to the soule. Chrisostome doth aptly describe the Original of this disease, saying He that enuieth, p [...]rchaseth to himselfe reproch, and honor to him that is enuied. For as ambition is the mother & nurse of enuie, so is there nothing more contrarie to ambition then the acknowledgement that a man is enuious, considering that enuie is a confession that the enuied is endued with greater vertue, pros­peritie or some other excellencie, then he that enuieth.

13 In as much therfore as enuie engendreth so many tormen [...]s & vexations in our harts: that nothing is more contrarie to loue: that it breedeth hatred, strife & debate: that it draweth men to commit murder and other horrible transgressions: To be short, that euen a­mong men it is so detestable that they will rather colour it with [Page 262] other vices then acknowledge it: Let vs, to the end according to the admonition of Iesus Christ to amend our liues, refraine al selfe loue, and consequently all enuie. Let euery man bee content with that estate and condition, whereto God hath called him, & faith­fully imploy himselfe therin, euer waiting the blessing of the Lord, without enuying others prosperitie. Let vs remember that the en­uious man pretendeth to oppose himselfe against the prouidence & liberty of God, as grieuing at the good that God vouchsafeth to those whom he pleaseth, after his owne wisedome and power: and that to such enuious persons belongeth the saying of Iesus Christ. Is thine eye euill because I am good, or, is it not lawfull for me to doe as I wil with mine own? Mat. 20.15. Neither must we forget that the end of our liues ought to tend to serue, not our selues, but God & our neighbour: & that it is a most monstrous sin for vs to enuie that good which our selues either doe or should procure and set forward. Yea that we euen make a skorne of God, when, according to our duties, wee pray vnto him to enrease his mercies and blessings to our neigh­bours, and in the meane time do enuie, and are sorie for their wel­doing, and prosperitie through the blessings of God. As also wee ought in our harts to print this saying of Chrisostome. Chrisostome hom. 36. As by enuy­ing of others we offend God: so by reioycing at their prosperitie wee shall be pertakers of their goods: Saint Cyprian also exhor­teth vs to imitate the good, Cyprian of zeale & Enuy if we can follow them: yet if wee can not follow them, reioyce, sayth he, at their good. In liew of enui­ing, make your selues pertakers through steadfast loue: make your selues coheires of their goods by the coniunction of loue and bro­therly vnion. Finally let vs remember that there is but one com­mendable and profitable kinde of enuie, euen the same that we so beare to the vertuous, as to imitate their vertue: As Themisto­cles giuing a reason why hee, who in his yoouth was bent wholly to pleasures, Plut. in his A­potheg. Augustine vp­on 139. Psal. had lastly applyed his mind to vertue, saith, that the victorie of Miltiades would not suffer him to sleep. As Augustine also commendeth that enuy of the righteous that pricketh vs for­ward to become righteous with them.

Of backbiting, slaundering and euill speaking. Chap. 21.

ONe vice more will wee here entreate of, which as it is no lesse common, albeit smally accompted of, so is it most pernitious [Page 263] Namely when we speake euill of our neighbours, to the preiudice of their credit, reputation and honor, Exod. 20.16 Deut. 5.20. and this is called backbi­ting, slaundering, or euill speaking. And by God is forbidden in the ninth Cōmandement of his law. Thou shalt not beare false witnes against thy neighbour. True it is that he doth expressely name false witnesse. But those words do extend very far. First they which in the presence of the Magistrate or else wher either by oath, or but by speech only do affirme any falsehoode to the preiudice of their neighbours, are heere condemned, and they bee properly tear­med slaunderers. Yea they may be called Deuilish. For the word Deuill signifieth a slaunderer or false accuser. All slaunderers therefore are the children or Disciples of the Deuill, who was iustly so called, because hee was the first Author and inuenter of that iniquitie, Gen. 3 as the historie of the holy Scriptures doth many­festly declare: For when the Serpent perceiued that Eue remai­ned constant in the obedience of God: also that she feared that he woulde execute his threatning, which imported that thee shoulde die, if shee eate of the forbidden fruite of the tree of knowledge of good and euill, hee wickedly slaundered God, as if vpon en­uie, fearing least shee and her husband Adam by eating of that fruite, shoulde become like to himselfe, and know both good and euill, he had made that prohibition. This was an impudent and de­testable slaunder.

2 Hauing by this meanes drawen Adam and Eue to disobedi­ence, Gen. 35. among other vices he also poured this deuilish poyson vpon all their posteritie, as experience by most notable examples doth teach. So did Putiphars wise slander and falsely accuse Ioseph that he would haue dishonored her. So did Chore, Numb. 16. Dathan and Abi­ram falsely slaunder Moses and Aaron, 2 Sam. 16.3. saying that they sought to exalt themselues ouer the congregation of the Lord. So did Ziba Miphiboseths seruant, slander his master in the eares of Dauid, Hester. 3. 8. as if he had pretended that the house of Israel shold haue restored him to the kingdome, and that therupon he remained at Ierusalem. 1. Sam. 24.14 So did Haman falsely accuse the Iewes that were in captiuitie vnder king Assuerus, that they denied to fulfill the kings decrees. 2. Sam. 15. So did Saules Courtiers slaunder Dauid, Iohn. 7.20. as if hee ment to take away his kingdome. So did Absalom slander his owne father Dauid, telling the people that there was not any to heare their suites, Mat. 11.19. to iudge of their affaires, or to do them right. With many impudent slanders did the Iewes assault Iesus Christ, Luk. 23.2. obiecting vnto him that he had the Deuil, that he was a drunkerd, a glutton, a friend to Publicans, [Page 264] a seducer of the people, Act. 24.5. and accused him falsely that hee denied tribute to Caesar, and suborned the people. So did Tertullus the Orator tearme S. Paul a seditious and pestilent fellow.

3 Againe, if the speeches g [...]en forth, should in themselues bee true, yet if they be misreported or wrested to any other sence then they were done or spoken, this is also slaunder and false witnesse: As S. Marke rehearseth, Mat [...]. [...]4.58. that finally there came in two false wit­nesses against Iesus Christ, And affirmed that they heard him say, I will destroy this temple made with hands, and within three daies I will build an other made without hands. Here was a double slaunder: First in that Christ spake it not in that sort, Ioh. 2 19. but onely said Destroy this temple & in three daies I wil raise it vp againe. Secondly because that which he spake of his body, as S. Iohn expressely addeth, That he spoke of the temple of his body, they referred to the materiall Tem­ple bu [...] with hands at Ierusalem.

4 It is also a deuilish & malitious slaunder, when men report that which is true: but thereof to gather or perswade some wicked and reproueable action. Psal. 5 [...].2, As when Doeg shewed Saule that Dauid had beene in the house of the high priest Achimelech in Nob: that A­chimelech had asked counsell of the Lord for Dauid: 1. Sam. 21. Psal. 52.5. that he had giuen him bread: and that he had deliuered vnto him the sworde of Goliah: Dauid obiecteth vnto him, That his tongue was like a sharpe razor: that he had imagined mischiefe, spoken lies, and vsed per­nitions and deceitfull wordes. Yet it seemeth that all that Doeg told Saul, was true. But heerein we are to note his intent, which was thereby to gather and to perswade Saul that there was conspiracie betweene Dauid and Achimelech: and in that consisted his slaun­der and false accusation. Dan. 6, The chiefest officers in Darius Court ac­cused Daniel that he called vpon his God, and so contrarie to the Kings edict prayed to another then him. The three Hebrew Prin­ces were likewise accused that they would not worship the Image that Nabuchadnezzer had erected. Dan. 3 Both accusations were true: But to what intent were they made? Euen to perswade Darius and Nabuchadnezzer, that Daniell and his companions had deserued to die. Herein rested the falsehoode of the accusation, and slaun­der proceeding from ambitious, cruell and enuious hartes.

5 Now as naturally we are enclined to slaunder our neighbours, yea many times onely vpon suspition: so the principall of the chil­dren of Ammon slaundered Dauid in the eares of their Lord Ha­nun, 2. Sam. 10, 3. as if he had sent Ambassadours vnder pretence of honor and comfort ouer his fathers death, to spie out the land, & to take [Page 265] his Citie and destroie it. So dyd the princes of the Philistians slaunder the same Dauid, as if he meant to redeem his peace with Saul, by betraying theyr king Achis. But especially in this point we are to note the deuils slandring of Iob. Doth Iob fear God for naught sayth hee, Hast thou not made a hedge about him and about his house, Iob 1 and about all that hee hath? Thou hast blessed the worke of his handes, and his substance is increased in the land: But stretch out thy hand and touch all that he hath, and see if hee will not blaspheme thee to thy face. As if hee accused Iob to bee an hypocrite, or a hireling that serued and feared God onely for profite, which ceasing, hee woulde blas­pheme him. Thus may wee vnderstand how readily man is incli­ned to this vice, wherein hee truly followeth the nature of the de­uill. For as man hath indeede many vices common to beasts, Iohn 3, so in lying and slaundering he participateth with the deuill, the Father of lyes.

6 By the premises wee be earnestly admonished carefully to be­ware of falling into this iniquitie and deuillish sinne, yet for the a­mendement of our liues, that wee may the more abhorre and de­test, it let vs briefely consider the euils, and pernitious inconueni­ences thereof proceeding. Prou. 25.18 Psalme 120. [...] A man that beareth false witnes against his neighbour (sayth Salomon) is like a hammer, a swoord, and a sharpe arrow. And Dauid sayth, The slanderous tongue, which he calleth de­ceitfull, is like the sharpe arrow of a mightie man, & as the coles of Iuni­per. As if he should saie, their slanders were kindled with hotte fire, and dipped in mortall poison. Prou. 6. Salomon lykewise vseth a notable protestation to this purpose, saying: These sixe things doth the Lorde hate, yea his soule abhorreth seuen. The haughtie eies, a lying tonge, and the handes that shedde innocent bloud, a heart that imagineth wicked enterprises, feet that be swift in running to mischiefe, a false witnes that speaketh lyes, and him that raiseth vp contention among brethren. Ioy­ning all these vices together, he sufficiently sheweth, that as a taste tongue, or false witnesse proceedeth of a proude heart that imagi­gineth wicked enterprises, Gen. 3 so doth it many times ingender blond­shed and strife among brethren. Many lykewise of the examples aforementioned, doo euidently set before vs, as in a table, the per­nitious effectes and cursed fruites of this vice and corruption. The impudent slaunder of the deuill hath plunged our first fathers and all their posteritie in paine, death, and euerlasting damnation: The same of Putiphars wife cast Ioseph in prison: Gen. [...] 2. Sam. 10 Ester. The same of the sons of Ammon, procured the totall destruction of themselues, theyr prince, and people: The same of Haman had bene the death of all [Page 266] the Iewes that were in captiuitie vnder Assuerus, 1. Sam. 24. 1. Sam. 22 had not God mi­raculously preuented it: The same of Sauls courtiers bred a long and dangerous persecution against Dauid: The same of Doeg, the horrible murther by Saul committed on the persons of Abimelech and the foure score and fiue priests, with the vtter destruction of the towne of Nob, Exod 23.27. and all the inhabitants thereof. In this consi­deration doth the Lord saie, Thou shalt auoide all false woordes, and shalt not slaie the innocent and righteous. Thereby declaring, that the false witnesse with his tongue, slaieth as many as the executioner with the sword.

7 Neither was it without reason that God in olde time ordained that the false witnesse should incurre the like paine, as the offence wherewith he wrongfully charged his neighbour might deserue. And therefore Salomon sayth, Deut. 19.16 Prou. [...]9.5. Psal. 109. The false witnesse shall not escape pu­nishment, and hee that speaketh lies shall perish. To be short, how byt­terly doth Dauid curse those that burdened him with false ac­cusations and slaunders? These curses of Dauid were prophesies of the holy Ghost, foreshewing the grieuous and many woes that God will poure forth vpon slanderers. As also we haue before no­ted, Prou. 6.16 that God abhorreth the false tongue, and the witnesse that speaketh lies. Wherefore such men as haue euen anie, though but a little conscience, will abhorre and disdaine to bee false witnesses and slaunderers, and consequently, the children of the deuill, who is the father of lyes.

8 Yet is it not inough that wee amend and refraine from this deuillish vice, for wee must also beware of all backbiting and e­uill speaking, which consisteth in the reporte and rehearsall of the faultes and infyrmities of our neighbours, albeit wee speake no­thing but the truth. Yet is there nothing more common amonge men, so sore are wee inclined to report the badde, rather than the good wee knowe by our neighbours. And when this inclination is accompanied wyth hatred, ambition, or enuie, the same is lyke oyle cast into the fyre to inflame and kindle it. Wee take some contentment in speaking euill of him whome wee hate, as vsing it for some reuenge that wee take of him. The ambitious man ima­gineth his increase of honour and reputation to bee the greater by so much as hee seemeth to take from those whome hee blameth: And it is euen as hee that coueting to make his owne garment to seeme the whiter, caste thinke vppon his neighbours to make it blacke: To the lyke purpose doeth Enuie speake euill of her neighbour, meaning that the reproofe whereby thee abaseth and [Page 267] treadeth him downe, shall bee to her as a footstoole to climbe a­boue him. This inclination to backbiting doeth Moses note, say­ing: Leuit. 19.16 Thou shalt not walke about with tales among thy people For by this wo [...]de Walke, hee taxeth such as gadde vp and downe to enquire curiously of theyr neighbours faultes and infyrmities, as it were by reporting them to backbite him. And the Apostle Saint Paule more liuelie representing the same vnto vs, sayeth, Rom. 3.13.14 that all men naturally are poisoned wyth these vices: I heir throate is an open sepulchre, they haue vsed their tongues to deceite, the poison of Aspe [...] is vnder their lippes, their mouthes are full of cursing and bitter­nesse.

9 The ordinary communication of such as are any thing familiar, doth sufficiently testify that our vsuall conference is most cōmon­lie replenished with discourses of the faultes & infyrmities of our neighbors. Our tongues that should be courteous and inclined to charytie and compassion, are for the most part serpent lyke, & full of poyson. Yet in as much as euerie man in his owne sight, doth sufficiently perceiue and knowe, that such rehearsalls and dis­courses vppon others mennes escapes and imperfections, are but slaunders and backbitinges: diuerse and sundrie men doo seeke to couer them wyth the cloake of zeale, loue, and compassion. And this hypocrisie doeth Saint Bernarde verie aptlye repre­sent vnto vs. Some there are, sayeth hee, Bern. on the Cant, Ser. [...] whose stomackes bee­ing glutted wyth the faultes and infirmities of theyr brethren, and neighbours, when they meane to vnburden the same, doo shroude theyr mallice and hatred vnder the cloake of fayned respect and shew. After a sore sigh, wyth greate grauitie, dely­beration, and a heauie countenance, they wyll spire forth theyr backbiting and slaunderous speeches. And such backbitinges and slaunderous speeches, sayth hee, are so much the more dan­gerous, because the hearers are thereby occasioned to imagine and conceiue, that the same proceedeth neyther of enuie nor e­uill wyll, but of meere sorrow and compassion. I am sorrie, sayth the backbiter, and the rather because I loue him, that I cannot get him to amende. Another wyll saye, I haue long kno­wen this or that, yet woulde not I raise the speech, but sith it is now knowen abroade, I may not in anie wise conceale the truth, for the matter is so and so. Thus doeth Saint Barnarde most liuelie painte out the hypocrisie of many euill speakers, But Moses teacheth vs howe wee shoulde reprooue it, Re­prooue thy neighbour (sayeth hee) but raise no reporte of him: Leuit [...]. [...]. [Page 268] To reproue and admonish our neighbour, is truly a worke of chari­tie, but it is backbiting to raise anie reporte of him, by publishing and blowing abroade his infyrmities. The admonition and aduer­tisement of our neighbours faultes and imperfections must be de­liuered either to themselues, according to the rule of Iesus Christ, If thy brother trespasse against thee, Math. 18. [...] go and tell him betweene him and thee, or vnto those that haue right and authoritie to correct and re­proue. Gen. [...] Whereof wee haue an example in Ioseph, who shewed his father of the euill reporte and dooings of his brethren. But to re­porte them to others, is backbiting and slandering, because it ten­deth onely to defamation. This disease of backbiting is so much the more pernitious, as that wee cannot auoyde it, also that the wound thereof is daungerous. A man may better beware of such as steale his goods, than of the backbiter that taketh away his good name. As the good name is to bee much more esteemed than sil­uer, so the wounde of defamation is almost incurable. For as when a wound is cured, there yet remayneth a scar: so against a slander, howsoeuer a man purge & iustify himself, yet will ther stil remain an euill opinion, at the least in some. And this dyd Diogenes sig­nifie, Plutarch in his Apotheg. when beeing demaunded what beast bit sorest, hee aunswe­red, Among tame beasts the flatterer, among wilde, the backbiter. In asmuch therfore as according to the exhortation of Iesus Christ, we are to amend our liues, let vs beware. Whensoeuer wee talke of the faultes and infyrmities of our neighbours, let vs thinke with our selues: To what ende is this speech? And in our consciences finding that it tendeth onely to defame him, and to take away his good name, let vs passe condemnation in the sight of God and s [...]y, that we are backbiters. Psalm. 10 [...]. [...]. 1. Cor. 6.10 1. Cor. 4. [...] VVithall, let vs then also remember the saying of Dauid, Him that in secrete slaundereth his neighbour will I cut off. Also the sentence pronounced by Saint Paule, who sayth, Backbiters and slaunderers shall not inherite the kingdome of heauen. Lykewise the admonition of the same Apostle, who wylieth vs to holde them as excommunicate persons, & to forbeare eating, drin­king, and all familiar conuersation wyth them. Let vs remem­ber, that backbiters by Saint Paule and others are marked wyth a fearing yron, as men, who by the iust vengeaunce of God are giuen ouer into a reprobate sense. To bee short, let vs remember what Saint Iames sayth, Rom. 1.30 Iames 1.20. Gen. [...]. [...]2. If anie man among you seemeth religious, and refraineth not his tongue, this mans religion is in vaine. Wherefore as Cham, the father of the Cananites, hauing seen the shame of his father Noah, & in liew of couering it, hauing shewed it to his bre­thren, [Page 269] was accursed, both he and his posterity, by the mouth of his owne father: so they (who knowing the frailtie, faultes, and infyr­mities, and consequently, the shame, and reproach of theyr bre­thren, 1. Pet. 4.8 where they ought in charitie to couer the same) doo neuer­thelesse by backbiting and euill speaking, saie them open, doo wel deserue to be accursed with Chain, and called Canaanites. S. Peter hauing exhorted vs to be sober & vigilant in prayer, addeth, But aboue all thinges haue feruent loue, for loue couereth the multitude of sinnes. Whereby hee declareth, that it is a matter of such impor­tance, to couer the infyrmities of our neighbours by loue, that hee seemeth to preferre it before sobrietie, and praier vnto GOD, which hee had before mentioned. Secondly, that it is not enough to shew this loue, by couering two or three infirmities, but we must couer euen the multitude of them. Thirdly, that for the discharge of this duetie, wee must haue not some small loue, but a vehement loue, yea, such a loue as may be able to surmount enuy, hatred, am­bition, and all such other vices as naturally doo prouoke vs to this cursed backbiting.

11 VVe suppose, that so long as our backbiting and slanders do breed vs no braules or quarrelling, they bee not hurtfull, and so wee despise all Gods threatnings. But wee doo much deceiue our selues, if wee imagine that God, as we, maketh no account of back­biting, and so suppose that his deferring of vengeance is a quite ta­king awaie of his threatnings. Our backbitings are inrouled in the booke of his prouidence, readie to bee laide open before vs in the daie of iudgement, as Dauid expresly teacheth, saying: Thou gi­uest thy mouth to euill, and with thy tongue thou forgest deceit. Psame 15.19 Thou sit­test and speakest against thy brother, and slanderest thy mothers sonne. These things hast thou done and I held my tongue, and so thou thoughtest that in deede I was like thee, but I will reproue thee and set them in order before thee. O consider this, yee that forget God, least I teare you in pee­ces, and there bee none that can deliuer you. Surely it is straunge, that all such threatnings should not make vs euen to cut out our longs with our owne teeth, rather than to apply them to backbiting and slandering.

12 It is lykewise a harde case, that in this respect wee should not feare God more than man. It happeneth many times that the back­biter with great protestation and attestation sayth, I tell you but I would be loth to saie so much to another, let it I praie you rest be­tweene vs, speake not of it, let no man knowe that I tolde you: Oh foole, dost thou more feare the blame at a mans hands whom thou [Page 270] hast spoken euill of, than the eternall fire that thou kindelest: and the curse of God, which by backbiting thou pullest vpō thy head? Darest thou not detract or speake euill of thy neighbor before his face, albeit hee hath but some small meanes to be reuenged: & yet wilt thou boldly speake euill of him in the presence of almightie God, who threatneth, and is able to swallowe thee vp? If the man whom thou speakest euill of, chance to come in place, thou doest blush, and fallest into other talke. But when thou backbitest him, remember that God heareth thee, and blushing at thy folly, turne to some other talke, and speake of such things as may be accepta­ble in the sight of God.

13 Againe, canst thou like a fool, put more trust in anothers tonge than in thine owne? Thou couldest not bridle thine owne tongue, and doest thou request another to bridle his? Why doest thou put thy selfe in the mercie and discretion of another? If hee to whome thou hast opened thy mouth, hath no more hold of his tongue than thou hast of thine, hast thou not put into his hande a staffe where­with, by reuealing thy secret, to bring thee into brabling & strife? Why doest thou reueale that to another which thou wouldest shoulde be kept secret? If thou sayest, I trust him. So hath hee an other, whome hee trusteth, and his friend another, &c. to whome they will reueale it. It is as if when sundrie faggots lie each by o­ther, thou shouldest kindle the one, and so by degrees burne them all. In some countries vpon anie murther or other hainous tres­passe, they ring the towne bell, which when other townes or villa­ges doo heare, they likewise doo ring theyrs, and so from one to an other, whereby all the Countrie is soone aduertised that there is some offender to bee taken or staide: Euen so thou, when the clock of thy tongue hath stroken, looke that hee that heard it, will lyke­wise strike his, and his neighbor that heareth it, his, and so shal the infyrmitie of thy neighbour soone come to the eares of many. And therefore if thou beest loth it shoulde bee knowen, why hast thou rung the bell of thy tongue in a countrie, where thou knowest that euerie man is readie likewise to ring his?

14 Let vs proceede: Not onely hee that speaketh euill of his neighbour is a backbiter, but also hee that hearkneth to the slan­der. And in deed, he that is desirous to heare of the faults & frail­tie of another, sheweth himself to be deuoid both of zeale to Gods glorie, and of loue to his neighbour. For seeing God is dishonored in the transgressions & sinnes of men, it is our parts, hearing of the same, to mourne and bewaile the dishonour of God, and in charitie [Page 271] we ought to take compassion of our neighbor, who by his offence bringeth Gods wrath vpon his head. If in liew of sorrowing for the sins & transgressions, euen of those whom before we knew not, we delight to heare of them, doo we not strip our selues out of all loue of God and charitie to men? In this sense doth Dauid saie, that he that receiueth a false reporte against his neighbour, Psalm. 15.3. shall haue no place in the house of God. And in deed, both he that hearkneth to the backbiter, and the backbiter, do serue the deuill alike, the one with his tongue, the other with his eare. Bernard in a certain sermō Detraction (saith S. Ber­nard) is a sharp sword, which at one blow woundeth three: It slaieth the soule of the backbiter, and the soule of him that giueth eare vnto him, & it woundeth & impaireth the good name of him that is backbitten or slandered.

15 And what doth more norish and maintaine backbiting than the vsuall vice of hearkning thereto, euen with greedines? For as if there were no receiuer of theftes, there would not bee so many theeues: so if none would hearken to backbiting, Prou. 25. 23 there would not be so many backbiters. As the north winde (saith Salomon) driueth a­waie raine so doeth an angrie countenance the slandering tongue. As the shaft, saith Hierome, shot against a stone, reboundeth, Hierom to Rusticus. & some­time hurteth him that shot it, so when a backbiter seeth his counte­nance that heareth, or in deed that hearkneth not vnto him, sad or frouning, hee holdeth his peace, he waxeth pale, his countenance is troubled, and his tongue stoppeth sodainly. In this consideration he saith in another place. Beware of backbiting, Hier. in his E­pist. to Nepor. also of listning thereto. Let thine eares be as farre from them as thy tongue. For when the backbiter perceiueth that thou giuest no eare to him, hee cannot well go forward. Thou shalt not, saith the Lord, Exod. 23.1 receiue or take vp anie false report. This worde Receiue, or take vp, euidently decla­reth, that backbiting and slandering will soone fade awaie and de­caie, if it bee not receiued or taken vp, and so vnderpropped, and vpheld by the consent that is giuen thereto. Hierome to Celantius.

16 Sith therfore that the inclination to backbite, likewise to hear backbiting, is such, that euen they, who otherwise are far from ma­ny other vices, as Hierom saith, do easily fal into these snares of the deuill: that according as Christ exhorteth, we may amend our liues, let vs thinke vpon the premises, to the end we may abhor al back­biting: let vs keepe our tongs & eares pure, so as the vse of these vi­ces now so common, may vtterly be abolished. To be short, let vs apply our tongs to speak, & open our eares to heare such things as may redoūd to the glory of God, & the saluation of our neighbors.

[Page 272]17 Moreouer, if wee heare that anie speake euill of vs, let vs so order our liues, that as Plato in olde time sayde, men maye not beleeue such slanderous reports of vs. As Philip king of Macedon sayde, Plutarch in his Apotheg. that the reproch and iniuries of the Athenian orators caused him so to order his wordes and deedes, that themselues should be proued lyers. Neyther let vs forget what hee both sayde and dyd, when it was tolde him that Nicanor spake hardlye of him. I must bethinke me, Plutarch in his Apotheg. said he, whether I neuer gaue him occasion so to say. Aftewarde hearing that Nicanor was decayde and growen into contempt, hee sent him a present: And then beeing shewed that Nicanor spake well of him, You see, sayeth hee, that it is in vs to cause men to speake well or ill of vs. If the euill therefore that is spoken of vs be true, or that wee haue giuen anie occasion thereof, let the same bee a cause to make vs to amende our liues. If it bee false, let it bee a warning to beware thereof, because wee are men, and may fall. Let vs in this case remember the saying of Socrates, They speake no euill of vs, when that which they saie is not in vs. And in deede, it is as if a man reporting some harme of a bad man, should call him by my name: for whatsoeuer he should saie, should concerne not mee, but him that he calleth by my name.

Aug. against Petilian. 1. Pet. 2.2318 Especially, let vs remember, that as Saint Augustine sayth, our patience is tryed by detraction. And let vs imitate our Sauior Iesus Christ, who when hee was reuiled, reuiled not againe, but prayed for those that reuiled him. As in truth, it is woorse for the backbi­ters than for vs, and consequently, wee are to take compassion of them, and to praie to GOD for them. For as one stripe of the tongue woundeth three, the backbiter, him that giueth eare to the back-biting, & the back-biten, so the two first do thereby wound their cōsciences to the death, by deseruing the sentence of eternal fire: but the third is no whit damnified but in his good name, and that peraduēture but for a short space: It beseemeth not a christian to returne iniurie for iniurie. Neither is it good to render euill for euill, if he that wrongeth thee, saith Seneca, bee weaker then thy selfe, forgiue him, if stronger, forgiue they selfe. It is a vice to re­uenge and a vertue to forgiue, and therefore when Pittacus had caught one that had wronged him, hee let him go, and said: Pardon is better than reuenge. To the end therfore to take away all repli­cation, to the example of Iesus Christ let vs also ioyne the exāple of Dauid, that we may follow the same. Hee protesteth that when they which had charged him with reproaches and false accusati­ons, Psalme 37.13. were sicke, hee put on sackcloth, and vexed his soule with [Page 273] fasting, and his prayer returned into his bosome, Psal. 35.13. so that hee redou­bled and reiterated the same with a sorrowfull and troubled hart. Yea, heerein let vs imitate the moderation and temperance of E­uagrius, whose mortification was such, Zozom. in his Ecclesia­stical historie. lib. 6. cap. 38 Prou. 22.1 that no praises coulde lifte him vp, neither anie iniuries moue him to displeasure.

19 Not that we should vtterly neglect our same & good name: For, A good name (sayth Salomon) is to bee chosen before great riches: and louing fauor is aboue siluer and gold. Besides, as by our sinnes God is dishonoured, and our neighbours take offence: so contrarywise, by our holy conuersation and good name God is glorifyed & our neighbours edyfied. And this doth Saint Augustine teach, saying: Hee that leadeth an innocent lyfe by shunning sinne and iniquitie, benefiteth himselfe: but he who besides is not negligent in mayn­tayning his good name doth benefite others, and is mercifull vnto them. If God therfore giue vs conuenient meanes without breach of the bond of peace & loue, and without giuing cause of offence, to defend our innocencie and good name, wee ought to keepe and preserue it in procuring honest things, not onely before the Lord, 2. Cor. 8.28 2. Cor. 6.8 but also before men. Otherwise, contenting our selues with the testimonie of a good conscience, let vs with the Apostle, wade thorough honour and dishonour, thorough euill report and good report. As being assured, that God will in the end make manifest our innocencie, and blesse our patience with peace and contentation in him. Psalme. 37.6. Thus the dutie of euerie Christian that longeth to amend his lyfe doth con­sist in this: First, that he abstaine from all slaunder, backbiting, and euill speech: secondly, that we giue no eare to backbiters and slan­derers: and lastly, that he be not mooued by their backbitinges, slanders, and harde wordes, in worde or deede to render euill for euill. But rather let him praie vnto God for those that seeme in minde to be troubled and sicke, in that they speake euill of him. Amen.

Chapter. 1.

WE haue in the former bookes pro­pounded some examples of the thinges wherein wee ought prin­cipally to refourme our liues, and to amend. Now let vs vnderstand who ought to amend. Anie man, e­uen wythout studie, will answere, that euerie Christian is bounde thereto. And it is true, for there is no man whosoeuer, but both needeth and is bound to amende his life in the premises, as also in euerie other the dueties requi­red in the generall vocation and calling of a Christian. Neuer­thelesse there bee also certaine particular callinges, wherein eache man in his owne behalfe is to vnderstand what God requireth of men in the same, that so they may reforme theyr faultes, and more vertuously emploie themselues in theyr vocations, according to the wyll of God. But of these wee wyll consider onelye of eight. First, of the husband to the wife, and the wife to the husbande. Next, of parents to theyr children, and of children to theyr pa­rents. Then of the Magistrate to the subiect, and of the subiect to the magistrate. Lastly, of the ministers of the word to the congre­gation, and of the congregation to their ministers.

2 As concerning the dueties of those that are vnited by mar­ryage, Gen. 2 some there are that bee common to eyther partie, and some that particularly doo importe the husbande to the wife, and o­ther some the wife to her husband. But first wee wyll intreate of [Page 275] those that bee common to both. Iohn 2.1 Heb. 4.4 Moses writing of the institution of Marriage, doeth euidently declare, that it is a holy ordinance of God. Iesus Christ also honoured it both with his presence and first myracle. And the Apostle to the Hebrewes sayth, that mar­riage is honourable. Such therefore as doo aspyre thereunto, are to beginne in prayer and holynesse to God: 1. Cor. 7. 2 And hauing attayn­ed to that estate, to vse this benefite of marriage as an holy ordy­nance of God, in all godlynesse and puritie, for a remedie against the weaknesse of the flesh, as the Apostle Paule teacheth, and not for prouocation and lust to intemperancie. True it is, that honestie of marryage grounded vppon Gods ordinaunce, doeth couer the shame of incontinencie, yet not so, as that wee shoulde defyle and pollute that estate by admitting all thinges, Ambos. li. de Philos. but that wee shoulde so vse it, as there myght bee no excesse in dissoluti­on, neyther anie intemperancie contrarie to the holynesse of mar­ryage. And in deede Saint Ambrose reproouing those that doo abuse it in lasciuious excesse, tearmeth them fornicatours wyth theyr wiues. And albeit that tearme seemeth harde, yet let vs not thinke or imagine that hee spake it wythout reason, Aug. against Iuli. li. 2 especi­ally considering that Saint Augustine alleadging this phrase of speech of Saint Ambrose, sheweth sufficiently that he allowed of his iudgement.

3 Secondly, when God created the woman, hee sayde, Gen. 2.18 It is not good that man shoulde bee alone, I will make him a helpe, meete for him. But whatsoeuer is sayde of the woman, that shee should bee a helpe to the man, must also bee put in practise, 1. Cor. 7 and exer­cised by the husbande towarde the wife, according to the doc­trine of the Apostle Saint Paule, whether in auoyding fornica­tion, whether in procuring generation, & the education and brin­ging vp of children, whether in mayntaining a familie, or for the seruice of God and saluation of soules. Heereby it euident­ly appeareth, that the duetie common both to the husband and wife, importeth, that the one shoulde aide and helpe the other. 1. Cor. 7. 2 First, that they maye leade theyr liues in chastitie and holy­nesse, as the holie Apostle Paule noteth, where hee setteth downe the ende of marryage. Next, that to auoyde fornication, euerie man shoulde haue his owne wife, and euerie woman her owne husband. And thus the duetie of the husbande and the wyfe consisteth in this, that they liue together in all chastitie and pure­nesse: and that they take greate heede and beware of break­ing the bonde, and infringing and violating the sayth of [Page 276] marriage by fornication or adulterie: which sinne we haue before declared to bee a detestable abhomination in the sight both of God and man. If such as wanting the remedie of marryage, by committing fornication, doo incurre an offence worthie euerlast­ing damnation: What may those deserue, who hauing a remedie for theyr infyrmitie, doo neuertheles ouerflow in adulterie? Yet is it not inough onelie to abstaine from this abhomination, vnlesse wee also forbeare from euery thing that may seeme to tend there­unto, or to containe anie beginning, apparance, allurement, or oc­casion of euill: First, because that by the lawe all this is prohibi­ted, Exod 20.14 euen in these expresse woordes, Thou shalt not commit adulte­rie. For the worde Adulterie, comprehendeth all prouocations, gestures, Math. 5.28, speeches, yea, euen vnchast lookes. And therefore sayth Iesus Christ, Hee that looketh vppon another mannes wife, to lust af­ter her, hath alreadie committed adulterie with her in his heart. Next, that wee maye preuent all argument of iealousie, a most daunge­rous disease, and of great difficultie to cure. For, as Chrisostome sayeth, Chrisost. vpō the 2. of Ma­thew. Iulius Caesar Plutarch in the life of Iulius Caesar. Where either the husbande or the wife is tainted with ie­lousie, they beleeue euerie word that they heare spoken touching theyr passion, albeit it beare no apparance of truth. When a cer­taine Romane Emperour determined to put awaie his wife, hee al­ledged this reason. An Emperours wife, sayde hee, must so beare her selfe, that the incurre no suspition of euill. How much rather ought this to bee practised among Christian husbands and wiues, as well to auoide occasion of offence, as for feare least iealousie shoulde conuert marriage into a most miserable and wretched e­state.

4 Agayne, as marriage was also ordained for generation, so in that part thereof there are some duties that particularly concerne the wife, and some that are common both to her and her husband. Of the particular duties of the wife, we will speake heereafter. Those therefore that are common to them both, doo concerne, first the instruction of theyr children, & that wee will also referre to be in­treated of in the Chapter that handleth The duties of parents toward the children: secondly, the meanes to bring vp theyr children, and to maintaine theyr family. For the care and burthen thereof is common: yet so, as properly the husband is to get it and to bring it in, and the wife to order and dispose it. Howbeit the dutie of the wife or of the husbād doth not so exempt either of them, but that she also according to her ability and power must help her husband to get it, & he likewise in his discretion direct hir in the dispensatiō [Page 277] thereof. Hee that doth not orderly gouerne his house, Prou 11.29 shall inherite the winde, sayth Salomon. And order consisteth in this, that the hus­band follow his businesse, traffique, or calling, without anie mole­station of the wife, who ought not to meddle or controll him ther­in, but with great discretion and gentlenesse: as also the husband is not to deale but soberly and in great discretion with housholde affayres that are proper to the wife. The man is iealous of his au­thoritie and reputation, and the woman inclined to suspect her self to be despised. Wherefore as the husband cannot well abide that his wife should shew her selfe more skilfull and wife in his busines than himselfe: so cannot the wife suffer that her husband shoulde despise and account her a foole, by medling with her small house­hold affayres.

5 As the dutie therefore of the husband and wife consisteth in looking to that which is aforesayd, to the end their marriage may be quiet, and themselues liue together in loue: euen so an idle and vnthriftie husband, and a prodigall and slouthfull wife, are two re­die wayes to destruction. The husband that hath such a wife, cast­eth his labours into a bottomlesse sacke: and the wife that is sped of such a husband, draweth a cart heauie loden, through a sandie waie without a horse. Such a husband, especially if idlenes drawe him to loue and haunt tauernes, is cruell to his wife and children: and such a wife confoundeth her husband, and bringeth reproch & pouertie to her whole family. The remedie for the husband that hath such a wife, is patience with some seueritie, discreet admoni­tions, and prayer to God: as also the helpe for the wife that hath such a husband, is tolleration, gentle exhortation, and cheerefull and louing entertainment of her husband, whereby to induce him willingly to keepe home.

6 They are also to be mutuall helpes each to other in matters concerning their own saluation and the seruice of God. First, if one of them, as saith the Apostle be an vnbeleeuer, the other must la­bour to drawe his partie to the knowledge of the truth. S. Paul ex­horting the husband & wife of contrarie religions, not to part, but to dwel together: addeth a notable reson, saying: 1. Cor. 7.16 What knowest thou O man, whether thou shalt saue thy wife, or thou O woman, whether thou shalt saue thy husband? Therein declaring, that the faithfull person in dutie is to labour & indeuor to win his partie to the knowledge of the truth, and so to saue her. S. Peter exhorteth wiues to be sub­iect to their husbands, albeit vnbeleeuers, 1. Pet. 3.1 and such as do not obey the word, that so without speech, by their holy and vertuous con­uersation [Page 278] they may winne them. Secondly, if both bee beleeuers, their duetie is to confyrme each other in the time of persecution, that they may constantly follow Iesus Christ. Salomon indeuou­ring to declare the fruites of marriage, Wis. 4.10.12. sayth: Two are more able to with, and temptations, and a line of three twists is not so soone broken. They are [...] each to helpe vp other, if either of them happen to [...] or sinne. Wis. 4. [...]. Two are better (sayeth the same Salo­mon [...] they haue better wages for their labour. And if they [...] will [...] vp the other: but wo vnto him that is alone, for if he [...] lift him vp. They ought also each to per­ [...] [...], to relieue the poore, diligently to frequent [...], to vse prayers, and supplications, and praise, and thankes­giuings to the Lord, to comfort each other in the time of affliction: to be short, either to exhort other to walke in the feare of God, [...] in all duties and exercises beseeming the children of God. In this m [...]nner did that holy woman, Elizeus hottesse, exhort her husband to prepare a chamber for the prophet to lodge in. Saint Paul also sayth, 2. King. 4.1 [...]. 1. Cor. [...]4. [...] That women, desirous to learne, should question with theyr husbandes at home. Whereby he sheweth, that the husband ought to bee so instructed, as hee maie bee readie to instruct his wyfe at home. And in deede, a heathen Philosopher in this sense sayth ve­rie well, Plutarch in the rules of marriage. That the husband, after the example of the Bee, should e­uerie where gather euerie good instruction, that he might be able to impart it to his wife, and by hauing communication, acquaint her therewith. Thus, sayeth hee, maye the mindes of women well taught, be wonne from vanitie to vertue.

7 Other duties there are which be common both to the husband & the wife, as among the rest, such as proceed of the vnion of mar­ryage, wherof God in the institution thereof sayde, They are one flesh. And Iesus Christ confyrmed, saying, Two shall bee one [...] And therfore in Saint Marke hee addeth, They are no more two but one flesh. Gen 2.24 Math. 19. 5 Marke 10.8. And in deede, if Eue being created of one of the ribbes of Adam, was as parte of himselfe: then is the wife also a parte of her husband, and as the one halfe of himselfe. And of this vn [...] and coniunction proceedeth the mutuall loue betweene man and wife. For no man, sayth Saint Paule, hateth his owne flesh but loueth and che­risheth it. And speaking to husbandes, hee sayeth, Husbandes loue your wiues. Ephes. 5.15. Titus 2.4 Eccle. 25.1. And writing to Titus, hee commaundeth him to ex­hort the elder women to teach the younger to bee modest, and to loue theyr husbandes. Three thinges (sayth Wisedome) doo reioyce thee, and with them am I beautifyed before God and men: Vnitie of bre­thren, [Page 279] loue of neighbours, a man and wife that agree together. But syth the foundation of this mutuall loue is the vnity of marriage, wher­by the husband and the wife are made one flesh, the husbande as the head, the wife as the bodie. It followeth, that this loue must bee stedfast, not variable, and that the vnion of marriage conti­nue, notwithstanding whatsoeuer befall either the husband or the wife. Notwithstanding whatsoeuer complexions, I saie, natures & infyrmities may appeare, whatsoeuer sicknesse, losse of goods, in­iuries, griefes, or other inconueniences that may arise, yet so long as the foundation of loue, that is, the vnion of marriage doth con­tinue, so long must loue and affection remaine. God commandeth vs to loue our neighbors as our selues, because they be of our flesh. Albeit therefore that hee contemne, hate, offend, or wrong vs: al­beit he bee our enemie, and in respect of himselfe, deserueth not that wee should loue him, yet because hee is of our flesh, the foun­dation of loue remayning, wee must loue him. As also our sauiour Iesus Christ sayth, Loue your enemies, blesse those that curse you, Mat. 5.44. doo good to those that hate you, and praie for those that molest and persecute you. Howe much rather ought they to put this in practise, who by the bonde of marryage are made one flesh? The rather, be­cause the vnion betweene man and wife, is without comparison more straight, and bindeth them each to loue other, much more than the coniunction whereby man is vnited vnto his neigh­bour.

8 But this is the mischiefe, that in many their loue is not groun­ded vpon the vnion of marriage, but vpon beautie, riches, & other carnal and worldly considerations, subiect to chang, alteration and losse. This corruption that respecteth beautie, is olde, and no­ted to bee among the causes of the floud. The sonnes of God, sayth Moses, seeing the daughters of men were faire, lusted after them, Gen. 6. 2 & toke them in marriage. But in deed, it is monie that maketh loue, and ri­ches ingender affection, witnesse the experience of our daies. Yet such loue resembleth onely a fire of straw, which is but a blaze and is soone out, vnles it be continued with great wood, or other lyke substance. Loue growing of beautie, riches, lust, or anie other lyke slight, vncertain, and fraile grounds, is soone lost and vanished, vn­lesse it be maintained with the consideration of this vnion of two in one flesh, and the vertues thereto adioyned: and therefore must euerie man thinke vpon this vnion in marriage, that he may inioy, nourish, & continue the loue that therof procedeth: the rather be­cause such loue is the nurse of cōcord, that maketh marriage happy. [Page 280] As contrariwise the want of this loue is the fountaine of strife, qua­relling, debate, and other like afflictions that conuert the paradise of marriage into a hell. Augustine of baptisme of children Dissention between man and wife, saith. S Augustine, is the trouble and ouerthrow of the householde. They that will auoid such strife, must therefore loue each other: and e­specially they must haue care heereof, when they are first married. For as a vessell made of two peeces & glewed together, may at the first be easily broken, but in time groweth strong: so is it also wyth two persons that are glewed or ioyned together by the bond of marriage.

9 This loue, the mother of peace, will ingender a care and dutie each to support other, and so to practise the same which Saint Paul requireth in all beleeuers, Ephes. 4.31 that is, To be gentle one to another, friendly, and each to forgiue other, euen as God hath forgiuen vs through Christ: Let the husband thinke that he hath married a daughter of Adam with all her infyrmities: and likewise let the woman thinke that she hath not married an Angell, but a child of Adam with his cor­ruptions. And so let them both resolue to beare that that cannot be soone amended. Let not the bodie complaine of the head, albeit it haue but one eie, neither the head of the bodie, albeit it be cro­ked or mishapen. Such defaultes doo neuer break vnion and loue betweene the head and the bodie: neyther must the infirmities of the husband or the wife infringe the loue that procedeth of the vnion in marriage. If the husband be giuen to brauling, or the wife to chiding, let them both beware of giuing anie occasion. The bell hath a loude sound, and therefore hee that wyll not heare it, must beware how hee pull the roape and shake it. So if the one wyll beginne to chide without a cause, let the other bee eyther deafe, Eras. Apotheg lib. 8 and so not heare it, or dumbe, and make no aunswere. Heereto hath the saying of Alphonsus, king of Arragon, relation. Where the husband is deafe and the wife blinde, marriage is quy­et and free from dissention. Heereby meaning, that the wife must winke at many the infyrmities of her husband, as if shee see them not, and the husband put vp many shrewde speeches of his wyfe, as if hee heard them not. Neyther can it bee anie reproch to the husband and wife so steadfastly vnited, to practise this dutie, con­sidering that Dauid protesteth, that hee vsed the like patience and discretion among his enemies, Psalme 38.12 They that seek after my life lay snares, and they that go about to do me euil, talke wicked things, and imagine de­ceite continuallie. But I as a deafe man hearde not, and am as a dumbe man which openeth not his mouth. Thus I am as a man that heareth [Page 281] not, and in whose mouth are no reproofes.

10 This vnion betweene man and wife doth also engender that dutie which the holy Ghost noteth saying: Mat. 19.5. Ephe. 5.31. For this cause shal a man leaue his father and mother, and cleaue to his wife: As also the wife in the like respect is bound to the like dutie toward her husband. Not the marriage exempteth any from their due honor and obe­dience to parents, but to declare that the vnion betweene man and wife is greater then betweene the children and the parents. And indeede, the true loue of the husband to the wife, and of the wife to the husband, surmounteth all loue of children to their pa­rents. The husband and the wife haue their secret counsels and communication of matters concerning their profit and commodi­tie. The wife is more obedient to her husband, and the husbandmore desirous to please his wife, then their parents. Yea and at length it falleth out that they depart from their parents to keepe house by themselues. And this plainely appeared in Lea and Ra­chell being sisters, and the wiues of Iacob. For Iacob grieued at the wronge offered him by their father Laban, boldly made his moane to them: Wherupon they also complaining of their father agreed with Iacob, and consented together to leaue their father, and to follow their husband Iacob. Herein likewise consisteth an­other dutie of the husband to the wife and of the wife to the hus­band, namely that they shew no greater secrecie or communicati­on of their housholde affaires to their parents, Gen. 26. then mutually each to other, and this rule is especially to be put in practise when they groweth any discontent betweene themselues. For if the husband should complaine to his parents of his wife, or the wife of her hus­band, such dealing might breede a most dangerous ielouzie, and consequently perhaps irreconciliable dissention & strife. But if it should grow to any complaint, it were requisite, so discreetly to prosecute the matter, as that the woman should come to her hus­bands parents, and the husband to his wiues. So should all cause of iealouzie cease, and the complaint procure most assured re­medie.

11 This vnion in marriage produceth yet another dutie com­mon both to the husband and the wife: And that is, that they ne­uer seeke, neither once thinke of diuorce: And to that end let them remember what is written. That which God hath ioyned together, Matt 10.6. let no man put asunder: Likewise that nothing but adulterie may sepa­rate those that are vnited by marriage. All other agreements and contracts, made by mutuall consent, may be broken and dissolued [Page 282] by the like consent of both parties: but in the contract of marriage almightie God commeth in as a witnes: yea he receaueth the pro­mise of both parties, as ioyning them in that estate. And this doth Salomon note, Prou. 2.17. where he obiecteth to the harlot that she hath for­gotten the couenant or alliance of her God. But Ma [...]achie spea­keth more plainely, and giueth a reason why God punished such husbands as leauing their lawful wiues tooke others: Because, saith he, Mala. 2.14. the Lord hath beene witnesse between thee & the wife of thy youth, against whom thou hast transgressed, yet is she thy companion and the wife of thy couenant. The promise therefore to God cannot be bro­ken, but onely by his authoritie. In the daies of Moses husbands were very easily and soone entreated to forsake their wiues, by gi­uing them a Bill of diuorce: Yet so farre was this course from be­ing lawfull, that contrariwise, Iesus Christ saith that it was tolle­rated onely in respect of the hardnesse of husbands hearts, who o­therwise would haue vexed their wiues, and intreate them cruel­ly. Mat. 19. 8, And this libell containing the cause of diuorce and putting a­way of the woman, Leuit. 20.10. did iustifie her and condemne the man. For seeing it was neuer giuen in case of adulterie, (which was punished with death) all other causes aledged in the libell tended to iustifie the woman, Iohn. 8.5. and to declare that she was wrongfully diuorced: and so condemned the husband, as one that contraried the first institu­tion of marriage, whereto Iesus Christ, condemning this corrupti­on, Mat. 1 [...].1. doth returne them, saying: It was not so from the beginning, and therefore whosoeuer shall put away his wife, except it be for whoredome, and marrie another, committeth Adulterie, and whosoeuer marrieth her which is diuorced, doth commit Adulterie with her. So straight is the bond of marriage.

12 Hereof it followeth that notwithstanding whatsoeuer diffi­culties that may arise betweene the husband and the wife, whe­ther it be long, tedious and incurable sickenesse of either partie: whether naturall and contrarie humours that breede debate, wrangling, or strife about householde affaires: Whether it be any vice, as the husband to be a drunkerd, or the wife a slouthfull, Idle or vnthrustie huswife: whether either partie forsake the truth and profession of religion, doe fall into Idolatrie or heresie: Yet still the bond of marriage remaineth steadfast and not to be dissolued. Neither may they be seperated, euen by their owne mutuall con­sent. Mat. 19.6. 2. Cor. 7.12. For as the holy Ghost hath pronounced, That which God hath ioyned together let not man put a sunder. And therefore S. Paul saith. If any brother haue a wife that beleeueth not, if shee bee content to dwell [Page 283] with him, let him not forsake her. And the woman which hath a hus­band that beleeueth not, if he be content to dwell with her, let her not for­sake him. Also because some did suppose that the vnbeleefe in any of the parties might breed some pollution or disquiet in marriage, he aunswereth, no: his reason: For the vnbeleeuing husband is sanctifi­ed by his beleeuing wife: And the vnbeleeuing wife by her beleeuing husband. And this he proueth by affirming that the children issu­ing of such a marriage be holy, that is to say, partakers of the coue­nant of God, and consequently accepted into the fellow [...]hippe of the Church. Onely he addeth this exception, If the vnbeleeuing man depart and forsake his beleeuing wife, shee is not subie [...]t to follow him. And yet must this be vnderstood, where such departure ari­seth, either vpon hatred that he beareth to the true religion, that his wife professeth: or vpon a desire to vse his polluted and false religion: For herein cannot his wife follow him without danger of defiling, and depriuing of her selfe of the profession of the truth, together with the foode of her soule.

13 Likewise where S. Paule speaking of the husband and wife, 1. Cor. 7.11. both beleeuers, saith. If the woman depart from her husband, let her remaine vnmarried, or be reconciled to her husband: He therein mea­neth not that it shall be lawfull for the woman because she cannot beare the troublesome nature of her husband, or to auoide strife & debate, to depart and liue as a widow: but only hee sheweth, that when the husband vpon such like occasions shall put away or call off his wife, yet is not [...]he at her liberty to marry another: but must remaine vnmarried and labour to be reconciled. And therfore are those women, which vpon the hard dealing or troublesome dispo­sitions of their husbands, do forsake them, greatly to be reproued as thereby giuing occasion of great mischiefe and trouble: As [...] are those husbands, who vpō like occasions, do forsake their wiues. For sith nothing may make diuorce, but adulterie, euery purpose and determination to part vpon any other occasion or reason, re­strained by Gods ordinance and the law of marriage. And [...]th it is not lawfull for vs to continue in such seperation the whole course of our liues: Neither is it lawfull so to abide at all, either so much as to enter thereinto. If therfore vpon such occasion the husband forsake his wife, or the wife her husbande, rather [...] to cont [...] ­nue the mischiefe begunne, let them returne together [...]gaine, and thinke that the shortest follies doe least hurt.

14 If they aleage their entreatie, in their opinion, intollerable, & their nature so contrarie that they cannot liue without strife, and [Page 284] debate: Also that being a sunder & quiet in conscience, free from trouble, they may the better apply themselues and employ their time in Praier: the answere is, that such infirmities must not dis­solue the bonds of marriage, and their duties to liue together: But let them thinke that God hath called them to the exercise of pati­ence, which vpon hartie Praier shall be granted them: Let them labour each to beare with the other, that they may liue in peace, and continually pray to God to giue them grace so to doe. Let them remember that the Deuill transformeth himselfe into an Angell of light, when by propounding a dutie to liue in quiet, and consequently a meane to pray vnto God, for the compassing ther­of he induceth them to gaine say Gods prohibition, and to seper­ate that which God hath ioyned together. To conclude, let them thinke well vpon this saying of Saint Augustine. As the coniuncti­on commeth of God, Augu. vpon Iohn Trac. 9. so the seperation & diuorce proceedeth from the Deuill. If they reply that by liuing a sunder, so that they mar­rie not againe, they breake not the bond of marriage, let them re­member that marriage being instituted for a remedie against for­nication, Iustinians In­stit, lib. 1. Tit. de Nuptiis August. of the fruite of mar­riage. c. 3. for the generation and bringing vp of children, and for a helpe each to other in mutuall societie and inseparable con­uersation of life (after the Lawiers phrase) yet doth there appeare no token or effect of marriage in those that liue a sunder, albeit they marrie not againe. Saint Augustine saith, that the benefite of marriage consisteth not onely in the procreation of children, but also in the naturall societie of the two diuers sexes. Otherwise it could not be said that there were any marriage betweene two old folkes.

Plato of the precepts of mariage.15 The vnion of marriage yet teacheth vs another dutie com­mon both to the man and to the wife. Which is; that their goods be common between them. Happie, saith Plato, is that cōmon welth wher they haue no vse of these words, Mine and Thine: But in mar­riage especially they ought not to be heard. If y ^e wife haue brought most goods in marriage, the marriage once consumate, her part is gone, Aug. to Edic. Epist. 199. and they are made common: as also are the debts, whether hers or her husbands. And therefore can neither of them say: This is mine, but this is ours. When a woman hath brought great goods, yet may she not say, I will doe with mine owne what I list: For as Saint Augustine saith, her selfe is not her owne, but her husbands. The husband as the head & chiefe guide of the familie must haue the custodie and chiefe gouernment of the goods in the house: yet may he discharge himselfe of the whole or of part, as him selfe shal [Page 285] thinke meete and conuenient. Yet let him remember that he en­treate her, not as a seruant, by giuing her money as it were in mis­trust, or with condition to returne him a perticular accompt. For the husbands mistrust doth many times prouoke the woman: and the wiues vaine expence breedeth mistrust in the husband: But the faithfull and discreete employment of the wife, and her hus­bands confidence in her, will procure that as the goods bee com­mon to both, so each alike shall vndertake the custodie and em­ployment of the same.

16 Hereto for a conclusion wil we yet adde two duties common both to the husband and the wife: The first, that they dayly pray to God to giue them grace to liue together in peace and loue, and that each may be a helpe to others saluation. Let all such as desire to enioy such a felicitie, vnderstand that they must dayly pray to God for the obtaining therof: And let those that liue in strife and debate, examine themselues whether they haue no cause to im­pute their miserable estate to their neglect of this dutie. The se­cond consisteth in the practise of the same which Saint Paule tea­cheth, saying: 1. Cor. 7.29. Let those that be married be as if they were not marri­ed. But how? By so enioying the commoditie and contentation of marriage, that the benefite of their coniunction breed no diuorce betweene God and them: Likewise that thereby they be not hin­dred or made slacke in any duty toward God and their neighbors: as also that no affliction depending or proceding of mariage with­draw them, or force them to resolue of any thing contrarie to the vnion of marriage, and their profession that they bee the children of God.

Of the perticular dutie of the wife to her husband. Chap. 2.

NOw let vs come to the perticular duties, and first to the duty of the wife to her husband. As marriage was ordained be­sides all other matters, for generation: so together with the duties common both to the husband and to the wife, which thereof doe depend and are before declared, the woman is also perticularly called & subiect to the bearing of children, to the trauaile of child birth, and to the labour of suckling and bringing them vp. This estate is full of trouble: yet is she hereto subiect by her transgres­sion, as God speaking to Eue, said: I will greatly encrease thy sorrows and thy conceptions, in sorrow shalt thou bring forth children. But as [Page 286] this consideration should cause her to walke in humilitie, as in all her sorrowes and labour bearing the Badge of sinne: so should them the same condition and estate conceiue comfort, in that, as S. Paul testifieth, 1. Tim. 2.15. The woman shall be saued by bearing of children. In which bearing of children, the Apostle meaneth the heauinesse, want of relish, and other the troubles while she breedeth: the sorrows and trauaile of child birth: and the labours in nursing & bringing them vp. And this is the wonderfull wisedome & goodnes of God: that he laieth a foundation of comfort for the woman in that which o­therwise doth breed her sorrow and care: for these fruites of sinne shalbe conuerted to her good and saluation. Also by obaying qui­etly in this vocation, shee doth seruice to God, & so is saued, & led through this meanes and way into euerlasting life, in case as Saint Paule also addeth, with modestie shee abide in faith, loue and sanctification.

2 As by this word, generation of children, is also ment her du­tie in suckling them: so is the woman to remember that God hath giuen her two brests, not that she should employ them for a shew or ostentation, but in the seruice of God, and to bee a helpe to her husband, in suckling the children common to them both: Expe­rience teacheth, that God conuerteth her bloud into the Milke where with the cilde is nursed in the mothers wombe: Hee bring­eth it into the brests, furnished with Nipples conuenient to mini­ster the warme Milke vato the childe, whom he endueth with in­dustrie to draw out the Milke for his owne sustenance. The wo­man therefore that can suckle her child and doth it not, but refu­seth this office and duetie of a mother, declareth her selfe to bee very vnthankefull to God, & as it were forsaketh and contemneth the fruite of her wombe. And therefore the brute beastes lying vp­on the ground, and graunting not one Niple or two, but sixe or seuen to their young ones, shall rise in iudgement against these daintie halfe mothers, who for feare of wrinkling of their faces, or to auoid some small labour, doe refuse this office of a mother due to their children. They might take example by Anna the mother of Samuell, who suckled her child till the daies of weaning: By Sarah the wife of Abraham, as Moses noteth, where hee attribu­teth to her these speeches. 1. Sam. 1.23. Gen 27.1. Luk. 1 [...].27. Who would haue said to Abraham that Sarah should haue giuen children sucke? And for the words of the wo­man that said vnto Iesus, Blessed is the wombe that bare thee, & the pappes that gaue thee sucke, As the first part of her speech must bee ment by the virgine Marie, so may we in reason referre to her also [Page 287] the second, & thereof gather that she suckled her son Iesus Christ.

3 But let vs goe on to other the perticuler duties of the wife to her husband. The husband is the head of the wife and the wife is subiect to her husband. It is the ordinance of God, grounded, 1. Tim. 2.13. as Saint Paule noteth, first vpon this, that man was created first, 1. Cor. 11.8. and afterward Eue: Secondly as the same Apostle sayth, in this that the man is not from the woman, but the woman from the man: thereto adding that the man was not created for the woman, but the woman for the man. And therefore it is meete she should bee subiect to her husband. These resons do proue, that the subiection of the wife to her husband is it not in her a curse, for it was establi­shed by the order and end of her creation, before the transgressi­on. But the third reason ensued vpon this: That the woman be­ing seduced by the Serpent, seduced her husband, 1. Tim. 2.14, as Saint Paule also noteth, saying: Adam was not deceiued, Gen. 3.16. but the woman was decei­ued, and was in the transgression. It was also the sentence which God pronounced, when hee reproued the woman, for that thee belee­uing the Serpent, had seduced her husband. Thy will, sayth hee, shall be subiect to thy husband, and he shall haue dominion ouer thee. 1. Pet. 3.1. Colos. 3.18. Ephe. 5.22. Neither is it without reason that this subiection of the woman to her husband is so often commanded and recommended in Gods word. Let wiues, saith Saint Peter, bee subiect to their husbandes. Wiues, saith Saint Paul, be yee subiect to your husbands, as it is meete, in the Lord. Also writing to the Ephesians, hee saith, Wiues bee yee subiect to your husbands, as to the Lord. 1. Pet 3.5. For the husband is the head of the wife, as Christ is the head of the Church. Saint Peter the rather to induce them to this dutie, addeth. For in time past the holy wo­men which trusted in God, attired themselues, Gen. 18.12. not in sumptuous apparell but in vertue, and were subiect to their husbands. And for example he aleaged Sarah the wife of Abraham, who called her husband Lord. 1. Cor. 11. This subiection, in the daies of Saint Paule was acknowledged by the couering of their heads. And in that consideration doth he so earnestly vpholde that the woman ought to couer her head, in to­ken that shee is vnder power of her husband. This did Rebecca well vnderstand and practise: for seeing her husband Isaac come, Gen. 24.65. before she presented her selfe in his presence, shee tooke a Vayle and couered her head, as a token of subiection and testimonie of the reuerence that she did beare vnto him.

4 The duties of the wife comprised in this subiection, Ephe. 5.24. are by Saint Paule noted, who sayth: As the Church is subiect to Christ, so let women bee subiect to their husbandes in all thinges, [Page 288] As the Church therefore should depend vpon the wisedome, dis­cretion, Gen. 3.1. and will of Christ, and not follow what it selfe listeth: So must the wife also rule and apply her selfe to the discretion and will of her husband: euen as the gouernment and conduct of eue­rie thing resteth in the head, not in the body. Moses writeth, that the Serpent was wise aboue all the beasts of the field: and that did he declare in assaulting the woman, that when he had seduced her, she might also seduce her husband. Saint Paule noting this among other the causes of the womans subiection, doth sufficiently shew that for the auoiding of the like inconueniences, it is Gods will that shee should bee subiect to her husband, so that she shall haue no other discretion or will, but what may depend vpon her head: As also he saith: Thy desire shall be subiect to thy husband, and he shall rule ouer thee. Gen. 3.16. This dominion ouer the wiues will doth manifestly appeare in this, that God in olde time ordained, that if the woman had vowed any thing vnto God, it should notwithstanding rest in her husband to disaduow it: So much is the wiues will subiect to her husband. Numb. 30.7. Yet is it not ment that the wife should not employ her knowledge and discretion which God hath giuen her, in the helpe of her husband. But alwaies it must bee with condition to submit her selfe to him, acknowledging him to bee her head, that finally they may so agree in one, as the coniunction of marriage doth require. Yet as when in a Lute or other musicall instrument, two strings concurring in one tune, the sound neuerthelesse is im­puted to the strongest and highest, so in a well ordered householde there must be a communication and consent of counsell and will, betweene the husband and the wife, yet such as the counsell and commaundement may rest in the husband.

5 True it is, that some women are wiser and more discreete then their husbands: As Abigall the wife of Nabal, and others. Whe­ther was Salomon deceiued when he said, A wise woman buildeth vp the house, Prou. 14. Prou. 11. and blessed is the man that hath a discreet wife: Yet still a great parte of the discretion of such women shall rest in acknow­ledging their husbands to be their heads, and so vsing the graces that they haue receiued of the Lord, that their husbands may bee honoured, not contemned, neither of them nor of others, which falleth out contrarie when the wife will seeme wiser then her hus­band. Plut. of the precepts of matrimonie. A certaine heathen Philosopher hath very well described this modestie and dutie of a wife, saying: That a woman should not speake but to her husband, or by her husband. And as the voyce of him that soundeth a trumpet is not so lowd as the sound that it [Page 289] yeeldeth: so is the wisedome and word of a woman of greater ver­tue and efficacie, when all that she knoweth and can doe, is as if it were said and done by her husband.

6 The obedience that the wife oweth to her husband, depen­deth vpon this subiection of her will and wisedome vnto him. 1. Pet. 3.6. As S. Peter also noteth in Sarah the wife of Abraham: For hauing ex­horted Christian women to be subiect to their husbands, hee pro­poundeth the example of Sarah, saying: As Sarah obeyed Abra­ham and called him Lord. And in that sence saith S. Paul, Ephe. 5.33. Let the wife stand in awe of her husband: For fearing to displease her husband, Ester. 1. she will be carefull to yeelde vnto him due obedience. Vpon Queene Vashties refusall to obey her husband, King Assuerus, hee tooke occasion to forsake her, and to depriue her of that great estate to be Queene ouer many kingdomes. For albeit she might seeme in reason not to please him in that hee required of her: yet had it beene better for her to haue pleased him, in a matter of it selfe na­ture not wicked, then by her refusall to prouoke her husband, and giue him cause to suspect some disdaine and contempt, especi­ally considering, shee might well thinke that the King coulde not paciently beare such a refusall in so solemne an assemblie. Heere­in are women taught not to prouoke their husbands by disobedi­ence, in matters that may bee performed without offence to God: neither to presume ouer them either in kindred or wealth: or ob­stinately to refuse in matter that may trouble householde peace and quiet. Disobedience begetteth contempt of the husband: Hest. 1.12. and contempt wrath, as we may note in this historie of Hester, and is manie times the cause of troubles betweene the man and the wife. If the obedience importeth any difficultie, she may for her excuse gently propound the same, yet vpon condition to obey in case the husband shoulde persist in his intent, so long as the discom­moditie importeth no wickednesse. For it is better to continue peace by obedience, then to breake it by resistaunce. And in­deede it is naturall in the members to obey the conduct and go­uernment of the head. Yet must not this obedience so far extend as that the husband should commande any thing contrarie to her honor and saluation, and in this sence wee must take the saying of Saint Paule: Wiues, bee subiect to your husbands, Col. 3.18. Ephe. 5, 22. as it is comelie in the Lorde.

7 Many women do thinke this subiection and obedience a cur­sed matter vnworthie them: 1. Tim. 2.13. But let them remember that there was no curse or indignitie in the woman that was created with A­dam [Page 290] after the Image of God: 1. Cor. 11.8. Yet did the order of the creation of Adam being the first created, and Eue the next: Likewise the ta­king of woman from out of man, submit Eue to Adam, and conse­quently the wife to the husband, as is aforesaid. But as concerning the third reason of this subiection, namely that when the Serpent had seduced her, 1. Tim. 2.14. she also seduced her husband: she is in the scarre or blemish of that her sinne to acknowledge the mercy, goodnesse and wisedome of God. For as for the benefite of the person, God hath put the body in subiection to the head, that thereby it may be guided and gouerned: So the frailtie of the woman seduced by the Serpent, together with her boldenesse to seduce her husband, did stand in need of this remedy of subiection, whereby as wel she should haue no authoritie to receiue any so pernitious counsels, as also her husband should haue no excuse, in case he would be indu­ced to wickednesse by her that was subiect vnto him. As therefore it were a monsterus matter, and the meanes to ouerthrow the per­son, that the bodie should, in refusing all subiection and obedience to the head, take vpon it to guide it self & to commaund the head so were it for the wife to rebell against the husband. Let her then beware of disordering and peruerting the course which God in his wisedome hath established, and with all let her vnderstand, that going about it, shee riseth not so much against her husband as a­gainst God: And that it is her good and honor to obey God in her subiection and obedience to her husband. If in the practise of this dutie she find any difficultie or trouble, through the inconsiderate course of her husband, or otherwise, let her remember that the same proceedeth not of the order established by the Lorde, but through some sinne afterward creept in, which hath mixed gale among the home of the subiection & obedience that the woman should haue enioyed in that estate wherein together with Adam she was created after the Image of God. And so let her humble her selfe in the sight of God, and bee well assured, that her sub­iection and obedience is acceptable vnto him. Likewise that the more that the Image of God is restored in her and her husband through the regeneration of the holy Ghost, the lesse difficultie shall she finde in that subiection and obedience, as many in their marriage haue indeede tried to their great contentment and con­solation.

8 Some other duties ther be that particularly belong to women: As first a certaine discretion and desire required at their handes, to please the nature, inclination and maners of their husbands, so [Page 291] long as the same import no wickednesse. For as the looking glasse how soeuer faire and beautifully adorned, is nothing worth if it shew that countenaunce sad which is pleasaunt, Eras. Apotheg lib. 3. or the same plea­sant that is sad: So the woman deserueth no commendation, that (as it were) contrarying her husband, when hee is merie, sheweth her selfe sad, or in his sadnes vttereth her mirth. And hereto may we referre the old saying of Socrates: Men should obey the lawes of their Citties, and women the maners of their husbands.

9 Moreouer a modest and chast woman that loueth her hus­band, must also loue her house, as remembring that the husband that loueth his wife cannot so well like of the sight of any Tapisse­rie as to see his wife in his house. Tit. 2. 5. And Saint Paule willeth the aun­cient women to teach the yonger sort among other things, to bee chast, to loue their husbands, and to keepe the house. Plut. in the precepts of marriage. In this sence did our auncesters represent a woman by a Torteyse, who neuer goeth out of her shell. The woman that gaddeth from house to house to prate, confoundeth her selfe, her husband and her fami­lie. But there are fower seasons wherein the woman is to goe a­broad. The first, to come to holy meetings according to the duty of pietie: The second to visit such as stand in neede, as the dutie of loue and charitie doe require: The third for employment in houshold affaires committed to her charge. The last, with her hus­band when he shall require her. As also Abimelech king of Gerar, reprouing Sarah because she had as it were abandoned her selfe, in that shee confessed not that Abraham was her husband, Gen. 20.16. said vnto her, Thy husband is the vayle of thine eyes to all men.

10 The wife also is in dutie to bee content to please her hus­band, and not to bee curious or giuen to adorning of her bodie or sumptuousnesse in apparell: Which vanitie must of necessitie pro­ceede either of ambition and pride, or of some disordinate desire to content others, rather then her husband. And therefore it will better like him, and bee more seemely and fit for her to vse mo­destie heerein, especiall considering that such curiositie and vani­tie is accompanied with great expence, yea and in some with dan­ger of lasciuiousnes. And therfore Saint Paul admonisheth women to aray themselues in seemely and honest apparel with shamefast­nes & modesty, & not in brayded haire, gold, pearle, 1. Tim. 2.9. or sumptuous apparel. And the rather to correct this corruptiō, being too cōmon among women, he exhorteth thē to be adorned with good works, 1. Pet. 3.3. which saith he, do best beseem such women as professe the seruice of God. S Peter also hauing likewise cōdemned the outward orna­ments [Page 292] which doe consist in imbrayded haire, golde lace and gor­geous apparel, admonisheth them to labour that the hidden man, that is the soule, may bee well furnished of vertue. And in truth pietie and vertue are excellent ornaments for a woman & of smal charge and the common prouerb is true that the women which are curious in adorning their bodies, are negligent in furnishing the wants of their soules: An ornament (saith the Philosopher Crates) is that which adorneth, & that adorneth which ministreth honor: But gold-rings & other deckings of the body, are not the purcha­sers of honor, but wisedome, modestie, chastitie and other vertues. The woman that loueth her husband well, must studie vpon all these duties aforesaid, which, as Salomō saith, wil make her happy. Happy is the husband that hath a good wife and the reckoning of his life is double. Prou. 26. Againe, A vertuous wife reioyceth her husband and causeth him to liue in peace: A good wife is a good inheritance, which shall be gi­uen in recompence to those that feare God.

11 To conclude: let the wife carefully meditate & practise the vertues which Salomon cōmendeth in wise & vertuous women in the 31. Chapter of the Prouerbs: And the rather, because the same are represented in 22. verses whereof the first beginneth at A the second at B, Prou. 31. &c. After the order of the Hebrew Alphabet, & were in that sort set downe by Salomon for a helpe to memorie, & con­sequently to shew that they are worthy to be learned by hart: And therfore we wil here insert them, to the end that wiues daily vsing them, may studie to be more and more adorned with such vertues as make the woman commendable, and the man blessed. The ver­tues of a faithfull woman and a good huswife as they be described in Salomons Prouerbs: Chap. 31. Who shall find a vertuous woman, for her price is far aboue the pearles. The hart of her husband trusteth in her, and he shall haue no neede of spoyle. She will doe him good and not e­uill, all the daies of her life: She seeketh Woole and Flax, and laboureth cheerefully with her hands; She is like the Marchants ships: she bringeth her foode from a far. She riseth while it is yet night, & giueth the portion to her houshold, & the ordinarie to her maides. She considereth a field and getteth it, & with the fruit of her hands she planteth a vineyard. She gir­deth her loynes with strength & strengthneth her armes. She feeleth that her marchandise is good, her candle is not put out by night. Shee putteth her hands to the wheele, her handes handle the spindle. She stretcheth out her hand to the poore, and putteth foorth her handes to the neede. She feareth not the Snow for her familie, for all her familie is [...]othed with Scarlet. She maketh her selfe carpets, fine linnen and p [...]ple is her [Page 293] garment. Her husband is knowen in the gates, when he sitteth with the elders of the land. She maketh sheetes and selleth them, and giueth gir­dles to the Marchant. Strength and honor is her clothing, and in the lat­ter day she shall reioyce. She openeth her mouth with wisedome, and the law of grace is in her tongue. She ouerseeth the waies of her husband and eateth not the bread of Idlenesse. Her children rise vp and cal her blessed, her husband also shall praise her, saying. Many daughters haue doone vertuously, but thou surmountest them all. Fauour is deceitfull and beautie is vanitie: but a woman that feareth the Lord, shee shall be pray­sed. Giue her of the fruite of her handes, and let her owne workes praise her in the gates.

Of the perticular dutie of the husband to his wife. Chap. 3.

NOw let vs proceede to the perticular dutie of the husband to his wife. First he is to vnderstand, that albeit he be ordained to be her head, yet must hee not tyrannize and torment her at his pleasure: for such husbands are monsters in nature. The creation of man doth sufficiently shew that al that is in the head, as reason, wisedome, iudgement, sight, hearing, and other the giftes and gra­ces of God, do tend to the conduct and happie guiding of the bo­by: not to torment and cast it downe. This dutie of a husband doth S. Paul note in the example of Iesus Christ, saying. Ephe. 5. 25. As Iesus Christ is the head of the Church: Euen so is the husbande the head of the wife. And how? He is, saith he, the Sauiour of her body. And thereof he taketh this exhortation. Husbands loue your wiues: euen as Iesus Christ loued his Church, and gaue himselfe for it: That hee might sanctifie and cleanse it by the washing of water through the word. That he might make it a glorious Church, not hauing spot, or wrinkle, or any such thing but that it should bee holy and without blame: So ought men to loue their wiues as their owne bodies. He that loueth his wife, loueth himselfe: for no man euer yet hated his owne flesh, but nourisheth and cherisheth it, euen as the Lord doth the Church. It is therefore the du­tie of the husband so to loue his wife, that after the example of Ie­sus Christ, hee labour not so hartely for any thing as to set his wife free from trouble and calamitie, and to make her partaker in al his goodes and honor. To bee short, if the authoritie of the head be vnited with a loue of her that is his moytie, he will neuer abuse his dominion. But loue wil make his authoritie and power to serue to the b [...]nefit, comfort and saluation of his wife.

[Page 294]2 Of this fountaine of loue, springeth the dutie of the husband to beare with the infirmities of his wife, and not by and by to en­ter into bitternes and wrath, Colos. 3.16. as S. Paule also noteth, saying, Hus­bands loue your wiues, and bee not bitter vnto them. To the same ende also doth the admonition of S. Peter vnto husbands tend, where he saith: 1. Pet 3.7. Husbands dwell with your wiues as men of knowledge, giuing honor vnto the woman as to the weaker vessell, euen as they which are heires together of the grace of life, that your praiers bee not interrupted. This is a notable exhortation of S. Peter: For by exhorting hus­bands to behaue themselues discreetly, and with knowledge and wisedome toward their wiues, hee requireth of them two thinges: First, that they neuer say nor doe any thing that may iustly offend their wiues: as some there be, who being prodigal, great spenders, or Idle and slacke in their businesse, doe cause their wiues & chil­dren to languish in pouertie: Others, who haunting tauernes, doo consume that which should maintaine their familie: Others, who coming home drunke, doe beate and vexe their wiues, and as it were driue them into dispaire. Others, who by high and bitter speeches, by threatning and other actions, vnworthy a husband, doe prouoke their wiues, and so stirre vp such strife and debate, as doe conuert the felicitie of marriage into an hell. Sith therefore that the husband is head, he ought in such wisedome, reason and discreation to beare himselfe, that he giue his wife no iust occasion of offence or prouocation: yea he must remember that if the head be drunk, the whole body is in danger of weake gouernment, euen of lying in the myre. Secondly, that albeit the wife should mini­ster iust cause of griefe & displeasure, yet that the husband should not thereof take occasion against his wiues infirmities, or enter in­to bitternes, taunts or trouble: but discreetly and patiently beare with her, that so they might quietly and louingly liue together.

3 The hurt or weakenesse of any one member of the body pro­uoketh not the head to wrath or bitternes: but rather to compassi­on and an inclination to help it. And indeed whereas God, hauing created woman the weaker vessell, as S. Peter noteth, did so ioyne her to man, it was not to the end that he striuing with so frail a ves­sel shuld bruse & breake it: But that by gentle & discreete entrea­tie he should quietly enioy the helpe that God hath giuen him. Let him therefore after the counsell of S. Peter so respect her, as one who albeit she be weake, is neuertheles a profitable vessel for him, as God himselfe in the creation of the woman hath pronounced, 1. Pet. 3.7. Gen. 2.18. saying. I will make him a helper. Moreouer let him loue and honor [Page 295] her, as one whom notwithanding the frailty of her sex, God hath so honored & Iesus Christ so loued, that being together with man re­deemed with his bloud, she is together with her husband coheyre of life euerlasting. A Christal glasse is a precious & profitable ves­sel, yet brittle: euen so is the maried woman. For albeit she be brit­tle, yet is she profitable to her husband, & precious in the sight of God, as a child of God & member of Christ. As therefore a man doth more carefully take heede of breaking such a glasse, thē some earthen or tinne vessel, the one being more base & the other more strong: so should the husband haue such regard of the frailty of his wife, that he may beare with her, & entreate her with gentlenes & discretion, that he may vse her as a precious & profitable vessel, to his comfort & ioy. And in as much as praier is an excellent seruice that God requireth of vs, & the redy meanes to purchace his bles­sings, let the husband discreetly beare with his wife, 1. Pet. 3.7. least otherwise through their strife and contention their praiers, as S. Peter saith, might be letted and interrupted.

4 Yet must we not say, but the husband both may, and ought to tel his wife of her infirmities, that she may amend: But here we are to enter into cōsideration of sundry points. First he is especially to proue her offences against God: As when Rachell said vnto Iacob, Giue me children, or els I die: He reproued her of importunitie, Gen. 30.1. say­ing, Am I in Gods stead, who hath withholden from thee the fruit of thy womb? Also when Iobs wife said to her husband: Iob. 2. [...]. Doest thou abide in thy integritie? Curse God and die, hee wisely reproued such a wicked speech, saying: Thou speakest as an vnwise womā. What? shall we receiue good at the hand of God, & not receiue euil? Secondly, that it be with gentlenes & testimonie of good wil, as Helcana delt with his wife Anna, whē she mourned because she had no children. 1. Sam. 1. And indeed it is meet that the husband should reproue his wife louingly, rather by perswasion then by force. For as in a great stormie winde a man lappeth his cloke about him & holdeth it fast for feare of loosing: but when the winde is downe and the wether calme, he letteth it hang easily▪ so when husbands will as it were perforce wrest awaie their wiues infirnities, manye of them will obstinately resist, yet cōtrariwise by sweete words & louing exhortations they might be wonne voluntarily to forsake them. Thirdly, the husband must seeke diligently to remoue the stone wherat his wife stumbleth & taketh occasion of grief. So when Sarah was moued against Abra­ham, because of Agar, & obiected vnto him, albeit wrōgfully, Gen. 16. that he was the cause that she contemned her, bearing with his wife, he [Page 296] remoued the cause of the contention, in suffering her to turne A­gar out of doores. He must also take heed that himself be not tayn­ted with the same vice which hee reproueth in his wife, least shee stoppe his mouth with the reproch of the same fault: But rather by giuing her example by the contrarie vertue, let her be induced to imitate him. In reprouing the wife, the husband must alwaies vse such discretion, that she bee not brought into contempt: and therefore it should neuer bee doone in the presence of more then themselues. For as it is meere follie for a husband to praise and commend his wife in companie: so is it as daungerous to checke and reproue her before witnesse. For indeede thereof it commeth that women, being not able to beare that disgrace, will replie, and so prouoke strife and dissention in open presence, which will re­dound to great reproch and offence. And therefore doth Cleobu­lus of Lyndie, one of the wisemen of Greece, deliuer these two precepts to the married man: First, that he flatter not his wife: Se­condly, that hee reproue her not before straungers. And Marcus Aurelius vseth three, saying: A wise husband, and one that seek­eth to liue in quiet with his wife, must obserue these three rules: Often to admonish: Seeldome to reproue, and neuer to smite her: Let the husband also remember the sayinges of a heathen, who speaking of the infirmities of the woman, very aptly saith, That they must bee either taken away, or borne withall. Hee that can take them quite away, maketh the woman farre more commodi­ous and fit for his purpose: and hee that can beare with them, ma­keth himselfe better and more vertuous.

5 The husband is also to vnderstand, that as God created the woman, not of the head, and so equall in authoritie with her hus­band, so also he created her not of Adams foote, that shee should bee troden downe and despised, but hee tooke her out of the ribbe, that shee might walke ioyntly with him vnder the conduct and gouernment of her head. And in that respect the husband is not to commaund his wife in manner as the master his seruaunt, but as the soule doth the body, as being conioyned in like affecti­on and good will. For as the soule in gouerning the bodie, ten­deth to the benefite and commoditie of the same, so ought the do­minion & commaundement of the husband ouer his wife, to tend to reioyce and content her.

6 To conclude. As God hath testified his singular goodnes vn­to man in creating him an helper to assist him: so let him consider [Page 297] in how many sortes shee is to him a helper to passe ouer this lyfe in blessednesse. And let this dayly seeking of such a benefite, recey­ued at the hand of God, induce him to render thankes, and to dis­pose himselfe to vse it well to his owne comfort and saluation, and not to abuse it to the destruction both of himself and his wife. But if hee chaunceth (as many do) vpon troubles & afflictions in mar­riage, let him remember that the same doo proceed, not properly from marriage, but from the corruptions of the parties marryed, and for his parte let him studie to amend his infirmities and faults, by amendement of lyfe, and withall, praie to God to grant the like grace vnto his wise: to the ende, that the more they recouer the i­mage of God, the more feeling they maye haue of the felicitie of marryage, which Adam and Eue had inioyed, had they continued as they were created, in the image of God.

Of the duties of parents towards their children. Chap: 4.

SVch as bee married doo growe to bee fathers and mothers, by bringing forth children thorough the blessing of God. Let vs therefore vnderstand the duties of parents to theyr children, and of children to theyr parents. And now wee will begin wyth pa­rents. First, of theyr due care to see theyr children taught to praie to God, and to rehearse the Apostles Creed, and the ten comman­dements. For as by this exercise theyr heartes and mindes shall the rather bee inclined to godlynesse and reuerence toward God: so as they increase in age, they shall euerie daie better than other comprehend that which they learne, to theyr owne comfort and instruction to saluation. Also, as the tongue is called the glorie of man, because that, besides all other reasons, by his speech he is dis­cerned from the brute beastes: so is it meete, that so soone as the child can begin to speake, his tongue should bee imployed to glo­rifie God, by calling vpon him, and protesting the grounds of faith. As also in repeating the will of God in such sort as he will that wee should serue and honor him.

2 Secondly, if parents doo note anie vice in theyr little ones, as lying, choller, enuie, couetousnesse, contempt of parents re [...]dines to strife, and other lyke corruptions: it is theyr duetie diligently & in time to reproue & correct them, as men vse to plucke vp weedes while they bee yet young, least growing vp among the good seed, they shoulde hinder their growth, and choake them vp. By expe­rience [Page 298] wee can see, that mothers swathing theyr little ones, doo laie theyr limmes right, each in his place: likewise if a child be ge­uen to bee left handed, they chide him, yea, sometimes they binde it vp, or otherwise restraine the vse of it, that hee may bee accusto­med to the right. Also if the childe hath some string vnder his tongue, they cut it, least it shoulde hinder his speech: much rather then ought they to beware, that by theyr inconuenience the vices of the soule doo not increase: for it is the dutie of parents euen in the infancie, to beginne to shape and frame the soule vnto vertue.

3 It is also the dutie of parents, to prouide that theyr children maye learne to write and reade, for it maye bee vnto them a great helpe in the course of this life, and a treasure of greater ac­count than money. And therfore the negligence of many is sharp­ly to bee reproued. Besides that, the peformance of the dueties of parents heerein, doth greatly binde theyr children vnto them. Ne­uerthelesse, the principall end thereof shoulde not haue respect to such commoditie as the children may reape thereby towardes the vse of this present life, but rather that they may reade the word of God to theyr comfort and instruction to saluation. As also it were theyr partes to vse them dayly to reade some Chapters of the holy Scriptures, thereby to incline theyr affections to the word of God: to inure them in the phrase of the holy Ghost, by lyttle and lyttle to learne the heauenly doctrine, to note the examples of Gods vengeance poured vpon the wicked and disobedient: and of his blessinges vnto those that walke in his feare. Athanasius to this purpose sayth verie well, If thou lookest that thy children shoulde obey thee, Athan. vpon the 6. to the Ephe. ioyne and accustome them to Gods woorde, it wyll re­dound greatlye to thy profyte. Let thy children heare and reade the holy Scriptures, for in them shall they learne, Honour thy father and thy mother. But if thou doest otherwise, thou trainest them vp in the Scriptures of deuilles, whereout they learne most wicked things. But it is not so when they are instructed in the holy Scrip­tures.

4 Parents therefore are diligently to applie themselues to this which God commandeth, and so often and earnestly commendeth vnto them, namely, to instruct theyr children in the knowledge & feare of God, Plut. in his Lacon Apo­theg. and in the faith of Iesus Christ. When one asked of Agesilaus king of Lacedemon, wherin it were best to instruct chil­dren. Hee answered, In those things which they are to vse in theyr age. This aunswere sheweth what a folly it is to linger children in the learning of vaine, trifling, and vnprofytable things, which as [Page 299] they grow in yeres they will contemne and forget. Parents can be carefull enough to bring vp theyr children in some course, trade, or other estate wherin to get their liuings, whē they come to be men: and in deede such fathers as doo neglect that, are vnworthie to haue children: and in that consideration dyd a certaine lawe gi­uer in olde time ordaine, Solon. that the child whom his parents had not trained vp in some conuenient course whereby to get his liuing, should not be bound to nourish them in their olde age. But as the soule is more precious than the bodie, so is it the duetie of parents in youth to traine vp their children in the practise of those thinges wherewith in age, euen in this life they may glorifie God and bee heires of the Lord.

5 And to that end they are to consider, especiallye so many the commandements of God, so expresly inioyning parents to instruct their children in the heauenly doctrine. Deut. 6.6 These words which I com­mand thee this daie, sayth Moses, shall be in thine heart, thou shalt con­tinually rehearse them vnto thy children, and shalt talke of them when thou tarriest in thine house, as thou walkest by the waie, when thou liest downe, and when thou risest vp. Now the worde whereby, wee doo saie, Thou shalt teach, in that language wherein Moses wrote, signifyeth, Thou shalt sharpen. Therein shewing, that as when wee should pitch some stake in a hard ground, by making it a point, we sharpen it: so parents are to sharpen instruction to theyr children. But how? By often repeating vnto them the heauenly doctrine, that it may enter euen into the dullest wits. Moses hauing written that excellent song, which containeth so many notable aduertise­ments, and is rehearsed in the two & thirteth chap. of Exodus, Deu. 32.4 [...] doth adde. Set your heartes vnto all the woordes which I testifye against you this daie, that yee may commaund them vnto your children, Ephes. 6.4. that they may obserue and doo all the wordes of this lawe. The Apostle Saint Paule exhorteth Christians to the lyke duetie, commaunding parents to bring vp theyr children in the instruction of the Lorde.

6 The examples of such as haue shewed themselues faythfull and obedient to these commaundementes of God, ought to moue our heartes to imitate them. This testimonie doth God himselfe giue of Abraham, Gen. 18.19. 1. King. 2.1 1. Chro. 28.9 that he knew that he would command his chil­dren, and his familie after him to keepe the wayes of the Lord, and to minister iustice and iudgement. Dauid before his death, gaue notable and holy preceptes vnto Salomon, admonishing him to keepe the commandements of God, and to walke in his feare. And [Page 300] it is not the dutie of fathers onely, but also of mothers to bring vp their children, and to instruct them in the knowledge and feare of the Lord. Prou. 31 2. Tim. 1.5 Act. 16.1 As Bethsheba, Dauids wife, gaue notable instructions to her sonne Salomon, as appeareth in the booke of Prouerbes. And as Saint Paul beareth witnes, that Timothie euen in his childhood was instructed in holy writ, thereby commending the faith of his grandmother Loys, and his mother Eunice, by whom no doubt hee was taught, especially considering his father was a Gentile.

7 Saint Hierome writing to Leta, not only exhorteth her to in­struct her daughter in her youth in holy writ, but also telleth her, that her selfe must teach her. Let her (sayth he) in stead of precious stones and silks, loue godly bookes, and in those bookes let her de­light, not in the leaues beautifyed with sundrie colours, but in the distinct and pure doctrine according to faith. First, let her learne the Psalter, that by such Canticles she may forsake the world: and in Salomons Prouerbes let her bee taught to liue vertuously. In Ecclesiastes let her accustome her selfe to tread vnder foot and to contemne worldly matters: & in the booke of Iob let her imitate his example of vertue and patience. Let her laie holde of the Go­spels, and still keepe them in hand, and with her whole hart let her learne the Acts and Epistles of the Apostles. Thus when she hath stored the closet of her heart with such treasure, let her by heart learne the Prophets, the bookes of Moses, of Kings, of Chronicles, Esdras, and Hester, & last of all let her learne Salomons song. For if shee shoulde reade that first, shee might take harme, as not vn­derstanding the holye songes of spirituall marriage vnder carnall wordes. But let her forbeare all Apocrypha: let her bee still bu­sied in the bookes of Cyprian, Athanasius, and Hillarie. It maye seeme that Saint Hierome requireth much, & more than a christi­an maiden, albeit zealous, is able to performe. But let this exhor­tation make the maidens of our daies to blush, yea, euen men and women, who are so farre from this dutie, that they are not able to alleadge one sentence of holy Scripture, either for their own com­fort, or to resell the errour of heretikes, or to instruct their neigh­bours.

8 Moreouer, Parents are commanded to instruct their children, not onely in the worde, but also in the vnderstanding of the Sacra­ments, sacrifices, and other of Gods holye ordinaunces. When thy childe, Deut. 6.20 sayth Moses, shall hereafter aske thee, saying: What meane these testimonies, ordinances, and lawes, which the Lorde our God hath com­manded you? Then shalt thou saie vnto thy sonne, Wee were Pha [...]aohs [Page 304] bond men in Egypt, but the Lord brought vs out of Egypt with a migh­tie hande, and the Lord shewed signes and great wonders and euill vpon Egypt, vpon Pharaoh, and vpon all his household [...] before our eies: And brought vs out from thence, to bring vs in and to giue vs the lande which hee sware vnto our fathers. Therefore the Lord hath commaunded vs to doo all these ordinances, & to feare the Lord our God, that it may go euer well with vs, and that hee may preserue vs aliue as at this present. Exod. 12.26 Parti­cularly concerning the pascall lambe, Moses sayd: When your chil­dren aske you what seruice is this you keepe? Then shall yee saie, It is the sacrifice of the Lordes passeouer, Exod. 13.14 who passed ouer the houses of the chil­dren of Israel in Egypt, when hee smote the Egyptians and preserued our houses. Hee lykewise ordayned that they should teach theyr chil­dren what was meant by the commaundement, to offer vnto God euerie male that first openeth the wombe, and to redeeme the first borne of theyr children. When thy sonne shall aske thee to morrowe, saying: What is this? Thou shalt then saie vnto him: With a mightie hand the Lord brought vs out of Egipt, out of the house of bondage: For when Pharaoh was hard hearted against our departing, the Lorde then slew all the first borne in the land of Egipt, therefore I sacrifice vnto the Lord all the males that first open the wombe, but all the first borne of my sonnes I redeeme. Iosua 4.21. And as Iosua commanded the people to take the twelue stones that they tooke out of Iordan when thy passed ouer drie shood: so hee inioyned the fathers to teach theyr children the signification of those stones, thereby to remember Gods wonder­full workes.

9 By the premises wee may manifestly see the duties of Christi­an parents, to teach theyr children: But how doo they perform it? Themselues (at the least for the most parte) knowe not the signifi­cation of Baptisme, or the supper, or wherefore those Sacramentes were instituted. How can they then put in action these commande­ments of God, or instruct their children in heuenly doctrin? When they shall aske what is signified by the water that is p [...]ured vpon the babe, or by the bread or wine that are deliuered in the holye supper? How many bee there that can teach or tell them? What a slacknesse is this, that wee profyte no better in obedience to God, in a matter so requisite and necessarie, as is the instruction of our children?

10 Neyther is this all, for they are also diligently to note Gods wonderfull workes, whether in the chastising of his people, in the deliuerie of his Church, or in the punishing of his enemies, Deut. 4 9 & there­of to make reporte to theyr children: thereby to teach them to [Page 300] feare God, and to put theyr trust in him. Take heed to thy selfe, sayth Moses, and keepe thy soule diligently, that thou forget not the thinges which thine eies haue seene, & that they depart not out of thy hart all the daies of thy life, but teach them to thy sonnes, and to thy sonnes sonnes. This dutie is more amplie declared in the 78. psalme, Psalme 78. 2 where the prophet sayth thus: I will open my mouth in a parable, I will declare high sentences of olde, which wee haue heard and knowen, and our fathers haue tolde vs. Wee will not hide them from their children, but to the ge­neration to come wee will shew the praises of the Lord, his power also and his wonderfull workes that he hath done. How hee established a testimo­nie in Iacob, and ordained a lawe in Israel, which hee commanded our Fathers that they shoulde teache their children, &c. Ezechias king of Iuda, beeing recouered of a daungerous sicknesse, protest­eth, that the fruit of his deliuerie shall be to praise God, and to in­struct his children in the lyke dutie. The liuing, sayth hee, the liuing shall confesse thee. Esa. 38.19 The father to the children shall declare thy truth. God hauing grieuously chastised his people, sayth by the prophet Ioel, Such a thing was done in your time, or in the time of your fathers, tell ye it to your children, and your children to their children, and their children to another generation.

Ioel 1. 3By the premises may parents vnderstand how farre in duty they are bound to instruct theyr children in the heauenly doctrine, and to rehearse vnto them the wonderfull workes of God, that euen from theyr youth they may print in theyr heartes true godlynesse, with an apprehension of lyfe euerlasting, & so leade them into the knowledge and obedience of God. But what? Some parents are so ignorant, that albeit they would, yet are they not able to teach theyr children. As this ignorance is vnbeseeming any christian, so shoulde the feeling thereof induce them to seeke to profit in the knowledge of the word and workes of God: first, in regard of their owne comfort and consolation, next, that they may bee able to in­struct their children. We reade of many, who euen in their old age haue learned the Greeke tong or the arts. Yea, there was one that said, that albeit one of his feet were in the graue, yet wold he learn. But our argument importeth not the knowledge or the learning of the artes or sciences that serueth this present life, but the know­ledge requisite for the glorifying of God, and the attaining to life euerlasting. And therefore it were good they should begin to pro­fit in so ne [...]essary a felicity rather late than neuer: yet not in respect onely of their owne persons, but also, as is aforesaid, that according to so many commandements, so expresse and so often reiterated, [Page 297] they may be able to instruct their children. We reade of a Grecian Ladie, who being a mother, learned the liberall arts, that she might teach her children, and thereby purchased great praise. Euridice. Plut. in the bringing vp of children How much rather ought parents to be careful and zealous to profit in the hea­uenly doctrine, were it onely to be able to instruct their children?

12 At the least, if they want knowledge, or bee vnwilling to take leasure to teach them, yet let them do as much for their soules and the life to come, as for their bodies and this present life. Parents that either cannot write and reade, or will not, or haue not time to teach their children, will yet send them to schoole: and such as would haue them learn some art or occupation, or tra [...]ike, if them selues professe not the same wherin they like to imploy their chil­dren, they will yet put thē to dwell with those that do professe the same, to the end they may learne. How therfore can parents excuse thēselues, when their children remain vntaught in these things that concern the glory of God & life euerlasting. But howsoeuer it be, if they be neither able of themselues, nor do prouide to haue them taught by others, they shall be inexcusable in the sight of God: & the ignorance of the children, ingendering contempt of God, loue of the world, & neglect of heauenly felicitie, wil cry out for euerla­sting vengeance against their parents: so that if they account not their children as beasts without soul, or if they loue them with the due loue belonging to parents, let them declare their loue, especi­ally to the soule, the Christian instruction whereof surmounteth all worldly treasure. An ancient Philosopher said, that hee could haue bin content to haue gone vp into the highest pinacle in the towne, Crates. Plut. in th [...] bringing vp of children. thence to haue cried, O fathers, what meane you that imploy your whol indeuors to get riches, why are ye so carelesse for the instruc­ting of your children, to whom ye leaue thē. It is, as if parents whē their childe were sicke to the death, without prouiding for his health, should prepare him new garments. Some say it would be a great comfort for them in heauen to know their neere kindred, & consequently their children: and this commeth of natural affecti­on. But might it not be a greater discomfort for them, euē in their life time, to see them go to hell for want of instruction? T [...]e Lace­demonians were very careful to bring vp their children in vertue, according to the lawes of Lycurgus, their law giuer: & therby grew to this custome, that if anie man committed anie trespasse, it was lawfull for anie that sawe him, freely to reproue him: and it was a great reproch to mislike of such reprehension.

13 Some charge their childrē to be dulwitted, & hard to be bowed [Page 301] or brought to vertue. Albeit naturall inclination bee a great helpe to profiting, yet exercise & custome to do wel, is a mightie meanes to bend and shape them that waie, yea, euen such, that by experi­ence wee finde this olde prouerbe true, Vse ouercommeth nature. And this dyd Lycurgus, the Lacedemonian lawe giuer verie aptly demonstrate to his people. Plut. in his Lacon. Apo­t [...]eg. Hee tooke two whelpes, the one of a hunting kinde, the other of a mastiffe that followed the kitchin. Then dyd hee bring vp the mastiffe to the game, and the hound to the kitchen. Afterward meaning to make demonstration, and so to perswade the people to his purpose, hee caused them to bee assem­bled, and brought forth his two dogs, where setting downe a dish of pottage, and withall casting off a hare, the hound fell to the pot­tage, the mastiffe followed the hare. Behold then (sayth he) what it is of doctrine & vse, he that came of a hunting kind, yet vsed to the kitchin, followeth his pottage, and the other come of a mastiffe, following the kitchin, being now vsed to the game, followeth the hare. The wheele-wright doth by strength bow his timber, & let­ting it he long in that bent, it abideth crooked. Barren ground wel tilled, soyled and sown with good seed, groweth fruitfull & yeel­deth good increase: Iron weareth with handling: The water by continuall dropping weareth the stone: Wilde beasts may bee ta­med, and wilde coltes by custome bee brought to the saddle, and are content to bee lead by the bridle: The Greekes named Man­ners by a word that signified Custome. Thereby to declare, that euen the dullest capacities may by instruction and custome bee fa­shioned to vertue: As contrariwise, the wit most inclined by na­ture to vertue, may by bad instruction and the conuersion of the wicked, be peruerted and grow vicious.

14 Parents therefore are heerein to respect two pointes. First, to begin to frame and bend their children in their tender youth to vertue, remembring that a seale entereth deepest into softest waxe. Plato warneth mothers and nurses from telling foolish tales to theyr children, least they infect theyr tender wits with folly & astonishment. Experience sheweth, that children will sooner learn anie language by conuersation thā older folkes Also, that the yon­ger the twigge is, the sooner it is bent or made straight. Secondly, it is the parents duetie to restraine their children from haunting & conuersing with such as bee vicious and peruerse. And in deed, we see that they doo soone learne villanous and vnseemely speeches, and malitious and leaude actions wyth theyr corruptions, and as the olde prouerbe sayth, Halting with the lame they shal learne to [Page 305] halt. A child that naturally speaketh well, by conuersing with such as corrupt theyr speech, shal degenerate and speake as badly. Tie a young twigge that is crooked with a straight one that is stronger than it, and in growing it wil become straight, & so continue when it is vndone. And contrariwise, a straight one tied to that which is crooked and stronger than it selfe, will grow & continue crooked. 15 The Lacedemonians were maruellous carefull to prouide, that their children should not be corrupted by euill companie. And in regard thereof, Plutarch in his Laconical [...] we reade that when Antipater demanded of them fiftie children for hostages: one of their chiefe magistrates named Etheocles, aduised thē not to condescend thereto, least they being brought vp in the societie of such as were wholy giuen to pleasure and vice, might peraduenture grow vicious, and so bring home af­terward to their countrie nothing but corruption and miserie: and therupon in lieu of fiftie children, they offred the double number of men and women, and so of aged persons alreadie formed, & of strength and discretion to withstand vice and corruption. Lastly, when Antipater still vrged them to send their children, and vsed great threates in case they should disobey: they plainly answered, saying: Let him, if he can, require anie thing more grieuous than death, for rather will we condiscend thereto, than to send our chil­dren. O wonderfull constancie, and care to preserue their children from vice and corruption! If the heathen had such regarde to this vertue, importing the training vp of their children in the obserua­tiō of the laws of a mortall man, what a shame may it be vnto chri­stian parents that are so negligent in bringing vp theyr children in the heauenly doctrine, and forming theyr manners and behauiors to pietie and godlynes in the feare and obedience of God? More­ouer, by this example may parents take warning, when they mean to put forth their children to anie trade or occupation, eyther to learning, carefully to see and enquire whether such as they thinke to place them withal be vertuous or endued with the fear of God. In the admittance of a seruant, the feare of some temporall or car­nall inconuenience, causeth thee to enquire of his or her truth or other qualities. Therefore if thou committest a childe to the in­struction of a master, before thou enquirest of his vertues, thou shewest that thou hast lesse care of corrupting or infecting thy child with vice, than of some small incouenience that might happen by an vnthriftie seruant. When thou buyest an earthen pot, thou soun­dest vpon it, to see whether it be broken, least thou shoulde be de­ceiued in a small peece of monie, yet doest thou not sound, whe­ther [Page 306] the master to whome thou committest thy child be vicious or vertuous, albeit by putting him to one that is vicious, thou puttest him in danger of losse both of body and soule.

16 Some doo respect their friendship with some masters rather than their vertue, and so doo commit to them their children, least they should be angrie for putting them to another. These men do resemble him, who being daungerously sick, vseth the aduise of an ignorant phisition that is his kinseman or familiar friend, for feare he should take offence if he shuld cal another, albeit without com­parison more learned & skilfull. If thou shouldest haue any waigh­tie matter in law, wouldest thou rather commit thy cause to an ig­ [...]an [...] and negligent atturney, because he is thy friende, than to him that were both diligent and learned? Making a voiage through some daungerous sea, wouldest thou in a tempest commit thy ship to a yong pilot, vnskilful, or dronke, because he is thy friend? what a foole art thou that wilt not take the like care of the profit, honor, and saluation of thy child?

17 Others commit their children either to him that is best cheap or by whome they may growe into greatest aduancement in the world, but neuer respect the hazard of their child, so they may ei­ther spare or get worldly goods. When one shewed the Orator Ly­curgus, Eras. Apo. li. 8 that hee had offered great wages to a philosopher to teach his children, he vertuously answered: If anie man will assure me to restore me my children endued with more vertue, I will giue him not onely that some, but euen halfe my goods. The vertuous and wise Emperor Marcus Aurelius writeth, that in the Annals of the Tarentine warre, he found that the renowmed Purlius did weare a ring, wherein was ingrauen this sentence, The dominion of the whole earth is a small reward to him that is vertuous, but to the vicious the losse of life is a simple punishment. Heereby may fathers learne how care­fully they ought to restraine their children frō vice & to inure thē to vertue. As in deede the fathers that instruct, or cause their chil­dren to be instructed, do far excel such as onely do beget them, for of these they receiue life only, of the other good and vertuous life.

18 Moreouer, parents ought not so much to relie vpon the dili­gence of childrens masters, as neuer to care to vnderstād how they profite and proceed in vertue: for the regarde of such diligence would make the masters more carefully to discarge their dueties. And thereof came the prouerbe, The masters eie fatteth the horse: & this: The masters eie is the fruitfulnes of the garden. Parents ought not too much to hearken or credite children, when they complaine of [Page 307] their masters rigor and seueritie. Among the Lacedemonians, if the children vpon the reproofe or chastisement of any whosoeuer, Plutar. in his Lacon. Instit. (for anie man was at libertie to vse correction, euen to other mens children) did complaine to their parents, the same was a great re­proch to them, because themselues corrected not their children. Not that we are not in discretion to inquire or take notice whe­ther the master vseth crueltie or inhumanitie towarde them, least through too much rigor & hard vsage, they shuld grow desperate.

19 Howbeit such is the inclination of many, euen from theyr youth, to wickednesse, that instruction by words, either of parents or masters, will not suffice without the rodde and correction. And this doth God command, and experience sheweth it to bee most necessarie. He that spareth the rod (sayth Salomon) hateth the childe, Prou. 13.24 Prou. 19.18 Pro. 29.15. & 17. Prou. 23.13 but he that loueth him basteth to correction. Againe, Correct thy childe while there is hope, and regard not his crying. Againe, The rod and cor­rection minister wisedome, but the child lefte at libertie shameth his mo­ther. Correct thy sonne, & he will giue thee rest and pleasure to thy soule. Withdrawe not correction from thy child, if thou smite him with the rod hee shall not die. Thou shalt smite him with the rod, and deliuer his soule from hell. The booke of Ecclesiasticus intreateth heereof more at large, saying: He that loueth his sonne causeth him oft to feele the rod, Eccle. 30.1 [...] & [...]. that he may haue ioy of him in the end. Hee that chastiseth his son shall haue ioy in him, and shall reioyce of him among his acquaintance. An vn­tamed horse will be stubborne, and a wanton child will be wilfull. 8.9.10.11.12 13. If thou bring vp thy sonne delicatly, he shal make thee afraid, & if thou play with him he shall bring thee to heauines. Laugh not with him, least thou be so­rie with him, and least thou gnash thy teeth in the end. Giue him no li­bertie in his youth, and winke not at his folly. Bow downe his necke while he is young, and beat him on the sides, least he waxe stubborne and be diso­bedient to thee, and so bring sorrow to thy heart. Chastise thy child, & be diligent therein, least his shame grieue thee. In this sense do we say, that many times the rod is better for children than bread. And in deed as Phisitions, surgeons, & Apothecaries are necessarie in a town for the cure of sicknes and bodily wounds, so are rods & chastisement for the correction of the corruptions of the soule.

20 Herein is God so resolute, that in the dutie of the father to cha­stise his child, he willeth vs to learn that he doth the office of a fa­ther when he chastiseth vs with afflictions. And as a father by cor­rection declareth a true loue to his child, with a desire of his good and saluation: Heb. 12 so is it the will of God that wee should receiue such afflictions as he laieth vpō vs, as effects of his loue towards vs, & as [Page 308] testimonies that he accepteth vs as his lawfull children and no ba­stardes. Likewise, if seeing many children fighting together, wee also see a man come and correct onely one of them, wee presently thinke that to bee his childe, because hee performeth the dutie of a father, and so sheweth that hee loueth him better than the rest whome hee letteth goe without correction. Therefore as wee saie, that the pittiful and gentle Surgion empaireth the wounds, so doth too much gentlenesse toward children, and winking at their faults, without correction, breed theyr disobedience, vnthriftinesse, and miserie. Likewise, as God is thereby greatly dishonoured, so doeth hee not suffer the parents that are slacke in theyr duetie to their children to escape scot free. And to this purpose haue we a notable example in Holy the high priest: for when he heard of the wicked­nesse and offensiue dealings of his sons Ophny & Phinces, he vsed some verball reprehensions: yet because he neither reproued nor chastised thē more sharply, God obiecteth to him their iniquities saying: Wherefore haue you kicked against my sacrifice, and hast hono­red thy children more than me? 1. Sam. 2 Then doth hee pronounce also this horrible sentence, That the priesthoode should be taken from his house, that both his sonnes should die in one daie, and that none of his posteritie should hue to bee an olde man. Dauid also vsed too much lenitie as well to his sonne Ammon, when hee had de­floured his sister Thamar, as also to Absalom when hee traiterous­ly slew the sayd Ammon: 2. Sam. 13 1. King. 1.6. and to his sonne Adomah, of whom the historie sayth, that albeit Dauid dyd plainly see, that contrarie to Gods will, hee purposed to inuade the realme, yet would hee not displease him. But the death of Ammon, the cursed conspiracie of Absalom against his own father, together with the strange man­ner of his death, and the death of Adomah, were the most wretch­ed fruites of his greate lenitie and conniuence to his children. The lyke iudgement may wee note in the fathers of the children that scorned the Prophet Helizeus, and vppon his curse were deuou­red by Beares: For it is like that theyr parents had not brought them vp [...]n due correction and chastisement. In the historie of the Switzers, we reade of a certaine tyrant, whome vpon his condem­nation, his own father was appointed to execute, that so by the au­thor of his life he might come to his end: also that the father might be somewhat punished for neglecting the instruction of his sonne. 23 Yet is it not meant, that parents vppon euery escape of theyr child, should vse extreame rigor and seuerity, for the same must be entermixed with discretion and gentlenes, according to the nature [Page 309] of the child, and the qualitie of the offence. And in that sense saith Saint Paul, Fathers prouoke not your children to wrath, but bring them vp in instruction and information of the Lord. Againe, Ephe. 6.4. Col. 3.2 [...] Fathers prouoke not your children to anger, least they be discouraged, Vnto children na­turally inclined to vertue, praise for well doing, and chiding when they doo amisse, are more effectuall than rigorous intreatie. For praise allureth them to vertue, and chiding restraineth them from vice. And therefore such must be according to the occasions, som­times praised, and sometimes checked, that if they bee too merry, they may by a word be humbled, or if they be too much daunted, some commendation may reuiue them. And herein we are to imi­tate nurses, who sometimes making their babes to crie, do imme­diatly giue them the breast to appease them againe.

22 Againe, parents or others that haue the bringing vp of youth, are to require no more of them than they are able to do, least they discourage them and make them to hate their studie, or any other thing whereto they would bring them. For it is loue that causeth vs to profit in our studies or exercises. And therefore it is needful that children shoulde haue some time of recreation from their la­bours: for our life consisteth and is diuided into exercise and rest, as we see, in the daie labour, and in the night rest, which doth styll accompanie the whole course of our life. And this is it that an an­cient man saith: Rest is the sauce that maketh vs to relish our la­bour. As also we vse to slack the strings of our bowes and lutes, to make thē the stiffer, & to hold the better when we list to shoote or plaie. Plants reasonably watered doo take heart and grow, but too much moisture doth drowne and choake them: euen so is it with the mindes of children: Moderate exercise and labour aduanceth them to goodnesse, but oppression dulleth and spoileth them.

23 It is also the dutie of parents to maintaine their children in peace, concord, and amitie. For if discord & contention be dange­rous and pernitious among all men, how much rather between bre­thren & sisters? Likewise if it be hard quenching of stomacke and debate betweene those that are not conioyned in kindred, it is far more difficult to reunite brethren, because enmitie among them is mightie and strong like yron bars to keepe them asunder. Neither is there anie thing more slipperie or of greater efficacie to subuert a family, than dissention among brethren. It is an olde saying, Plutarch in his Apotheg: By concord small things do grow, but by discord great things come to nought. And this is soonest found among brethren. Scilurus, who had fourscore children, to induce them to liue together in peace & [Page 310] concord, did verie aptly represent vnto them the truth of this sen­tence thus: He toke a sheafe of many arrowes, & offered it to each of his children one after another, willing them to break it, but they could not. Then pulling forth the arrowes one by one, they brake them all. Euen thus, sayd their father, is it with you, for so long as you remaine vnited and loue each other, no man can hurt or break you, but if once ye fall at iarre and strife, euery man will destroy & ouerthrow you. This duetie of parents to keepe their children in peace & louing concord, did the Lacedemonians well vnderstand. For when on a time two brethren fell at strife and contention, Plut. in his Lacon Apo­theg. they punished both the father and mother, because by good instruction they had not preuented, or at the least, presently appeased the dis­sention betweene their children.

24 Againe, how dangerous it is for parents to shew more loue & affection to one child than to another, except vpon great and iust cause, the example of Iacobs childrē doth testifie. For what was the originall of their enuie and crueltie executed against their brother Ioseph? Moses saith, that Iacob louing Ioseph better than his bre­thren, Gen. 37.3. made him a partie coloured coate, & thereof they tooke oc­casion to hate him, and to speake roughly vnto him. Parents there­fore to the end to preuent like inconueniences, are to vse equalitie among theyr children so neere as may be, whether in their ordina­rie vsage, or in the diuision of their goods. For as all men naturally are inclined but too much to the loue of earthly goods, so the vn­equal sharing of the same, doth oftentimes breed great braules and pernitious debate betweene brethren.

25 Moreouer, as children grow toward the state of matrimony, it is meet that theyr parents should restrain them from all compa­nie whereby they might be allured to the sinne of fornication: For besides the hainousnes of the offence against God, the incōuenien­ces thereof depending are for the most parte verie pernitions. If such mischiefes ensued between Thamar & Ammon, Dauids chil­dren, how much rather are they to bee feared in the ouer familyar conuersation of those that are nothing a kin, at the lest not so neere as they? Gen. 34 Had Iacob kept in his daughter Dina, and not suffered her to runne abroad to see the daughters of Sichem, she had not beene rauished and desloured; neither had that wicked and abhominable murther committed by her brethren bene perpetrated. As also if the daughters of Silo had not gone to dancing, the Beniamites had neuer rauished them. Iud. 21.20.

26 Among all remedies, as Saint Paul teacheth, marriage is one: [Page 311] and in deede the parents that haue honestly matched their daugh­ter, they haue discharged themselues of a great care: for it is theyr partes to thinke thereof, 1, Cor. 7 and generally to prouide for the marriage of theyr children: not to tarrie, vntill through their negligence, peeuishnesse, and other difficulties in that prouision for them, the children take occasion of lewdnesse, or so ship them­selues without the knowledge of their parents, that afterward they bee forced to proceede to that that may redound to theyr greate sorrow and heartbreaking. So dyd Abraham thinke vppon the marriage of his sonne Isaac, & to that end committed the charge thereof to his eldest and most faithfull seruant, Gen. 24.3 whome hee wyl­led to seeke a wife for his sonne: as in truth it is not proper­ly for the children, but for the parents to thinke vpon and prouide for the same. The same doth Ieremie teach, where writing to the Iewish Fathers in the captiuitie of Babylon, hee sayth, Iere. 29.6 Iud. 14.2 Take wiues for your sonnes, and giue your daughters in marriage. Heereupon when Sampson had found a maiden to his lyking, himselfe dyd not demaunde her in marriage, but comming to his parents hee sayd, Gen. 34.3 Giue mee her to Wife. Likewyse Sichem the sonne of Hemor, ha­uing bent his heart vnto Dina the daughter of Iacob, sayde vn­to his father, Giue mee this maide to wife. Yet is it meete, that as the parents make the motion, so the children giue the consent. Gen. 24.57 This dyd Laban declare, when talking of Rebecca, whome A­brahams seruant craued in marriage for his masters sonne Isaac, he sayde, Let vs call the mayden and aske her consent: So calling her, they sayde vnto her, Wilt thou goe with this man? And shee aunswe­red, I will go. For of matching eyther sonne or daughter agaynst theyr wylles, there doo many times arise great inconueniences and much sorrowe and griefe: yea, the lawyers are of opinion, that a free wyll is not so expedient in anie thing as in marry­age.

27 Now, 1. Cor. 7.40. as it is the dutie of parents to prouide to match their children, so are they diligently to see it be done, as Saint Paul saith In the Lord: that is, not to demaund anie maiden for their sonne, or to accept anie sonne for their daughter, vnlesse the same bee affected to true religion, and make profession thereof, hauing a good reporte of pietie, the feare of God, and other Christian ver­tues: which qualities and giftes of God are to be preferred before wealth, or anie other worldly or carnall considerations. So when Abraham sent his man to seeke a wife for his sonne Isaac, Gen, 24.3 he sware him that hee shoulde not take anie Daughter of Chanaan. So [Page 312] when Sampson required his parents to giue him a wife of the daughters of the Philistians, they aunswered: Is there neuer a wife among the daughters of thy brethren, Iudg. 14.3 or among my people, that thou must go take a wife of the vncircumcised Philistines? If Parents would con­sider of the daunger of the losse of theyr childrens soules, by mat­ching them with such as are of a contrarie religion, or otherwyse giuen more to the world than to pietie and the seruice of God: ey­ther what strife or contention doo for the most part ensue of such marriages: how small comfort is taken in the same: how slenderlie the dutie of praier is performed: and what a neglygence or hinde­rance they are to the bringing vp of children in the feare of God: they woulde abhorre euen to thinke of anie such match, and in few speeches preferre him that were endued with godlynesse & other vertues, before riches and all other carnall and worldly considera­tions. They would put in practise the wise aduertisement propoun­ded by Salomons mother, albeit but simply folowed by her sonne, which wee reade in the Prouerbes, Many daughters haue done ver­tuously, Prou. 31.29 but thou surmountest them all: Fauour is deceitfull, and beautie is vanitie, but the woman that feareth the Lord shall be praised. But if the difficultie rest in question of maintenance for the familie, let parents remember, that it is better to choose knowledge than wealth, that is, skill and industrie howe to get, than goods alreadye gotten, and in his possession that hath no skill or knowledge howe to vse them. Heereto may wee referre the answere of Themisto­cles, Plutarch in his life. Ci. in the first booke of offi­ces. who purposing to marrie his daughter, and beeing asked why hee preferred a vertuous man before a rich, answered: That he li­ked better of a man without monie, than of monie without a man: or, as some doo write, that hee had rather match his daughter to a head of a man, than to a head of siluer. And therefore to conclude this speech, we may wel say, it is better to match our children with Christian & vertuous heads that haue litle monie, than with much treasure in the possession of worldly and vicious heads.

28 Heereto will we yet adde two points concerning the duties of parents to their children: first, that in all their wordes & workes they be vnto them continuall examples and myrrors of pietie and vertue: so shall their admonitions & exhortations be still of greater efficacie, and themselues shall haue more authoritie to reproue, ad­monish, & chastise their children. And in deed, the same that Mar­cus Aurelius saith, that to make children vertuous, they shall more profit by good example in one month, than by instructiō in a whole yere, may be most truely applied vnto parents. He that teacheth [Page 313] a childe to write may sometime saye, yee must make this letter long, this short, this straight &c. But the chiefe meanes to make him to profit in writing, is to set him good examples or coppies & to write before him. And so is it in the instruction of vertue and the feare of God. For contrariwise, he that teacheth well, and liu­eth euil, buildeth with one hand and pulleth downe with another. And experience teacheth that more may be pulled downe in one hower, then will be built vp in one day. The euill example of pa­rents, is as a line to draw the children to follow them. And there­fore the Prophet Ezechiell reprouing the people of his time for their Idolatrie, and other corruptions, declareth that therin they haue taken the ordinarie course, that is, Ezech. 16, 42. they haue followed the example of their parents. Behold saith he, all that vse prouerbs, shall vse this prouerbe against thee, saying, like mother, like daughter: Thou art thy mothers daughter that hath cast off her hushand and her chil­dren, and thou art the sister of thy sisters, which forsooke their husbands and their children, your mother is an Hittite, and your father an Am­morite. Here are three olde prouerbes, which proue that children ordinarily are ready to imitate the bad examples of their parents. First, Like mother, like daughter. Secondly, Thou art thy mothers daughter. Thirdly, Thy mother is an Hittite and thy father an Ammo­rite. That is to say. Thy parents forsaking the seruice of God haue giuen themselues to the idolatries of the Ammorites and Hittites, and thou hast followed their example. The same did the Emper­our Marcus Aurelius (who aboue all men, was careful to bring vp his children in vertue) obiect to his wife: for speaking to her of the instruction of her daughters, hee said: What will it auaile for her mistres to teach her honestie and modestie, when our selues in our workes doe inuite her to wantonnesse?

29 Verball instruction, without example of good deedes, is a dead doctrine: and contrariwise, good examples are the life of in­struction, to make it profitable and effectuall. If the example of parents be contrarie to their instruction: If (I say) they teach their children sobrietie, modestie and chastitie, and yet themselues wil follow drunkennesse, foule and lasciuious speeches, gestures, and actions: it is as if with their tongues they should say, Be vertuous, and by the hands lead them with them to al vice and corruption. Plut. in the E­ducat. of chil­dren. Wicked fathers, saith a certanie heathen Philosopher, are wicked counsellers to their children. If we would take him to bee a mon­ster in nature, and vnworthie to liue in a common wealth, that should counsell his childe to drunkennesse and fornication: what [Page 314] shall wee thinke of those, who committing such iniquitie, doe by their example much more mightily put forward their children to such abomination, then by word they are able? What accompt can those fathers giue vnto God, who by their euill example haue drawne into hel their children whom he deliuered to their charge to be guided into heauen? Albeit such fathers pitie not themselues, yet at the least let them take pitie of their children, and not carrie them with them into euerlasting destruction. Plut. in the precepts of marriage. Wee reade that the graue personage Cato, deposed a senator out of the Senat of Rome, onely because hee kissed his wife in the presence of her daughter. This truly was extreme seueritie, especially if we consider the ma­ners of our daies. But this Ethnick hereby declared how grieuously such parents are to be reproued, as shall vse any lewd speeches or shamelesse behauiour: in briefe, any worldly or carnall actions in the presence of their children, to whome their example may be as a dispensation to giue thēselues to the like. As also how can they forbid that in their children, which themselues doe commit? How can they correct them for the faultes which themselues doe vse? Albeit children in respect and reuerence to their parents, dare not reply and say, that themselues doe those things for the which they reproue them, yet will the neighbours or others obiect it, to their shame. Besides, their authoritie shall bee so much the lesse in that they declare in their works and actions, that they alow that which they forbid in words. If parents therfore desire that their instructi­on may be effectuall and yeeld fruite, let them declare the same in holy life and vertuous conuersation. Plut. in the E­ducation of children. Let them saith an auntient Philosopher, so order and gouerne themselues, that their children seeing the same as it were in a glasse, may be restrained from disho­nest speeches and wicked deedes. Let them do as guides that shew the right way and foords ouer riuers, by going before those whom they lead, that their children following the steps and examples of their parents, may conforme thēselues to their vertues, & so with them and by them, be led to saluation and life euerlasting.

39 Finally, let all parentes diligently and feruently pray vnto God, first for themselues, that he by his holy spirit will vouchsafe to guide them in the instruction of their children, that they may with all diligence, faithfulnes and discreation employ themselues in euery part of their dutie toward them. Secondly let them day­ly commend their children by hartie praiers to the father of light, who is the giuer of all goodnesse and blessings, that hee blessing their labours about their children, may replenish them with the [Page 315] gifts and graces of his holy spirit, that they may profit in all things requisite to his glorie, and their owne benefite and saluation. And this dutrie let them begin to performe, euen so soone as they are in hope of generation, by praying to God to preserue it, to giue to the mother happy deliuerance of her fruite, and so to dispose, that the child may receiue the seale of saluation by Baptisme, & grace to bring forth fruites to Gods glory. Let them remember that the praier of the whole Church for their children in their Baptisme, is a warning of their bounden dutie dayly to do the like for them af­ter they be admitted into the couenant by Baptisme. Iob. 1.5. In this point let them remember the care of Iob for his children that were al­ready growne and come to age, not only in that he dayly sent vn­to them to sanctifie them, by admonishing them of such infirmities as they might peraduenture haue committed in banqueting, albe­it modestly and soberly together: But also in that he dayly rose vp earely and offered sacrifice for them according to their number, saying to himselfe, It may be, my sonnes haue sinned and blasphemed God in their harts. Wherein hee giueth vnto parents two notable lessons: One, that if the children doe sinne, the parents are to ex­amine whether themselues may not be guiltie in the sight of God, as not hauing sufficiently performed their duties in teaching, ad­monishing, giuing good example, & praying to God for them: The other that they ought to haue such a care of the saluation of their children, that albeit they haue not committed any notable & ap­parent sinne, yet presupposing that according to mans frailtie, they liue not without offending God, after the example of Iob, who of­fered sacrifice to God for his children, and that no doubt his sa­crifices were accompanied with hartie praier for them, they must pray for their children, that their sinnes may bee forgiuen them through the onely sacrifice of Iesus Christ.

31 To conclude. As S. Paule tearmeth the family of Philemon, Philem. ver. 2. Rom. 16.5. Psalme. 101. also of Aquila and Priscilla, the Church, so all parentes and householders ought so to gouerne their children and familie, that their houses may be euen so many small Churches, whereout (ac­cording as Dauid protested that he would employ himself in that dutie) all vice and corruption may bee expelled and banished, to the ende the house of God may bee holy, also that God may bee praised, worshipped, adored and called vpon Euening and Mor­ning and at meales. For vndoubtedly al families thus ordered, shal euen feel the truth of Gods promises, that he wil be in thē as in his temple, & will blesse thē with al his graces pomised to his Church.

Of the dutie of children to their parents. Chap. 5.

NOw let vs come to the duties of children to their parents. And these doth God comprehend in the fifth commaunde­ment of the lawe, in these words: Honor thy father and thy mother. And this commaundement is the more to bee noted, because it is often repeated in the holy Scripture. Now by this word Honor, is signified the loue, reuerence, dutie, obedience, subiection, enter­tainment, and necessarie assistance that children owe to their pa­rents. As concerning the loue, the summarie of the second Table comprehended in these wordes: Thou shalt loue thy neighbour as thy selfe, doe manifestly confirme it. For who can bee a neerer neigh­bour for the children to loue, then the parents? Besides that, they are not to be loued onely as neighbours proceeding of Adam and Eue, but also as fathers and mothers. And therefore what an in­gratitude is it, not to loue those of whom, next after God, they haue their life and being together with many great and continuall benefites toward them. Also the loue that parents doe beare to their children, besides so many their labours, sorrowes, troubles and vexations, should binde them reciprocally to loue them. The sunne shining a while vpon the colde stones, doth so heate them that they yeelde some warmth: so albeit that children be as hard and colde as stones, yet the experience, and the dayly feeling of the loue of their parents towards them, ought mightily to enflame their hartes to loue them againe. Take away the beame from the sunne, said a good old father, and it wil not shine: the springs from the riuer and it will drie vp: the bough from the tree, and it will wither: the member from the body & it will rot: And so take from children their dutie to their parents, and they are no longer chil­dren, but brethren and companions with those vnto whom Iesus Christ said. Yee are the children of the Deuill.

Plut. in his A­gotheg. of the Grecians.2 This loue ought especially to appeare in a certain care, affecti­on and desire to reioyce and content our parents. For as we reade to this purpose, & Epaminondas said, that of all the good and feli­citie that euer happened him, he neuer so much delighted in any, as in his victorie ouer the Lacedemonians at Leuctria, where he wonne the fielde, while his father and mother yet liued. Such was his loue to them, that his singular contentation consisted in the pleasure that they would conceiue in the victorie of their sonne. [Page 317] And that this his contentment consisted onely in his loue to his parents and not in couetize of vaine-glorie, we may gather by his commendations published by Iustin, who saith, Iustin. lib. 6. that it was a hard choise to discerne whether hee were an honester man or a better Captaine: That in the exercise of any publike office, hee neuer sought himselfe, but the good of his countrie: That he was not co­uetous either of glorie or of money. These are notable commen­dations in a heathen Captaine: God graunt that Christians may follow him and deserue the like. His example doth declare that children ought so to loue their parents, that their affection may tend to liue vertuously, euen to reioyce them: and to eschue euill, least they should grieue them. Prou. 10.1. And this is it that Salomon admo­nisheth, saying. A wise sonne maketh a glad father, but a foolish sonne is an heauinesse to his mother. Againe. A foolish sonne is a griefe vnto his father, and an heauinesse to her that bare him. Prou. 17.25.

3 This band of loue of parents should take place, not onely to­ward such as are gentle and louing, but also (as Saint Peter saith, 1. Pet. 2.18. of the duties of seruants to their masters) euen toward such as bee rigorous. For if wee ought to loue all the children of Adam: euen those whome wee know not, or our enemies and persecutors, how much rather our parents, albeit they should intreate vs roughly & with rigour either in word or deede? And indeede the principal cause still abideth, namely that they bee our father and mother. This ought children well to note, to the ende that patiently bea­ring their reprehensions, reproofes, and in generall, whatsoeuer their troublesome and sharpe affections, they may still continue and declare their childe-like affection and loue. And to that pur­pose remember, the labour, greefe, anguish, weeping, sorrow and other troublesome cares that parentes doe abide for their chil­dren.

4 This loue must be accompanied with reuerence and respect: And to say the truth, Mat, 23.2. albeit the name of father belongeth proper­ly vnto God, as Iesus Christ said, You haue but one father, euen him that is in heauen. Yet doth hee so impart it to those that haue begotten vs, that they being called fathers, doe beare the title and Image of God. And this is it that bindeth children to respect and honor them, and to testifie the same by their outwarde reue­rence. The Lacedemonians did so carefully accustome their chil­dren hereto, that we reade of a good personage who had such re­spect to parents, Plu. in his La­con. Apotheg. that being demaunded wherfore at Sparta the young men did rise vp when their elders came in place, hee aun­swered. [Page 318] To the ende that by honoring age they may learne and accustome themselues to reuerence their parentes. Of this reue­rence we haue a notable example in Salomon: 1. King. 2.19. He vnderstanding that his mother Bathseeba was comming to speake with him, arose from his seat, came to meet her, bowed before her, and set her vp­on his right hand. Neither could his greatnesse, neither his Royal estate priuiledge him from this respect and honor due to his mo­ther. To this purpose we also reade a notable historie, which may serue for an exposition of this matter. As a certaine gouernour of Creet came with his father to the Philosopher Taurus, finding there but one stoole readie, Aul. Gellius. lib. 2. c. 2. the father woulde haue had his sonne (as a Romaine Magistrate) to sit down, but the Philosopher willed him as the father to sit downe and calling for another seate for the sonne, said. When the sonne doth execute his magistracie, or publike office, hee is greater then his father, and must beare him­selfe as a Magistrate, not as a sonne: But when he is out of place or execution of his office, he must, how highly soeuer he be aduaun­ced, haue a respect and yeelde reuerence to his father. But many times it falleth out otherwise: For many children when they come to honor or wealth, doe so despise their parentes, if they bee of meaner calling then themselues, that hardly they will acknow­ledge or call them father as if they were ashamed of them. Deci­us the sonne of the Romaine Emperour Decius, Valer. Max. l. 4 most liuely repre­sented mans inclination to this vice, and sought in his owne per­son to preuent it. For when his father on a time saide that hee would inuest his sonne in the Diademe Imperiall, his sonne refu­sed it, saying: I feare least being Emperour, I forget that I am a sonne. Rather will I continue an obedient sonne, then being an Emperour to neglect and forget the due honour that the sonne oweth to his Father. Let my father commaunde, and let my Empire consist in my due obedience to him. For that man putteth off the affection of a childe to his father, who by the emi­nencie of an office ouer him quencheth the name of a sonne. Salomon forgat not himselfe in this kinde of dutie, for hee did not onely bow before his mother Bathseeba, as is aforesaide, but also called her mother saying. 1. King 2.20. Mother aske and I will not denie thee. And this doe we the rather note also vpon another con­sideration, namely that his example condemneth the custome of these daies, wherein this name of father and mother is accomp­ted so base and comtemptible, that the children of Kinges, Princes, yea euen of meane Gentlemen, speaking to their pa­rentes [Page 319] must not say father, mother, but Sir, my Lorde, my Ladye, Madam. &c.

5 But the due honor to parents that we here speake of, imply­eth not onely this outwarde reuerence, but also that wee shoulde so esteeme of them as that neither our selues should dispise them, neither shoulde wee suffer others to haue them in contempt. Ioh. 8.49. Telecrus. Plut. in his Lacon. Apo­theg, And this are we to vnderstand in the saying of Iesus Christ. I honor my father but you dishonour mee. Hee there defendeth the honor of his father against the false opinions and slaunders of the Iewes. A cer­taine Lacedemonian in olde time did truely performe this dutie of a childe. For when one tolde him that his father spake hardly of him, he aunswered, Stobeus Scr. 177. that he would not doe it if he had not good cause: Thus hee choose rather to beare the blame himselfe, then his father shoulde. In this sence, when an other was readie to ac­cuse his father in iudgement, did one Pittacus reprooue him, say­ing, if thou preferrest a bad cause, thou shalt bee condemned: Likewise if the cause be right, thou also shalt bee condemned for procuring thy fathers condemnation. This also in this case is to bee noted, that amonge the Romaines the childe was not admit­ted to sue the will or testament of his deade father by action, but by petition onely, wherein hee shoulde speake of him with hu­militie, honour and reuerence, and referre his case wholy to the discretion and consciences of the iudges. Thus ought children to honour and respecte theyr parentes. Bodin in his first booke of a common­wealth. cap. [...] But some there are so vnnaturall and peruerse, that forgetting all due reuerence and respecte to theyr parents they will not onelie despise them in theyr owne hearts, and suffer others to speake hardly of them: but also will themselues so farre exceede, as euen to laye them open to the skorne of others. Gen. 3.22. Cham the sonne of Noah seeing his father lye vncouered, called his brethren to shewe them his fathers shame. But so odious was this impietie in the sight of God, that Noah by the conduct of the holy Ghost cursed both him and all his posteritie. And therefore we well and truely may say that those children who in liew of defending the honor of their parents, doe lay them open to shame and reproofe, are come of the cursed seede of Cham.

6 But what if they proceede farther, Deut. 27.16. Exod. 21.17. Leuit. 20.9. Exod. 21.1 [...] and vse stubborne spee­ches against them, with demonstration of pride and contempt, which the holy Scripture tearmeth accursed? This iniquitie is so abhominable in the sight of God, that hee pronounceth Woe vnto those children that curse theyr father or mother. Yea hee [Page 320] ordaineth that they should bee put to death, as also all such as in action shall iniurie their parents by smiting either with staffe or fist &c. And to cut off all replication, as if death were to hard and rigorous a punishment, especially in case there were no hurt or wound, Leuit. 20.9 he confirmeth the former iudgement with this addition: Because he hath cursed his father or mother, his bloud shall bee vpon his owne head. And indeede such children as either in word or deede shall iniurie father or mother: euen those I say of whom they haue taken life: who beare the Image of God, and the title of father, proper to God: so that God is in them iniuried and condemned, are monsters in nature. In this respect among other the causes why the children of Israel were so hardly entreated by Nabuchadnez­zer, Ezech. 22.7 & led captiue into Babilon, the Prophet Ezechiel obiecteth vnto them, that they dispised and contemned their parents. Be­sides by experience we see that vsually those children that iniurie their parents, are afterward as hardly intreated by their owne chil­dren: Eras Apotheg lib. 8. And the knowledge of this iust vengeance is naturally im­printed in the hart of man: as we reade of a wicked childe, who be­ing accused that he had smitten his father, answered: And he like­wise did smite his father, and this lad (pointing to his owne sonne) when he groweth bigger, will also smite and wrong me. And sure­ly, Laert. lib. 1. c. 1 as Thales the Milesian said: As children doe intreate their pa­rents, so will their children entreate them. Therefore it might be­seeme children to suffer their parents rather to treade them vnder their feete, then so furiously to rise against them. And to that ende let them acknowledge this Image of God, and remember what their parents haue done for them, that detesting such enormities of cursing or smiting their parents as is aforesaid, they contrariwise may beare them reuerence, respect and honor in heart and minde both in word and deede.

7 This commaundement of honoring our parents comprehen­deth also subiection and obedience, as Saint Paule plainely tea­cheth, saying, Children obey your parents in the Lorde: for this is right. Ephe. 6.1 Honor thy father and mother. (Which is the first commaunde­ment with promise) That it may bee well with thee, and that thou maist liue long vpon the earth. Hereby it appeareth that subiection & obedience forced and constrained, the Lord doth not accept, but that which proceedeth of honor and reuerence either to father or mother. And therefore it is the dutie of children vnluntarily to submitte themselues to their parents commaundements, without replying or cōtradiction euen albeit the obedience might import [Page 321] some trouble and difficultie. Ionadab the sonne of Rechab forbad his children that they should build no houses, plant no vines, nor drinke any wine. They obeyed their father, Iere. 35. and that with such constancie that the Prophet Ieremie obiecteth the same against the Iewes in reproch of their disobedience against God. The obe­dience of Abraham vnto God, when he was ready to sacrifice vnto him his only sonne, is highly commended, Gen. 22.9. and as notable was the obedience of his son Isaac, in that he suffered himself to be bound, and was content to be slaine & sacrifised vnto God. But most ex­cellent of al was the obedience of Iesus Christ, Who as S. Paul saith being in the forme of God, thought it no robberie to bee equall with God: Phil. 2.6. yet made himselfe of no reputation, & took on him the forme of a seruant, and was made like vnto man & was found in shape as a man: He humbled himselfe & became obedient vnto death, euē vnto the death of the crosse. And therefore in obedience to parents, children are to lay off all greatnes and excellencie whatsoeuer, and to submit themselues to any rebuke, yea euen to the shamefulest death, rather then by con­tempt or disobedience, to offend their parents. And least any man should reply that ther is great difference between God the father and fathers according to the flesh. Luk. 2.51. S. Luke noteth that Iesus Christ was subiect to his mother, and to his supposed father Ioseph. What greatnes then may there bee in children that should exempt them frō obedience to their parents, sith Iesus Christ, the prince of glory the king of kings and Lord of Lords, because subiect and obedient to a poore man his putatiue father, and to a mother of simple and meane calling?

8 This obedience doth S. Paul commend vnto vs, saying, Col. 3.20. Ephe. 6.1. Chil­dren obey your parents in all things: Adding this reason, for that is ac­ceptable to the Lord. And in that he saith in an other place It is right He taketh from children all reply. For is there any child that will denie that he is not bound to do that which is right, or that which is pleasing or acceptable vnto God? Moses saith. Leuit. 19.3 Euery of you shall stand in awe of his father and mother. And in truth he that loueth his father and his mother, feareth their displeasure. As contrariwise, he that reiecteth their precepts, admonitions, or reprehensions and so shaketh off the yoke of obedience & subiection, that obstinatly he may set himself to work wickednes, sheweth that he despiseth the image of God that they beare, & treadeth vnder foot then autho­ritie ouer him. Such children, or rather monsters in nature, are to looke for no other but Gods horrible iudgement against thē. Prou. 30.17. And Salomon saith, The eye that meeketh his father & despiseth the instruction [Page 322] of his mother, the Rauens of the vally shall picke it out and the young Eagles shall eate it. Neither would God permit that such im­pietie shoulde escape without an expresse decree to put to death such children. If any man saith Moses hath a sonne that is stubborne & disobedient, Deut. 21.18. which will not harken vnto the voice of his father, & vnto the voice of his mother, & they haue chastened him & he would not obey them, then shal his father and his mother take him & bring him out vnto the elders of his Citie, and vnto the gate of the place where hee dwelleth, and shall say vnto the elders of his Citie. This our sonne is stubborne and disobedient, & he wil not obey our admonitiō: he is a riotor & a drunkerd; Then all the men of his Cittie shall stone him with stones vnto death: so shalt thou take away euill from among you, that all Israell may here it & feare. Behold, how God by cōmanding that disobedient children should be rooted out, willeth that all children should feare to dis­obey their parents, least they might incur the like punishment. For surely, the disobedience of children is an assured token that God will roote them out: As wee reade of the sonnes of Hely the high priest, 1. Sam, 2.25. who, when their father reproued them for their iniquitie, did not obey his voice: because it is expresly set downe, the Lord pur­posed to destroy them. The very heathen haue euermore highly cōmended reuerence & obedience vnto parents. Among the rest: The Lacedemonians published a law, wherby it was lawfull for pa­rents to make whom they would, Plut. in Licur. euen straungers, their heires: Ther­by to induce children to reuerence and obey their parentes.

9 Yet must this subiection & obedience be holy, and not repug­nant to the seruice of God: So as obedience to parents be no diso­bedience to God. Ephe. 6.1. And this doth S. Paul note, saying: Children obey your parents in the Lord, that is to say, according to the Lord, or for the Lords sake, & therfore if parents cōmand any thing contrary to Gods glory, or the saluation of the soul, the children are in duty to practise the instruction of the Apostles, Act. 4.19. who said. Is it right in the sight of God that we obey you rather then him? The law is comprehen­ded in two Tables, the summarie wherof doth import, that we loue God and our neighbor. But the loue of God goeth before, & Iesus Christ calleth it the first & gretest commandement. And therfore saith, Mat. 22.38, Mat, 10.37. He that loueth father or mother more then me is not worthie of me. Gods cōmandement of obedience to parents, doeth not abolish all difference betweene good & euill, neither bindeth children to disobey God: the parents authoritie cannot priueledge their chil­dren to cōmit sin. The well ordered child will alwaies agree with the law to abstaine from whatsoeuer is therein prohibited, neither [Page 323] will he obey such cōmandements of his earthly father, as are con­trary to his heauenly father. Yet are childrē in duty to loue, honor & obey their parents whatsoeuer, euen Idolaters and wicked. For as the loue of nature is not abolished by the wickednes of men, for they still abide men, so wicked & Idolatrous parents, remaining parents, doe retaine the right of parents, Prosper sen­tences out of Augustine and such are to be hono­red, yea euen to command & bee obeyed, so long as they cōmand nothing prohibited by the heauēly father. We must, saith S. August. so loue men that wee loue not their vices. For to loue that which they are, is one thing, & to hate that which they doe, is another.

10 Yet doth this word Honor cōprehend an other dutie of chil­dren to their parents. That is to comfort them in their aduersities, to relieue their want, and to helpe and serue them in whatsoeuer they need at their childrēs hands, neither shal they herein perform any more thē the payment of part of their debts, whereto they are bound in cōsideration of the benefits that they first receiued from their parents. This is the duty wherto S. Paul expresly exhorteth them saying, If any widow haue children, or childrē of her children, let thē learne first to shew godlines toward their own house, Tim. 54. & to recompence their kindred: for that is an honest thing & acceptable before God. Here­in did Ioseph performe the duty of a child to his father & brethrē: Gen. 45.9. To whom when he greeued himselfe, he saide, make hast, and get ye vp to my father and say vnto him, thus saieth thy sonne Ioseph, God hath made me Lord ouer all Egypt, come therefore vnto me, and make no ta­rying, and thou shalt inhabite the land of Gosham, & shal the neere vnto me Thou & thy children, & the children of thy children, & I wil relieue thee least thou shouldest perish for hunger, thou & thy houshold, and all that is thine, Being aduanced to such honor, he forgot not, neither dispised his poore father: besides that albeit his brethren had so wickedly entreated him: yet he forgot that iniury, and vndertoke to feed them. Hereto had relation Christs commending of his mo­ther, whē he said behold thy mother, & hee accordingly performed the duty of a child to her, and toke her home vnto him. Iohn 19, 27. We also read that when a certaine father was condemned to be famished in prison, his daughter came daylie to visit him, and because she was narowly serched least shee should bring him any food, hauing no other meanes to help him, she suckled him with her brests: Valerius Max. wheer­vpon because her father liued longer then was expected: she was watched, and being knowen how shee had relieued him, they gaue him to his daughters piety, and deliuered him out of prison.

11 This duetie did the Grecians name, by a name deriued from [Page 324] the Storckes, who feede and nourish their dammes, when they are impotent through age, & so are vnto vs as misterisses, to teach vs to acknowledge the good that wee haue receiued from them that brought vs into this world and bred vs vp. Such therefore as being able, doe refuse to supply and relieue the necessities of their parents, & so shew themselues deuoide of naturall affection, must bee sent to schoole among the Storckes, that of them they may learne to yeelde due reuerence to their parentes. And of these is the number at this day too great: yea and such that it is growne to a common speech, that one father or mother can bee content to re­lieue a dozen children, but a dosen children will not feede one fa­ther or mother: But if of necessitie they be put to doe it, it is with great difficulty & such strife, as may iustly minister occasiō of grief and sorrow vnto both father and mother. A certaine Cinical Phi­losopher writing to his wife about his new borne sonne, promiseth so to teach him, Crates. that he will returne him vnto her, not a dogge al­ter the name of their sect, but a Storcke that should relieue her in her age. But the children of our daies are more hard to receiue this instructiō, the rather cōsidering the inhumanity that appeareth in many, notwithstanding they be taught their duties in the schoole, not of a Cynicall philosopher, but of God himselfe in his Church.

12 But as in many children couetousnes choaketh all feeling of this duty toward parents: So Satan transforming himselfe into an Angel of light, euen long since induced the Iewes to defeate their parents of this reliefe & assistance vnder the colour of the seruice & honor of God. Mark. 7.9. In this respect doth Iesus Christ obiect vnto thē that they taught that euery gift by the children offered vnto God should profit the parents: but he bitterly reproueth thē for it, pro­testing that it is the tradition of men that reuearseth the comman­dement of God. And herein he declareth first that this comman­dement, Honor thy father and mother, comprehendeth also the du­tie to relieue & helpe them in their necessities: Secondly that re­fusing to relieue the want of their parents, euē vnder colour of of­fering vnto God that which they ought to giue vnto them, they do quite abolish this cōmandement: Thirdly, by conferring Gods ordinance to put to death all those that shall curse either father or mother, with this cōmandement to honor them in relieuing their necessities, he sheweth that despising of parents in their necessity and not relieuing them, is as a cursing of them, and consequently a transgression that deserueth death.

13 To cōclude: to the end to inuite childrē to honor their parents, as [Page 325] is afore shewed, God addeth this promise: Ephe. 6, 2. That thy dais may be long in the land which the Lord thy God giueth thee. And Saint Paul doth note, that it is the first commaundement with promise. For albeit there be a promise added to the second, yet is the same common vnto the whole law: But this is peculiar and especiall to all such childrē as honor their parents, for herein hath God declared how highly hee commendeth the obedience and honour that children yeelde to them. And the same haue the Heathen also noted, as among others Menander, an auncient Poet, who saith. Of honor vnto parents due, the hope of happy life ensue. But the Lord spake to the Israelities properly of the land that hee had promised them for an inheritance, which should be vnto them as a testimonie and seale of his goodnesse and loue toward them. It is therefore as if he should haue said. To the end, that liuing vpon the earth, thou maiest long enioye the earnest penye of my goodnesse and grace toward thee. But now seeing the whole earth is blessed to the faith­full, the promise of long life vpon the earth, is vnto vs also a bles­sing of God. First, because we can not liue long without participa­ting in many and great benefits of God, euen in respect of the pre­seruation of this present life: Secondly, because the faithfull may the longer employ themselues to serue and glorifie God: In consi­deration whereof we see what the Church in olde time saide, Psal. 115.17. The dead praise not the Lord, neither any that goe downe into the place of si­lence. But we will praise the Lord from hence foorth and for euer. The same doth Ezechia, king of Iuda also note in his cantikle, Esay. 38.19. The ly­uing, the liuing, he shall confesse thee, as I doe this day. The father to the children shall declare thy truth.

14 In as much therefore as long life is promised as a blessing, God doth continue it to obedient children so long as it is a bles­sing vnto them. And hereupon doth Saint Paule ioyne together these two sentences, That it may goe well with thee, Ephe. 6.3. and that thou maiest liue long vpon the earth. As also when God taketh away such obedient children before they be olde, yea before they come vn­to mans state, whether it bee, least malice shoulde corrupt their harts, or to preuent some great calamities wherin they might par­aduenture be entangled, or vpon whatsoeuer other considerations to receiue them into a better life, he doth faithfully performe his promise vnto such children, because hee dealeth better then pro­mise with them. But as contrariwise this promise threatneth such children as will not honor their parents, with short life: So doe ex­perience declare, that many such children are of short and wret­ched [Page 326] life. But if contrariwise such disobedient children do chance to liue long, so farre is such long life from being vnto them a bles­sing, that to the contrary it is an enforcement and encrease of woe; because they enlarge their iust condemnation, so as they had beene better to haue dyed in their youth. But how euer it be, God so disposeth hereof, that by the effects we may perceiue that they which honor their parents are blessed, and the others accursed.

15 Finally that according to the exhortation of Iesus Christ, we may Amend our liues, besides all that is before spoken, let vs adde the counsels, Ecclesiatheus. 3.2. admonitions and exhortations of Ecclesiasticus, deli­uered vnto children, concerning their due obedience to their pa­rents. Here your fathers iudgement, children saith he, and do therafter, that ye may be safe: For the Lord wil haue the father honored of the chil­dren, and hath confirmed the authoritie of the mother ouer the children: Who so honoreth his father, his sinnes shall be forgiuen him, and he shall abstaine from them, and he shall haue his dayly desire: And he that hono­reth his mother is like one that gathereth treasure. Who so honoreth his father shall haue ioy of his owne children, and when he maketh his praier, he shall be heard: He that honoreth his father shall haue a long life, and he that is obedient to the Lord, shall comfort his mother. He that feareth the Lord, honoreth his parents, and doth seruice vnto his parents as vnto Lords. Honor thy father and mother in deed and word, that thou maiest haue Gods blessing, and that it may abide with thee vnto the end. For the blessing of the father establisheth the houses of the children, and the mothers curse rooteth out the foundations. Reioyce not at the dishonor of thy father, for it is not honor vnto thee, but shame: Seeing that mans glo­rie commeth by his fathers honor, and the reproch of the mother is disho­nor to the children. My sonne, helpe thy father in his age, and grieue him not as long as hee lyueth. And if his vnderstanding faile, haue pa­cience with him, and despise him not when thou art in thy full strength. For the good entreatie of thy father shall not be forgotten, but it shall bee a fortresse to thee against sinnes. In the day of trouble thou shalt bee re­membred, and thy sinnes shall melt away as the Ice in faire wether. Hee that forsaketh his father shall come to shame, and he that angreth his mo­ther is cursed of God. These admonitions and exhortations are as a summary of the duties of children to their parents. And therfore it resteth that they vnderstanding them, do pray vnto God to giue them grace to put them in practise to his glory, and their good & saluation. Lastly, let them remember the saying of Plato, that God is not more enclined to heare any praiers, then such as parents doe poure forth for their children. As they are therefore to feare their [Page 327] curse for offending them, so must they by honoring and pleasing them seeke to be blessed in their praiers, Gen. 27, &. 28 which are bessings ratefi­ed vnto them in heauen, as the blessings of Isaac to his sonne Iacob doe manifestly declare.

Of the duties of magistrates to their subiects. Chap. 6.

NOw let vs come to the duties of Kings, Rom. 13. Princes & other Ma­gistrates, or as S. Paule termeth them, superior powers, ouer their subiects. The first point that the magistrates, to the end due­ly to discharge their office, are to consider, is this: That God hath aduanced them to that authoritie, not for their priuate commodi­tie or honor, but to do seruice vnto God in seruing to the benefite and saluation of their subiectes. And this doth the Apostle note, saying: The magistrate is the minister of God for the wealth of the peo­ple. Which he also confirmeth, in a more particular declaration, Rom. 13. im­porting that the end of their vocation & office is, that we may liue a quiet and peaceable life in al godlinesse & honesty. Euen the hea­thē in sundry notable sentences did teach that Magistrates are or­dained to liue and to serue, not themselues, but their subiects. 1. Tim. 2.2. First one of thē saith: Princes are the seruants of God, ordained to take care for men, and to prouide for their preseruation, Plutarch. in a booke of the doctrine re­quired in a Prince. Cicero in his cōmonwelth. lib. 5. Xenophon in his rememb. of Socrates. lib. 3. Arist. Polit. lib. 8. c. 10. Cic. Offic. l. [...] whether by ministring to them of their goods, that hee hath bestowed vpon them: or by defending them. Cicero also writeth, that the end of gouernors should ayme at the prosperous life of their subiects: be­cause, as another saith, they be chosen, not to liue at ease, & dain­tily, but that they which haue chosen them may by their industrie liue quietly and happily. And therefore saith the Prince of Philo­sophers. Herein resteth a difference betweene a King and a tyrant That the tyrant seeketh his owne profit, the Kinge or Magistrate the profit & commoditie of his subiects. Such (saith Cicero) as are to gouerne the common wealth, ought diligently to obserue these two instructions of Plato: First, that they so maintain the cōmodity of the people, that euery their action, without respect of their owne priuate profit may haue respect thereto: Secondly, that they tend to the preseruation of the whole body of their people, & that they seeke not so to maintaine one part, that they forsake the other.

2 Thus may the magistrate easily learne, that the greatnesse of gouernment is but a greatnes of care: also that, as Seneca saith, he is in duty to warant the sleep of his subiects by his own wakfulnes [Page 328] their peace by his labour: Iustin. lib. 6. Epaminondas Plutarch in his Apotheg. their ease by his industrie: and their leasure by his businesse. And in that sence doe we reade of a great personage who neuer accepted gouernment or publike office for his owne sake, but for the common wealth of his countrie: so that on a time when the people were feasting and very merrie, being asked why himselfe walked sadly vp and downe the towne, he an­swered: That you may make merrie and reioyce. Thus when the magistrate is called the sheepeheard, the father, and head of the people, he is to remember that the sheepheard being more excel­lent then the sheepe: the father then the children: and the head then the body: the sheepheard, the father and the head, are esta­blished in this preheminence, The one to lead and feed the flock: the other to nourish and bring vp his children, and the other hap­pily to gouerne the body. It is therefore the magistrates dutie so to gouerne his subiects, Seneca of cle­mencie. that by the effects they may know that he is ordained not onely to be ouer them, but also for them.

3 For the better vnderstanding and practise hereof, let vs more perticularly lay down the dutie of their function, by three princi­pall endes thereof before mentioned: Namely, that wee may liue a quiet and peaceable life, in al godlinesse and honestie. Now god­linesse comprehendeth the religion and seruice of God: Peace and quietnesse proceedeth of the administration of iustice and iudge­ment: and by honestie is ment sobrietie, chastitie, and other the vertues required for an honest life, as by day and in the sight of God. Concerning godlinesse and religion. As God is aboue all men: the soule more excellent then the body: and the kingdome of heauen more precious then earthly treasures: so doth the chiefe and principall end of the magistrates charge and office consist in the establishing and maintaining of the puritie of Doctrine, the holy administration of the Sacramentes, the inuocation of Gods name, 1. Cron. 15. the order of Ecclesiasticall Discipline. In brief, in the holy ministerie and seruice of God. How carefull was Dauid to bring the Arke of God into his Citie? How ioyfully with praises and blessings of the Lord did he conduct it? He commanded the priests and Leuits to sanctifie themselues, and to prouide to carie it: Hee ordained them to appoint of their brethren to sing and play vpon instruments before it: And how zelously did hee establish an or­der for the seruice of God? How affectionate did hee shew him­selfe to builde an house to God? 2. Cron. 19. 2. Sam. 7. 1. Cron. 22. And vnderstanding that God woulde not that it shoulde bee built by him, but by his sonne Salomon; What summes of golde and siluer did hee leaue to­wards [Page 329] the building thereof.

4 Asa king of Iuda, touched with the like zeale, put downe the strāge alters, the high places, & other idolatries. 2. Chro. 14 He cōmāded Iuda to praie to the Lord, the God of their fathers, and to fulfill the law & the commandements. And God for the same blessed him migh­tily, and gaue him victory ouer Zara the Aethiopian, 2. Chro. 15 and rest from his enemies. Yea, many other kindreds, namely of Ephraim, Ma­nasses, and Simeon, perceiuing that the Lord his God was with him, came to him as to a refuge, and made a couenant to seeke the Lord God of theyr fathers, with all their harts, and wyth all theyr souls, 2. Chro. 14.2 yea, that they should slaie all such as would not seeke the God of Israel. And of him it is said, that he did that which was good in the sight of the Lord his God.

5 Iehosaphat his sonne likewise gaue himself couragiously to re-establish the seruice of God, namely, in the third yere of his raigne, 2. Chro. 17 when hee sent men of authoritie to cause it to bee taught through­out all the townes of Iuda: yea, hee sent with them Leuites and Priests, to teach the inhabitants of Iuda, who carryed with them the bookes of the lawe of the Lord, and went thoroughout all the townes of Iuda to instruct the people. And God so blessed him in this good zeale, that the feare of the Lorde fell vppon all the nati­ons and kingdomes round about Iuda, and they durst not make a­nie warre agaynst Iehosaphat. He also in Ierusalem ordained the Leuites and priestes, with the princes of the kindreds of Israel, for the iudgement of the Lord, and for controuersies, that they might iudge according to the lawe of God, and appointed Amarias the high priest to haue the ouersight ouer them.

6 As for king Ezechias, the holy Scripture greatly testifyeth his godlynes and feruent affection to the seruice of God. Hee gathe­ring together the Priests and Leuites, gaue vnto them this admo­nition and exhortation: Heare me ye Leuites, sanctify now your selues, 2. Chro. 29. and sanctifie the house of the Lord God of your fathers: Our fathers haue trespassed, and done euill in the eies of the Lord our God, and there­fore his wrath hath bene vpon Iuda and Ierusalem: But now I purpose to make a couenant with the Lord God of Israel, that hee may turne a­waie his fierce wrath from vs. Now my sonnes, be ye not deceiued, for the Lord hath chosen you to stand before him, to serue him. And when the priests & Leuites had cleansed & sanctifyed the temple of the Lord, king Ezechias rose early & gathered the princes of the citie, & went vp to the house of the Lord, & the priests & Leuits offered sinne offerings, for the kingdome, for the sanctuarie, and for Iuda. And when they had made an [Page 330] end of the burnt offering, the king & all that were with him bowed them selues and worshipped. The king and the princes commanded the Leuites to praise the Lord with the wordes of Dauid, and of Asaph the seer: so they praised with ioy, and they bowed themselues and worshipped. Neither dyd this good king take care for the tribe of Iuda onelie, ouer the which himself raigned, but also when he was to celebrate the passeouer, 2. Chro. 30 hee sent poastes throughout the other tribes of Isra­el, to inuite them to come vp, and to celebrate the feast, and to serue God. And to that end, by his messengers hee made to them an excellent exhortation and admonition: whereupon albeit some did laugh them to scorne, 2. Chro. 31 yet neuerthelesse diuerse of Assur, of Za­bulon, and of Manasses, submitted themselues and came to Ieru­salem. Hee afterward also renued the seruice of God, according to the order established by Dauid, and made a decree whereby the king should be charged with a contribution taken of his treasurie, for the morning and euening sacrifices, for the saboths, the new moones, & the solemne feasts, according as it is written in the law of the Lorde.

[...]. Chr. 34. & 357 The like zeale and dutie to the seruice of God, is also set down in Iosias king of Iuda. But the premises may suffice to declare vnto kings, princes, and other Christian magistrates, with what affection and zeale they are bound to purge their dominions of Idolatrie & superstition: to establish among theyr subiects the pure and holye seruice of God, with the holy ministerie of his word, and to imploy theyr authoritie and meanes in the maintenance thereof. To bee short, in theyr owne persons to giue example of all godlinesse. Sun­drie kings, euen of the Heathen, haue somewhat vnderstoode and put it in practise: as Nabuchadnezzer, when hee beheld the won­derfull worke of God, in preseruing the three Hebrew princes in the fierie furnace, and therby conceiued some sparke of the know­ledge of the true God, did immediatly make a decree in honour of the true God, in these wordes, Therefore I make a decree, that euerie people, nation, or language, that speake anie blasphemie against the God of Shaa [...]ach [...], Dan. 3, 24 Masach, and Abednego shall be drawen in peeces, & then hou­ses shall be made a takes for there is no God that can deliuer after this sort. Dauids likewise beholding the miraculous deliuerie of Dani­el from the lyons, immediatly writ forth his Letters to this effect. Vnto all people, Pro. 25. nations, and languages, that dwell in all the world, peace bee multiplied to you. I make a decree, that in all the dominions of my kingdome men tremble and feare before the God of Daniel, for hee is the liuing God and remaineth for euer, and his kingdome shall not perish, and [Page 331] his dominion shall bee for euerlasting. Hee rescueth and deliuereth, and he worketh signes and wonders in heauen and in earth: who hath deliue­red Daniel from the power of the lions. These are excellent prayses of God, deliuered by a Heathen king, and doo most liuely teach all Christians to feare God, to serue him, to put their trust in him, and to set forth his glory.

8 As for Cyrus, Esay. 44.28, & 45.1. as God a hundreth yeeres before the captiuitie had chosen him, and by the Prophet Esaie named him to bee his minister in the deliue ie of his people: so hee, after hee had attay­ned to the monarchy of the Chaldees, did declare a commendable zeale to the seruice of God, in licensing his people to returne to Iudea, and in restoring vnto them the golden and siluer vessells of the temple, which hee suffered them to reedifie, in commaunding his subiects to releeue with golde, siluer, goods, and horse, all such as were not able to furnish theyr iourney. True it is, that as those Heathen kings were possessed wyth great ignorance, so their zeale to the seruice of God was of small continuance: yet shall they in the daie of iudgement rise against our Christian kings and magi­strates, vnlesse more amplie and constantly than they, they em­ploy themselues in the establishment and maintenance of the pure seruice of God, and in effect declare the same to bee the scope and principal end of theyr vocation and office. Psal. 2.10. Also that Dauid spea­keth to them, where hee sayth, Bee wise now therefore yee Kinges, bee learned yee Iudges of the earth: Serue yee the Lord in feare, and reioyce in trembling: Kisse the Sonne, that is to saie, Doo homage to the sonne: For it is not the meaning of the holy Ghost that onely in the title of priuate persons, they shoulde doe homadge to Iesus Christ? But also as magistrates, in maintaining and establishing the pure ser­uice of God. And in the same sence are wee to vnderstand the promise of Esaye, saying. Kinges shall bee the Nursing fathers, Esay. 49.23. and Queenes shall bee the nurses of the Church. And indeede it is one thinge to bee the suckling or nursed childe of the Church, as are all the faithful, and another to bee the nursing fathers or nurses that doe employ themselues to nurse vp the Church. Augustine to Boniface, Ep [...]. 50, As also Saint Augustine sayth: A Kinge doeth seruice after one sorte as hee is a man, and after an other, as hee is a Kinge. As hee is a man, hee serueth God in leading a faithfull and Christian lyfe: But as hee is a Kinge, he serueth him in making lawes pertinent­lie, with authoritie commaunding that which is iust, and prohibi­ting things contrarie.

9 Christian Emperours in olde time did well vnderstand and [Page 332] declare the same to be the end and dutie of theyr vocation, name­ly, to establish the pure seruice of God, and to maintaine the truth of the heauenly doctrine. Socrates in his Eccle. hist. li. 1. cap. 9. Among others, great Constantine in an Epistle written to the Churches, sayth: Because that by the pro­speritie of the publike estate, I doo in deed perceiue the greatnes of the heauenly grace and power: I haue thought it requisite be­fore all things, that I should bend my whole endeuour to this, euen among the blessed of the Catholike church, to maintain one faith, one true charitie and loue, and one vniuersall deuotion towardes God almightie. Theod. in his Eccl. hi. l. 5. c. 6 When the Emperor Theodosius accepted the go­uernment of the Empire, his first care tended to establish concord & vnitie in the puritie of doctrine throughout the whole Church. And therupō he assembled sundry Bishops to confute & suppresse the error of Arrius. For as in all times there haue beene heretikes that haue assalted the truth of the heauenly doctrine, Ruffin in his Ecc. hi. l. 1. c. 2 The Tripartit hist. li. 1 c. 8 Socrat. hist. Eccl. li. 1 ca. 9 Gracian, Va­lent. & Theo. li. 2. cap. de Summa Trin. & fide Cath. Euseb. in the lyfe of Con­stan. li. 4 so haue chri­stian Magistrates opposed agaynst them the remedies of generall counsels. As the afornamed Emperor Constantine the great, in the yeere 333. summoned the famous Counsell of Nice, whether hee brought three hundred and eighteene Bishoppes, to maintaine the truth of the diuinitie of Christ against Arrius: So they dyd moreo­uer publish decrees concerning hereticall bookes and writinges, importing theyr abolishment. As great Constantine commanded the writings of Arrius to bee burned: So other Emperors lykewise hauing commaunded to maintaine the truth, haue also expreslye forbidden both the doctrine of heretikes and theyr assemblyes: and haue made notable decrees for the abolishing of Idolatrie and superstition: as the same Emperour Constantine the greate by many lawes and decrees prohibited all sacrificing to Idols, all en­quirie of Sorcerers and Charmers, all erection of Images, and all se­cret sacrifices.

Theod. Eccle. hist. li 5. ca. 210 But aboue all things, they tooke care to establish good Bi­shoppes and Pastors. And in deede Gratian, the sonne of the Em­perour Valentine, consecrating, as Theodoret writeth, the first fruites of his Empire to God, made a lawe for the restoring of good pastors that had beene banished, to theyr Churches, and comman­ded that such as preached the blasphemies of Arrius, shoulde as beastes bee put from their Churches, Socrat. hist. Eccle. li. 6. c. 2 and the same to bee restored to the heauenly flockes and faithfull shepheards. We also reade of the Emperor Arcadius, that by the common petition of the Cler­gy and people of Constantinople, he called home Iohn, and to the end to reestablish him in the Bishoprick, wyth lawful authoritie, he [Page 333] summoned sundrie Bishoppes, and so hee was chosen to be Bishop of Constantinople. To this purpose is the exhortation of the Em­peror Valentinian verie notable. Theodor. his Eccl. hist. l c. 5 After the death of Auxentius the Arrian, Bishoppe of Millaine, hauing assembled sundrie Bishoppes he sayde: Your selues hauing beene brought vp in heauenly doc­trine, cannot bee ignorant what manner of man hee ought to bee, to whome the dignitie of a Bishoppe should bee committed. Like­wise how hee ought to instruct the people, not onelye by doctrine, but also by good example of manners, and to be vnto them a myr­rour of all honestie, to the end that the exercise of such his duetie, may beare witnesse of his doctrine: and therefore establish in the Bishoppes sea, him to whome wee gouernours of the Empire, maye sincerely submit our heades: and from whome (in that beeing men, wee bee all subiect to sinne) wee maye bee content to re­ceiue reprehension and admonition as healthsome phisicke for our soules.

11 Which is more, Eus hist. Eccl. li. 10. ca. 7 Socrat. Eccl. hist. l. 1. c. 9. such was theyr care that Bishoppes and pa­stors should not bee withdrawen by politike functions, from the exercise of theyr vocation, that Constantine the great writing to Anilin, ordained that they that gaue themselues to the exercise of diuine matters, whome he called the Cleargie, shoulde be free and exempt from all publike charge. The building and repairing of Churches was also commended to them, as the same Constantine declareth, writing to Eusebius. See that in all Churches, sayth hee, vnder thy charge, as also in those that bee vnder other Bishoppes, Priests, and Deacons, ye be diligent to restore such as be decaied, likewise to build new in places conuenient: And thy selfe and all other in thy name shall call to the gouernours and magistrates of prouinces for all things necessarie for the reparations or building of the same: for I haue commanded them with al speed to prouide whatsoeuer your holynes shall call for. Lykewise, as it is requisite that there shoulde bee some prescript forme of Christian faith, and Ecclesiasticall order and gouernment, so haue they also extended theyr care in that dutie, as we reade of the Emperour Iouinian, of whome Ruffin writeth, that the businesse of the Church was not the least parte of his care: also that calling Athanasius, Ruffin [...] Eccl hist. [...]. c. [...] from him re­ceiued he a forme of faith and order for the erecting and gouern­ment of the Churches.

12 But to the end that magistrates may bee instructed and mo­ued to the due practise of the matters aforesayde, and so to cause theyr subiectes to liue in the feare of God: It is also their dutie to [Page 334] procure the diligent reading of Gods worde, and profiting in the same. And some there haue beene that haue shewed great zeale in that behalfe. Socr. l. 7. c. 22 Among others, wee reade that the Emperour The­odosius would conferre of the holy Scriptures with the Bishops, as if himselfe had bene a Bishop. In this respect did God in old time command, that the king that should be chosen ouer Israel, so soone as he should be placed in the throne of his kingdome, shoulde for himselfe write out a copie of the lawe in a booke, Deut. 17.18 which he should take in the presence of the priests, that it might remain with him, and that he should reade therein all the daies of his life: to the end to learne to feare God, and to keepe all the wordes of his lawe and his ordinaunces, to doo them. The lyke commandement dyd hee giue vnto Iosua, saying: Let not this booke of the lawe departe out of thy mouth, Iosua 1.8 but meditate therein daie and night, that thou mauest ob­serue and doo according to all that is written therein, for then shalt thou make thy waie prosperous, and then shalt thou haue good successe. The hundreth and nineteenth Psalme declareth how necessary this du­tie is: also how diligently Dauid emploied himselfe therein, ther­by shewing himselfe to be a true patterne or myrror of pietie to all kings, princes, and magistrates.

Eusebius in the life of Cō ­stantine. l. 413 They are moreouer diligently to pray vnto God, also to cause others to praie for them, that they may duly discharge theyr due­ties. Heereto it seemeth that Constantine the great was much ad­dicted. For, as Eusebius reporteth of him, hee knowing verie well that the prayers of such as feared God might greatly profyte him in the due gouernment of all, sought after such as might praie for him, and besydes his owne prayers, required also the praiers of the gouernours of the congregations for him. In peeces also of golde that hee caused to bee coyned, himselfe was portrayed wyth his handes lyfted vp to heauen, as it were praying vnto God: yea which is more, hee tooke order that his souldyers shoulde learne to praie to God. Pulcheria, the daughter of the Emperour Arca­dius, Sozom. his Eccle. hist. li. 9. cap. 1. vppon her fathers death, at the age of fifteene yeeres taking vpon her the gouernment of the Empire, caused her brother The­odosius, the heire thereunto, to bee brought vp in godlynesse, and accustomed to much praier: and hee thorough such bringing vp, beeing much giuen to this godly exercise, afterwarde in a mat­ter of great importance, founde the fruite of his praier, for hauing on a time receiued from diuerse Bishoppes diuerse seuerall doc­trines and confessions concerning the diuinitie of Christ, Socrat. hist. Eccl. l, 5. c. 10 he went into a secrete place, where hee feruently prayed vnto God to giue [Page 335] him grace to make choice of the same, which contained the truth of that doctrine: Then reading ouer all theyr confessions, hee al­lowed and kept the same which taught that Christ was of the same essence wyth his father, and defaced the rest, as repugnant to the holy Trinitie. Lykewise beeing to go to warre, after the example of Dauid, hee had recourse to prayers, as knowing that it was in God onely to dispose of warres: and as the same authour addeth, hee executed his warres by praier and supplications. Socrat. hist. Eccl. l. 7. c. 22 &c. 23. And after his victories ouer his enemies, hee so acknowledged them to be from God, that on a time as hee was looking vppon certaine triumphes and publike pastimes, hearing of the death and ouerthrow of a cer­tine tyrant that was risen against him, immediatlye crying out to the people, hee sayde: Leauing these carnall pleasures, let vs go to Church to giue thankes and praises vnto God: And at the same verie instant, leauing the pastimes, & being come into the Church, they spent there the rest of the daie in praysing and blessing the Lorde.

14 Some also there haue beene that so ordered theyr houses in the exercise of Christian religion, Euseb. in the lyfe of Con­stan. li. 4 that theyr Courtes resem­bled Churches, as Eusebius reporteth of great Constantine, that hee had consecrated his whole house to the seruice of God the onely king of kinges, that the domesticall multitude of his Court, was euen a Church of God: yea, hee retayned aboute him sundrie ministers of God, that ordinarilie praied for him. Lykewise the Emperour Valerian in the beginning of his Em­pire so greatly fauoured the Christians, that his Court beeing replenished wyth greate store of all sortes of people that feared God, Eusebius tearmeth it The Church of God. Eus hist. Eccl. li. 7. ca. 10 They lykewyse verie well vnderstoode and perceiued, that euen the prosperitie of theyr persons and estate, depended vppon pietie, and the e­stablishment of the seruice of God, according as the holie A­postle Saint Paule verie well noteth, where hee sayth, Godlynesse hath promise of the lyfe present, and of that that is to come. 1. Tim. 4.8 As also God speaking vnto the Prophet Samuell, sayde, I wyll honour those that honour mee. Among others, 1. Sam. 2.30 Constantine the greate wri­ting vnto Anilin, confesseth and acknowledgeth, that by diuerse and sundrie experiences hee knewe, that if Relygion (wherein wee are to obserue wyth greate zeale a singular reuerence of holynesse and godlynesse) bee anie whit neglected or dimini­shed, such neglect wyll prooue in time verye daungerous and hurtefull vnto the Common wealth: And contrarywyse, [Page 336] that being vpholden and maintained, it breedeth great felicity and prosperitie to all men, Zozom. hist. Eccl, l. 9. c. 1 thorough the grace and blessing of God. Heereupon Zozomenes rehearsing the wonderful prosperitie that God graunted to the Emperor Thedosius, and wythall noting that this blessing proceeded of the doctrine, wherein by his sister Pul­cheria hee was trained vp, namely, the feare of God, and the esta­blishing of his seruice, gathereth that the onely pietie of Kinges and Emperours is sufficient for the happy preseruation of the peo­ple. Also, that without the same, all armies, all strength of the em­pire, and all other prouision whatsoeuer is in vaine. The same au­thor reporting, that many and mightie enemies of the Emperour Honorius were ouerthrowen, Sosom. Eccl. hist. l. 9. c. 16 addeth, that God brought it to passe to shew, that the true honour and feare of God in an Emperour, as it was, sayth hee, in Honorius, is sufficient to preserue anie Em­pire.

16 This doth Lactantius also confirme, saying: that in case there arise anie question of the happy maintaining of the society of men, Lact. of wrath c. 2. &c. 8 euen in respect of this life, religion, and the feare of God, is the on­ly and true meanes to decide it: as also in the same booke hee ma­keth this protestation. Take awaie (sayth hee) this bond, & mans lyfe will be replenished wyth folly, crueltie, and wickednes. And this is confirmed by the testimonie of the greatest heathen Philo­sophers, Pl [...]t. l. 4 of his comonwelth. Arist. Eth. l. 5 who saie, that the chiefe foundation, the strongest sinew, & the only saftie of the establishment of a common wealth, consisteth first in religion, and then in iustice. And Cicero, a Heathen also, to this purpose sayth: Cicero in his nature of Gods. l. 1 Take awaie deuotion to the Gods, and ye take awaie all holynes and religion, which beeing once vanished from among men, there followeth perturbation in life and all confusion. Neither doo I knowe, sayth he, whether vpon the taking awaye of deuotion to the Gods, faith also, and societie among men, together wyth Iustice (a most excellent vertue) can remaine. And in this consideration when Romulus had erected his new Romane com­mon wealth in matter of armes, Tit. Liui. Malicai l. 2 Va. Ma. l, 1 c. 3 his successour Numa Pompilius, for the establishment and assuring of his estate, erected the religi­on and seruice of the Gods. It must needes therefore bee a great shame and reproch to Christian Magistrates, endued with the knowledge of the true and onely God, and such as haue his holye worde in continuall view, August. to Volus. Ep. 3. towards the end. not to beleeue that the establishment and preseruation of religion, is the steadfast foundation and hap­pie piller of theyr estate. Saint Augustine giueth a verie lit and no­table reason for the premises, saying: The holye Scripture (saieth [Page 337] he) is the commendable safegarde of the common wealth. For no man can build and vphold a citie in prosperitie without the foun­dation and bond of fidelitie & stedfast concord: Iosua 1.8 which is brought to passe by louing the common good, which is the soueraigne and true God. Also, when men doo sincerely loue one another in him, and for his sake, that can sufficiently discerne with what affection they loue together. And therefore, to conclude this purpose, God speaking to Iosua, declareth that the same wisedome which is the mother and nurse of prosperitie, proceedeth of the reading & me­ditation in the word of God.

17 The premises doo manifestly declare, how mightily the chri­stian Emperours in olde time were addicted to holinesse, and how zealous they were in maintenance of the heauenly doctrine, and establishment of the pure seruice of God, how carefull to cut off the course of heresies, how affectionate to the reading of the holie Scriptures, how feruent in praiers and supplications. To be short, how readie and resolute in anie thing that might import the ad­uancement of the glory of God & the Church of Iesus Christ. And therfore may be most excellent myrrors and patterns to all kings, princes, and magistrates of our daies, to imitate and follow.

18 Especially, because the truth of the doctrine is as the soule of our soules, and that in consideration thereof, the principall pointe requisite for the establishment and preseruation of true religion & the pure seruice of God, consisteth in this, that there may be good and faithfull ministers of the word: & for the due prouision here­of, it importeth all faithfull magistrates diligently to aduise. As al­so in publike and free Churches, it is conuenient that such as are to be employed in the holy ministerie, beeing chosen in the consisto­ries & synods, should be presented to the Magistrates, protectors, and fauorers of true religion, that if they be meet and such as they can like of, they may haue their admission and authorization: But if they proue otherwise, then that others be nominated, who being by them allowed, may by their saide authoritie bee established in their charge, with the approbation of the church. For sith the con­seruation and aduancement of the Church is vnto them commen­ded by the Lord, as the chiefe & principall end of their vocation, reason willeth, that they also haue knowledg of those persons that are to be as instruments & helpes to them in the discharge of their office, which consisteth in the maintenance of their subiectes in true religion and the pure seruice of God.

19 Moreouer, when themselues do allow their ministers, & by [Page 338] their authoritie establish them in their vocation, it is also their du­tie to maintaine their ministerie, the doctrine by them taught, and whatsoeuer may therupon depend. But especially inasmuch as the rule, order, and ecclesiasticall discipline is iustly tearmed, the mi­stres of vertue, the gardian of faith, the hedge to stop out vice, the whetstone to sharpen reprehension, and the rudder or sinnewes of the Church: it is requisite, yea euen verie necessarie, that there should be some prescript forme in such manner set down, that the Ministers, Elders, and Deacons, might not intrude or vsurpe vpon anie matter of politike gouernment, as also that the Magistrate should leaue to them the exercise of Ecclesiastical gouernment, so far as it may depend vpon their charge, and the authoritie of Gods word. Likewise that this formularie be such, as being authorised & maintained by the superior powers, Ierem. 7.11 1. Tim. 3.15 it may in the execution therof be effectuall to the purposes afore mentioned in the titles thereto attributed, namely, that so neere as may be, the Church be no lon­ger a den of theeues, as Ieremie tearmeth it, and a receptacle of ri­otous and dissolute liuers, but a holy house of God, and a piller and supporter of the truth.

20 It is therefore the magistrates dutie to maintaine the right & authoritie of the church in all matters that concerne the holy mi­nisterie, and the exercise thereof, namely, against the disturbers of the peace of the same, as heretikes; prophane persons, and all con­temners of Ecclesiasticall orders. And particularly, inasmuch as the vse of consistories and synodes is requisite for the blessed go­uernment of Christs Church, it is the office of the magistrates to take order that it be maintained in certaine seasons, according to the state & necessitie of the Churches, yea, & to summon the same extraordinarily according to the extraordinarie occasions that may fall out, and after the ancient practise and vse of all Christi­an Emperours.

21 Moreouer, the care of the saluation of the soules of their sub­iects doth sufficiently admonish them, not to permit any assembly of heretiks, that teach anie thing contrary to the truth: also to pro­hibit the print & sale of books: especially not to admit or tollerate any heretikes in the instructing of youth, or in anie publike charge of teaching, in respect of the danger of infecting or casting away of the soules that are redeemed by the bloud of Christ. As also in duty they are to prouide for the building and reparation of Churches: likewise, for the conuenient maintenance of such as doo seruice in the church of Christ, & not to permit that want shuld driue any to [Page 339] the vse of meanes and practises dishonorable to their ministery, or to withdraw them from their studies and the exercise of their vo­cation. Withall, to take heed least any parents, otherwise reasona­bly inclined to the bringing vp of their children in studie, wherby to serue in the ministerie, be not drawen to mislike, or induced to take them from studie by the apprehension of the pouertie, neces­sitie, and contempt of diuers ministers, whom they see for want of means to maintaine their families, pining away, & at their decease vnable to leaue any thing for their wiues & children to liue vpon.

22 Likewise, inasmuch as daily experience testifieth such a dislike in parents, it is necessarie that the magistrates shuld maintain such yong men as may hereafter serue in the holy ministry. And in truth it is the dutie of all men, especially of such as haue both abilitie & authoritie, to labor that the heauenly truth and doctrine may bee maintained, not onely among vs during our liues, but also among our posteritie, so that, as S. Paul saith, the Lords death may be pre­ched euen vntill he come. To be short, 1. Cor. 11.26 let all magistrates vnder­stand, that whatsoeuer may serue to the aduancemēt of the church and the good ordring of the same, is to them commanded & com­mended by the Lord, to the end that their subiects may serue God according to his word: & to this end let them behold the zeale & deuotion of the kings of Iuda & the Christian Emperours before mentioned, that folowing their steps, themselues may also be foūd to be true nurses and protectors of the church of Christ: also, that their families & courts may be so guided, according to Gods word in his feare, & in al godly exercises, that they may be as holy chur­ches consecrated to the Lord.

23 This one point will I also adde, that besides all publike & do­mesticall exercises of pietie & seruice of God, which no man shuld neglect, it is requisite that all men, especially kings & magistrates, should daily goe aside into some secret place, & there make theyr priuate praiers vnto God, & reade some chapters of the holy scrip­tures, whereby to feed themselues in true godlines, to guide theyr subiects in al happines, & to purchase Gods blessings to thēselues, their gouernment, & people. To conclude, it were meet they shuld practise the counsell of Demetrius Phalerius, Eras. Apot. l. 7 who exhorted king Ptolome diligently to reade all that was written concerning the manner of good gouernment, to the end ther to find such instruc­tions, as his friends durst not declare or make shew of. And to this duty let them also adioine the praier of Salomon, that God would giue them wisdome wherby they may happily gouerne their sub­iects. 1. King. 3.2

[Page 340]24 The second principall point of the duetie of Magistrates to their subiects, consisteth in the maintaining of them in a peaceable and quiet life, Rom. 3.14. 1. Chro. 18.14 in such sort, that none may sustaine iniury in his per­son, name, or goods. And because that want of loue and charitie, & contrariwise, abundance of mallice and frowardnesse among men, maketh them to be wolues & foxes each to other, wherby as their mouths are full of cursings and bitternes, so destruction and mise­rie so crosseth their paths, that they knowe not the waie of peace: Magistrates are ordained after the example of Dauid, to minister iustice, in maintaining the good & punishing the wicked. Now that they may well execute this part of their charge, it behoueth them to haue fit and conuenient lawes, whereby to maintaine theyr sub­iects in peace and tranquility with right and equitie. And this did God manifestly declare, in deliuering by the hands of Moses those lawes, whereby he willed that his people Israel should be directed & gouerned. The heathen also haue euermore had most excellent personages to prescribe vnto them their lawes: as Solon to the A­thenians, and Lycurgus to the Lacedemonians. The Romanes hea­ring of Solons lawes, Tit. Liui. l. 3 Feneste. of the Romane ma­gistrates. c. 14. Pom. Laetus of Rom. Mag. Tit. of the Decemuirat. sent three honorable personages to Athens for a copie of them: as also to take information of the lawes & cu­stomes of sundry other prouinces: And at their returne to Rome, which was three yeeres after their departure, with the lawes that they had gathered, they chose forth ten notable personages, to re­duce & draw the same into ten tables: which done, they were read vnto the people, and so allowed. Afterward, there were also added to them yet two more. And thus were the so famous lawes intitu­led Of the twelue Tables, Lampridius in his lyfe. first collected. Alexander Seuerus, an Emperour of Rome, shewed such care heereof, that being to esta­blish a certaine lawe for the gouernment of his subiects, hee called twentie of the skilfullest and most learned Lawyers of his Empire, to haue their opinions, which hee demanded of each of them: and that not simply, but so, as that hee woulde also heare their reasons: neither would he accept of anie present aunswere, but gaue them time to consider thereof, least in a matter of so great importance, they might happily deliuer some rash or vnpremeditated resoluti­on. Such lawes therefore are verie profitable, and euen necessarie. For inasmuch as men are inclined to error, & subiect to their pas­sions: laws are to magistrates as wel counsellors & discreet guides, as bridles to keepe themselues in the right course contained in the same. Thus should all townes, common wealths, prouinces & king­domes haue theyr assured lawes, whereof the Magistrates are [Page 341] gardians, as the prince of Philosophers tearmeth them, Aristotle. in the ver­tuous execution of their charge, according to the tenure of the same. Heereupon sayth Dauid to his sonne Salomon, 1. King. 2.3. Take heed to the charge of the Lord thy God, to walke in his waies and keepe his sta­tutes, commandements, iudgements, and testimonies, as it is written in the lawe of Moses, that thou maist prosper in all thou doest, and in euerie thing whereto thou turnest thee. Astuerus also, a Heathen king, Ester 1.15 hear­tely grieuing at the disobedience of his wife, and demanding of his counsellers what he should adiudge her vnto, expresly addeth, ac­cording to the lawe. When Simonides the poet, Eras. Apot. l. 5 desyred Themisto­cles to pronounce a certaine vniust sentence in his fauour: he aun­swered vertuously, As making verses contrarie to the rules of poe­trie, thou canst bee no good poet: so can I bee no good prince, if I giue sentence contrarie to the lawe: Pomp. Laet. of lawes. And this is it that Pomponius Laetus admonisheth, saying: The magistrate hath the preheminence ouer the people, and the lawe ouer the magistrate: and to this pur­pose he addeth this notable sentence of Cicero, The Magistrate is the speaking Lawe.

25 This likewise ought resolutely to be grounded in the hearts of all magistrates, that if the superior magistrate or soueraign shuld command his substitute or inferiour officer to iudge contrarie to lawe, he should therein obey him, but God who commaundeth to minister iudgement and iustice according to the law. Plutarch in his Apotheg. And hereup­on did Antigonus the third thus write to Magistrates throughout the townes of his kingdome: If I command anie thing contrarie to the laws, obey not, but thinke that I was abused by ignorance. The Aegyptian kings proceeded farther, for they obserued this law and custome: They tooke an oath of their Iudges, that they should not obey them, in case they should command them to passe any vniust or wrongfull sentence. Which is more: The Emperor Traian deli­uering a sword of iustice to his Constable, commanded him to vse it to his behoofe in whatsoeuer his lawfull commandementes, but against him in case he required anie matter of iniustice. Such men therefore are vtterly deuoide of excuse, as vnder pretence of the precepts or plackards of their kings or princes, doo contrarie to their owne consciences condemne those men to die, whome they know not to haue so deserued. Mat 27. And in this point did Pilat greatly ouershoot himselfe, for he ful well knew that Christ was deliuered to him vpon enuie, yea, himselfe pronounced him to bee innocent: yet when he heard some say, that if he did condemn him, he could not be Caesars friend, he deliuered Iesus Christ to the Iews to be crucified.

[Page 342]26 Howbeit as inferiour magistrates ought not to shrinke from equitie and iustice, notwithstanding the commandement of theyr superiours: Dan. 6 so is it as great an ouersight in the superior, for feare of displeasing his inferiour, to make anie wrongfull or vnlawfull de­cree. As Darius seeing himselfe surprised by the edict that himself had made at the instigation of his princes that enuied Daniel, al­beit it grieued him much, & that he wished euen hartely to haue saued Daniel, yet finally he suffered himselfe to bee so ouercome by the said princes, that he caused Daniel to be put among the ly­ons. In like manner Zedechias, king of Iuda, when his princes de­maunded Ieremy, Iere. 38.5 to punish him as a seditious person, was so saint hearted, that hee deliuered him vnto them, saying: Beholde, hee is in your handes, for the king cannot saie you naie in anie thing. This was a cowardlynes and iniquitie vnworthie anie soueraigne Iudge.

27 Neither must the pleasure of the people, or the feare of their murmures or exclamations induce the prince to doo anie vniust action. As Pilat when he sayde of Iesus Christ, What euill hath he done? Seeing the people cry out the more, Crucifie him, and willing to please the people hee deliuered vnto them Barrabas, Eusebius his Eccle. hist. li. 4. cap. 9. and deli­uered Iesus into theyr handes to be crucifyed. The Emperour A­drian purposing to preuent such inconueniences, verie wisely wrot to Fundanus, that from thence forth the Christians should not be condemned at the exclamations or slaunders of the people, but that they should be heard, and being found guilty, be punished, o­therwise to absolue and dismisse them.

28 In this decree of Adrian, wee also learne that the magistrate in duetie is not to giue sentence rashly, but first to enquire out the truth of the matter, Deut. 17.4. least hee hap to condemne the innocent. This commandement doth God deliuer by Moses saying: When it is tolde thee, Iob. 29.16 and thou hast heard it, then shalt thou enquire diligently, and if it bee true, and the thing certaine, that such abhomination is wrought in Israel, Plutarch in the life of Ro­mulus. then shalt thou put him to death. Iob protesteth that he per­formed this duetie, saying: When I knew not the cause, I sought it out diligently. Remus beeing brought prisoner before Nunator, sayde vnto him, Thou in my minde seemest more worthie to bee a king, than thy brother A [...]ulius: for thou doest enquire and heare, before thou condemned, but hee contrarywise, condemn­eth before he heare the parties. Heereto must wee haue great re­spect, 1. Sam. 19.29. for the wisest are sometime ouertaken, as Dauid when vp­pon the accusation of Siba he condemned Miphiboseth vnheard, and without information of the truth. They are therefore in du­tie, [Page 343] before they iudge, thoroughly to sift out and take information either of the truth, or of the right. And in that respect, when queen Vashti denied the king her husband, Ester, 1. & would not come to make shew of her beautie in the banquet of the princes, it was no reason that she should notwithstanding be condemned and deposed from her estate roiall vnheard. Good therefore was the instruction that great Alexander gaue to all magistrates and Iudges, namely, to stop one eare when they heard one party, to the end, to reserue the other wholy to the other partie. But aboue all men, Aristides, sur­named the iust, hath in an action correspondent to his name, de­clared how warie and resolute magistrates should be in this duties for on a time hauing brought his accusatiō against an offender, see­ing the magistrates by his allegations redie to condemn the offen­der vnheard, he fell vpon his knees with the offender, & besought the magistrate to heare him before he gaue sentēce of condēnatiō

29 Magistrates also ought to bee affable, readie to graunt ac­cesse to euery one that commeth to craue audience: yet to the contrarie, the kings of Persia kept themselues so close, that no man might lawfully come vnto them into the porch vncalled. For they had one law which imported, that whosoeuer man or woman came in, vnles the king extended his golden rodde to him, he died. And herein they resembled wild and cruell beasts, whom no man might come neere for feare of death. Philip king of Macedon and father to great Alexander, was not so wild, Ester 4.11. yet in this which is re­ported of him, to be reproued, That when a poore old woman cra­ued audience in her cause, he answered that he was not at leasure: wherupon she also taking hart, said: Then be not king. Therin de­claring it to be a dutie conioined with the roial dignitie, to be affa­ble & easily intreated to heare the complaints of the oppressed. As indeed Philip wondring at her speech, & in hart touched, gaue au­dience not onely to her but from thenceforth to all men. Artaxer­xes Mnemon followed not the austeritie and cruell maiestie of his predecessors, kings of Persia: for he was not onely redy to heare all commers, but also opened & shewed himselfe in his chariot, that all might see, & such as hil to speake to him might draw neere. We also reade that the Emperour Traian being on horsebacke, ready to go to the battel, alighted to heare the complaint of a poore wo­man. Lewes the ninth of France, tearmed S. Lewes, may in this ver­tue be a mirrour to all Magistrates of our time, and therefore con­sider heere what the Lorde of Ionuille, who liued in his time, hath written. Hee, (sayth hee) vsed to sende vs the Lordes of Nesse, [Page 344] of Soissons, Ionuille in his hist ca. 94 cited by H [...] ­toman in his French Gaul. and my selfe to the pleas of the gate: and then would enquire of vs the state of all matters, and aske whether there were anie such as could not be determined without his presence: And many times vpon our report, he would send for the parties, & con­tent them by ministring reason and iustice. Otherwhiles he would walke for recreation in the parke at Boys de Vincennes, and there sit downe at the root of an oake euen vpon the grasse, and cause vs to sitte with him, there woulde hee giue free audience to euerie one that stood in need of him, yea, and many times aloud he would take whether there were anie man that were in strife or sute: Then if anie stepped in, he would presently heare him, and giue sentence according to right and equitie. Otherwhiles hee woulde charge Peter Fountain and Geoffrey Vilette to heare the parties, and to determine the cause: yea, I haue sometimes seene this good king walking in a garden in the suburbes of Paris, verie simply apparel­led, and there calling sutors, command them to open their griefes, and presently minister iustice to them.

30 Thus this king was not onely affable and readie to heare such as had to doo with him, but also ended theyr causes, and determi­ned their sutes without anie long delaies: And in truth that is one great point which the magistrates ought mightily to regard, name­ly, the speedie ministration of iustice to euerie man, without admit­ting any long sutes or delayes, which many times ouerthrow good causes, for want of meanes to prosecute. In this respect doeth the Prophet Esaie commend Dauid, Esay 16.5 whome hee tearmeth a seeker of iudgement, and one that would hasten iustice. The Emperor Mar­cus Aurelius a little before his death, exhorting his sonne to mini­ster speedie iustice to the fatherlesse & widdow, saith thus: I com­mend vnto thee Drusia, a Romane widdowe, who is in great sute with the Senate, In a book in­tituled a gol­den booke of M. Aurelius. because in the former commotions her husbande was banished. I take great compassion of her, for shee exhibited her petition three moneths since, but in respect of my great warres I had no time to doo her iustice. Then to stirre him vp to his ex­ample, he addeth: Thou shalt in truth finde, my sonne, that in fiue and twentie yeeres (for so long haue I gouerned Rome) there was neuer widdow that followed sute or other busines before mee a­boue eight daies. Let therefore all Christian magistrates continu­ally fixe the mirror of this heathen Emperor before their eies, that they may follow his example, & so purchase the title attributed to Dauid, that he was a magistrate that wold minister speedy iustice.

31 Herein is iustice by name spoken of, which as Cicero sayth, is [Page 345] a constant and perpetuall will to euery man reason. Cicero offic. lib. 2 Hierom. to Demetrius For aboue all things, it is the duty of magistrates, to yeald to euery man his due, & so to minister iustice. Al vertue (saith S. Hierō) is comprehended vnder the onely name of Iustice. And Aristotle termeth it the general vertue. And indeed the heathen haue noted that the first cause of the establishmēt of kings & magistrats, was to administer right & iustice: without the which no estate can subsist. For with­out iustice, saieth S. Augustin, Aug. of the Citie of God lib. 4. Plato in his fourth booke of the com­mon wealth what are kingdomes but thieue­ries? And therefore hath Plato written that the most excellent gift that euer God gaue to man (considering what miseries hee is subiect vnto) was a gouernment by iustice, which brideleth & re­shameth the presumption of the furious, preserueth and mayn­tayneth the inocent in their honesty, and yealdeth equally to eue­ry man his due. And in this sence saith Solon. The safety of the common wealth consisteth in these two points: That rewards bee distributed after the desert of vertue, and punishments after the qualitie of the offence: And this doth Plato confirme, saying, Cicero in his booke entitu­led Brutus Arist. Polit. lib. 5. cap. 10 that publik cōcord shal hereby be maintayned. And therfor haue some iustly tearmed the magistrates Guardians of iustice, in respect that in duety they are to prouide that the Poore wrong not the supe­riors or ritch men, also that the ritch oppresse not, neither tread the poore vnder foote. To bee short iustice in gouerments is as the Sunne, mercy as the moone, & other vertues as the starres. Psal. 82. Exod. 18. And to these ends are they to thinke that in their functions they present God: as also that in that sence the holy ghost termeth them Gods. And Moses sayth, that hee that commeth to them, seeketh God, that is to say, the iudgement of God. And this shal be to them a most liuely argument so to moue their harts that they shall not administer wrongfull iudgement, vnworthy the maiestie of God. This did Iehosaphat declare to the magistrates of his time saying. 2. Chron. 19 Take heed what ye doe: for yee do not admimister the iudgement of men, but of God: and he wil be with you in the cause of Iudgement: Wherefore let the feare of the Lord be vpon you: Take heede and doe it, for there is no iniquitie with the Lorde our God, neither respect of persons, Psal. 82.2. neither receauing of reward. In this respect doth the holy ghost so sharpelie reproue those that polute this so honorable title of God, by wrongfull iudgements: How long saith he, will ye iudge vniustly, and accept the persons of the wicked? Do right to the poore and fatherlesse: Doe right to the poore and needy: Deliuer the poore and the needy, saue them from the handes of the wicked? Also because many do the rather presume to wrong the widow, the fatherlesse and others in like [Page 346] tribulations, for that they neuer thinke to giue accompt to God for their wickednesse, he addeth: I haue said yee are Gods, and yee all are children of the most high: Here you see that yee are exalted into high estate and honor: But yee shall die as a man, and yee princes shall fall like others. Thus doth hee summon euen the greatest to iudge­ment: Col. 4.1. and in this sence doth Saint Paule speake to the masters of bondmen, saying, Yee masters doe vnto your seruants that which is iust and equall, knowing that yee also haue a master in heauen.

32 Howbeit, there is nothing that more induceth Magistrates to doe iniurie or wrong, then the acceptation of persons, which is acted two waies: First & most vsually, in fauouring the ritch against the poor, the kinsmā against the stranger, the acquaintance against the vnknowne person, the mightie against the weake: (as are wid­dowes and Orphants) to be short, al such as we dare not offend be­cause it is in them, to helpe or to hurt vs, against such as haue no meanes to reuenge, or to reward. Secondly, in taking such com­passion of the widowes and fatherlesse, the poore & others in tri­bulation, that contrary to right and equitie we wrongfully fauour them in iudgement. Leuit. 19.15. Yee shall not doe vniustly in iudgement, saith the Lord, neither shall ye fauour the person of the poore, nor honor the migh­tie: but ye shall iudge your neighbors iustly. In this consideration did they in old time paint iustice blinde: to the end to shew that iud­ges ought not to respect the apparance of any persons.

33 Let magistrates therfore, to the end to be the more constant and resolute in this dutie, thinke vpon the admonition of Iosaphat King of Iuda to those of his time: There is no iniquitie in God, sayth he, [...]. Chro. 19 7. neither acceptation of any person: Thereby declaring, that the accepting of persons engendreth iniquitie: Also as both are farre from God the Soueraigne iudge, so al magistrates that in their of­fice doe beare the imadge of God, ought to abhorre as wel the one as the other, and not to respect the apparance of persons, least they should commit iniquitie: For they must thinke that representing God in their office and calling, they can not trespasse in this point without polluting the iudiciall seat of God. And this doth Moses note, saying. Ye shall haue no respect of persons in iudgement: But shall heare the small as well as the great. Ye shal not feare the face of man, for the iudgement is from God. Let them therefore remember that they are as Gods lieutenants, sitting vpon his seate to iudge vprightly: To the end that closing their eies against al respect of persons, their eares may be open to heare & vnderstand the equitie of the cause, that so they may iudge vprightly. If needs they must fauour any [Page 347] friend or kinsman, let them doe it with their owne goods, not with the hurt & preiudice of others. To this purpose doe we read of Ar­taxerxes a heathen king: he when one of his fauorites required him in an vniust cause, to the end to finger a good sum of mony, caused his treasorer to deliuer vnto him the like sum as he supposed that he should get by his sute, and said vnto him, by giuing thee this money I am neuer the poorer: But by granting thy demand, Plut. in his Apotheg. I shal be the worse iusticer. And as a iudge must not wrong one for ano­thers sake: So must hee not vniustly fauour one, because an other hath displeased him. Hereof did Aristides in his example, leaue vs a notable lesson. For he sitting as iudge between two persons, when the one charged his aduersarie with great wronges doone to A­ristides, hee saide vnto him: Friend, tell me onely what hee hath doone to thee. For I sit heere to doe right to thee, not to my selfe.

34 Aboue all things let not magistrates couet rewards, neither accept them when they are offered. For nothing doeth more in­fect the heart and incline it to iniustice, consydering that, accord­ding to the prouerbe, He that taketh anie thing selleth himselfe: Deut. 16.19, and is bound to recompence the reward that hee hath receiued. Thou shalt not, saith the Lord, take anie reward: The reward putteth out the eie of the wise, and peruerteth the wordes of the righteous. Exod. 23..8 If this happen to the wise and the righteous, who can boast of receiuing rewardes without corruption? yea, experience doth so ordinarily teach vs this, that rewardes are now tearmed Corruptions. And this doth the holy Ghost confyrme, in that hee vsually adioyneth rewardes, with corrupting and peruerting of iustice. Psal. 26.10 Dauid speak­ing of such men, sayth, In their hands is wickednes, & their right hand is full of bribes. The wicked, sayth Salomon, taketh the reward out of his bosome that he may peruert the path of iudgement. I knew, Prou. 17.23. saith the Prophet Amos, your manifolde transgressions and your mightie sinnes, Amos. 5, 12. ye afflict the iust, ye take rewardes, and ye peruert the cause of the poore. And so strong is this poison, that euen for a piece of bread wil man commit iniquitie, sayth Salomon. But what iniquitie? Prou. 28.21. Deut. 27.25. He will con­demne the innocent, as Moses noteth, saying: Cursed bee hee that ta­keth rewardes, to condemne the innocent to death. And in this sense dyd the Egyptians, who were greate obseruers of iustice, paint Iudges without handes. And in deede Salomon sayth, The King maintaineth the land by iudgement, Prou 29.4. but hee that is addicted to re­wards will destroie it.

35 This corruption hath euermore raigned in many, euen [Page 348] of those that should haue been mirrors of integrity: as we read of the children of Samuel, 1. Sam. 8.3 who turning after dishonest game, tooke rewards & peruerted iustice. Thy Princes (saith Esay) are rebellious, and companions of theeues: Esay 1.2 [...]. euery one loueth giftes and followeth after rewards: Mich. 13.10. They iudge not the fatherlesse, neither doth the widowes cause come before them. The like complaint doeth Micheas set downe, saying, Syon is built with bloud, and Ierusalem with iniquitie: The prin­ces do iudge for gifts, and the priestes doe teach for hyre: & the Prophets do prophesie for siluer: Let not any man therfore dispence with him­selfe to take rewards, as thinking that he may be more constant or vertuous then others. For as in a ballance that scale that beareth most we glit, wayeth downe the other: so he that giueth the grea­test reward wayeth downe him that receiueth it euen into hell, by corrupting him, & carrieth away his cause, wrongfully gotten, to his owne damnation. Samuell in this matter, bare himselfe vp­rightly, 1 Sam. 12.3. refranying from all bribes, and doing any iniury, euen the least, to others, as himselfe protesteth, saying, Behold here I am: beare record of me before the Lord, & before his annoynted. Whose Oxe haue I taken? Or to whom haue I done wrong? whom haue I hurt? of whose hand haue J receiued any bribe, to blinde mine eyes therewith, and I will re­store it you? Then they said: Thou hast done vs no wrong, nor hast hurt vs: neither hast thou taken ought at any mans hand.

36 Let all magistrates here take an example, and let this be a mirror before their eyes, to follow it. And to that end let them re­member, first, that by taking gifts, they are bound, and cannot sa­tisfie both the giuer and a good conscience in the sight of God: as a heathen hath wel noted, Al [...]amenes the sonne of Telecres. Plut. in his Apotheg Iob 15 34. Deut. 27.25. saying: If I should receaue the gifts that are offered, I cannot be at peace with the lawes. Secondly, let thē not thinke that God will suffer such corruption and prophaning of the seat and throne of his maiestie, according to the saying of Iob. The fire shall deuoure the tabernacles that are built with presents: which also concurreth with the sentence of almighty God before aledged, Lamp. in the life of Seuer. Valer Max. lib. 6. cap. 3 Cursed be hee that taketh rewards to condemne the innocent. And this sentence haue the hethen also cōfirmed by seuere execu­tions, as we read of the Emperor Alexander Seuerus, who caused his secretary to bee empaled, because he had been with money corrupted, and induced to do some wrong. And as he caused him to be executed: so would he haue the body left in the high way, whereby his seruants and officers had their vsuall passage that hee might so be an example vnto them. Cambises King of Persia, cau­sing a iudge to be slaine quicke, because he had suffered himself to [Page 349] be corrupted with money, Valerius Max. lib. 6. c. 3 willed his skinne also to be hanged vp in the iudgement seate thereby to warne all other iudges that should succeed to beware of that iniquitie. On the other side, let thē ponder the saying of Salomon. He that hateth rewards, shal liue, euen (which is the principal) for euer. Which also Dauid confirmeth, Pro. 15.27. saying: He that taketh not rewards against the innocent, shal not be mo­ued: but shal abide in the tabernacle of God, Psal, 15. and shal inhabit in the hil of his holynes. And Esay also saith. He that shaketh his hands from taking of gifts shall dwell on high, his defence shall bee the munitions of rockes. Esay. 33.15 Bread shall be giuen him, and his waters shall bee sure: yea his eyes shall see the king in his glorie.

37 But as auarice engendreth couetousnes after gifts, and conse­quently the peruerting of iustice: so out of the same spring floweth another most pernitious corruption: Plato in his common wealth, lib. 4. Cicero offic. lib. 2. Plutarch in his politicks Namely the sale and purchase of publike offices and functions. And indeede, what is to be loo­ked of such purchasers, but that he that hath bought his office by whole sale, will afterward sell iustice by retayle, and doe wrong to reembourse and enritch himselfe? And therefore the Philoso­phers, euen the heathen, are of this opinion, that nothing can bee more pernicious in a common wealth, then the traficke and sale of offices: For the sellers of them doe sell the most sacred thing in the world, euen iustice. They sell the common wealth: the bloud of the subiects and the lawes. They take away the reward of honour, Lamprid. in his life. learning, godlinesse & religion. They open the gates to the euery, spoyle, iniustice, euen to all vice and corruption. In this respect would not the Emperour Alexander Seuerus tollerate the sale of any office or dignitie. His reason: For the buyer must of necessitie sell againe. victorin. in his life. Sith in a heathen and a yong Prince this holy resoluti­on could take such roote, what shame is it that Christian Kinges and Magistrates should take another course? The Emperour Sep­tianus Seuerus, being endued with the like vertue, wold neuer suf­fer the sale of any office or estate. This dutie haue many Christian Kings and Princes also acknowledged, Aemilius & Gaguin. lib 7 who haue made sundry ex­presse decrees in prohibition of purchase of offices, especially of iudgement. Among the rest, King Lewes the ninth of Fraunce, most straightly prohibited the sale of offices and dignities, which hee willeth shoulde bee giuen to vertuous and capable persons. But experience hath often taught that such decrees haue bene but simply obserued: also that there was neuer seller, but found a pur­chaser, neither purchaser but found one that would sel. But as such as thrust themselues into publike offices, or purchase the same with [Page 350] quoyne, doe thereby reueale their auarice and ambition, the mo­thers and nurses of great & hainous corruptions: So they that make sale of the same, are the causes of vniustice & wrong thereof ensu­ing, and thereof shall giue accompt in the sight of God.

38 Nowe let vs proceede to another dutie requisite for the maintaining of subiects in peace & tranquility. That is, to execute iustice against transgressions and trespasses. Deut. 13.17.11. Heereof besides the commaundement of God so often and so expressely propounded in his word, the holy Scripture also exhibiteth two notable rea­sons. The one, to appease Gods wrath: The other, that others may feare to commit the like iniquitie. As concerning the first, This is one resolute point, albeit few doe consider of it: that vpon the committing of a trespasse, man-slaughter, fornication or such like, God is highly displeased, not onely with him that hath commit­ted it, but also with the whole nation, as if all the people had com­mitted it. And to this purpose hath almightie God set downe a notable decree, saying: If one be found slaine in the land, and it is not knowne who hath slaine him, then shall the elders of the next towne to him that is slaine, Deut. 21.1. take a Heyfer that hath not beene put to labour, and bring her into a vally that is vntilled. There shall they smite off her head, and wash their handes ouer the Heyfer that is beheadded, and say. Our bands haue not shed this bloud, neither haue our eyes seene it: O Lord be mercifull to thy people Israel whom thou hast redeemed, and lay no inno­cent bloud to the charge of thy people Israel: And the bloud shall be for­giuen them: So shalt thou take away the cry of innocent bloud from thee. This doth euidently declare, that albeit the murder was commit­ted in the field, and no man knoweth who committed it, yet is the people of the next towne polluted therewith & holden so guiltie in the sight of God, that they must haue recourse to his mercy by praier, that he execute not his wrath against the people.

39 This same doth the historie of Acan also represent vnto vs: for when Acan had taken of the forbidden things, God was wroth against all Israel: And that did he testifie in causing the souldiers whom Iosua had sent, Iosua. 7. to flie before the enhabitants of Hay. But Iosua disquieted with their flight, complaineth to God, who ma­keth him answere, saying, Jsrael hath sinned, & they haue transgressed my couenaunt which I commaunded them: For they haue euen ta­ken of the excommunicated thing and haue also stolen, and haue dis­sembled also, and haue put it euen with their owne stuffe. Therefore the children of Israell cannot stand before their enemies: Because they bee execrable. And then he addeth. I will not be with you any more except [Page 351] yee destroy the excommunicate from among you. Here do we see (which also is manifestly noted in the beginning of the historie) that albe­it Acan onely tooke of the thing excommunicate, yet was his of­fence imputed to all the people & the wrath of God was kindled, not against Acan only, but also against all Israell, & to conclude; that the punishment and execution of Acan was the only meanes to appease that wrath, as it is expresly set downe, Iosu. 5.25. that after Acan was put to death, The Lord turned from his fierce wrath.

40 Another excellent mirror and example of this doctrine, we haue in the historie of Ionas. He only offended God in seeking to flie from the presence of the Lord to Tarsus: & to the end shipped himselfe: But God raised a tempest, a testimony of his wrath, Ionas. not a­gainst him onely, but against all that were in the ship, who al were in danger of drowning. They sought to saue themselues by casting their goods into the sea: But it was in vaine. Then finding Ionas guiltie & the motiue of this tempest, they made toward the shore to preserue both him and themselues: but God withstood thē. Last­ly the only meanes to saue their ship & themselues, was by casting Ionas into the sea. Which being done, the tēpest suddenly ceased.

41 If vpon the committing of some manslaughter or some other notorious crime in some Towne or Cittie, the Lord by sending an Earthquake, should threaten to subuert the same, vntill the offen­der were punished, men would take better heede. And therefore this first reason ought earnestly to touch the harts of Magistrates, & to make them to punish the offences & transgressions of their subiects: considering that otherwise they maintaine the wrath of God kindled against their whole nation. There shal not be, saith the Lord by the mouth of Moses, any recōpēce for the blud that hath bin shed, but by the blud of him that hath shed it. And therefore hee doth expressely forbid the iudges not to take any rewarde for the life of the murtherer, who is wicked and deserueth death, but com­maundeth that he bee put also to death. Numb. 35.33. For (sayeth hee) Bloud defileth the land, & cannot be clensed but by the death of the murtherer. And therefore, as when fire hath taken a house, men vse to pull it downe & to cast it to the earth, least it should fire also the neigh­bours houses: So must the magistrate pluck downe and punish the trensgressor, least the heate of Gods wrath be kindled, & consume al the people. The transgression & offence of one subiect, is as a cā ­cre or gangrene to the whole body of man, for if the disease which hath infected but one mēber be not taken away, it consumeth the whol body: negligēce therfore & dissimulatiō or bearing with vice [Page 352] and transgressions is no mercy or clemencie, but crueltie and fel­lonie against the subiectes, because it kindleth the wrath of God against them.

42 The other reason propounded by the Lord, importeth that by the punishment of sin & transgression, the subiectes shall feare to commit like iniquities. And in that cōsideratiō is the punishment of transgressors vsually in all countries publike, to the end that o­thers may vnderstand, & in themselues find, that vpon their com­mitting of the like wickednesse, they shall in like maner bee puni­shed, and therefore may feare to offend. And is not this also the meaning of Gods iudgements and punishments executed vpon transgressors in this life, euen that others should feare, & shun sin, least they also should fall into the like punishment? The Apostle Saint Paul, 1. Cor. 10.6, speaking of the sundrye punishments inflicted vpon the children of Israel in the wildernesse, expressely saith. These are examples vnto vs to the intent that we should not lust after euill things, as they also lusted: That wee should not commit fornication, as some of them committed fornication, and fell in one day three and twentie thou­sand. That we should not tempt Christ, as some of them tempted him and were destroyed of Serpents: Neither murmure, as some of them murmu­red and were destroyed of the destroyer. Now all these thinges came vnto them as ensamples, and were written to admonish vs vpon whom the ends of the world are come: Wherefore let him that thinketh he standeth take heede least he fall.

43 This also is the fruit and purpose of Ecclesiasticall censures, which are performed in excommunication, 1. Cor. 5. as Saint Paul sheweth, saying. The incestuous person excommunicate, least as a little Leauen sowreth the whole lump, so the tollerating of the incestuous person should by his ensample, corrupt the whole Church. And therefore in conclu­sion of this purpose hee saith. Put away from among you that wicked man. Deut. 135, & 17, 7.10. & 21 21. And this sentence and commaundement is also many times directed to the magistrate, namely that hee put away the sinne or the sinner from among the people, by punishing him according to his offence. It is therfore the magistrates dutie to punish the trans­gressions of men, to the ende that others may feare to commit the like iniquitie· And indeede what will become of that Towne or prouince, Esay, 11. wherein sinne and wickednesse is not punished? If as E­say saith, men be each to other as Tigers, Lyons, Beares, Wolues and Serpents, what peace or tranquilitie can there bee among the people? if men bee not restrained from wickednesse by the exem­plarie punishment of transgressors? And indeede as Saint Au­gustine [Page 353] sayth, Aug. against Petilian. lib. 2. cap. 23. Albeit the feare of punishment breedeth not the com­fort of a good conscience, yet doeth it at the least restraine the wicked desyres inclosed in the secrets of the thought. And as it is the better parte that is induced to this dutie by loue, so is it the greater part that came to it by feare.

44 Yet is there another consideration. Saint Paul exhorting vs not to requite euill with euill, but to giue place vnto wrath, Rom. 12.19. ad­deth this reason, Vengeance is Gods, and hee will repaie it. Rom. 13. And in the next Chapter he declareth, that God hath ordayned the superior powers and magistrates, as his vicars & lieutenants, deliuering to them the swoord to execute vengeance in his name. If the magi­strate therefore doth not imploy his swoord and power to the pu­nishing of the wicked, hee wrongeth those that keepe themselues within the compasse of Gods commandement, and doo depende vpon his promise, that hee wyll reuenge the iniuries that they doo beare: and withall, so farre as in him lyeth, he doth bring vpon the maiestie of God a great reproch, as if hee were not eyther true or almightie to fulfyll his promise, or to take reuenge of those that wrong others. To conclude, hee giueth occasion to such as be in­iured to defend themselues, to render euill for euill, and so to v­surpe vpon the authoritie of God, to whome only vengeance doth belong.

45 By the premises it euidently appeareth, that it is a meere & most dangerous corruption, in shewing fauour to offenders, to let them escape vnpunished, yet this was a custome among the Iewes after the Romanes had subdued them, that at the feast of the pass­ouer they would haue such a prisoner let loose vnto them, as them selues would demand, to the end to exempt him of his deserued punishment: and thereupon was Barrabas, a seditious person and a murtherer, by them preferred before the righteous Iesus Christ: & by Pilat at their request deliuered to go free without punishmēt. But greater corruption than this may wee finde among Christians. First, in that at the first entrie of kings & princes into their towns, Math. 27. also in some places vpon the day that is tearmed Good friday, many transgressors are deliuered out of prison. This is a peruerse affecta­tion of mercie in princes, and a wicked imitation of the grace and mercie of God. As also it it is a pernitious priuiledge pretended by those that name themselues Ecclesiasticall persons, and repug­nant to the dutie & authoritie of magistrates, to exempt from pu­nishment by death such manstaiers as haue taken the first tonsure or crowne, as they tearme it. And therefore it is the office of the [Page 354] faithfull magistrate to abolish such corruption.

46 What then? Is it not lawfull for the Prince to pardon an of­fender? In answere hereto, we say that he ought to distinguish be­tween sinnes & transgressions prepetrated contrarie to the law of God, which hee commandeth to punish: and such offences as are committed against the lawes and statutes of magistrates in mat­ters either of warre, or pollicie only. As concerning the first, true it is that Christan magistrates are not bound to inflict the same punishment, which God in his lawe hath decreed: Yet are they bound to obserue this rule, namely that they punish all transgres­sions, each according to the grauitie thereof· For that doeth Gods Iustice require. Secondly that the grauitie as well of the offence, as of the punishment for the same bee estimated, not after the lycence and tolleration now in vse euen among Christians, but after the rule of Gods wisedome reuealed in his word. Wherein wee are to consider first the kindes of sinne, as that murther is more heynous then theft, because mans life is more precious then his goods. And therefore hath God decreed one punishment against the murtherer, and another against the theefe. Moreouer in one kinde of sinne there are sundrie circum­staunces to be considered, which make the sinne, and consequent­ly doe enforce or mitigate the punishment. As manslaughter vp­on ignorance, or at vnawares, is not so heinous, neither so seuere­ly to bee punished as when it is doone vpon hatred and wilfully. And in that consideration did the Lorde in olde time graunte townes of sanctuarie for the safetie of such as vnwittingly chan­ced to kill any man: Deut. 14. 4. Num. 35, As contrariwise hee commaunded the exe­cution of such as wilfully and vpon mallice slew any man, to bee performed without remission or exception. So likewise doeth God by Moses decree diuers sortes of punishmentes for theft, according to the diuers circumstaunces thereof: Exod. 22.1. And therfore ac­cording to such considerations, noted in Gods worde, as the sinne is more heynous or easie, euen so must the punishment be exe­cuted without respect of persons, whether kinsfolke or straun­gers: Deut. 13. friendes or vnknowne persons: rich or poore: and so conse­quently. For as it is great rigour to condemne to death the man that by mischaunce killeth one: So is it a mercie condemned by the Lorde himselfe, to pardon him that wilfully committeth murder. Neither can it bee denyed, but that such negligence as wee dayly see among Christians in not punishing blasphemie a­gainst Gods Maiestie, fornication, and especially whoredome, [Page 355] haunting of Tauernes and ordinarie drunkennesse, cryeth for ven­geance against those Magistrates that suffer such abhomination to beare sway and haue free passage, without exemplarie punish­ment requisite for the appeasing of Gods wrath: for the terry­fiyng of others: and for the maintenaunce of their subiectes in peace and tranquilitie. But as for transgressions against the poli­ticke lawes and Statutes of Magistrates, themselues haue pow­er and authoritie vpon sundrie and diuers reasons, to mittigate or wholly to remit the punishment. As when Saule following the Philistians, 1. Sam. 14. decreed death against anie that shoulde tast anie foode before night, and therevpon determining the death of his sonne Ionathan for tasting the honie: It rested in the people to free him from death in respect of the great victorie by him ob­tained against the Philistians.

47 But in as much as there bee sundrie Christian Magistrates, that bee negligent in this dutie of punishing the trespasses and offences of their Subiectes, in hope of amendement: Let such re­member the horrible vengeaunce executed vpon the enhabitants of Gibeah, and almost the whole tribe of Beniamin, Iudges. 21. &. 21. who were in manner vtterly rooted out, because that when the saide enhabitantes of Gibeah had committed great abhomination a­gainst a Leuites concubine, the said tribe of Beniamin refused ei­ther to punish them, or to deliuer them into the hands of the chil­dren of Israell to be punished. Let them consider what became of the Lacedemonians, when they cared not to punish two of their Subiectes that had deflowred and murthered and throwne into a well the two daughters of Scedasus, an enhabitant of Leuctres. This Scedasus, vpon notice of this odious fact, complained to the Magistrates, tearmed the Ephores, and craued iustice: But in vaine. Then hee went to the King: but might not bee hearde. Plut. in the life of Pelo­pidas. Thence to the people, weeping and crying out vpon such an out­rage: but no man tooke heede? Shortely after in a battell be­tweene the Lacedemonians and the Thebans, the Lacedemoni­ans were vtterly ouerthrowne and lost the dominion that they had holden for six or seuen hundred yeeres. This historie doeth Plutarch, a heathen man, report, (which thus aptly fitteth our pur­pose) to bee fought neere to Leuctres, the same ground where the two daughters of Scedasus were buried: Yea hee addeth, that as Pelopidas, one of the Theban Captaines stoode in some doubte before the battell, Scedasus appeared vnto hym in a [Page 356] mighty vision, and exhorted him to march against the Lacedemo­nians, assuring him (as it also came to passe) that they should there make satisfaction for the wrong and outrage vnto him and his two daughters done by two of theyr subiectes, and theyr neglect and contempt of punishing that iniquitie. Let also the sentence pro­nounced to Achab by a prophet, concerning Benhadad king of Syria, 1. King. 20.42 founde in theyr cares, Because thou hast let goe out of thy handes, a man whome I appointed to die, thy life shall go for his life, and thy people for his people. Psal. 101 Psal. 75 Neither let them forget that Dauid putteth among his roiall verses, the support of the good, and the punish­ment & destruction of the wicked. Also that Salomon to the same purpose sayth, Pro. 20.26 A wise king scattereth the wicked, & causeth the wheel to turne ouer them.

48 But as there is great difference betweene iustice & crueltie, so this representation of the duetie of magistrates to punish vice and sin, according as iustice requireth, tendeth not to induce them to crueltie, but to the execution of the iust iudgement and venge­ance of God, according to his holy lawes and commaundements. For as for crueltie, it is so much the more detestable, as that there is nothing more against the nature of God, Seneca of cle­mēcy to Nero and the coniunction that he hath constituted among men. It is, as Seneca sayth, a vice not of man, but of a wild beast: and therefore it is to be abhorred and detested, but especially by such as are not onely men, but also the lieutenants and vicars of God, least by crueltie they shoulde pollute and prophane the seate of his holy maiestie. And they al­so who vpon ambition, couetousnes, wrath, or anie other passion, are moued and induced to this crueltie, cannot but expect iudge­ment without mercy, and consequently, horrible and fearefull: be­sides the hatred and feare of men, and so leade a most miserable & wretched life both in this world and in the world to come, as by the examples of many tyrants from time to time we may euident­ly perceiue. And Aristotle in his Politikes noteth, that tyrannie can neuer holde out in one family to the fourth generation: for in deede, crueltie can haue no continuance, and hee that is feared and dreaded of many, doth also stand in feare and dread of ma­ny. It breedeth rather feare in gouernment, than power to go­uerne: the rather, because that continuall seueritie taketh a­waie authoritie: besides, it is most certaine and vndoubtedlye true as Iulius Caesar sayeth, that the remembraunce of a passed crueltie is meruaylous and exceeding grieuous to olde age. Seneca of Cle­mencie.

[Page 357]49 This cruelty may be cōsidered three wais: first, when by death or otherwise hee is wronged that hath not deserued it. As when Saul, wrongfully charging Abimelech, the priest of Nob, 1. Sam. 2 [...] of con­spiring with Dauid against him, caused him together wyth foure score and fiue priests that wore the Ephod, to be murthered: yea, and which is more, stroke wyth the edge of the swoord all the in­habitants of the towne, men and women, young and olde, and all theyr cattell. This was monstrous crueltie. The lyke crueltye is set downe of Herod, Math. 2.16 who seeking to slaie him whom the wise men reported to bee borne king of the Iewes, put to death all the chil­dren that were in Bethleem, and in all the borders round about, from two yeeres old and vnder. The second kind of crueltie con­sisteth in punishing transgressions excessiuely, and wyth greater rigour than they deserue. I call those men cruell, sayth Seneca, that hauing iust cause to punish, doo obserue no measure in punishing. Heereupon dyd God ordaine: that if a wicked man had deserued stripes, the Iudge shoulde in his presence cause him to bee beaten according to the hainousnes of the offence, Deut. 25. [...] to a certaine number of stripes, but not aboue fortie. The third resteth in this, that some doo receiue pleasure and contentation in the euill and tormentes that others doo indure. This doth Adonibezecke confesse of him selfe, saying: Iudg. 1.7 Ioseph. in his Antiquit. l. 17 c. 9 Seuentie kings hauing the thumbes of their handes and of their feet cut off, gathered bread vnder my table. As also Herod, see­ing himselfe at the point of death, & knowing that the Iews would reioyce, because of his cruelties exercised against them, called the chiefest among them, and shutting them vp in a great roome, com­manded that immediatly vpon his decease, before there were any noise thereof, they should all be slaine, to the end the Iews might weepe and mourne at his death. And among all tyrants, Lucian. Erasm. in his Chiliads. in this point the crueltie of Phaleris is to bee noted, who caused fyre to bee put vnder a brasen bull, so arteficially made, that the partye there inclosed, dying wyth heate, and thorough angu [...]h cry­ing out, yeelded not the voyce of a man, but the roaring of a Bull.

50 Contrarywise, Magistrates in punishing the trespasses and offences of theyr subiectes, ought in themselues to apprehende the nature of parents chastising theyr children, for so farre are they from reioycing therein, that they doo it wyth griefe, and such compassion, that were it not in respect of Gods commaun­dement, together wyth experience, which teacheth that correc­tion is euen profitable and necessarie for children, they would ne­uer [Page 358] do it. This may we note in Iosua, who seeing that Acan was taken by lot as guiltie and culpable of Gods wrath against the people, Ios. 7.14. did neuerthelesse call him, My sonne, thereby shewing a fatherly affection to him, and yet disobeyed not God, but con­demned him to death.

51 This was a kinde of mercie, which being generally conside­red, Salust to Cae­sar. enclineth the heart to gentlenesse and clemencie, but wyth iudgement and discretion. And this vertue is specially requyred in Magistrates, for it engendereth loue, and loue safetie. And by experience wee haue euermore found, that such as haue vsed gen­tlenesse and clemencie, haue alwaies prospered, and haue founde theyr verie enemies more righteous in theyr behalfe, Pliny Epistle Lib. 8. Liuy. Lib. 8. Seneca. than Citi­zens haue beene to those that haue exercised crueltie ouer them. And in deed, of greater force is the peoples loue of the magistrate, for the obtaining of anie thing, than theyr feare: and no domini­on is more sure, than the same that the subiectes like of. Neyther can that long indure, Plut. in the banquet of the 7. Sag. which the people doo hate. Wee reade that the seuen Sages of Greece sitting all at a banquet, beeing deman­ded what might make a king happie and purchase him glorie, dyd all aunswere diuersely. Solon sayde, by changing the dominion of one into a popular gouernment. By as, If himselfe be the first in o­beying his countrie laws. Thales, If by the course of nature he die an olde man. Anacharsis, If himselfe onely bee wise. Cleobulus, If hee repose not himselfe vpon his familiars. Chilon, If his mind runne not vpon worldly matters, but vpon immortalitie. If, saith Pittacu [...], hee teach and accustome his subiects to liue in feare, not of him but for him. But nothing doth sooner engender feare, not of the magistrate, but for the magistrate, than good will and cle­mencie: for as too much crueltie and seueritie of a prince doeth make his subiects to feare him with hate, so doeth generall good will and gentlenesse make them to loue him, and to feare lea [...] h [...]e should bee taken from them, or incurre anie mishappe. To c [...]n­clude this purpose, let all magistrates remember the aunswere of a Lacedemonian, Agasicles. Plut. in his Lacon Apoth. Euseb. in his hist. and the life of Con­stant. lib. 1. who beeing demaunded [...]owe a king myght raigne in safetie wythout anie guarde of souldyers, verie apt­ly aunswered. By raigning ouer his subiectes, as the Father doth ouer the children. And it is a great comfort and felicitie to a Magistrate, to see his subiects loue him. As wee reade of great Constantine, who reioyced in the affection and good will that his subie [...]es declared towardes him: also that they liued so con­tent vnder him: but especially hee conceiued great content in the [Page 359] apparance of the ioye and comfort of the Church vnder his go­uernment.

52 Hereto wyll we yet adde two points necessarie for the main­taining of subiects in peace & prosperity. The first, that magistrats obserue theyr vowed fayth both to theyr neighbours and vnto theyr subiectes. Hee that confyrmeth anie promise or accorde by oath, taketh God to witnesse, that hee which sweareth, mea­neth inuiolably to obserue his oath, vppon condition, that do­ing otherwise, hee submitteth himselfe to such vengeaunce as al­mightie God the louer of truth, will poure foorth vppon false­hood and periurie. And therefore as God in his holy lawe pro­testeth, Hee will not holde him guiltlesse that taketh his name in vaine. Exod. 20. For it is indeede the polluting and prophaning of the name of God, as himselfe declareth, saying: Leuit. 10.1 [...]. Yee shall not sweare by my name falsely, neither shalt thou defile the name of thy God, J am the Lorde. The verie Heathen dyd vnderstande that God was an­grie and wroth wyth falsefyers, and punished them in his wrath and heauie displeasure. As wee reade of Agesilaus, Plut. in his Apotheg. king of the Lacedemonians, who hearing that his enemie Tyssaphernes had infringed and broken the agreement and oath made be­tweene them, sayde that hee greatly thanked Tissaphernes, be­cause thorough his falsehoode and periurie hee had prouoked both the Gods (speaking as a Heathen) and men against him, Arist. Rhet. to Alex, cap. 18, and contrarywise made them fauourable in his behalfe. The same doeth the prince of Philosophers, euen Aristotle himselfe note, saying: Magistrates must take great heede and beware of breaking theyr oath, as well for feare of the punishment of God, as of the reproach and infamie which they incurre among men. This feeling and resolution hath euermore and at all times beene printed in the heartes of men, to the end, that the feare of prouoking God by false swearing, together wyth the appre­hension of his iust reuenge, might retayne them in theyr due­ties: And therefore euen the Heathen haue beene very care­full obseruers and diligent keepers of theyr oathes, as the prince of Oratours doth make reporte. Our auncestours, sayde he, ne­uer craued stronger bond to binde theyr faith than an oath: Cic, ost, lib, 3 witnesse heereof the twelue tables, the sacrifices or sacred ser­uices, the agreementes or confederacies, wherein they bounde their faith euen to theyr enemyes. To bee short, the correction of the Censors, who neuer more carefully iudged of anie thing than of oathes.

[Page 360]53 But the subiects are many times also snared in the vengeance that God powreth forth vpon the periurie of the Magistrates. As among the causers of the destruction of Ierusalem & the captiuity of the people in Babilon, 2. Cron, 36.13 the periurie of Zedechias, King of Iuda whom Nabuchadnezzer had made to sweare by the liuing God, is noted to be one: 2. Sa [...]m. 2 [...] For hee rebelled against him. When Saule vp­on an inconsiderate zeale had put to death certaine Gibeonites, notwithstanding the oath of Iosua and the Princes of Israel aboue two hundred yeeres before, who sware that they should liue, God being wroth sent a famine in the daies of Dauid, for the space of three yeeres, wherein he also expressely declared that this mur­der contrarie to the oath of Iosua was the cause of this calamitie: And therefore when Dauid had deliuered to the Gibionites, at their request, the seuen sonnes of Saule and they had crucified them, the famine ceased. As therefore Magistrates in dutie ought not to sweare rashly, much lesse with any intent to abuse their sub­iects, or neighbours: So must they diligently obserue the oath once taken, least they should breake the band of humaine societie: least they should incurre the reproch of men: but espescially, least they should draw the wrath of God vpon them and their subiects. In consideration of the premises: As touching agreements confir­med by oath for the establishmēt or maintenance of peace among either subiects or neighbours of diuers religion: The partie that findeth himselfe the stranger, must beware of taking occasion to disturbe the state, by infringing his oath, vnder the pretence of keeping no faith to heretickes or Idolaters. For besides the pro­phaning of the name of God, and the Scandall ministred to those that are troubled, he shall also loose all reputation of truth: Hee shall breake the sacred bond of humaine societie: He shal giue oc­casion of new troubles: and hee shall extinguish all meanes of ap­peasing them. And indeede, when men can not repose themselues vpon a mans worde or his oath, they must of necessitie assure them selues by weapons and force, as the examples of our time doe most manifestly declare. And thus we see that periury doth many times entangle whole nations in warres, is the mother and nurse of great calamities, when by keeping of the faith sworne, they might liue in peace and tranquilitie.

54 The other duty of the magistrate importeth that he employ his forces in maintaining the persons, goods, and liberties of his subiects, against such as seeke to wrong them by violence, whe­ther [Page 361] by defending them against theyr indeauours, or in recouerie of that which wrongfully hath beene taken or vsurped vppon them. But inasmuch as within these two or three yeeres I publy­shed a small treatise, wherein among other matters, I haue decla­red, that God hath deliuered the swoord to the magistrate, to de­fend the good and to punish the wicked: That warre is lawfull, & that Christians may [...]ith a safe conscience beare armes, and that they whome God hath authorized to leuie warre, both maye and ought when necessitie requireth, to doo it in defence of his seruice and true religion, I shall now be content onelye to note some ad­uertisements requisite for the obtaining of a good conscience in making warre, and in hope of happie successe.

55 First, let all princes and magistrates take heed of giuing iust cause to make warre vppon them, 2. Sam. 10. and to that purpose remember Hanon the sonne of Naas, who causing halfe the beardes of those whome Dauid sent vnto him, to comfort him vppon the death of his father, to bee shauen, and their garments to bee cut close oft by the buttockes, gaue Dauid cause to raise warre agaynst him, and to destroie him and his people. Let them beware of leuying warre without a iust ground and reason, 2. Chro. 13 as did Ieroboam against Abiah king of Iuda: for he reiecting the admonition of the sayde Abiah, was ouerthrowen wyth a great wound, and there remayned dead in the battell fiue hundred thousand choice men of Israel. Moreo­uer, as there be two meanes (sayth Cicero) to decide controuersies, Cic. Off. l. 1 the one by wordes and lawe, the other by force: also, that the first is proper to man, the other to beasts, so ought we neuer to proceed to force, but in case it cannot bee otherwise decided. And in deed it is not lawfull to leuie warre against him that is readie to deter­mine the controuersie by lawe, and to make satisfaction: yea, Thucid. l. 1 as it is better to loose some parte of a mans right, than to goe to lawe, so ought wee to beare much before wee resolue vppon warre. For as the Surgion doeth neuer proceede to cauterising or cutting off of the member, vnlesse the whole bodie bee in daunger to be lost, so are wee neuer to enter into warre but vppon the necessarie good and safetie of the people, and theyr preseruation from de­struction.

56 Let Magistrates also remember, Salust in Iu­gurth. Thucid. l. 1 Cicero for the law Mamlia. that the enterie into warre is easie, but the returne most difficult, in that the ende resteth not in the power of man, as doth the beginning: and therefore before the warre beginne, wee are to thinke what maye followe. For not the warre onely, but euen the verie feare thereof breedeth great [Page 362] calamities. Augustine of the city of God lib 19. Augustine a­gainst Faustus lib. [...]2 c 74. Neither can wee enter into warre, albeit most iust, but with horror, yea, euen the name whereby the Hebrewes doo signi­fie war, sufficiently declareth, that it is as a consuming of all, name­ly, of godlynes and good manners, of goods, and of the liues of a number of men. Let them withall remember what Saint Augustine writeth, that a desire to hurt, a crueltie in reuenge, difficultie to be appeased, couetousnesse of dominion, the brutish passion of rebel­lion, and all other lyke affections, are iustly to bee reprehended in warres. As in deede, all warres arising of ambition and couetous­nesse are vniust, and as an ancient historiographer sayth, doo breed great inconueniences: Tacitus lib 4. Euripides as also the Greeke Poet noteth, who sayth:

But those warres (sayth Saint Austen) are lawfull, that are follow­ed, August of the of the word of the Lord. Cic. offic. lib 1 Liuy lib 9. not vpon couetousnesse or crueltie, but for the purchasing of peace, the suppressing of the wicked, & the releeuing of the good. The end of war, saith Cicero, is to get peace: and that warre is iust saith Liuie, that is necessarie, and the weapons lawfull where there is no hope but in weapons. Augustus Caesar was accounted happy and great, Suetonius in the life of August. c. 20. Liui. li. 5 because hee neuer prosecuted anie warres but wyth iust and necessarie cause. For warres are to be followed with no lesse iustice than courage, neither shuld a prince, notwithstanding what­soeuer confidence in his power and strength, hazard an estate cer­taine for an vncertaine.

57 Moreouer, as princes & magistrates haue their lawes, statutes, and ordinances, wherwith to contain their subiects in their duties, in the time of peace, so shuld they take order for good gouernment in the wars, to the end their iust wars may iustly & holyly be prose­cuted. So did God in olde time by the handes of Moses deliuer lawes to his people, Deuter. 20 whereby they should be guided in the warres. But especially a prince is to prouide, that warlike discipline well deuised, be strictly obserued: likewise that his souldiers may bee restrained from blaspheming, from forcing of women & maidens, from dronkennes, & as S. Iohn Baptist taught them, from dooing wrong or iniurie to any. But that by paying them their hire faith­fullye, Luke 3, 14 hee may giue them cause of contentment, as Saint Iohn commanded them, & withall, may haue authoritie and iust reason to punish transgressors.

58 To conclude, Magistrates are to remember, that in old time God commanded that the sonnes of Aaron the priest shuld sound the trumpets wheresoeuer there was anie question of warres. Numb. 10.9 Deut. 20.1 Also [Page 363] that the priest should then speake to the people, to exhort them not to feare or doubt, and to assure them that God marched with them to fight for them against their enemies. For herein princes & magistrates are admonished and taught, first not to leuie anie war but that which is iust, approued by God, and as it were summoned thereto by Gods trumpet: secondly, so to behaue themselues as in his presence & vnder his conduct: thirdly, not to trust to their own strength, neither to feare the strength of their enemies, but to re­pose themselues vppon God, the captaine and conducter of the war: so that albeit their enemies be more in number, yet they may be assured through Gods assistance to ouercome them. Thus wil he giue them grace either to preuent the tribulations of war, or els to vndertake & leade happy & blessed wars, whereby ouercomming their enimies, they may keep their subiects in peace & prosperity.

59 We haue already declared how far the duty of the magistrate doth extend, namely, so to imploy his authoritie, that his subiects may liue religiously in all godlynes, and peaceably in tranquilitie. There yet remaineth the third point, namely, that they also leade their liues in all honestie. Now this honestie consisteth principally in two things: first, that among subiects ther be found no pollution in fornication, lust & other villanies: secondly, that al dronkennes, gluttony, & such like excesse & riot be suppressed, bannished, and driuen awaie. As concerning the first point, God in his word doth sufficiently testifie, and by the examples of diuers his vengeances, declare that he detesteth all fornication: and the magistrate is the seruant of God, it is therefore his dutie to conforme his will to the will of his God▪ by making cōuenient decrees to restrain all whor­dome & fornication, by abolishing all occasions, Exod 20.19 Leuit. [...]0.11.13.15. &c. & by punishing such as giue themselues thereto. Neither is God satisfied with the simple prohibition of fornication, but he also addeth politike de­crees, which he commandeth the magistrates to put in execution, for the punishing of such as shall transgresse his lawes & prohibiti­ons aforesaid. Deut. 22.22.24, &c. First therfore he commandeth them to put to death all such, male & female, as do abandon themselues to anie vnnatu­rall carnall coniunction. Also all incestuous persons, that is, all that by carnall copulation ioyne in any degree prohibited in his law: and all adulterers, men or women: & this taketh place in him that cōpanieth with a woman vnmarried or betrothed to another.

60 This sinne of adulterie hath euermore bin accounted so wor­thie of punishment, that wee shall scarce finde anie people or na­tion in the worlde, that hath not from time to time exemplarily [Page 364] and notably punished the same, as before wee haue more at large declared. In the second booke, c. 17. of Adulterie and all fornicatiō. Princes therefore and Christian magistrates that inflict no punishment for adulterie, are vnexcusable in the sight both of God and men. And they must thinke, that as such iniquitie doeth prouoke Gods wrath, not against the adulterers onely, but also a­gainst the whole nation where it is tollerated: so by not punishing it, themselues doo maintaine the wrath of God, as a fyre kindled to consume both them and their subiects. To whom by such slack­nesse and conniuence, they also giue head to commit it wythout all feare. The Emperour Iustinian in a decree whereby he orday­neth death to baudes, that make sale of women or maidens for fornication, In the Nouell Constitutions Rub. of Bauds Gen. 38.24. doth adde this, Wee beleeue that thorough this our care to maintain chastitie, our common wealth wyll take great in­crease, and that God will graunt vs all prosperitie. We reade that the Patriarke Iuda, when hee sawe that his daughter in law Tha­mar, whome hee had promised in marriage to his sonne Sella, had played the harlot, hee condemned her to die, euen to bee burned. Wherein the Magistrates of our time are to note three points, that may induce them to doo their duties. First, that albeit the persons bee not yet married, but betrothed onely, yet as is aforesayd, this adulterie deserueth death. Secondly, that adulterie was punished wyth death, namely, by fyre, euen before the lawe giuen by Mo­ses. Thirdly, that no kindred or friendshippe shoulde withholde the Magistrate from punishing adulterers: And heereof we haue an instance in Zaleucus the Locryan Lawyer: Val. Max, ca. 5 Aelian. l 1 [...] hee hauing ordain­ed that both the eies of an adulterer shoulde bee pulled out: when his owne sonne was taken wyth that fault, would needes haue two eyes lost, and so caused one of his owne and another of his sayde sonnes to be plucked forth.

61 It is therefore a great reproch and slacknesse in Christians, so to mitigate the punishment of this sinne, that they haue shewed themselues in manner neuer touched with the abhomination of such iniquitie. In the dayes of the Emperour Iustinian, adulterers were put onely to some fine of monie, which might in deed some­what restraine the poore: but the rich thereby tooke occasion to commit it the more, as thinking themselues quit for a smal summe of monie. True it is that by vertue of some decrees of the said Iu­stinian, the women taken in adulterie were thrust into some mo­nasterie. But what else was this, but formally to oppugne the say­ing of Saint Paule, who commandeth that the woman who cannot containe, should marrie? In the Councell of Tibur it was decreed, [Page 365] that if the woman that had committed adulterie, Counsell of Tibu [...] holden the yeare 895. cap. 46. Counsel of Orleance cap. 1. Causaid constitui mus. 17. q. 4. could retire and saue her selfe in the Church, shee should not bee redeliuered into the handes either of her husband or of the Iudge. The lyke was also decreed in the first Councell at Orleance, where it was more­ouer ordained, that if her husband or the Iudge did redemaund her, shee should be redeliuered, but with an oath, that they should doo her no hurt, vpon paine of excommunication. And thus dyd the Cleargie in those daies drawe vnto them the notice and iudge­ment of adulterie, whether to purchase thereby the fines for their owne profite, or for anie more vilanous or detestable purpose. But as by that meanes they were wylling to saue and preserue the bo­dyes of the adultresses, so haue they strained the soules, to the end to cast them headlong into euerlasting death. The Counsell of Elibertin cap 18. In deed in a Coun­cell holden in Spaine, it was decreed that if a Bishoppe, a priest, or a Deacon, were taken in adulterie, hee should neuer againe be recei­ued into the peace and reconcilement of the Church, no not in the houre of death. Also, that this rule should bee in force against all other persons vpon theyr seconde offence. And therefore sayth Saint Cyprian, in his dayes some Bishoppes woulde not receiue a­dulterers to the peace of the Church. But hee was of opinion, to vse some moderation, least sinners should fall into desperation, and that desperation should draw them on headlong into all wicked­nesse. And therefore, sayth hee, The Councel of Ancyra Cap. 20. it were good they shoulde trye theyr repentaunce wythout limitation of time: which notwith­standing by one Councell was appointed to be seuen yeres.

62 Thus may wee see whereinto those men do fall, that will be wiser and shew more mercie than God. But mortall man, notwith­standing whatsoeuer authoritie hee pretendeth, must not alter the decrees of the liuing Lord. And the Lord hath commanded that adulterers should bee punished with death. Neyther is there in manner anie nation in the world, but agreeth to this iudgement of God, as wee haue before declared. If therefore wee would obeye God in punishing adulterie with death, his wrath would be turned from vs, and wee should bee freed from thousands of questions & difficulties that growe vppon the sparing of theyr liues, and men standing in more feare of God, would not so soone abandon them selues thereto. In olde time theeues were not by anie lawe ey­ther of God or man punished wyth death, but adulterers were: but now contrarywise, theeues must die for it, and adulterers must escape in manner scotfree. Is not this a token that Christians are more feruently bent to the preseruation of their goods, than of the [Page 366] chastitie or honour of their wiues? They alleadge the example of Christ, who dismissed the woman that was taken in adulterie, with out condemnation. Iohn 8. But as Christ came not to execute the office of a Iudge, neither would vsurp it: so when he had asked her whe­ther the sentence of the Iudges had condemned her, and vnder­stood no: before he dismissed her, hee sufficiently declared, that if sentence had bene passed, he would not haue hindered the execu­tion. 1. Cor. 10.8. And therefore by the premises let all Christian Magistrates vnderstand that it is theyr dutie to punish such iniquitie, and with all remember, that whatsoeuer slacknesse or negligence shall bee found in them, shall not remaine vnpunished. And so let them in holines resolue straightly to forbid this abhomination of adultry, to stop the course of it, and to take away all allurements & entise­ments thereto: and that with such punishment, that all other may feare to commit the like iniquitie. Let them also diligently see to other fornication, that it escape not vnpunished, as remembring the vengeaunce that the Lorde did take of the like, when for the same in one daie he slew twentie and three thousand.

63 Namely, let them not suffer among their subiects any stews, tauernes, or other receptacles of adulterie for hire, which serue as baites, allurements, and meanes to defile and destroy both bodies and soules for euer, also to prouoke Gods wrath against theyr sub­iects. Autenticalls in the title of Baudes. Especially let them rigorously punish and banish out of their dominions all baudes and ruffians (the cursed instruments of satan, to allure and put forth women and maidens to fornication) who liue vpon so abhominable iniquitie. The Emperour Iustinian doth expresly command all baudes to bee punished with death, as is a­foresayd. Withall decreeing, that whatsoeuer hath bene giuen to women or maidens for the prostituting of their bodies, they shall not be bound to restore.

August. in his booke of or­derings.64 But some to the contrarie will alleadge a sentence of Saint Augustine, saying: Take awaie the stewes, and yee shall replenish the whole towne with fornication. But when he wrote that he was but a nouice, and meanly instructed in religion: and therefore him selfe in another place confesseth, that in sinne there is no tollerati­on, that a man of two euils should choose the lesser. Neither must we (as Saint Paul saith) doo euill that good may come of it: Rom. 3.8 or allowe one mischife for the eschuing of another. But we must obey God, who forbiddeth vs all wickednes, and remit the issue and successe into his hands who cannot allowe that the wisedome of the flesh should dispense with the offending God in one sort, for feare of of­fending [Page 367] him in another. Basil expounding these words, Psalme 1. And hath not sit in the seate of the scornfull, saith, that adulterie neuer stayeth is one man, but infecteth the whole Citie. First one will come a­lone to the strumpet, then he wil take a companion, and that com­panion another companion: whereby as fire once kindled, if the wind be high, doth somtimes inflame a whole citie, so this wicked­nes once kindled, spreadeth all ouer. Ambrose proceedeth f [...]r­ther, for he expounding this sentence of Salomon, Who can carrie fyre in his bosome and not be burned? saith, Prouerb. 6. Who doth thinke that tol­lerating whoores in a towne, young men will not resort vnto them? wherein we gather this sentence, which vtterly repugneth the for­mer of Augustine: Tollerate whores in a towne, and ye replenish the whole towne with whoredome: as God vndoubtedly for the auoiding thereof did in olde time command that there should not be anie whoore in Israel. And therefore wee will conclude this ar­gument with this saying of Tertullian, Deut. 23, 17▪ That stewes are abhomina­ble in the sight of God. Let the Popes therefore aduise with them selues what answere they will make to God for this, Tertul. of the Soule. that in Rome they doo not onely publikely tollerate theyr whoores and bauds, but also that they take tribute of them, therin shewing themselues likewise to be baudes, in that in lieu of punishing, expelling, and banishing of them, as plagues in a Christian common wealth, they participate with them in their cursed gaine.

65 As concerning the other point touching tipling and dron­kennes. Seeing that God curseth all bibbers and dronkards by his prophet Esay: also that S. Paul protesteth that they shal not inherit the kingdome of God: the magistrates do sufficiently vnderstand, Esay [...].11.12 1. Cor. 6.10. that they in dutie, so much as in them lieth, are to stop the course of all such excesse. The inconueniences of quarrels & strife therof arising, & the troubles in houshold: as whē the husband or the wife do come drunke home, the extreme miserie whereinto many doo bring their wiues & children, in suffering thē almost to starue for need, whilest thēselues haunt tauerns. The abuse & prophaning of Gods good creatures, with other inconueniences that daily arise of dronkennes, do cry for vengeance in the sight of God, & do cal the magistrates, & set before them their dueties, wherein they are bound to remedie the same. For with what conscience can they suffer such corruption among their subiects, when they may reme­die it, by prohibiting, not lodging for strangers, but tauernes from their inhabitants, or by punishing of tiplerrs, dronkards, and those tauerners that maintaine them in such excesse and riot?

[Page 368]66 Hauing before declared how Magistrates ought to imploie themselues, to bring theyr subiects to leade a quiet and peaceable lyfe, in all godlynesse and honestie, wee are now to intreate them to beleeue & thinke that theyr authoritie shall take great increase and efficacie, when theyr greatnesse and power shall be accompa­nied wyth the excellencie of vertue aboue theyr subiects, & when themselues shall bee examples vnto them, in all things beseeming the children and seruants of God: wherein also they are to haue such respect, that they admit not in themselues euen that which may bee somewhat tollerable among theyr subiectes, so farre are they from power to dispense with that in themselues which shuld not bee permitted to men of meaner calling. And in deede wee may in many notable examples note that God hath greuously pu­nished in great personages those faultes which in apparance seem small, Nomb. 20. 2. Sam. 24. Esay. 39. as that of Moses at the waters of strife, that of Dauid when hee numbered the people, that of Ezechias, when hee shewed his treasures to the Embassadors of the king of Babylon, and so in o­thers. In all which God doth teach vs, that the authoritie of prin­ces to dispense wyth themselues to worke wickednesse, is so small, that contrarywise, hee wyll punish such transgressions in them, as many times hee will beare with in theyr subiectes. Deut. 17. And this in­struction doth hee confyrme, in that in olde time he declared that the king that shuld be chosen ouer his people Israel, shuld haue the booke of the lawe, that hee might reade therin all the dayes of his lyfe, and that he might rule himselfe according to the will of God, that hee shoulde not haue many wiues, yet was that tollerable a­mong his subiectes. The younger Scipio knewe and put in practise his duetie in this respect, for when hee had by force taken the city of Carthage, Plut. in his Apoth. Plut. in his Lacon. Apoth. Plut. in his Apoth. and some of his souldyers brought vnto him a most beautifull mayden, Truely, sayde hee, I coulde fynde in my heart to take her, were I not in office or a magistrate, but a priuate man. To this purpose dyd Agesilaus verie wisely saie, That the Prince must outgo his subiects, not in pleasure & lust, but in temperance and magnanimitie. And thereupon sayd Cyrus, He is not worthie to gouerne, that is no better, neither more vertuous than they ouer whome hee is to commaund.

67 Reason lykewise would, that princes and magistrates should giue good examples to theyr subiectes, leading the waie to all ver­tuous & commendable actions that they require of them. As Iu­stine writeth of Lycurgus, Iustin. lib. 3. that hee set downe no law for any thing whereof himselfe had not shewed an example and practise in his [Page 369] owne person. Plutarch sayth, that Agesilaus woulde bee the first dooer of that thing that he commanded those to doo, Plutarch in his Lacon. A­potheg. ouer whom hee bare dominion. And in deed, as a great branch cut from a tree bringeth downe a number of small ones with it: and as when a great prince commeth forth of his pallace, a multitude doo follow him: euen so doo the subiectes ordinarily followe the example of their prince and magistrate, whether good or badde. Quintilian in his fourth de­clamation. As also what so euer the prince doth, it seemeth that hee commaundeth it: yea, the affection to please princes and to imitate their actions, is of more force than the lawes and punishments ordained in the same. If the prince take a pleasure, whether in vertue or in vice, so wyll his subiects. Cicero verie aptly sayth, that the magistrates in mat­ter of wickednes or vice, doo not onely conceiue it, Tacitus. Annal. 3 but also doo spread it, and as it were, water theyr subiectes therewith, hurting more by theyr example, than by the sinne it selfe. It is a common saying taken of Plato, Such as the prince or magistrate of a citie is, such are his subiects. And this doth a poet note, saying:

And in this sense sayth one, Wilt thou haue thy subiects good? Cic. his book of lawes. 3. be thou good. For the prince by wel doing teacheth his subiects to do well. The same author sayth, that the examples of princes doo ne­uer rest where they first begin, Cic. in his Ep. to Claudian. Vellerus Pa­terculus. l. 2 Seneca of cle­mencie. but doo breake foorth and scatter farre and neere. And in deed, as Seneca sayth, The worlde noteth the wordes and deeds of princes and magistrates, neither can they lie hidden no more than the Sun beames. And therefore as he ad­deth: the magistrate is diligently to take heed to his reputation & fame, which is of great efficacie whether it be good or bad.

68 Now let vs come to examples: Zozom. Eccl. hist l. 8. c. 1 When the kings of Iuda pro­fessed either the feare of God, or the seruice of Idolls, the people inclined accordingly either to good or to euill, to serue God ac­cording to his lawe, or to pollute themselues in the seruice of I­dols. Zozomenes reporteth of the Emperours, Arcadius & Hono­rius, the sonnes of Theodosius, that they following the example of their father, made professiō of the truth of the heauenly doctrine, and that their subiects regarding their example, were therwith so touched, that the heathen were easily conuerted to Christianitie: the heretikes returned to the catholike church: and that the Arri­ans and Eunomenians daily decreased, and many of them ioyned with those that folowed the doctrine which their Emperors main­tained. Agis, the last king of Lacedemon, was in his youth addicted [Page 370] to his pleasures: but after he was called to the gouernment, he vt­terly gaue them ouer, and was so inclined to vertue, that by his so notable change he purged the towne of Sparta, Eras. Apot. l. 1 Aurel. Victor in his life. of all the corrupti­ons wherewith the barbarous nations had infected it, & by his ex­ample reduced the inhabitants to their auncient frugalitie and so­brietie. Likewise the Emperour Vespasian suppressed many vices by good lawes, but more by example of life, (which in deede is of greater efficacie, as the same authour reporteth:) as contrariwise, when Ptolome king of Aegypt, Iustin, l. 30 Vellciu [...] Pa­terculus. l. 2 sayth Iustine, was giuen to pleasure & wantonnesse, all his subiects presently imitated his maners. The same▪ also extēdeth euē into buildings, as we read that after the de­stinction of Carthage, the Romanes gaue themselues to pleasures, falling frō vertue to vice, not by degrees, but as it were by a head­long downefall. And when Scipio Nasica, Metellus, and C [...]eius Octauus, all principall Lordes in Rome, began to build porches & gorgeous galeries, the magnificence of these publike persons, saith the author, was immediatly seconded by the excessiue superfluitie of the people.

69 But as it is the dutie of magistrates to seale their good & holy decrees with good and holye examples: so is it not inough that they begin onely, vnles they also constantly perseuer in theyr sayd dutie: their estate is slipperie, and as the trees that grow vpon high places are most moued and beaten with winds, and consequently, in greatest danger of ouerthrow: so kings, princes, and other magi­strats, being exalted aboue the people, are more mightily assalted, whether by the deuill, who knoweth the consequence and impor­tance of the [...] fall, whether by flatterers or euill counsellours for theyr particular profit whether by the notice of their greatnesse, together with the corruptions and vices common to others, which doo many times incli [...]e them to excessiue licentiousnes. Salomon a man indued with many the graces of God, for a long time b [...]re himselfe so wisely and vertuously, that he atchiued maruellous re­putation: but afterward, especially toward his olde age, hauing ta­ken an incredible number of wiues and concubines, 1. King. 11. euen strangers, contrarie to Gods commandement, he grew into extreame outrage, & miserably diuerted from the seruice of God, & gaue himself to all kinds of superstition and idolatrie. And hereof grew that great calamitie, euen the diuision of the realm in his successor Roboam, when the ten Tribes reuolted, & were plunged in all Idolatry vn­der Jeroboam & his successors, & many times were at warre wyth the two other tribes, in whom onely the kingdome of Salomon did [Page 371] remaine. Ioas king of Iuda, 2. Chron. 24 had a good and religious beginning in his gouernment, which continued all the daies of Iehoida the high priest: but after his death, leauing the temple & seruice of God, he gaue himselfe to Idolatrie, & so drew his subiects thereto, that al­beit God sent them prophets to reclaime thē, yet would they giue no eare: Aurelius. Victor in his lyfe. Bab. Ignatius in his life. wherupon the wrath of the Lord was kindled against Iuda and Ierusalem. The Emperour Nero, during the first fiue yeeres of his Empire, liued so vertuously, that Traiā wold vsually say, that al princes wer far behind the fiue first yeres of Nero, yet he afterward grew a mōster in al lust & extreme cruelty. Likewise the Emperor Caligula was in the beginning a very good prince, but afterwarde very wicked, so that it is written of him, that hee was in the begin­ing the best, & in the end the worst Emperor that euer liued.

70 To the end therfore that hauing well begun, they may be the better instructed to perseuer in their duties: besides the prejuises we will also for a conclusion, adde some admonitions, sentences, & notable aduertisements, which it were good they shoulde vnder­stand, meditate, & haue in continual sight, to the end to put them in practise. First, let them know, that ther is nothing more difficult than to raigne and gouerne well. Whereupon also acknowledging the waight of their charge, they ought daily with Salomō to craue wisedome at the hands of God, 1. King. 3.9. to the end they may well and pro­sperously guide their subiects, together with all other vertues re­quisite, and perseuerance in their duties: also, Iames 8.17 the blessing of the father of light, from whom come all good gifts, and who onely is a­ble to giue successe and happie issue to all their labours. Secondly, that they put in practise the commandement of God to Iosua, Iosu. 1.8. say­ing: Let not this booke of the law depart out of thy mouth, but meditate therein day and night, that thou maist take heed to doo all that is written in the same: for in so doing, let them be assured that they shal pro­sper, as the Lord addeth, saying: For then shalt thou make thy way pro­sperous, & then shalt thou haue good successe. And in that sense let thē expect the performance of the same which God said to Samuel, 1. Sam. 2.30. I wil honor those that honor me, & they that despise me shalbe set at naught

71 Let them remember that two things are required in a prince or magistrate, namely, holines in time of peace, and magnanimitie in wars: & in both discretiō: Aurel. Vict. in his lyfe. Polibius. wherof the Emperor Tra [...]an shewed him selfe as a patterne, for he was indued with both these vertues: That two things maintaine the commonwealth: Force and magnanimi­tie against enimies, and concord among subiectes: That the pre­seruation of the Princes estate consisteth, first in the integritie [Page 372] of religion. Secondly, in the loue of the subiects: That they which are in office of magistrates, must, as sayth great Cato, vse soberlie their power & authoritie, Plutarch in his Apoth. Plato in his comonwelth. that they may stil vse it: That that com-wealth is happie, wherein euerie man obeyeth the prince, and the prince obeyeth the lawe: That the magistrate, as the same Cato sayth, must not tarrie for exhortation to gouerne iustly, neither by exhortation bee mooued to beare himselfe vniustly: That it is a calling both steadfast and to bee desired, Polib l. 6 when euerie one in pri­uate doth liue in peace and holynesse, and that iustice and mercie doo abide in publike persons: That the prince must make his sub­iects to loue him, and his enemies to feare him: and as well to re­member that he is a man, Tacitus. Annal. 11 Plinie in his Panegiricks. Curtius l. 7. as that he is established ouer men: That there is nothing so firme & strong, but is subiect to inconuenience and danger, euen by the feeble and weake. And to this purpose let them call to minde that great trees are long in growing, but cut downe in an houre. Let them not forget that they beare the image of God in regard of theyr office, and are called Gods, to the end they should neither speake nor doo anie thing vnworthie the ma­iestie of God. Tacitus. Let them beware of abating theyr authoritie, either by too much lenitie, or the peoples loue by like seueritie. Let them not prefer the aduise of young Counsellors before the iudgement of the auncient, and to that purpose make vse of the example of Roboam, 2, Chro. 10 who by the contrarie alienated the ten Tribes of Israel, and lost his dominion ouer them. Let them neuer pronounce sen­tence in wrath, neither vndertake anie thing in displeasure, but re­member the saying of Saint Iames, Wrath in man fulfilleth not the iu­stice of God. Let this saying of Saint Augustine bee printed in their heartes: Iames 1, 20 Augustine in the 13. a-abuses of de­grees. Degree 6. Three things are requisite in a gouernor, Calling, feare of him, and loue towards him, Calling is requisite, to the end he may beare himselfe in a good conscience cheerefully, yet if hee bee not both loued and feared, he cannot subsist in his calling. Let him therefore aduise himselfe to procure loue by benefites and aff [...]bi­litie: and [...]eare, by punishing wrong done, not against himselfe, but against the lawe.

72 Let him consider of the titles that Iulius Pollux, who was go­uernor of the Emperor Comodus in his youth, attributeth to the prince, whome hee calleth father of the people, gentle, louing, mercifull, wise, iust, courteous, couragious, despising monie, not subiect to passion, but commaunding ouer himselfe, ouercom­ming lust, vsing reason, quicke of conceit, sober, religious, carefull for his subiectes, constant, no deceiuer, adorned [Page 373] with authoritie, readie in his affayres, prouided to doo well, slowe to reuenge, affable, gracious in speech, open hearted, a louer of the vertuous, desyrous of peace, valiant in warre, an example of good manners to his subiects, a maker of good lawes, and an obseruer of the same. Let him remember these wordes of Lewes the ninth, lefte by his last will to his eldest sonne and successour Philip, and are recorded in the chamber of accounts. Be deuout in the seruice of God, bee in heart pittifull, and charitable to the poore, and comfort them wyth thy good deedes, keepe the good lawes of thy realme, take no subsidies or releef of thy subiects, but vpon vrgent necessitie, and for the profite of thy common wealth, vppon iust cause, and voluntarily.

73 Let them continually looke vpon the table of Ptolome Ar­sacides, which the Emperour Marcus Aurelius found at Thebes, an auncient towne of Aegypt, and was alwayes layde at the kinges beds head, when hee was chosen, and by the sayde Marcus Aure­lius at his death giuen as a singular treasure to his sonne Como­dus. This Table was written in Greeke Characters, and contayn­ed the protestations and sentences following: I neuer exalted the proud rich man, neyther hated the poore man that was iust: I ne­uer denied iustice to the poore for his pouertie, neither pardoned the wealthie for his riches: I neuer benefited or gaue rewarde for affection, neither punished vpon passion onely: I neuer suffered euill to escape vnpunished, neyther goodnesse vnrewarded: I ne­uer committed the execution of manifest iustice to another, ney­ther determined that which was difficult by my selfe alone: I ne­uer denied iustice to him that asked it, neither mercie to him that deserued it: I neuer punished in anger, neither promised benefite in mirth: I was neuer carelesse in prosperitie, neyther faint hear­ted in aduersitie: I neuer dyd euill vpon mallice, neither commit­ted villanie for couetize: I neuer opened my gate to the flat­terer, neither gaue eare to the backbiter: I alwais sought to be lo­ued of the good, and feared of the wicked: lastly, I alwaies fauou­red the poore that was able to doo little, and God, who was able to doo much, fauoured me.

74 To conclude, wee will adde these short & excellent sayinges of Saint Augustine, Augustine of the degrees of abuse. Degree 9. wherein he representeth vnto vs the duties of princes and magistrates. The iustice of the king, saith he, is, that he doo not wrongfully oppresse anie man by his power, that he iudge without acceptance of persons betweene man and man, that hee bee a defence to the straunger, the fatherlesse, and the widow, that [Page 374] he suppresse theft, punish adulterie, exalt not the wicked, maintain no quarrellers or lasciuious persons, root out the peruerse, permit no murtherers or periured persons to liue, that hee vpholde the Church, feed the poore, establish iust men in publike offices, re­taine ancient, wise, and discreet counsellers, that in anie wise hee apply not himselfe to the superstitions of deuiners, magitians, and pythonicall spirites, that he deferre his displeasure, and defend his Countrie from his enemies with magnanimity and iustice, that he repose his whole confidence in God, that hee bee not puffed vp in prosperitie, and with patience beare aduersitie, that hee maintayne the Catholike faith, and suffer not anie wickednes in his children, that he allot certaine houres to praier vnto God, and eate not but in due season: for woe be to the earth, where the gouernors doo a­rise early to eate. These things (sayth Saint Augustine) doo mini­ster prosperitie in this lyfe, and doo leade the king to a better do­minion, euen to the celestiall and eternall kingdome. Seeing ther­fore that our Lorde Iesus Christ exhorteth vs to amend our liues, let all magistrates, examining themselues by that which hath bin before spoken concerning their duties, determine & aduise them­selues to amend such faultes as may be in them, that they may im­ploy themselues to gouerne theyr subiects more and more in ver­tue, wisedome, and holynesse, to the glorie of God and the benefit and saluation of themselues and their sayd subiects.

Of the dutie of Subiects to their Magistrates. Chap. 7.

NOw let vs proceede to the duetie of subiectes to their Magi­strates. As in the fifth commandement of the Lawe, the word Father, signifyeth all superiours that haue charge, conduct, and go­uernment of others, and consequently all Magistrates: so the word Honour, includeth all duties and offices wherein the subiects are bound to the superior powers. And this doth Saint Peter con­firme, 1, Pet. 2.17 saying: Honour the king. Where this word Honor doth espe­cially import loue, reuerence, subiection, obedience, assistance, & to conclude praiers and supplications for them. As touching the first point, that is, to loue them, God commaundeth it in his lawe: for the summe of the second Table thereof importeth, that wee loue our neighbour as our selues. And if all men bee our neigh­bours how much rather the Magistrates, who in the fiftth com­mandement are signified by the worde Father, the rather to ad­monish [Page 375] vs, that we ought to loue them as our fathers: and in deed they be many times tearmed fathers of the people. Moreouer, if the image of God that resteth vppon all the children of Adam, doth binde vs to loue them, howe much rather are wee to loue those, who besides the image common to all the rest of Adams brood, haue yet one particular and most excellent portion therof, in that they are as it were Gods lieutenants to gouerne his peo­ple, and of the same doo beare the title of God. I haue sayde yee are Gods, and the children of the highest, sayth the prophet Dauid. Psalm 82.6 Agayne, God sitteth in the assemblie of Gods, he iudgeth in the midst of the Gods.

2 This consideration bindeth vs to loue them, albeit they dis­charge not their duties to theyr subiects. For theyr faulte taketh not awaie the Image or priuiledge of God. The king, sayth Saint Augustine, beareth the image of God, and must therefore be ho­noured and loued. If not in respect of his person, yet for his calling and office: howe much rather then shoulde the people loue theyr magistrats, when they shew themselues to be the seruants of God, for our good, and as their office requireth, to draw vs to liue a qui­et and peaceable lyfe in all godlynes and honestie, and so to make vs happie? For were it not a monstrous and vnnaturall matter, not to loue those, by whose handes, care, wisedome, power, and autho­ritie God vouchsafeth to establish and preserue vs in a blessed e­state both of bodie and soule?

3 This image and title of God, which they doo beare, doth also admonish vs to reuerence and regarde them both in heart and minde, in worde and worke. For surely he that despiseth them, de­spiseth God in them. And that is one cause why hee forbyddeth backbiting of them, saying: Thou shalt not speake euill of the Iudge, neither shalt thou curse the prince of thy people. Exod. 22.28 And because many doo presume to murmure and backbite them, as imagining that they shall neuer knowe of it, Salomon warneth vs not to deceiue our selues in that point, saying: Curse not the king, no not in thy thought, for the foules of heauen shall carrie the voice. Besides, Preach. 10.20 albeit the same bee kept secret from man, yet God that heareth it, wyll reuenge the wrong done to his maiestie. Saint Peter and Saint Iude doo declare, 2. Pet. 2.10. Iude. 8. that euen in theyr time there were some that contemned the superiour powers and dominions, proude per­sons, giuen ouer to theyr owne sense, euen such as dyd not ab­horre to reproue and controll authoritie. And some there be in these our daies that shew themselues to haue bene their schollers, [Page 376] for they maintaine that a faythfull man, the childe of God, cannot exercise the office of a magistrate, especially as concerning the vse of the swoorde agaynst transgressours: Doo not such men tread this holy ordinance of God vnder foote, when they affyrme that superior power beseemeth none but the wicked and vnbelee­uers.

4 Besides the loue and reuerence due vnto Magistrates, we are also to yeeld vnto them subiection and obedience, as Saint Paule admonisheth vs, saying: Let euerie soule bee subiect to the higher pow­ers, Rom. 13.1. for there is no power but of God, and the powers that be, are ordained of God. Whereupon hee also inferreth, and that iustly, that whosoe­uer resisteth the magistrate, resisteth the ordinance of God, and they that resist shall bring vpon themselues iudgement. The same Apostle wri­ting to Titus, Titus 3.1. sayth, Put them in remembrance, that they be subiect to principalities and powers, and that they obey their gouernours. And surely, sith God hath printed in the person of the Magistrate, the characters of his image and maiestie, wee haue greate reason to beware of offending him. And this wee reade of the people of I­srael in the behalfe of Iosua. That the Lord did magnifie him in the sight of all Israel, and they feared him as they had done Moses, all the daies of his life. Iosua 4.14. This feare of offending the magistrate is grounded vpon two reasons: first, vpon the authoritie and power that God giueth him to punish such as are rebellious, as the Apostle sayth: If thou doest euill, feare the magistrate, for hee beareth not the swoorde for naught, Rom. 13. 4. but is the minister of God to take vengeance on him that doth euill. Secondly, because albeit hee were not armed with this pow­er, yet we ought to feare God who commaundeth vs to be obedi­ent to the Magistrate, and to bee subiect vnto him. And this doth Saint Peter note, saying: Submit your selues vnto all manner ordi­nance of man, 1. Pet. 2.3 Rom. 13. 5. for the Lordes sake. As also Paule sayth, Obey the ma­gistrate for conscience sake. As if he sayde, that albeit wee coulde e­scape the punishment of the magistrate, yet our conscience con­demning vs in the sight of God, shoulde restraine vs from offend­ing those whome hee hath appointed to bee ouer vs. It went hard with Abrahams seruants to bee circumcised, especially in that they were well stroken in yeeres: yet dyd they obey him without replie or gaynsaying. And not they onely who were instructed in true religion▪ but also the inhabitants of Sichem, poore idolaters, in like obedience to theyr king, Gen. 17.23. Gen. 34. suffered themselues also to bee circumcised.

5 Which is more, as Saint Peter admonisheth seruants to bee [Page 377] subiect to their masters, albeit froward and peeuish: So are subiects bound to obey their magistrate, albeit an infidell, a wicked man or an Idolater, as were they that bare rule in the daies of Saint Paule and S. Peter, to whom neuerthelesse they commaunded to yeeld obedience and subiection. For as Christian religion doth not sub­uert the order of policie: so the wickednesse and impietie of the magistrate doth not depriue him of his right to command, neither doth it exempt the subiects from their dutie to obey. And surely so long as in them remaineth the image and ordinance of God: euen so long continueth the bond to yeeld obedience to them, not as to man, but as to God. And in this case wee are to consider and dili­gently to note, that albeit euerie thing that happeneth, is by the prouidence of God: Yet doth the holy Scripture represent vnto vs this diuine prouidence and conduct, as it were most expressely and vsually in the vocation and establishment of Kings, Princes, and Magistrates, euen heathen, Idolaters, tyrants, and such as are giuen to all wickednesse & iniquitie. What tyrannie did Pharao exercise against the children of Israel? Exod. 9.16. Yet God himselfe saith that he had exalted him into that estate. What a robber, a reauar and a tyrant was Nabuchadnezzer? Yet Daniel speaking vnto him, Rom. 9.17. saith, Thou king art a king of kinges: For the God of heauen hath gi­uen thee a kingdome, power, strength and glorie. Dan. 2.37. How tyrannously and vniustly did Saule gouerne, as in that hee commanded to slaie all the priestes and enhabitants of Nob, 1. Sam. 21. and so diuersly persecuted Dauid to the death? Yet had Samuel, by the expresse commaun­dement of God, anoynted him king ouer Israel. 1 Sam, 10.1. As good Princes therefore are giuen by the Lord in his mercie, to do good to their subiects: so doth he giue wicked Princes to correct some, and to punish others: and thus the princes whether good or bad, (albeit of themselues not knowing so much) doe seruice vnto God: Ierem. 35.9. And in that sence doth the Lord call that great tyrant Nabuchadnez­zer his seruant: Ezech. 29.18. He giueth him Egypt in recompence for his seruice making his armie to serue against Tyrus: Ieremie. 26.7. He commandeth all na­tions to be subiect vnto him and to obey him: yea which is more: He commaundeth the poore Iewes that were in his captiuitie, Ieremie. 29.7. to pray to God for the peace of his Citie, promising that in his peace they shall haue prosperitie. And therefore notwithstandin [...] wee hate their tyrannie, yet ought wee to loue their parsons in respect of the image of God that they doe beare, Prosper in his sentences out of S. August. and also for their voca­tion which proceedeth of the will of the Lorde. For sayth Saint Augustine. It is one thinge to hate that which they doo: And an [Page 378] other to loue that which they are.

6 We are therefore to yeelde vnto them subiection and obedi­ence, without murmuring or strife against them. When the people of Israel asked a King, Samuel at Gods commaundement warned them how they should be entreated, 1. Sam. 8.11. saying: This shalbe the manner, that is to say, the ordinary and customable entreaty (for the worde sometime signifieth custome) of the king that shal raigne ouer you. He will take your sonnes and apoint them to his Chariots, and to be his horse­men, and some shall runne before his chariot. He will also make them his captains ouer thousands, and captains ouer fifties, and to eare his ground, and to reape his haruest, and to make his instruments of warre, and the thinges that serue for his chariots. He will also take your daughters and make them apothecaries, and cookes, and Bakers. He wil take your fields, your vineyards, and your best Olyue trees, and giue them to his seruants. And he will take the tenth of your seed, and of your vineyards, and giue it to his Eunuches and to his seruantes. He will take your menseruantes, and your maid seruants, &c. Heereto he addeth, that when they finde themselues thus tirannized, they will crye out to the Lord, because of their King whome they haue chosen, and the Lord will not heare them. Whereby he sheweth, first that such as finde themselues so oppres­sed, must haue recourse to God by prayers. Secondly, that albeit God doth not deliuer them, yet they must continue and with pa­tience beare their estate, and not rebell or raise mutinie: muche lesse therefore is it lawfull for them to attempt against the life of the Prince, albeit a tyrant: and heereof we haue a notable exam­ple in Dauid, who notwithstanding he was annointed to raigne af­ter Saul, yet when Saul tyrannously pursued him, would not ne­uerthelesse attempt any thing against his person, but euer restray­ned others that would haue slayne him. Slay him not, said he to A­bisay, 1. Sam. 26.9. for who can laye his hand on the Lordes annointed, and be guilt­lesse? then he addeth, As the Lord liueth, either the Lord shall smite him, or his day shall come to dye, or he shall discend into battell and perish. The Lord forbid that I should lay my hand vpon the Lords annointed.

7 Neuerthelesse, albeit God thus defendeth their right and au­thoritie, yet it is not meant that we should forsake him, or dispence with our selues by obeying man to disobey him: for sith man hath no power, as Iesus Christ saith, but what is giuen him from aboue: it is not meet that man should be obeyed, Iohn 19.11. when he commaundeth any thing repugnant to the will of him, without whose authoritye he hath no power to commaund: 1. Pet. 4.13. Also, in as much as it is for the loue of God (as S. Peter saith) that we must yeeld to be subiect and [Page 379] obey them: this loue of God bindeth vs to refuse to obey them in any thing that they commaund contrary to the loue that we owe vnto God, and this they ought thēselues to acknowledge & con­fesse, as the Apostles shewed to the gouernours of the Iewes, Acts 4.19. say­ing: Whether it be right in the sight of God, to obey you rather then God, iudge yee. We must therefore as they did adde, obeye God rather then man: and this doth S. Augustin confirme saying: Aug. vpon the word accor­ding to Mat. Scr. [...]. Euery soule is subiect to the superiour powers, for there is no power but from God, and the powers that are, are ordeined by God, and therefore he that resisteth the powers, resisteth God: but saith he, what if the power commaundeth you that which God forbiddeth? truly then must you not obey the power, but in fearing the powers, consider the degrees of humain things, if the tutor cōmaundeth must thou not obey? but if the Proconsul cōmandeth the contrary, thou dost not contemn thy tutor, but thou obeyest a greater power: neither ought the lesser to be displeased. Again, if the Proconsul cōman­deth any thing, and the Emperour cōmaundeth the contrary, thou must vndoubtedly obey the Emperour: but what if the Emperour commandeth a thing and God cōmandeth the contrary? what will ye say thē? Pay tribute, wil the Emperour say obey me, & good re­son: but not to serue Idols: Who forbiddeth thee? God, a greater power: beare with me therfore O Emperour, thou threatnest im­prisonment, and God thretneth hel. Heerupon must thy saith rest, that thou maist quench the fiery darts of satan: Yea, but the Empe­rour pitcheth a snare for thee, what snare? hee whetteth his razor, that is but to shaue thee, not to cut of thy head. This doth S. Aug. write: But not onely they that vpon obedience to the Magistrates commandement do participate in idolatry, but also they that ab­stain from the profession of true religion, because man doth prohi­bit it, are deceiued, albeit they pretend absolution in the sight of God, who commandeth. Dan. 3. And therfore as the three Hebrew Prin­ces are to be commended because they did not obey King Nabu­chadnezzer, who commanded them to bow to the golden image: so is the constancy of Daniel highly to be praised, in that contrary to the commandement of Darius, he praied to God thrice a day, Dan. 6. and heer we are wel to note, what he said to the king, that in diso­beying him, iustice was found in him in the sight of God, and to the King he had done no hurt.

8 Moreouer, Subiects are bound to assist the necessities of their Magistrates, both with bodies & goods. Concerning their bodies, the same doth appeare in the watches that Burgesses doe keepe at [Page 380] the commaundement of their superiours. Whereupon it also fol­loweth, that in case of necessitie they are at their magistrates au­thoritie and commaundement, bound to take armes. Neither is this a bond of mercenarie souldiers, that without necessitie doe voluntarily binde themselues: But it is a bond in nature, and con­sequently necessarie. For as God armeth the magistrate with the swoord for the preseruation of his subiects against the violence of their enemies, and to enforce rebels to yeelde obedience to their lawfull decrees: So when alone, or with his sargeants he is not able to performe this dutie, he may and ought to commaunde his sub­iects to helpe him to execute his office: and they are bound at his commandement to take armes & to imploy themselues. Subiects do resemble a body guided by a head which is the magistrate: As therefore by naturall affection the hands and other the members of the body, doe stand bound to imploy themselues for the safetie of the body, but especially of the head against all violence and in­iurie: So ought all subiects, to thinke vpon this naturall bond and affection, and in dutie vnder the conduct of their head to preserue the body of the communaltie, but especially the person & autho­ritie of their Prince and Magistrate, against the violence and en­deuours of their enemies. In this consideration, when Saul vnder­stood of the iniurie of Naas the Ammonite, who wold not receiue the inhabitants of Iabes in Gilead, to mercie, but vpon condition that he might put out euerie mans right eye, he commaunded the people to take armes: yea and proclaimed that hee would punish euery one that would not obey. 1. Sam. 11. Hereupon also did Debora com­mend all those that with a voluntarie mind came to helpe Barac. And cōtrariwise addeth, Curse ye Meros, saith the Angel of the Lord: Yea cursed be the inhabitants therof, Iudges. 5.9 for they came not to helpe the Lord among the mightie. In this respect also were all the enhabitants of Iabes Gilead put to the edge of the sword, because none of them came to the field with the rest of Israel to fight against the tribe of Beniamine, in punishment of the infamous adulterie committed by the enhabitants of Gibeah.

9 As for the reliefe by goods due vnto the magistrate: Is it not reason that he imploying his time and labor in the publike good, should receiue some reward or recompence? Must he not also find meanes to reward many officers that attende vpon the magistrate in their charge, Iudges. 21. and to pay such as are in wages for the preseruation and defence of his towne or countrie? Is it not requisite that the subiects shoulde defraye the building and reparations of publike [Page 381] places. In briefe, that they should beare all other expences and charges necessary for the maintenance and preseruation of the estate? In this cōsideration as the magistrate is by God authorised to leauye toules, taxes, tributes, and many other subsidies of the people, so are the subiects bound to furnish and pay them. And this doth S. Paul teach, saying to this effect. Rom. 13.6. For this cause ye pay also tribute, for they are Gods ministers, applying themselues for the good of the people. And then he addeth, saying: Giue to all men therefore their duetie, tribute to whom tribute belongeth, custome to whome custome appertaineth. The same doth Iesus Christ likewise cōmaund, where being asked whether it were lawfull to paye tribute to Caesar, hee answered, Giue vnto Caesar that is due vnto Caesar, Mat. 22.21. and to God that is due vnto God, and this commaundement did hee confirme by his owne example, in that he commaunded Peter to paye tribute for him and himselfe. True it is, that being the sonne of God, he might haue exempted himselfe, Mat. 17.27. but he would shew no euill or offensiue example, as expressely he saith to S. Peter. The Children are free, ne­uerthelesse least we should offend them, goe to the Sea and cast in an an­gle, and take the first Fishe that commeth vp, and when thou hast opened his mouth, thou shalt finde a peece of twenty pence, that take, Exod. 30. and giue it vnto them for me and for thee. Beholde, albeit it were a matter vn­worthy the children of Israel, to pay vnto the Emperour in those dayes a heathen and tirant, the tribute which before they payed to God for an homage and acknowledgment of his redemption, and for a testimony that God was their Lord, and they his subiects: yet in as much as they were subiect to the Emperour, Iesus Christ him­selfe taking vpon him the fourme of a seruant, was content to pay tribute as other men. Luke 2. We also finde that Ioseph and Mary in dis­charge of their dutie in this point, departed from Nazareth, and came to Bethleem to be enrouled. True it is that Kinges and Princes ought neuerthelesse to be as moderate and stayed in these matters as their estates may beare, and remember this saying, that taxes and tributes are as the bloud of the people, also in case they haue no measure, but tyrannously do oppresse their subie [...]s heer­in, the States of the Countrey are to put vp their complaintes, in defence of the right and libertie of those whom God hath deliue­red into their charge, and so much as in them lyeth, oppose them­selues, as also in all other tyrannous oppressions of the people. But as for priuate persons, it is not lawfull for them so much as to mur­mure or to alleadge that the taxes or tributes are excessiue, either that the Magistrates doe abuse them, but they must thinke that [Page 382] sometimes they complaine wrongfully and without cause, in that they know not either the greatnes of the Magistrates charges, nei­ther wherin he imploreth that which is gathered of the people. Al­so that albeit there were some exces or abuse, yet that it is not pro­perly for the people to take account thereof, but for God, who misliking with the oppression of his people, and the corruption of the Magistrate, can and will take vengeance of the same: and ther­fore let those likewise who vnder like pretence doe priuiledge themselues to defraude the Magistrate of his right, thinke and consider what account they may giue vnto God, and to this pur­pose may we referre that which S. Paul saith of the subiection and obedience due to the superiour powers: namly, that we must yeeld i [...], not because of wrath and punishment onely, but also for conscience sake: Rom. 13. 5. thereby declaring, that albeit the fraud be not reuea [...]ed to man and so punished, yet that God doth see and will punish it: al­so that our conscience knowing it, accuseth and condemneth vs for it in the sight of God.

10 Some there haue beene, neither are our dayes free from them, that haue beleeued and vpholden, that the faithfull and children of God are called to such liberty, that they ought not to be subiect to superiour powers, neither to paye taxes, tributes, or other like charges. S. Augustine in his fourth exposition of the propose to the Rom. trop. 72. But S. Augustine very fitlye answereth such persons, say­ing that by this sentence of S. Paul. Let euery soule be subiect to the higher powers, we are admonished that no man by his conuersion to Christianitie is so called to libertie by the Lord, that therefore he should grow proude thereof, or thinke him selfe in the course of this life freed from his obedience due to the superiour powers, to whom the Lord hath deliuered the gouernement in temporall af­faires: for albeit we be called to this heauenly kingdome, wherein there shalbe no principalities or powers, yet so long as we traua [...]e vpon this way which leadeth vs to the possession therof, wherin al powers shalbe abolished, we must be ordered according to the cō ­duct of humaine affaires, and yeelde all obedience, not so much to man as to God who hath so cōmanded vs. Mat. 21.21. Likewise, where Christ saith, Giue vnto Caesar that is Caesars, and to God that that belongeth to God: he doth sufficiently declare, that there is a good harmony & cōcurrence between the spirituall kingdome of God, and the po [...] ­tiquegouernmēt of man, 1. Pet. 2 13. Rom. 13. [...]. & that the one subuerteth not the other, but each helpeth other to perfourme the will of God. For as the obedience yeelded to the Magistrate is of no value in the sight of God, vnlesse it proceede, as S. Peter saith, of our loue toward God, [Page 383] or that as Saint Paul willeth, 1. Tim. 2. 2. it be conioyned with a good con­science: so in respect of mans infirmitye the office of a Magistrate dooth greatlye conduce to this, that the Church be maintayned in peace, iustice and godlynesse, as the same Apostle doth teach, whereupon this rule is to be obserued, that all faithfull (for heere wee treat onely of their dueties) ought to yeeld all dutie and obe­dience to all Magistrates, euen to the vnbeleeuers: (how much ra­ther when they beleeue) in euery thing that is not repugnant to the will and pleasure of almightie God, 1. Pet. 2.13. and the saluation of the soule? Did not the Apostle Saint Peter speake to the beleeuing Iewes, when he commaunded them to be subiect to all ordinan­ces of man euen for Gods sake: whether to the King as the superi­or, or to the gouernours as sent by him? Titus 3.1. The holy Apostle S. Paul writeth to Tytus to exhorte the congregation to be subiect to principalities and powers, and in another place he speaketh more generally, saying? Let euery soule be subiect to the higher powers. Rom. 13 [...] 1. The Romish clergie exempteth themselues: but Saint Paul in saying Let euery soule, exempteth none from this subiection, no, were he euen an Apostle. And this doth our Sauiour Iesus Christ himselfe also most plainely declare, Mat. 17.27. where he commaundeth the Apostle Saint Peter (as is aforesaide) to pay tribute for them both: neither was that which he did any new matter, as the answere of Saint Pe­ter to the Customer did declare, namelye, that Christ did vsuallye pay it. And therefore they that did rise in Germany in the yeere of our Lord God 1525. pretending to free themselues from tax­es, tributs, and other subiection due to their superiours, were great­ly deceiued and seduced, for were they in wo [...]ser estate then were the beleeuing bondmen, whom the Apostle Saint Paul commaun­ded to be subiect to their maisters, and to yeeld vnto them al obe­dience, seruing them in feare and trembling, in simpl [...]tye of hart as vnto Christ? euen albeit as the Apostle Saint Peter saith, they were bitter vnto them? Eph. 6.5. And where the Apostle [...] this duetye saying, Least the name of God and the g [...]spell should be blasphemed: he doth very euidentlye and pla [...]lye d [...]clare, Col. 3.22. t [...]t they which teach this exemption from the subiection due v [...]o the Magistrate, doe teach men to giue occasion to bl [...]pheme and dishonour the name of God, and to speake euill of the Gospell, as if the pure woorde and sincere doctrine of Iesus Christ did [...]b­uc [...]e and ouerthrowe all publique order and ciuile gouernement with disobedience: 1. Pet. 2.18. 1, Tim. [...], 1. and taught no other thing but the libertye of the fleshe and vaine lustes thereof.

[Page 384] 1. Tim. 2.1.11 The fourth dutie of subiects to the Magistrates, is the same which S. Paul teacheth, when he saith: I exhorte therefore that first of all, supplications, praiers, intercessions and giuing of thankes be made for all men, for Kings, and for all that are in authoritie, that we may lead a quiet and peaceable life in al godlynes and honesty. This end and pur­pose of their charge, doth already teach vs how far we are bound to this dutie, to pray vnto God for them: For sith from them we cannot expect this soueraigne felicitie, namely, to liue in peace, in honesty and piety, vnlesse they also be guided or strengthened by the spirite of God in their charge: our desire and necessitie to en­ioye it, doe sufficiently admonish vs feruently to praye vnto God for them. And whereas Kinges were in those dayes idolaters, hee addeth this farther reason: that God desiring the saluation of all men, that is to saye, men of all callinges, and that they should be brought to the knowledge of the truth, wee might by our praiers obtaine that the idolatrous and peruerse Magistrates might be conuerted and saued, as well in respect of themselues, as for the happy conduct and gouernment of their subiects.

12 Now if we be bound to pray for idolatrous and peruerse Ma­gistrates, how much rather for those whome God hath already in mercy vouchsafed to illuminate or adopt for his children, and to constitute to be protectors and nurses in his Church? Pro. 11.14. Both reason and experience doe shew what a benefite it is to haue such. Iudg. 2.19. & 8.33. 1. Sam. 7, 13, Where the Gouernour is vnwise, saith Salomon, the people are scattered. And it is with them as with a shippe that wanteth a Pylot or guide. We read, that when the iudge or gouernour of Israel was dead, the peo­ple returned to their wickednes. And it is noted in this historye, that all the time of Samuel the hand of God was heauye against the Philistines, and it is truely a great fauour and grace of God, when he giueth vs good Magistrates: as Hyran King of Tyre said vnto Salomon: 2. Chro. 2, 11. Iob. 34.30. Esay. 3.3. Because God loued his people, he made thee to raigne o­uer them: and contrariwise, he maketh an hypocrite, saith Iob, to raign for the sinnes of the people. And in the same sence doth God threaten to send children to be Princes, and effeminate persons to beare dominion. Sith then it is so great a benefite of God to haue good, holy, and vertuous Magistrates, is it not our partes feruently and continually to pray to God still to send vs such, to preserue them, to guide them by his holy spirite, and to blesse their counsails and labours to his glory, and to the good and saluation of his people?

13 It also hath beene the continuall custome of all Christian Churches to make publique supplications for Kinges, Princes, [Page 385] and Magistrates: and thereof wee haue a formularye written by that good Father and Doctor Tertullian. And the reformed Churches of our dayes doe also recōmend and ordinarely vse the same dutie: for in trueth there is no seruice that the Magistrates ought more to desire and require of their subiects, then that they should praye for them. And in this respecte Dauid a King after Gods owne hart, and endewed with such excellent graces, know­ing neuerthelesse how highly he stoode in necessitie of the praiers of his people, framed them that excellent praier for their prospe­ritie, which we doe reade of in the twentith Psalme. Eusebius re­porteth that the Emperour Constantius, Euseb. in the life of Const. lib. 1. & lib. 4. Euseb. in his Ec. hist. lib. 10 and cap. 8. & lib. 1. of the life of Const. the Father of great Con­stantine, protected his house by the praiers of such as feared God. Also that his Sonne Constantine the great imitated his pietye: For knowing as the saide Eusebius writeth, that the praiers of good men & those that feared God did greatly conduce to his preser­uation, he instantly required them to pray for him, and commaun­ded the Bishops by name to imploy themselues in this duetye, and contrariwise he reproued the Emperour Licinius for banishing the Christians out of his Courte, alleadging this reason, that hee de­priued himselfe of the fruit of their praiers.

14 Seing the fruit of praier for the Magistrate is such, how vn­thankfull are those subiects that will not feruently employe them­selues therein: especially considering the good and prosperity that themselues are to reape thereof? we may truely say, that the vsuall negligence of the people in employing themselues in this duetye, doth many times procure God to giue vs Kinges and Magistrates in his wrath, to chastice our ingratitude and slackenesse in matter of such importance. That we may therfore amend our liues accor­ding to the exhortation of Iesus Christ, let vs diligently employe our selues in this so profitable & necessary a dutie, wherby we may alwaies haue good, holye, and vertuous Magistrates, that vnder their conduct and gouernement we may liue happily, and beare to them all loue and reuerence: yeelding vnto them voluntarilye all subiection and obedience, and employing our bodies and goods in their seruice and assistance, with assurance that in so doing, and in praying vnto God for them as is aforesaide, the Lord will blesse them, and vs with them, and by them.

Of the duety of the Pastor and Minister of Gods woord, to his congregation. Chap. 8.

IT now remaineth that wee speake of the duties of the Pastors and Ministers of Gods worde to their Congregations, and of [Page 386] their congregations vnto them, As concerning the Pastors dutye, the same may be referred to the principall end of their vocation, togither with whatsoeuer is requisite thereunto. This end is the saluation of the soules, redeemed with the bloud of Iesus Christ, as the Apostle writing to Timothy doth note, saying: Take heed vnto thy selfe and vnto learning, 1. Tim. 4.16. continue therein, for in doing thus thou shalt saue both thy selfe and them that heare thee. This is their principall end, euen to saue soules: and indeed S. Paul applieth to his Mini­stery this sentēce of Esay, spoken in the person of the Lord: I haue ordained thee to be a light to the Gentiles, Esay. 49.62. Acts 13.47. 1. Cor. 3.1. Acts 13.26, Rom. 1.16. 2. Cor, 5.18. that thou maist be a saluation to all the ends of the earth. True it is that God onely is the Sauiour, also that he can saue without the ministery of men, but it pleaseth him so to vse their seruice, that S. Paul therfore calleth the Mini­sters of the word coadiutors and workemen with God: therefore the doctrine that they preach is tearmed the worde of saluation, and the power of God to saue all that beleeue: likewise where the holy ministery is called the ministery and word of reconciliation with God, the same is only to teach vs, that where we be by nature the children of wrath, and consequently in death: the ende of the holy ministery is to withdraw & saue vs, by reconciling vs to God, and making vs acceptable to him in his welbeloued sonne.

2 Heerto must we also referre the saying of S. Paul, that Iesus Christ gaue some to be Apostles, Eph. 4.11. some to be Prophets, some Euangelistes, some Pastors and teachers, for the gathering togither of the Saintes, for the worke of the ministery, and for the edification of the body of Christ. For sinne, by seperating vs from God, did engender this cursed dissipation, wherein euery one being a pray vnto Satan, runneth and casteth himselfe headlong into death and euerlasting destruc­tion. But the end of the ministery tendeth to assemble from this dissipation the elect in Iesus Christ, to make them pertakers of that saluation that is in him. And this doth the other similitude of the building of the body of Christ confirme: for as they which are seperate from Christ our life, are in death: so the meanes to re­uiue and saue them resteth in this, that we be builte and engraffed into the body of Christ, that we may be saued in him, and there­upon doth S. Luke say that by the preaching of the Apostles God did dayly adde to his Church such as should be saued: In this sence also are Ministers called Fathers, Acts 2.42. engendring children to God, because he vouchsafeth so to vse their ministery, 1. Cor. 4.15. that they who by nature are the children of the deuill, doe become the children of God, and heires of euerlasting saluation. The principall end therfore of the [Page 387] holy ministery is to withdrawe men from death and destruction, Cipri. in his Ser. of fall. and to make them partakers of saluation and life euerlasting. And therfore as S. Ciprian saith, The shepheard can receiue no greater hurt, then in the hurte of his flocke: and this doth S. Paul suffici­ently shew in his owne person, saying: I feare least when I come, 2. Cor. 12.20. I shall not finde you such as I would, and least my God abase me among you, and I shall bewaile many of them which haue sinned alreadye, and haue not repented of the vncleannes, and fornication, and wantonnes which they haue committed.

3 And indeede as they which shalbe saued by their ministery, shalbe, as S. Paul calleth them, their crown, Phil. 4.1. glorie & ioy in the day of the Lord, & they that shal win most to righteousnes shal shine as the Starres for euer: so contrariwise, Dan. 13. 3. the bloud of such as shall pe­rishe through their owne negligence shall be required at their handes, as the Lord doth protest by the Prophet Ezechiell, say­ing: Sonne of man, I haue established thee to be a scoute ouer the house of Israel, thou shalt giue eare to the worde of my mouth, Ezech. 3.17. and shalt warne them from me. When I shall say to the wicked, thou shalt surely dye, and thou giuest not him warning, neither dost admonish him to departe from his wicked way, that he may liue: the same wicked man shall dye in his iniquitie, but his bloud will I require at thy handes. Heb. 13.17. Prosper of Contempla­tiue life. li. 1. God also establi­sheth Pastors ouer his flocke, as the Apostle saith, vpon condition to be accomptable vnto him for them in the day of iudgement. If he, saith a good old father, to whom the dispensation of the word is committed, be afraide or ashamed to reproue offenders, albeit for himselfe he lead a holy life, yet shall hee perishe through his si­lence. And so what shall it auaile him not to be punished for his owne sinne, when he shal be punished f r the sinnes of others.

4 Now, to satisfie this end of the saluation of men by the ministe­ry, the first & principall duty consisteth in preaching the worde of God, Rom. 1.16. which S. Paul therfore calleth the power of God to saluation to all that beleeue, and this is it that hee teacheth in the sentence before alleadged, saying: Take heed vnto thy selfe and vnto learning, for in doing thus thou shalt saue both thy selfe and those that heare thee. The same maye wee also note in the other sentence, 1. Tim. 4. 16. where the Lord saith, I haue ordained thee a light to the Gentiles, that thou maist be a saluation to the ends of the earth. Acts 13.47. And truely how are the ministers the light of men to saue them, but by preaching Christ: also if it be so that we be saued by faith, & that faith commeth by hearing the word of God: likewise that we cannot heare without a preacher: It followeth the duty of the minister is to preach, & so to [Page 388] saue. Rom. 10. Marc. 16.15. In this sence doth Christ commaund his Apostles to goe & preach throughout the world: adding this, that he that beleeueth & shalbe baptised, shalbe saued: for this cause doth S. Peter commaund them to feede the flock of Christ cōmitted vnto thē. 1. Pet. 5.2. And S. Paul so earnestly cōmendeth this duty to Timothy, and in his person to al Ministers. 2. Tim. 4.2. Preach the worde, saith he, be instant in season and out of season, improue, rebuke, exhort with all long suffering and doctrine, yea, he adiureth him in the name of God and of our Lord Iesus Christ, who shall iudge both the quick and the dead in his apparition and kingdome, 2. Tim. 4.1. to employe himselfe in this duetie: whereby he decla­reth that they cannot neglect this dutie, but they must hainouslye offend God, and feele the vengeance of the soueraigne Shepheard of the sheep, whē he shal appeare in iudgement, as S. Paul also saith: Woe be to me if I preach not. The same Apostle saith, If any man desi­reth to be a Bishop, 1. Cor. 9.6. 1. Tim. 3.1. he desireth an excellent worke. But all titles and professions be knowen by the workes proper vnto them, as hee is knowen to be a tailor that cutteth out and soweth garmentes, he a shoemaker that maketh shoes, hee a phisition that imploieth him­selfe in curing of sicknesses, and so of others. And so likewise is a Bishop, a Pastor, and a Minister knowne, in that he preacheth and teacheth the word of God.

5 Howbeit, as the Phisition who ordeineth a potiō, which in liew of health procureth death, is not a Phisition, but a murderer: so is it with the Pastors that doe preach lyes in stead of trueth, and the inuentions and traditions of men in stead of Gods word: and ther­fore did Iesus Christ enioyne his Apostles to teache men to ob­serue all that he had commaunded them, Mal. 28.20. and the same doth Iere­my note, Ier. 1.6, saying: The Lord stretched foorth his hand and touched my lips and said vnto me, Beholde I haue put my words in thy mouth. The same doth the Lord also teach to Ezechiel, saying: Sonne of man, I haue made thee a watchman ouer the house of Israel: Ezech. 3.17. and 33.7. Thou shalt hearken to the woorde of my mouth, and shalt warne them from me. This duety is very plainely and expresselye by the Lord commen­ded vnto al Prophets and Ministers, in that speaking to Moses, he saith: Deut. 18.18. I wil raise them vp a Prophet like vnto thee from among their bre­thren, and I will put my woordes into his mouth, and he shall saye vnto them all that I shall commaund him. 1. Cor. 11.23. It is therefore their duety to propound nothing to the Church either in doctrine, or for the ser­uice of God, but what they haue receiued from the Lord, accor­ding to the rule that S. Saul prescribeth to himselfe & protesteth, Iere. 3.15. [Page 389] saying: What I haue receiued from the Lord I doe deliuer to you, Marke 7.9. and heereto must wee referre that fauourable promise that God made to his people, saying: I will giue you shepheards after mine owne hart, that shall feede you in knowledge and vnderstanding: Ezech. 22.28 and indeede the onely worde of God is the knowledge and vnderstanding of man, and therefore Christ condemneth the Scribes and Pharisees, who in steed of Gods commaundements taught the traditions of men: as also by Ezechiel he reproueth such false Doctors, saying: Her Prophets haue daubed them with vntempered morter, seeing vanytyes and diuining lyes vnto them, saying, thus saith the Lord God, when the Lord had not spoken.

6 As they are therefore to reiect the doctrine of men, and to teach the pure woorde of God, so must they behaue themselues therein in all reuerence and pietye, as if God spake by them, with­out mixing any prophane matters: 1. Pet. 4.11. and applying euery thing to his right end, that is to edifie: and the same doth S. Peter note, say­ing: If any man speake, let him speake according to the word of God.

7 Moreouer the minister being such a one as S: Paul requireth, namely, fit to teach, must so preach, that cutting out directlye and skilfully the bread of Gods worde, 1. Tim. 3.2. as the housholder cutteth out bread to his children, the Church may therwith be nourished and edified. In correspondence whereof, it is his duty not only to teach, but also to comfort the afflicted hartes, to exhort such as are slack, to strengthen such as are weake and fainte, and to helpe vp those that are fallen: yea, he must accommodate himselfe to the weaknes of his auditorye, and after the example of the Apostle, Gregory minister milke to such as are not capable of stronger meate: also as saith a good father, beware of teaching high misteries to yong hearers, least preaching without fruite, he minister occasion to thinke that he preacheth rather for ostentation of his knowledge, then to seek the edification of the Church: and therfore it is also the ministers duetie to insist especially vpon arguments and matters necessarye and profitable to the Church, euen as the myners, who when they finde a vaine of golde or siluer, will not willingly leaue it, but con­tinue and follow it to an end.

8 Moreouer, as all scripture is giuen by inspiration from God, and is profitable to teach, to improue, to correct, and to instruct to righteousnes: 2. Tim. 3.16. so ought the Pastors to be instructed and strengthened, that they may be able not onely to teach, but also as S. Paul saith, Tit. 1.9, to conuince those that withstand the same doctrine, and to reduce such as are gone astray, into the way of saluation. For as the office of the Phisition [Page 330] consisteth in 2. points: first, to prescribe things meet for the health, and to preuent diseases: and secondly, to cure such as fall into any sicknesse: so it is the office of the Pastor in such sorte to accomo­date his doctrine, that it may serue to preuent the snares & stum­bling blockes of sinne, also to reproue, redresse, and comfort such as are fallen: and as the curing of the plague requireth more forci­ble and violent medicines, then the preuenting therof: also as it is necessary to haue more helpe to pull a man out of the water when he is fallen in, then to holde him from falling in: euen so must the Pastor vse more sharpe and vehement admonitions in the raysing vp of such as are fallen into sinne, then in preuenting the fall: nei­ther is he to imploy himselfe in his function slightly, and as it were for a fashion, but as S. Paul protesteth of himselfe, where he saith: Remember that in three yeeres space, Acts 20.31. night and daye, I neuer ceased to warne euerye one with teares: so must hee be carefull, diligent, and constant to teach and admoinsh.

9 And albeit many times the Pastor doe perceiue no great fruit of his labours, yet must he not faint. Phisitions, albeit when they haue tryed many receipts for recouery of a sicke person, they per­ceiue no amendment, yet do they not desist from visiting him, and continuing the employmēt of their art, so long as there is any hope of life: the like custome are the Pastors to vse for the soule, as the Phisition doth for the bodye, and still to perseuere in due admo­nitions, exhortations, and consolations, in hope that finallye God will blesse their constancy in this duetie. When a man taketh vpon him to fell a great Oake, with 40. or 30. of the first blowes, it may seeme that he loseth his labour, because the tree wil not stirre, but stand stiffely without stooping: yet in continuance it commeth at length downe, and so sheweth the effect of the firste blowes con­ioyned with the last. Iesus Christ, as Chrisostome very aplty no­teth, Chrisost. vpō Iohn. chose Fishermen to be his Apostles, for as Fishermen doe of­ten cast their nettes into the Sea and take nothing, yet are not dis­couraged, but cast so long vntill they light vpon some fish: so are the fishers of men patientlye and constantlye to proceede in their duties, in hope that it wil be with thē as it was with S. Peter, who, when he had taken nothing all the night, Iohn, 21. yet notwithstanding so much labour lost, did againe cast forth his nets at the commande­ment of Iesus Christ, and took a great multitude of fishes.

10 And albeit the incredulity and obstinacy of man should make their constancye and labour vtterly vnprofitable in their behalfs, yet should they not lose their labours with God, for first as S. Paul [Page 391] protesteth of himselfe, they are free from the bloud of those that perish: as God also saide to Ezechiel. Acts 20.26. Ezech. 33.9. When thou shalt admonish the vnbeleeuer to turne from his waies, if he returne not from his waies, hee shall dye in his iniquitie, but thou hast deliuered thy soule. Besides, our zeale and obedience in this respecte is a sacrifice of sweete sauour before God, as S, Paul also saith, that they which preache the Gos­pell are a sweet sauour in Christ, euen in those that perish: 2. Cor. 2.15. because thereby they are made the more in excusable in the iudgement of God. Esay 49.4. And therefore albeit wee thinke that we haue laboured for nothing, and wasted our strength in vaine and for nothing, as Esay saith, yet let vs be content with this, that as he addeth, our iudge­ment is with the Lord, and our worke in the sight of God. The husband­men whē they are disapointed of their expected haruest, haue not anye to recompence their losse but all is gone, both seede and la­bour: but notwithstanding the labour of the Minister doth not profite with men, in respect of their incredulitie, yet hath hee his reward in heauen. And indeed as the false Prophet, that hauing endeuoured to seduce and diuert the faithfull from the truth, but through their constancye cannot compasse his purpose, is notwith­standing worthy to be punished: so the true Pastors whē they haue constantly emploied thēselues to reduce those that be straied, into the way of saluation, albeit in respect of this constancy they cānot profite, yet are they worthie their hire & recompence in the sight of God. As therefore the springs doe not cease from giuing forth their waters, or the riuers their streames, albeit no man come to take vp any, or to sayle vpon them: so must not the Minister cease from preaching, admonishing and reprouing, albeit in manner no man make profite of his doctrine and admonitions.

11 Moreouer, albeit many times it fall out that the Pastors by preaching, admonishing, reprouing, and threatning with Gods iudgements, do incurre the displeasure of some, yet must they not therefore faint, but remember what God commaundeth to Esay, saying: Cry out with open throat, spare not, lifte vp thy voyce as a trum­pet, signifye to my people their offences, Esay 58.1. and to the house of Iacob their sinnes. As also they are to this purpose to marke what the Lord saide to the Prophet Ieremy: Gird vp thy loynes and arise, that thou maiest tell them all the thinges that I commaund thee, feare them not, least peraduenture I treade thee downe in their sight. Iere. 1.17. It is verye dan­gerous saith Hierome, to desist from preaching the worde of God for any of these three thinges, for feare, sloth, or slatterye: [Page 392] yet doe we not say that they must crye out like mad men, and seek glory in bolde reprehensions. When the Apostles said vnto Iesus Christ, Luke 9.54. Lord wilt thou that we commaund that fire come down from hea­uen and consume these Samaritans, that deny thee l [...]dging as Elias did, he answered, 2. King. 10. 12 ye wot not of what spirite ye are: euen so there are some that think to imitate the Prophets, in bitter and sharpe reprehen­sions, but they are not led by the like spirite: For they doe it either to purchase a reputation of zeale, and to be thought such as will spare none, 2. Tim. 1.7. or for some other peruerse passiō. God saith S. Paul, hath not giuen to vs the spirite of feare, but of power, of loue, and of a sound minde: thereby shewing, that Pastors truely must not feare the ap­parance of persons to dissemble their sins and offences, but must be strengthned by the spirite of Christ, to discouer and open their wounds that they may be healed: But to this power and boldnesse let them ioyne on the one side, discretion and soundnes of minde, whereby to be able to yeeld a reason of their power and boldenes: and on the other side such loue and charitie, that their reprehensi­ons and threatnings may proceede from a hart not prouoked, bit­ter, or flowing with reuenge: but as hauing compassion on such as doe amisse, and seeking by loue to reclaime and reduce them into the waye of saluation. Being thus disposed, let them sound forth Gods iudgementes, Esay. 50.7. with all holye boldenesse, saying with Esaye, The Lord God is my helper, and therefore I shall not be confounded: for I haue hardened my countenance as a stone, and I know that I shall not be confounded: yea, let them remember the protestation of Miche­as, saying: Mich. 3.8. I am full of power by the spirite of the Lord, and of iudgment, and of strength to declare vnto Iacob his transgressions, and to Israel his sinne.

12 This holy constancy must remaine in the seruantes of God, to the end that in the defence of the trueth against such as would oppresse it, they may ouercome all slaunders and reproches wher­with the Deuill seeketh to quaile their hartes or otherwise to hin­der the trueth of their faith and zeale. Thus when the Apostles had told Iesus Christ that the Scribes & Pharisees were offended, and murmured because he saide: Mat. 15.12. It is not that which entreth at the mouth that defileth the man, he proceeded and shewed thē, that they must not for that desist from teaching and defending the truth and purenes of doctrine. So S. Paul declareth, that whē Peter came to Antioch, Gal. 2.11. he resisted him to his face, for he deserued to be reproued in that by his exāple he enduced the Gentiles to playe the Iewes. [Page 393] And by his writinges wee may perceiue how earnestly hee oppo­sed himselfe agaynst those false Apostles that sought to mixe the necessitie of the ceremonies of the lawe with the doctrine of the Gospell. Theodo. Eccl. hist l. 2. c. 16 & 17. Wonderfull also was the constancie of Athanasius Bishop of Alexandria, in defending the Godhead of Christ against the Ar­rians, whose furious persecution and most impudent slanders he o­uercame, and was therefore iustly tearmed, The bulwarke of the truth. Him dyd Liberius Bishoppe of Rome most vertuously se­cond in this constancie: for being most sharply vrged both by the reproches and threatnings both of the Emperor Constantius, of Eusebius the Eunuch, and of Epicterus the Bishop, to subscribe to the condemnation of Athanasius: after many couragious answeres to the instances of the Emperour, he chose rather to be banished, than not to defend the iust cause of Athanasius. And this his con­stancie (thus much by the waie) dyd the Romane women followe, who when they had procured the Emperour to call him home a­gayne, vnderstanding that hee should be ioyned in the ministery with Felix, who had bin aduanced to his place, did with one con­sent crie out, One God, one Christ, one Bishop: and thereupon Fe­lix withdrew himselfe from Rome.

13 Basil the great, whom Theodoret tearmeth, Theod. Eccle. hist. l. 4. c. 19 The light of the world, shewed the like vertue. For when the Emperour Valens, an Arrian, had expelled the faithfull pastors out of all the Churches, and was come to Cesarea in Cappadocia, where Basil was Bishop, the gouernour of the towne sent for him, and hauing honourablie receiued him, hee spake louingly vnto him, and exhorted him to frame himselfe to the time, and not to bring so many Churches in­to daunger for some small difference in doctrine, promising him in the Emperours name, all friendship, and great benefites. But hee stoutly answered, that such perswasions were fit for yong men that toke plesure in such things, but that such as are brought vp in holy learning, cannot indure that one title of the truth shoulde bee en­dangered: yea, that they vse not to refuse anie kind of death in de­fence of the truth. And heereupon dyd Denis Bis [...]oppe of Alex­andria iustly condemne both the deede of Nouatus, who ioyned with those that denyed that there was anie place for repentance or saluation for sinners, and his excuse, when hee alleadged that hee was inforced and compelled thereto. And to this purpose is the Epistle that hee wrote vnto him verie notable. Denis wisheth health to his brother Nouatus, If thou wert, as thou saiest, Eusc. Ecc. hist. l. 6. c. 45 forced a­gaynst thy will, thou mayst now shew it, in returning with thy will. [Page 394] It had beene better to haue indured all things, rather than to haue brought a schisme into the church. Martirdome for preseruing the Church from diuision, is no lesse glorious than the same that is suf­fered for not communicating in Idolatrie: yea, in my opinion, it is worthie greater glorie, because it is a greater matter to suffer for the preseruation of the vniuersall Church, than for the sauing of one soule. Now therefore, if thou perswadest the brethren, and e­uen compellest them to reunite themselues with the Church, that notable action will be accounted greater than the former fault: yea, as the fault shall not bee imputed, so the duetie and power to reduce them to concord shall be commended. Yet if it shall hap­pen that they rest so obstinate, that thou canst not induce or per­swade them, at the least haue a care to saue thy owne soule, by reti­ring from them.

14 It is another case, when the question concerneth thinges in­different in Gods Church. For therein wee must much relent, and rather accomodate our selues than trouble the Churches, or bring in anie schisme. Euseb. Eccle. hist. l. 5. c. 26. And therefore when Victor Bishoppe of Rome had excommunicated all the Churches in Asia, because they cele­brated the feast of Easter vpon the fourteenth daie of the Moone, contrarie to the custome vsed in the Latine churches, where it was holden, as it yet is, vpon the daie of the resurrection. Irenaeus Bi­shop of Lyons (albeit himselfe also allowed the celebration vpon the daie of the resurrection) did iustly reproue him, and wrote to him a notable Epistle, wherein he alledged the example of his pre­decessor Anicetus, and of Polycarpus, S. Iohns disciple, who when he came to Rome, and could not by Anicetus bee induced to alter the custome receiued from Saint Iohn in the Churches of Asia: neither could induce Anicetus to receiue his custome, they not­withstanding remained vnited, and sealed their agreement wyth the holy communion.

15 If the pastor for the faithfull discharge of his dutie in defence of the truth be wronged or slaundered, euen of some of his owne flocke, the rather must he beare it, & seeke to cure & reduce them to amendement of lyfe. And in deed, albeit a sicke bodie, troubled in minde, should spit in the phisitions face, yet would he not bee so displeased, as to forsake and giue him ouer for it: Likewise albeit the nipples of a womans brest should be so sore, that she could not suffer her child without great pain to take them, yet would she in­dure all to suckle her child: euen so must pastors deale with theyr flockes, and haue patience, as S. Paul requireth them. For hee ex­horteth [Page 395] Timothie to preach the word, to reproue, 2. Tim. 2.24 2. Tim. 4.2 2. Cor. 6.4 & to chide with all patience. And in another place he saieth, In all thinges let vs ap­proue our selues as the ministers of Christ, in much patience.

16 Againe, when the Phisition hath prescribed some potion or other receit for the cure of the sicke man, returning the next daie, he enquireth of the operation thereof, and feeleth his pulses, that hee may learne his disposition, and thereafter order himselfe: so it is not inough that the pastor preach, reproue, exhort, and comfort the Church, but he must also seeke to vnderstand how euery mem­ber thereof is disposed, and what his preaching hath wrought in them. In this sense are they tearmed Bishops, which is as much to saie, as ouerseers or watchmen, to haue their eies vpon those whom the Lord hath committed to their charge. And this is it that God noteth, saying to Ezechiel, I haue made thee a watchmā ouer the house of Israel. Ezech. 3.14 Heb. 13.17 Acts 20. Hereby are they warned to watch ouer the flocke which the Lorde hath committed vnto them: as the Apostle saith, that they watch ouer the soules, as men that are to giue account vnto God. As also Saint Paul saith, Looke to your selues, and to the whole flocke that the Lord committed to you.

17 In this consideration, they ought after the example of Iesus Christ, to know their sheep, Ioh. 10.14 & 27 & chiefly to marke whether they heare their voice in diligent frequenting of their sermons, and commu­nicating in the holy supper of the Lord. For as at a feast, when one that sitteth at the table eate [...]h nothing, wee vse to demaund whe­ther he be well or no: so if anie of those that are committed to the pastors charge, doo not eate of the spirituall foode vnto him offe­red, it is to bee feared least he bee crased, or not well at his ease, and therefore without delaie, the pastour is to hearken out the cause, and diligently to see to his cure, and to procure him an ap­petite. Secondly, as Iesus Christ requireth that his sheepe should not onely heare his voyce, but also follow him: so is it the pastors duetie to learne, whether his auditours doo followe the doctrine preached vnto them: and to that end he is to visit his sheepe, Ioh 10.27 to see whether they bee instructed in the knowledge of the principall points of doctrine required to saluation, whether they perseuere in the truth, whether they profite in purenesse of lyfe and holy con­uersation: yea, and to that effect hee is to take example in the care and diligence of some parents towardes theyr children that go to schoole, whome they cause to saie theyr lessons, or looke vpon theyr writing, and by such examination trie and see whether they profite or no: But finding them to bee neglygent [Page 396] and faultie, they reproue, admonish, and exhort them to their du­tie. For so must the good and faithfull pastours deale with theyr sheep: following the example of Saint Paul, who visited the chur­ches, and thereby enquired of their estate. As also hee wrote to the Thessalonians, saying: Yee are witnesses, and God also, how holily and iustly, and vnblameably wee behaued our selues among you that beleeue. As you know how that wee exhorted you, Acts 15 36 1, Thes, 2, 10 and comforted, and besought euerie one of you, as a father his children, that ye would walke worthie of God, who hath called you to his kingdome and glorie. And this doeth hee also protest to the Elders of the Church of Ephesus, saying: I haue kept from you nothing that was profitable, Acts 20, 20 but haue taught you o­penly and throughout your houses, witnessing the repentance towardes God, and faith in our Lord Iesus Christ. Heereto also should wee bee moued by the threatnings of the Lorde against the pastours of I­srael, where hee sayth▪ Iere, 23.2 Because yee haue not visited my sheepe, beholde I will visite vppon you the maliciousnes of your actions. And as a good shepheard seketh his lost sheep, a surgeon bindeth vp the wounds, a phisition trieth all medicines for the cure of the sick, and a father seeketh all meanes to reclaime his vnthriftie sonne into the ryght waie: euen so are the ministers of the word bound to al these & the like duties toward the members of their Church And in case they be negligent herein, they shall surely feel the iust reproofe & ven­geance of God, as wee reade of the pastors of Israel, to whome by the Prophet Ezechiel he obiecteth, saying: The weake haue ye not strengthned, the sicke haue yee not healed, neither haue yee bound vp the broken, nor brought againe that which was driuen awaie, neither haue ye sought that which was lost. Ezech, 34, 4

18 Agayne, as it is the pastors duetie not onely to preach the word, but also to administer the Sacraments: so are they carefully and faithfully to beare themselues in the vse and administration of the same, to the glorie of God, & the edification of the Church. First, as concerning the outward forme of administration as well of Baptisme as of the holy Supper of the Lord, they are to followe the ordinance of Iesus Christ himself: that alwayes they may with a good conscience protest with Saint Paule, where hee speaketh of the holy supper, and saie, that they haue deliuered to the Church the same that they receiued from God. And as for those whome they should admit to the Sacrament: concerning Baptisme, they ought to baptise the children of the Christians, 1, Cor. 11, 23 as in olde time the children of the Iewes were circumcised by the expresse comman­dement of God. But if anie who being growen in yeeres, haue not [Page 397] bene baptised, but craue Baptisme: him ought they first to cate­chise and instruct: and heerein in olde time they were greatly ex­ercised, whē the Church was to be gathered from among the Gen­tiles: as wee reade of Origen, that hee vsed extreame diligence in catechising: so that considering the great number that came to him to bee instructed, whereby hee had scarce leasure to breath, (for from morning till euening, one after another, Eus lib. 1. c. 15 they came to bee ca­techised) that hee might the better performe this dutie with some ease, he chose Heraclas to catechise the nouices, while himselfe in­structed such as were somwhat entered into the knowledge of the doctrine.

19 Saint Augustine hath written a whole Tract of the manner how to catechize the first beginners in Christian religion: Augustine of Catechising the ignorant c. 7.19. &. 26. Idem. ca. 8. & 9. Idem cap. 1 &. 15. And the same should all ministers of the worde diligently reade, to the end to learne what they are chiefly to teach in catechising. Also howe to teach each one according to his calling, that is, the learned af­ter one manner, and the ignorant and simple after another. The same which hee writeth of the dutie of Catechising, which was in vse in his dayes, might at this daie make vs to blush for shame, con­sidering the small instruction now practised among Christians, e­uen by those of the reformed Churches. And this I speake not in respect of the administration of Baptisme (for it is giuen to babes) but because that afterward there is such neglect of the instruction in the heauenly doctrine, whereby they might make profyte of theyr baptisme, and bee prepared to the participation in the holye supper of the Lord. And in deede, as in olde time they instructed the new conuerts to Christianitie, so long that they were able to make confession of theyr faith before the Bishoppe and the peo­ple, that they might bee baptised: so they that were baptised in their infancie, when they came to the age of discretion, were by theyr parents presented to the Bishoppe to bee examined, accor­ding to the forme of the Catechisme then in vse, and to make like confession of theyr Christianitie, as dyd the Heathen conuerts at theyr baptisme. And when these children had thus made profes­sion of theyr faith, the Bishoppe layde his handes vpon them, and prayed to God to giue them his holie spirite, and so dismissed them.

20 It were to bee wished, that the lyke order were perfectly re-established, and better obserued in the reformed Churches, that thereby youth might bee instructed, and consequently better pre­pared to receiue the holy communion. As also for those, who ha­uing [Page 389] professed another doctrine and religion, doo desire to ioyne with the reformed Church, and to bee admitted to the communi­on: It is meete the minister should haue some knowledge of theyr instruction and manners, to the ende hee might receiue such as are capable, catechise those that need instruction, & admonish others who by theyr offensiue conuersation doo shew themselues vnwor­thie to be admitted to the holy supper of the Lord. But as for such as are alreadie admitted as members of the Church, & communi­cants in the holy supper, they are to bee exhorted according to the doctrine of S. 1, Cor. 11, 28 Paul, to proue themselues, & so to be still receiued, vnles by some scandalous behauior, shewing themselues rebellious against admonition, and giuing small likelyhood of amendement, they manifestly doo declare, that they doo vnworthily eate and drinke of the Lo [...]des cup to theyr owne condemnation.

21 To alleadge that by offering themselues to the Lords table, they testify that they will allow the doctrine and liue like Christi­ans: as the onely example of Iudas crieth out to the contrarie, so will experience declare that there may bee abuse. Luke 22.21 1. Cor. 11.29 Heb. 13 And therefore seeing that they which communicate vnworthily, do eate & drink their iudgement, the ministers that are to render account to God for the soules to them committed, must not, so neere as they may, admit anie to communicate vnworthily to his damnation: for o­therwise themselues also should bee guiltie of their bloud before God, Chrisost. vpon Mat. hom. 3. and of the prophaning of the holy supper of the Lord. And therfore was S. Iohn Chrisostom bitterly offēded with such priests and pastors, as for feare of the mightie and rich, durst not put back anie that came. Their bloud (sayth hee) shall bee required at your hands, if you feare mortal man, he wil despise you: if you fear God, man will honor you. Let vs not be therfore terrefied with scepters, diadems, or purple, for here haue we a greater power. For my part, I will rather offer my bodie to the death, and suffer my bloud to be shed, than I will be partaker in such pollution. Saint Ambrose she­wed himselfe verie constant & resolute in this dutie, Zozom. Eccle. hist. l. 7. c. 24 Zozom. Eccle. hist. l. 6. c. 34 when he put the Emperor Theodosius from the cōmunion: yea, euen thrust him out of the Church, because of the innocent bloud that at his com­mandement was shed at Thessalonica. As also we reade of the Em­peror Philip, the successor of Gordian, who beeing a christian, and purposing to ioyne with others, at the last watch of Easter, was by the Bishop commaunded to ioyne with the penitents, because of many euils which he had committed, whereto hee readily obeyed, confirming his deuotion by action, as Eusebius saith.

[Page 399]22 As therefore the modestie and piety which these men (albe­it Emperours) dyd shew, in taking this censure and repulse in good parte, should be an example to all princes and magistrates, not to infringe vnder colour of theyr greatnes, the orders of the Church: but rather to submit themselues for the defence of the same: so is it the duetie of the pastours to bee discreet and moderate, and not rashly, or wythout a sure ground to anie vse such libertie and au­thoritie. And as in the meane time they must not for feare or faint heart omit anie thing that God requireth at the handes of a faythfull pastour in the fulfilling of his charge: so must they still remember the saying of Saint Paule, 2. Cor. 10.8 & 13, 10 confyrmed by his owne example: That the power which they haue receiued from the Lorde, must tende and serue to edification, not to destructi­on.

23 In correspondence heereof Saint Augustine giueth this coun­sell, that if the pastours cannot purge and amend all faultes among theyr flocke, as themselues coulde desire: Augu. against Parm. l. 2. c. 1. & l. 3. c. 1. &. 2 yet must not they ther­fore giue ouer theyr calling, or trouble the Church wyth despe­rate rigor. For whosoeuer, as hee addeth, doth correct so much as hee may by reproouing, or that which hee cannot correct, hee excludeth wythout breaking the vnitie, or that which cannot bee excluded wythout dissention, hee reprooueth, yet beareth wyth all: The same is exempt from the curse, and is not guiltie of the sinne. And the reason hee deliuereth in another place, saying: That the order and course to maintaine good gouernment in the Church, must alwayes haue regarde to the vnitie of the spirite by the bonde of peace. Thus, sayth hee, doeth the Apostle com­maund vs to doo, and dooing otherwise, our remedie by correcti­on is not onely superfluous, but also pernicious, and consequent­ly, looseth the nature of a remedie. And going on, hee sayth Hee that shall carefully consider these thinges, wyll neuerthelesse vse seueritie: yet so as to preserue vnion, and not to infringe the bonde of peace or concorde, by vsing intemperaunce in his cor­rection. Well doeth hee confesse, that those Pastours which are neglygent to admonish, reproue, and correct t [...]e badde, Ephe. 4.3. are guiltie in the sight of God. And wythall hee addeth, that hee which is a publyke officer, and may excommunicate the wick­ed, but doth it not, sinneth to his owne condemnation: As also he willeth, that all bee done with discretion. And lastly hee con­cludeth with Saint Cyprian, whome hee alleadgeth, saying: [Page 400] let man therefore correct what hee may with mercie: That which hee cannot, let him patiently beare, and mourne for it in loue. Hee also giueth this counsell, that if a whole nation bee infected wyth one sinne, the seueritie must be moderated with mercie: for, saith hee, to make a separation, is but badde and pernitious counsell, & commonly hath euill successe. Yea, it rather troubleth the good that are weake, than amendeth the bad that are obstinate in theyr sinne.

24 The pastor is also in dutie to take care for the afflicted sheep, whether in visiting, to comfort and strengthen theyr patience and faith: or in prouiding that they may be releeued and succoured in theyr want and necessitie. First, as concerning the visitation of the sicke, If euerie faythfull man bee therein to imploie himselfe, as Iesus Christ teacheth, saying: I was sicke and yee visited mee, howe much rather ought they to exercise themselues therein, to whome the soueraigne pastour Iesus Christe hath commended the health of soules? For as men ordinarily at such times, feeling the anguish of theyr sicknes, and hauing some apprehension of death, are most troubled wyth impatience, mistrust, and other temptations and daungerous assaultes, wherein the deuill practiseth his vttermost indeuours: so haue they at that time especiall neede of the pre­sence of their pastors. And therefore as the midwife hasteth to a woman in trauell, to helpe her forth with her childe, and the more that her paines increase, the more shee helpeth and imployeth her selfe to procure the happie deliuery of her fruit: euen so ought the pastours to hasten to the sicke of theyr folde, to comfort and strengthen them. In briefe, to help them to deliuer vp their soules to God in the faith of Iesus Christ. And in deede, if they that are sicke in bodie, haue neede of the phisition for theyr bodyes, much more doo they stand in necessitie of theyr pastors for the health of theyr soules. And therefore such as are negligent in this dutie, do purchase to themselues the curse that almightie God hath pro­nounced agaynst the wicked shepheards of his people, saying: Wo vnto the pastors of Israel that feede themselues, but feed not their flock, the weake yee haue not strengthned, Ezech. 34. 2 the sicke ye haue not healed, neither haue yee bound vp the broken. Esay hearing that Ezechias king of Iuda was sicke, 2. King. 20 Ruffin Eccle. hist l. 1. c. 4. dyd visite him: and it seemeth that Paphnutius emploied himselfe herein, for Ruffin writeth of him, that by pray­ing to God for them, he healed many that were sicke.

25 As it is the dutie of pastors to visit the sicke, so must they be carefull to helpe the want and necessitie of the poore. And this [Page 401] Saint Paule sayeth, Gal. 1.10 2. Cor. 8. & 9 was by the Apostles especially commended to him, namely, to haue care of the poore: As also he protesteth that he was diligent herein, and that doth the Epistle that hee wrote to the Corinthians manifestly confirme. It is the glory of the Bishop, sayth Saint Hierome, to prouide for the necessitie of the poore. And writing to Nepotian, when hee hath reproued the superfluitie vsed in his time in adorning their Churches, Hierom in his Epistles. he commendeth Exu­perius, Bishoppe of Tholouse who then liued, in that hee admini­stred the Sacrament of the bodie of Iesus Christ in a small wicker basket, and the Sacrament of his bloud in a glasse: but withall, ta­king order that no poore man should starue. Like zeale and cha­ritie dyd Cyril, Bishoppe of Ierusalem also practise: For when in a time of famine hee was not able otherwise to releeue the necessity of the poore, he solde all the ornaments and vessels of the Church to distribute in almes. Saint Ambrose seeing himselfe blamed by the Arrians for breaking the sacred vessels, The Tripar­tite hist. l. 5 Ambr. in his booke of du­ties. l. 2. c, 28 to paie the ransome of prisoners taken by the Infidels, maketh his excuse, or rather by an exhortation worth the memorie, approueth his action, saying: He that sent the Apostles without golde, assembled also the Churches without golde. The Church hath gold, not to hoord vp, but to di­stribute and helpe in time of need. To what end should wee keepe that which is to no vse? Knowe we not how much siluer and golde the Assyrians tooke out of the temple of the Lord? Is it not more meete that the pastor should make money of it to help the poore, than that a Church-robber or theefe shoulde carrie it awaie? Wyll not God saie? Why hast thou suffered so many poore to starue, when thou haddest golde wherewith to buy them foode: Why hast thou suffered so many poore people to be lead into captiuity, and hast not redeemed them? Why hast thou killed some: It had bene better to haue preserued the vessels of liuing creatures, then of dead mettals. What answere may we make to all this? For, if we saie, I feared the Church should haue wanted ornaments: God wil answere, The Sacraments craue no gold: & as they are not bought with golde, so doo they not agree with golde. The redemption of prisoners is the ornament of the Sacraments.

26 Socrates writeth of Atticus the Bishoppe, that hee was so affectionate and carefull to the poore, Socrat. Eccle. hist, l, 7, c, 25 that hee prouided not one­ly for the poore of his owne parishes, but also sent money to the Townes rounde about, to releeue the want of theyr poore. This Bishoppe writing to Calliopius, and sending to him three hundred [Page 402] peeces of golde to distribute to the poore, exhorted him to distri­bute it to those that were ashamed to begge, but not vnto such as for fylling theyr paunches, gaue themselues wholy to beggerie. Whereto hee also addeth, that in the distribution of this money, hee should not tie himselfe to those onely that professed Christia­nitie: but that hee shoulde lykewise haue a care to feed the hun­grie, & not to neglect such as hetherto had not consented to Chri­stian religion. And as it seemeth, hee heerein taught vs to practise the commandement of Saint Paule, namely, to doo good vnto all, but especially to the householde of faith. Gal. 6.10 Tripart. hist. l. 11. c. 16 Socrates Eccl. hist. l. 7. c. 21 Yet dyd Acace, Bishoppe of Amyde goe farther, for hee seeing a number of Persian prisoners among the Romanes in great necessitie, called together his Clear­gie, and when hee had made vnto them an excellent exhortation, wherein hee declared, that God needed neyther dishes nor cups, because hee neyther eateth nor drinketh, hee made money of all, wherewyth hee payed theyr raunsomes and furnished them of all theyr necessities for theyr returne to theyr king: who so wonde­red at such a benefite, that hee intreated and obtayned of the Em­perour Theodosius, that hee might bee sent to see him. And in deede, this was a testimonie of great charitie, thus to releeue e­uen the enemyes. Cyprian Epist. 36. of the new edition. Cyprian also declared a maruellous zeale, care and charitie in this poynt, as wee may perceiue in many of his E­pistles. But among the rest, writing to the Cleargie of his Dio­cesse, hee sayth, Bee verie carefull for the widdowes, the sicke, and the poore: yea, if there bee anie straunger among you, re­leeue him wyth my portion, which I haue lefte wyth Rogatian our companion in Priesthood. Epist. 5 Agayne, as concerning the releefe as well of those, who hauing freely confessed the truth, are in prison, as also of such who beeing afflicted wyth neede and pouertie, doo neuerthelesse perseuere in the truth: I beseech you let them not want anie thing. Epist. 6 Agayne, Bee euen as carefull as yee may of the poore, who abiding steadfast and constant in the faith, haue not forsaken the flocke of Christe: that by your dilygence they maye bee prouided of all their necessities, least the same which the tem­pest of persecution coulde not worke in them, be brought to passe by the necessitie that may enforce them. And as hee sayth in ano­ther place, Least there shoulde bee anie want as concerning care for those that want nothing belonging to glorie, in that they haue constantly confessed Iesus Christ. Epist. 57 Thus wee see therefore howe carefull pastours ought to bee of the widowes, the sicke, the nee­die, [Page 403] and such as are prisoners for the faith.

27 But because no man is able to discharge all dueties required in pastours: Moreouer, that theyr labour, lyberalitie, and fauour is in vaine wythout Gods blessing, they are specially to imploye themselues in feruent and continuall prayer, wherein they are chiefely to craue his holye spirite, together wyth all the gyftes and graces thereof requisite for the due discharge of theyr ministery, whether for the preaching of the worde, or for anie other parte of theyr office and duetie. And in deede, if no man can call Ie­sus Christ Lorde, but by the holie Ghost, who, I praie you, is able to open his lippes to preach foorth the mysteries of the heauenly doctrine, wythout the assistance of the same holy Ghost? Who can bee in constancie, wisedome, zeale, and charitie sufficient to guide the house of God, and to maintaine orders in the same, but hee in whome the Lorde worketh most mightily? At the verye same instant, sayth Augustine, that the pastour goeth to preach, before hee open his lippes to giue his tongue lybertie to speake, let him lifte vp his thirstie soule vnto God, Aug. of Chri­stian doctrine l. 4. c. 15 and so water the people wyth the same which himselfe hath dronke, and poure foorth vppon his flocke that that hee is full of: for albeit a man may saie much of all things appertaining to faith and charitie, and after diuerse manners: yet what man is hee that knoweth what is fit and necessarie for the time present, eyther for vs to speake, or for others to heare from vs, but onely hee who seeth and kno­weth the heartes of all? Or who is it that maketh vs to speake that which wee shoulde, and in manner as wee ought, but onelie he in whose handes both our wordes and our selues do remayne? And therefore as it is true, that hee that woulde both know and teach, ought carefully to learne what hee is to teach, and to stu­die howe to vtter it well, as beseemeth a preacher: so neuer­thelesse, hee must thinke euen at the verie instant when hee is to preach, that it best beseemeth a minister to remember the same which our Sauiour Iesus Christ hath spoken, namely, that wee shoulde not take care howe or what to speake, for it shall be giuen vs euen when we are to speake: Also, that it is not wee, but the spirite of the Father that speaketh in vs. If therefore the holie spirite speaketh in those that suffer tribulation and per­secution, and are deliuered for Iesus Christ his sake: why not also in those that doo teach them that learne Iesus Christ. And in another place the same Augustine also sayeth: That hee [Page 404] that is to preach, Aug. of Chri­stian doctrine l. 4. c. 30 Hester 14.13. ought to praie vnto God to put good wordes in­to his mouth: For if Queene Hester, when shee was to speake to king Assuerus for the bodily health of her Nation, prayed vnto God to giue her conuenient wordes: how much rather ought the Preacher to praie vnto God to giue him grace to speak well, when hee is to preach the word and doctrine of the euerlasting saluation of the people?

28 Saint Paul an Apostle and chosen vessell, endued with excel­lent giftes, dyd verie well knowe that himselfe stoode in neede of Gods assistance, whereby vertuously and faithfully to imploye himselfe in his calling: and therefore rested not vpon his owne prayers onely, but also heartely dyd commende himselfe to the praiers of the faithfull. For writing to the Ephesians hee sayeth, Praie for me, that vtterance may bee giuen vnto me, that I may open my mouth boldly to publish the secrets of the Gospel, Ephe. 6.19 whereof I am the Am­bassadour in bondes, that therein I maye speake bold [...]ye as I ought to speake. Howbeit this also is not yet sufficient, vnlesse wythall hee praie vnto God to blesse those giftes and graces which hee im­parteth to his seruantes: for otherwyse hee laboureth in vaine. I haue planted (sayth Saint Paule) Apollo hath watered, 1. Cor. 1.6 but it is God that giueth the increase: Hee that planteth is nothing, neither hee that watereth, but God who giueth the increase. The Pastour must there­fore praie vnto God, first that he vouchsafe to giue him grace that hee may duely preach his worde, and vertuously beare himselfe in all thinges appertaining to his ministerie. Secondly, by his ho­lie spirite to blesse the workes of his seruantes, fructifying them to his glorie, Aug. of Chri­stian doctrine l. 4. c. 16 Acts 6.4 and to the edification of his Church. And heereup­pon doth Saint Augustine saie, that as hee that is to preach, must seeke to bee heard willingly, and with vnderstanding, and obedi­ence: so must hee weet, that hee shall the sooner attaine hereto by praiers vnto God for meanes to speake well: and that therefore he is to praie both for himselfe and for his hearers. In this conside­ration dyd the Apostles discharge themselues from seruing the tables, saying: As for vs, wee will giue our selues to prayer, and to the ministration of the worde. Heere doo they ioyne prayer wyth the ministration of the worde, yet not onely that God may giue them grace to preach well, but also that he vouchsafe to blesse their labours, and to giue them increase, and generally that he preserue the whole Church vnder his protection, and to multiply his gra­ces to the same.

[Page 405]29 To this prosperitie of the Church was Saint Paule verie ze­lous and affectionate, when in his prayers hee so feruently and of­ten did commend them to the Lord. As almost in all his Epistles, next vnto thankes vnto God for his graces poured vppon those to whom he writeth, he addeth his heartie prayers to God for them. And Iesus Christ the great shepheard, dyd many times praie vnto God his Father for his Church: yea, hee spent euen whole nightes in prayer. The ministers of the woorde therefore, whensoeuer they perceiue anie tokens of Gods wrath against the Church, are especially, as it were, to oppose themselues, and to turne the same awaie by feruent prayer. Thus dyd Moses in olde time oppose himselfe, when the almightie God protested that hee woulde roote out his people, because of the golden Calfe that they had made and worshipped. Of such efficacie were his praiers, Exod. 32.11. that God in saying, Suffer mee and I will roote out this rebellious people, gaue to vnderstand, that hee was by the prayers of Moses, as it were, euen stopped from executing his wrath agaynst the people. And this doeth Dauid note, commending Moses for such a dutie. For God sayde that hee woulde destroie them: But Moses his chosen, Psalm 106.23 stood in the gappe to turne awaie his wrath, least hee shoulde haue made an ende of them. Heere hee sheweth that the sinnes of the Church are as a breach in the wall of a Citie, readie to bee taken by the e­nemie and destroyed: Also, that the feruent prayers of the Pa­stours are the true meanes to repayre the breach, and keepe faith with the enemy.

30 The Prophet Amos was not wearie of this dutie: Amos 7. 2 For when God by vision dyd twice shew him the calamities that hee would inflict vppon his people for theyr sinnes, he ranne to the breach by prayer, saying: O Lorde God, spare I beseech thee, for who shall raise vp Iacob, for hee is small. And then hee addeth, that the Lord repented his threatning, and sayde: It shall not bee so. This is the fruit of prayer. And in this respect doth the Lord by his Prophet Ezechiel, reprooue the pastours of Israel, and obiect vnto them that hee looked for some one of them to stoppe vp the gappe, or to stande in the breach against him for the lande, that hee should not destroie it, but hee found none. Ezech, 22.30 The Prophet Elizeus calleth Elias, the Chariot of Israel, and the horsemen thereof. Thereby signifying, that hee was the strength of Israel, and by his zeale and feruent prayers to God, was he to them as theyr Chariots and horsemen. This is deliuered vnto vs as in a table: 2. King. 2.121 Whereas Iosua [Page 406] fought against Amelech, so long as the handes of Moses were lyf­ted vp vnto the Lorde, Iosua had the better, and ouercame his e­nemies: and contrarywise, when his handes were downe, Amelech preuayled. Woe bee therefore to all neglygent and slouthfull pa­stours in this dutie: for it is a great sinne in them not to turne a­waie the wrath of God from the people, when by theyr praier they may. And this doth the Prophet Samuel acknowledge: for when the people of Israel confessed, that to theyr other sinnes, they had also added this trespasse, that they had craued a king, and there­fore besought Samuel to praie for them, that God should not slay them in his wrath: 1. Sam. 12.19 & 23. God forbid, sayth hee, that I shoulde sinne against the Lorde, or cease to make intercession for you. Seeing then that the prayers of the pastours are so necessarie and profytable, as well for the discharge of theyr duties and purchasing the blessing of God to theyr labours, as also to turne awaie the wrath of God from theyr flocke, and to keepe the same in prosperitie: they are not in any thing more diligently and feruently to imploy themselues, then in praier and supplication, which also is the principal meanes to nourish and encrease them in godlines, good conscience, zeale, diligence, and fidelitie.

31 By the premises it playnly appeareth, that the office of the ministerie is sufficient to employment, albeit the pastors intrude not into polytick affayres, and other matters that may anie whyt withdrawe them from theyr vocation. And to this purpose is the protestation of the Apostles verie notable. They were fulfylled wyth the holie Ghost: Acts 6.2 yet doo they protest that it is not meete that they shoulde bee drawen from theyr charge, by ministering at the tables of the poore, and therefore they appoynted seauen notable men to employe themselues in that duetie: wythall ad­ding, that for theyr partes, they woulde giue themselues vnto prayer, and to the ministration of the worde. And in deede, as the husband mannes minde and care is euer vppon tillage, sow­ing, and reapyng, and the marriners vpon theyr shippes, windes and hauens, so must the thoughtes, mindes, and affections of the ministers of the worde, runne onely vppon the instructing, com­forting, exhorting, edefying: and to bee short, vppon the sauing of the sheepe of their folde. And heereto must wee referre the saying of Saint Paule, No man that warreth entangleth himselfe with the affayres of this lyfe, 2. Tim. 2.4 because hee woulde please him that hath chosen him to bee his souldier. For if hee that is enrouled to serue [Page 407] in the warres, so soone as hee heareth the Drumme, must forsake wife and children, house, shoppe, and all other affayres, that no­thing may hinder or wythdraw him from the seruice of his Cap­taine: much rather ought they whome the soueraigne king hath inrouled for the spirituall warfare, and the holy ministerie of the word, keepe themselues from all politike affayres, and such as be­long not to theyr vocation, to the end wholy to serue & please Ie­sus Christ.

32 Yet many times it falleth out otherwise, and the way is very slipperie. Some Ministers doo thinke that vnlesse they set theyr handes to politike affayres, euen to the warres, that the Church cannot stande: Euen as in olde time Vzzah imagined that the Arke of God must needs haue fallen, 2. Sam. 6.6. had not he stretched forth his hande to holde it vp. But as God was wroth wyth him, for going beyonde his vocation, and slewe him: so let the mi­nisters of the worde feare, and that iustly, least God confounde them in theyr Ministerie, for vndertaking aboue theyr calling: and employing themselues faythfully in theyr charge, let them commende the preseruation of the Church to the chiefe and so­ueraigne protectour thereof, and neuer thinke to keepe it vp­right by passing the boundes of theyr vocation: besides, it is a common proue [...]be, Hee that gripeth too much, catcheth nothing. A­gaine,

A brooke sufficient to driue a mill or carrie a boate, beeing cut into many ditches, wyll not bee able to doo eyther: euen so the pastor that medleth with many occupations, is vnprofitable for anie: and therefore the fruite of such presumption must finally turne to ruine and confusion.

33 The Ministers of Gods woorde are also in duetie so to beare themselues in theyr charge, that they may bee regarded and loued of theyr congregations, to the ende theyr doctrines, admonitions, exhortations, and all oth [...]r partes of theyr mini­sterie, maye haue the more credite, and be receiued wyth grea­ter affection. Learne, sayth Saint Bernard, to bee mothers, not Lordes ouer the sheepe of your folde: Studie rather to bee lo­ued than feared: And when yee must vse seueritie, let it bee fatherlyke, not tyrannous: Suppresse bytter speeches, [Page 408] and preferre your pappes in offering the sweete milcke of the same. A Bishoppe, sayth an auncient Father, must beware that he growe not into contempt, through too much mirth and facilytie, neyther into hatred, by excessiue and vnreasonable seueritie. Saint Paule grewe into such fauour wyth the Galathians, that him selfe beareth them witnesse, Gal. 4.15. 1. Thes. 2.7 Theodor [...]t Ec. hist l 4. c. 14 that if they could, they woulde euen haue pulled forth their eyes to giue him. And hee protesteth, that towardes the Thessalonians hee was as tender as the nourse that tenderlye nour [...]eth her children. Eusebius Bishoppe of Samo [...]ate was so beloued of his Church, that when hee entered into the riuer of Euphrates, in obedience to fulfil the banishmēt wherto the Em­perour Valence inioyned him, almost the whole Towne by boats followed him, & finding him, did with teares instantly intreat him to returne. But when they coulde not preuayle, they offered him money, garmentes, and all other thinges necessarie and con­uenient for his voyage. And after their returne home to the towne there was not any one, of whatsoeuer calling, that would come to the preaching of the Arrian Bishoppe, subrogated into his place, so that seeing himselfe alone in the Church without any auditor, he departed thence confounded.

34 This loue and affection of the Church towardes her pastor, is ingendered and especially increased, when hee sealeth and con­firmeth his doctrine by his conuersation and lyfe conformable to the same, shewing himselfe in action to bee the portraiture of a good and faythfull pastour: for as vertue is alwayes loued, so is it loued of those for whose good and eternall saluation the same is imployed. And therefore the pastour is not so much to studie and labour for anie thing, except the truth of the doctrine, as in his life and conuersation to bee a good example to his flocke. And heereto doeth the Apostle Saint Paule exhort Timo [...]hie, saying: Bee to the beleeuers an example in worde, 1. Tim. 4.12. Titus 2.7 in conuersation, in loue, in spi­rite, in faith, and in purenesse. Yea, the same exhortation doeth hee also vse to Titus, saying: In all thinges shew thy selfe an example of good woorkes, 1. Pet. 5.3 Math. 5.4 with vncorrupt doctrine, with grauitie, integritie, and with the wholesome worde which cannot bee reproued, that hee which withstandeth may bee ashamed, hauing nothing co [...]cerni [...]g vs to speake euill of. And euen the verie same doth the holy Apostle Saint Pe­ter also in one worde require, where hee willeth the pastors to be examples to theyr flocke: yea, euen this doth our Lord and saui­our Iesus Christ teach, where hee sayeth: You are the light of the worlde. Let your l ght so shine before men, that they may see your [Page 409] good workes, and glorifie your Father which is in heauen: For as in a darke euening one goeth before with a torch or lantern for others to followe, so the life and conuersation of the Pastors ought to be as a burning torch to guide others in the way of saluation and life euerlasting.

35 True it is (saith Augustine) that Pastors may somewhat pro­fite by saying, albeit they doe not [...]hat which they saye, Augustine of Christ. doct. lib. 4. cap. 27. but they should profite much more, if themselues would doe as they teach others: for such as doe seeke excuses for their wicked liues, doe finde enow in their Pastors which liue not as they teache, and say, if not with mouth, yet in hart: why doost thou command that which thy selfe wilt not do? and this is the cause that men hearing them will not obey them, euen because themselues doe not obey the word that they preach, and therfore the people doth cōtemne both the Preacher and his doctrine: to be short, where the Apo­stle saith to Timothie, Let no man despise thy path, hee addeth the meanes how to auoide contempt, saying: Be vnto vnbeleeuers an example in conuersation and loue. And truely as S. Augustine saith, Aug. of Christ doct. l. 4. c. 27, and cap. 29. The life of the teacher is of more waight to procure obedience to the doctrine, then is his facility of speaking and vtterance. And a­gaine, let him that hath not the gift of eloquence in vtterance, so conuerse, that the example & patterne of his good life, may stand in stead of vtterance. What we are in profession saith S. Ambrose, Ambrose of the dignity of Priesthood Cap. 3. let vs shewe rather by worke then by name, to the end the name may agree with the action, and the action with the name: and so the name be honourable euen when the action is horrible. Nei­ther let an abhominable life be conioyned with an honourable calling, let vs not make a shew of doouish wordes, and serpentine deeds: let not vs, who in profession are Pastors, be possessed with woluish crueltie: rather let this be the full scope of our meaning, euen to speake as we thinke, and to thinke as we speake, that so there may be good concord and harmony between the word and the life. To this doth S. Hierom also exhorte, saying: Let not thy workes confound thy words, least when thou speakest to the flock some one should in hart reply, Hierom. in epist to Ne­potian. Why dost not thou that which thou teachest? let there be, saith he, a good accord between the mouth, the hart, and the handes of the Preacher.

36 The Ecclesiasticall historye doth testifie of Iohn Chriso­stome, that he being in life of a heauenly conuersation, Zozom. in Ec­cle. Hi. l. 8. c. 2. & l. 6. c. 3. did insinu­ate the zeale of his vertue to his hearers: for his words being ador­ned with good workes, seemed worthie to be beleeued, which [Page 410] without them would haue bene ridiculous: and surely the wicked life of the teacher doth make his owne worde to accuse him, and therefore saith S. Augustin, Prosper in his sentences out of Aug. Theodoret Ec. hist. l. 4. c. 5. to say well and to liue euill, is no more but with his owne tung to condemne the speaker. To this purpose is the oration of the Emperor Valentinian in the Synode after the death of Auxētius the Arrian, very notable. You that are brought vp in the holy scriptures, saith he, can not be ignorant what man­ner of man he ought to be that is to be established in the dignitye of a Bishop: also that in duty he is to instruct the people, not by his doctrine onely, Decretals dist 63. cap. Sac [...]o. but also by his good maners & holy conuersati­on, whereby he may be an example of all honesty and vertue, and so the exercise of his charge may be a testimonie and seale to his doctrine. In this sence haue the Emperors Charles and Lewes, speaking of the election of Bishops, decreed, that without accep­ting of persons, they shall elect such as they shall finde to be endu­ed with knowledge and holines of life, to the end they may profit their flock as well by example of life, as by doctrine.

37 And indeed the first degree of abuse, saith S. Augustin, is this: A skilfull Preacher deuoid of good workes, euen one that careth not for perfourming that in action, Aug. of the 1 [...]. degrees of Abuse. deg. 1. which he teacheth with his lip­pes: for they that heare his doctrine, do soon contemne his words when they see that his workes agree not with his doctrine. Nei­ther shall the Preacher haue any effectuall authoritie, vntil the ef­ficacie of his workes doe print it in the harts of his hearers. Let the Pastors therefore remember, that as faith without works is dead, so is their doctrine of no force, where it is not accompanied with holines of life. And such Pastors are like vnto the man that with one hand doth pull vp that which the other hath planted: or that with one hand plucketh downe that which the other hath built. If the Pastor be learned, Bernard vpon the Cantic. saith S. Barnard, yet a bad man, it is to be feared that his barrē life hurteth as many as his profitable doctrin doth help: And the bad life of the Pastor is the calling of the doc­trine into question, Rom, 2.14. scorne & contempt, & cōsequently giueth oc­casion to blaspheme the name of God, as S. Paul admonisheth vs.

38 True it is, that Iesus Christ exhorteth vs to obserue and doe the things which the Scribes and Pharisies that sit vpon Moses chaire, Mat. 23. that is, that teach the doctrine of Moses, doe saye vnto vs: but not to doe their works, Galat. 2.11. when they doe not as they say. But such is mans infirmitie, that euil examples doe more stirre vs to doe e­uill, then good doctrine to doe well. And to this purpose we are to note the phrase that S. Paul vseth, where he reproueth S. Peter, be­cause [Page 411] that before the comming of the Iewes hee did eate with the Gentils, and at their comming he withdrew himselfe. If thou being a Iewe liuest as the Gentils, why constrainest thou the Gentils to doe like the Iewes? He ther sheweth that the example of S. Peter was of such efficacy, that thereby he enforced the Gentils to followe his dissi­mulation: and he also noteth, that euen Barnabas was induced thereto. If then the example of the Pastors be so mighty both in good and euill, let them diligently labour that their conuersation may be conformable to their doctrine, and so they may be of dou­ble edification to the Church of Christ. Let them saith S. Hierom, Hierom. vpon this, if any de­sire to be a Bishop. conceaue the truth in their mindes, and sound it forthwith their lippes, and in all their conuersation, to the end that whatsoeuer they say or do, may be a doctrine or instruction to the people: let the Pastors therfore take heed that their life and conuersation be not contrarye to their doctrine, least they make their ministerye vnprofitable, and hurte more by their bad liues, then they pro­fite by their good doctrine, by drawing the people after their example to imitate their euil works: finally bring the heauenlye doctrine into contempt, and giue occasion to blaspheme the name of God. And withal let thē remēber what Christ saith: Mat. 5.19. He that shal teach & obserue the commaundements of God, shalbe called great in the kingdome of heauē: but that cōtrariwise he wil say to those that haue preached his gospel & wrought miracles, but haue not sealed their doctrine with good workes: Depart from me ye workers of iniquity. Mat. 12.23.

39 Among other the vices which the Pastors for auoiding of euil example, are to shun, is couetousnes, the root of al mischiefe in all men, but chiefly in the Pastors and Ministers of Gods worde: and therefore doth S. Paul expressely say, A Bishop must not couet after dishonest gaine. And S. 1. Tim. 3.3. 1. Pet. 5.2. Peter exhorteth the Pastors to feede their sheep, not in hope of dishonest gain, but with a willing minde. This aduertisement is the more necessary, because it is a cōmon vice, as Esay obiecteth to the Pastors of his time, saying: Esay 56.11. The Pastors haue no vnderstanding, they are all gone astray, euery one followeth after coue­tousnes. S. Tit. 1.11. 2. Pet. 2.3. Paul likewise complaineth of some that for dishonest gaine did subuert whole families. And S. Peter foretelleth, that there shalbe some that for couetousnesse shall make marchan­dise of such as are redeemed with the bloud of Christ. As therfore this vice is vtterly vnworthy the seruant of God: so that it might be the rather abhorred, he hath punished it in some, in most feare­full maner. Iudas an Apostle being couetous, became a sacriled­gious person, and hauing solde, betrayed, and deliuered his [Page 412] master Iesus Christ, Iohn 12.6. Act. 8. did to his eternall damnation hang himselfe. Simon Magus seeking to make profite of the gifte of the holy Ghost, and to that end offering to buye the grace of God, was ac­cursed by God and so blasted, that the purchase and sale of spiri­tuall graces and promotions, 1. Sam. 12.15. Acts. 20.25. 1. Thes. 2.5. is now by his name tearmed Symo­ny. Contrariwise, Samuell both by protestation and by the testi­mony of the people, sheweth how free he was from couetousnesse, As also S. Paul protesteth to the Ephesians, that he neuer coueted the siluer or golde of any man, and in his Epistle to the Thessalo­nians he taketh God to witnes, 1. King. 17.4.6. Mat. 10.42. that he was not moued by any co­uetousnes to imploy himselfe in his vocation. Let all Pastors ther­fore, renouncing this vice, repose themselues vpon the soueraigne Pastor, that set them on worke, and be assured that he wil careful­ly prouide for their maintenance, euen albeit hee should therein employ Elias rauen. And Iesus Christ who hath promised mighte­ly and euerlastingly to reward him, that shal haue giuen but a glasse of colde water in the name of a Disciple, doth sufficiently declare what care he taketh of those that employ themselues in his seruice.

Aug vpon Iohn. hom. 57 2. Cor. 12.7.40 But as couetousnesse is most dangerous, and vtterlye vnwor­thy the Pastors and Ministers of Gods word, so there is no other vice more slippery and pernitious to this estate then ambition. It is safer, saith S. Augustin, to heare the word, then to preach it, for he that heareth it, learneth to humble himselfe: but he that prea­cheth it, is in dāger of exalting himself. S. Paul, albeit an excellent vessell, Luke 12.24. doth confesse that himselfe was in danger of being exalted aboue measure through the abundance of reuelations that he had. And the Apostles did question and striue who should be chiefe among them. And indeed as wormes doe vsually breede in satte Cheese, so they that in most plenty haue receiued the graces of God, are most subiect to this cursed ambition. And sometimes, such is the force of this fire, that it consumeth all the vertues that are in man, casting him headlong through ambition, to maintain al false doctrine, to raise vp scismes in the Church of Christ: to moue strife and debate, to enterprise to expell good and faithfull Pastors, yea to the end to attain to his wicked entēt. to ioyne euen with those whose liues and doctrine he doth not approue: And of such iniquitie or rather impietie wee haue but ouer many exam­ples in the Ecclesiasticall histories, Ruffin in his Ec. hist. l. 1. c. 1. yet shall it be inough to alledge the onely example of Arrius, who as Ruffin writeth, extremely coueting after glory, praise and nouelties, began to propound his wicked opinions concerning the passion of Iesus Christ, whereof [Page 413] ensued great persecution against the faithfull Pastors, and a scisme no lesse pernitious, then generall and of long continuance among Christians. For the reforming therefore of so common and dange­rous a vice, let all Pastors remember what S. Paul saith: What brin­geth thee into reputation? What hast thou that thou hast not receiued? 1. Cor. 4. [...]. If thou hast receiued it, why dost thou boast as if thou hadst not receiued it? yea let them know that God imparteth to them his grace, not that they should be exalted & pulled vp with pride, but that himselfe might by them be exalted and glorified: neither let them for­get what Iesus Christ hath protested, saying: Mat. 23.12. He that exalteth him­selfe shalbe brought lowe. But let them imitate the modestie and hu­mility of S. Paul, who saith: We haue not sought praise of men, 1. Thes. 2.6. neither of you nor of others. And throughout the whole course of their mini­stery, let them leuell onely at this, to aduance the glorye of God, the kingdome of Christ, & the saluation of men: and so to content themselues with the incorruptible crowne of glory, which as S. 1. Pet. 5.4. Peter saith, they shall receiue in heauen, when the soueraigne Pa­stor shall appeare.

42 The example of concord and loue among the Pastors, is also of great fruit and edification to the Church, and their coniunction indeed maintaineth the Elders and Deacons in vnion: and the v­nion of those that haue the conduct of the Church, doe continue the members thereof in peace: where contrariwise dissention a­mong the Pastors engendreth strife among those that doe assist them in the gouernement of the Church, besides that from their diuisions doe ordinarily proceede scismes among the members thereof. For when the heads are at iarre, they haue their partakers. The prosperitie and peace of the Church doe sometimes breede like inconueniences: Ruffin in his Ec. hist. lib. 1. cap. 1. and 2. as we reade that in the time of Constantine the great, the Bishops assembled in the counsaile of Nice to con­demne the error of Arrius, were more bitter in preferring com­plaints one against another, then carefull to vnite themselues to beat downe the error of Arrius and to defend the trueth: but the Emperour perceiuing it, called for all their libels of accusations and complaints, and without reading them, cast them all into the fire. So to cease all quarels, that all occasion of strife being as it were quenched, they all in liew of fighting one against another, might ioyne togither to defende the truth of the Godhead of Christ. Euseb. in the life of Con­stant. lib. 2. and lib. 1. Eusebius speaking of the same time, doth more largely de­clare, that the Bishops being at great strife, their Churches were also deuided among themselues. The Emperour Licinius very wel [Page 414] vnderstood how necessary the coniunctiō & vnion of the pastors is for the peace & prosperity of the Church. For he taking vpon him to subuert the christian faith, could find no readier way but to stop the good vnion and agreemēt of the Bishops & Pastors, straigthly prohibiting all communication between them, and all ecclesiasti­call and Synodall assemblies.

43 Inasmuch therefore as their vnion and concord is of such im­portance for the good of the Church: let them shun all dissention, and so maintaine peace and sincere loue among themselues, that as when one of our eyes turneth aside, the other turneth the same way: so all their consultations, affections and deedes may ioyntlye and in a holy harmony, tend to one selfe end, euen to the glorye of God and the edification of his Church. And to this end let them employ themselues in the affaires of the Church euen with one selfe shoulder, as the Prophet Sophony speaketh: who by that si­militude sheweth, Sophany. 3.9. that as they that ioyntly do beare the masse of a Ship, or any other great peece of timber vpon their shoulders, doe employe themselues in a ioynt labour, and all tende to one selfe thing: so the Pastors ought to be ioyned and vnited in the affaires of the Church of Christ, that happely they may aduaunce and finish their worke, to his glory.

44 For the maintaining therefore of this so necessary peace and concord, among the Pastors: among other thinges, it is requisite that they beare one with another, and be not soddenly prouoked: but be ready to pardon and to be recōciled, in case the kingdome of Christ may thereby be aduanced. S. Paul hearing that some preached Christ vpon contention and not sincerely, Phil. [...].1 [...]. as weening to adde affliction to his bondes, reioyced, because therby Christ was preached. We read of great enmitie betweene Seuerian and Chri­sostome both Bishops, Socrates in his Eccles. Hist. lib. 6. cap 11. which was augmented by a wicked slaunder of Serapion, for he taking part with Chrisostom, would not salute Seuerian as a Bishop. Wherupon Seuerian in displeasure said, If Se­rapion dye a Christian, Christ was not made man: Hereof did Se­rapion accuse Seuerian to Chrisostome, as if hee had saide onely, Christ was not made man: whereupon Chrisostome driue him out of the towne, but he was called againe by Eudoxia the Emperors wife, who laboured diligently to reconcile thē: this when she could not obtaine at the hands of Chrisostom she finally so followed the matter, that her sonne Theodosius falling at his feete, with many exhortations, praiers and adiurations, obtained that hee receaued Seuerian to reconciliation. Now had there beene no enmity be­tweene [Page 415] them, Serapion would haue saluted Seuerian as a Bishop: Had Seuerian bene moderate, he had not vsed such wordes: Had Serapion borne with him, hee had not vsed such a wicked slaunder against him: and had not Chrisostom bene falsely incensed & pro­uoked, he would not haue driuen him away before he had knowen the truth, nor yet would not haue beene so hardly entreated to be reconciled.

45 For this time we will be content with this briefe deduction of the principall duties of the Ministers of the word, exhorting them to employ themselues faithfully and in holines: as also we do with them, besides the premises, to remember that the holye Apostle Saint Paul making as it were a summary or abstract of al that is to be required of a Bishop or a Pastor, 1. Tim 13.2 doth ordeine that hee should bee vnreproueable, as a guide in the house of God: the husband of one wife: not selfewilled, watchfull, sober, modest, harborous to stran­gers, apt to teache, not giuen to wyne, no striker, not giuen to filthy lucre, but gentle, no fighter, not couetous, one that loueth goodnes, wise, righte­ous, Tit. 1.8. holy, temperate, holding fast the faithfull worde, according to doc­trine, that he may be able to exhorte with holesome doctrine, and improue them that say against it: one that can rule his owne house honestlye, 1. Tim. 3.4. ha­uing children vnder obedience with all reuerence, for if any cannot rule his owne house, how shall he care for the Church of God? True it is, that the Apostle heere teacheth what qualities doe beseeme him that is called vnto the ministerye, yet withall hee teacheth all Pa­stors what vertues should be in them, and what vices they ought to shunne, for their happye employment in the Lords woorke. Let them therefore to that purpose remember what in another place the same Apostle Saint Paul writeth to Timothy, saying: 2. Tim 4.5. 1. Tim. 1.18. 1. Tim. 6.4. Watch thou in all things, suffer aduersitie, doe the worke of an Euan­gelist, make thy worke fully knowen Again, Do the dutie of a good soul­dier with faith and a good conscience. Again, Shun questions and strife in words, whereof commeth enuie strife, raylings, and surmises, vaine dis­putations of men of corrupt mindes, and destitute of truth: 2. Tim. 1.12. 2. Tim. [...].15. and accompt Godlynes a great gayne: from such seperate thy selfe, and followe af­ter Godlynes, righteousnesse, faith, loue, patience and meekenesse, fight the good fight of faith, laye holde of eternall lyfe: And a­gaine. Keepe the true patterne of the holesome wordes which thou hast hearde of me, in faith and loue, which is in Christ Iesus. Againe, Studye to shewe thy selfe approoued vnto God, a woorkeman that needeth not to be ashamed, deuiding the worde of truth aright. Let such also as desire to employ themselues vertuouslye, in holy­nesse [Page 416] and prosperously in this vocation, read and continually me­ditate the exhortation of S. Act 20. Paul to the Elders, that is, to the Bi­shops and Pastors of Ephesus, and generally all his Epistles, but e­specially, as S. Augustine of Christ. doct. lib. 4. cap. 16. Augustin doth expressely exhorte, the three written to Timothy & Titus, whereout we haue taken the aduertisements before mentioned. So shall they finde as well in his person as in his writings, a most liuely and excellent patterne of all that is re­quisite for a true and faithfull Pastor. To conclude, that they may the more couragiously and constantly beare themselues, let them also think vpon the promise of S. 1. Cor. 3. 8. Paul, who saith: Euery man shalbe rewarded according to his labour, and they, as Daniel saith, that winne most to righteousnesse, Dan. 12.3. shall shine as starres for euer and euer. Neither let them forget what S. Peter promiseth, saying: When the soueraigne shepheard shall appeare, they shall receiue the incorruptible crowne of glo­ry. Now let vs goe on to the duties of the Church to her Pastors.

Of the duties of the Church to her Pastors and Ministers of the word of God. Chap. 9.

IN as much as the word Father, mentioned in the fifth comman­dement of the law, doth also include the Pastors and Ministers of Gods word, it followeth that the word honor must comprehend the duties of the Church towards them: and seing the said word honor, signifieth the loue, reuerence, subiection, and obedience, with assistance in time of neede: it therby appereth that the mem­bers of the Church are bound to doe these duties to their Pastors. First to loue and beare them affection: as also the dutye of this honoring is comprised in the summary of the second table of the law, which containeth the loue to our neighbour. And indeed, if we ought to loue al men, euen our enemies, how much rather those whom God vseth for to beget vs to the Lord, that we may be the children and heires of his heauenly and euerlasting kingdome? Surely sith the soule is so excellent, and the holye and euerlasting life so much to be desired, wee cannot in truth sufficiently loue those good and faithfull Pastors, Iohn 6, 27. Fathers and nources of our soules that doe instruct vs in holinesse, and lead vs to life euerlasting. If we ought to labour, not for the meat which perisheth, but for that which endureth vnto euerlasting life: then truely the Pastors that feede our soules with spirituall and eternall foode, are more to be loued, then they which giue vs bodily bread. Alexander the great did highly reuerence and affect his scholemaster Aristotle, and [Page 417] said that he was no lesse bound to him, then to his Father: Eras. Apo­theg. lib. 4. for as from his Father he receiued the beginning of his life, so from his scholemaister he tooke the beginning liuing well: How much rather should we affect & loue our faithful ministers, from whom we receaue our beginning to liue well according to God, whereby to attaine to life euerlasting? Galat. 4.14. The Galathians shewed a maruelous loue and affection to Saint Paul, as he himselfe witnesseth, saying: that they receiued him as an Angell of God, yea, euen as Christ himselfe: testifiyng also that if possible they could, they would e­uen haue pulled out their eyes to haue giuen them to him.

2 Of this affection and loue is engendred a certaine respect and reuerence toward them, 1. Cor. 4.1. Tit. 1.7. 2. Cor. 5.20. 1. Cor. 3.9. 2. Cor. 3.6. the rather in consideration of their charge, whereto God hath called them, in that they are the Stew­ards of the secretes and misteryes of carnall saluation: Gods Em­bassadors for Christ, bringing the message of our attonement with God: coadiutors or labourers with God in the saluation of men: Ministers of the new couenaunt, not of the letter, but of the spi­rite. These so honourable tytles and most excellent offices in the sight of God, doe sufficiently and plainely declare what respect and reuerence the Church ought to beare vnto them. Also, Luke 10.16. that who so despiseth them, despiseth Christ in them, as himself prote­steth, and are vnthankfull for the benefites and blessings that God offereth by them: but especially they are to be loued & regarded when they doe faithfully and diligently behaue themselues in their charge, according as their tytles doe admonishe and binde them. And in this respect doth the holy Apostle Saint Paul so ear­nestly exhorte the Thessalonians to this duetye, saying: Bretheren, 1. Thes. 5.12. we beseech you that ye know, (that is to say, that ye loue and reue­rence) those which labour among you, and are ouer you in the Lord, and admonishe you: that yee haue them in singular loue for their workes sake. The same doth he also signifie in his Epistle written to the Philippians. For hauing touched the vertues of Epaphroditus, Phil. 2.29. he exhorteth them to receiue him in the Lord with all ioye, and to esteeme of all that are such. Besides that in so dooing the Pa­stors will be the better affected to their flocke, taking the grea­ter care for their good and saluation, and employ themselues ther­to the more cheerefullye, as the Apostle Saint Paul writing to the Corinthians, saith of Titus, namely, that when hee remem­bred their obedience, 2. Cor. 7. 15. and that they had receiued him with feare and trembling, his affection was the more encreased toward them.

[Page 410]3 The second principal point of the duty of the church to her pa­stors, consisteth in subiection & obedience vnto them. The Apo­stle writing to the beleeuing Hebrues, commandeth thē to obey their Pastors, Heb. 13.17. & to submit themseues to them: his reason: For they watch for your soules, as they that must giue accompts, that they may doe it with ioy and not with griefe, for that is vnprofitable for you. This sub­iection and obedience consisteth especially in three points: First, in diligent hearing of Sermons, communicating in the holy sacra­ments, and assisting at publike praiers. Secondly, in bringing forth fruit, and shewing the effects of these sacred exercises. Thirdly, in receiuing the admonitions, reprehensions and exhortations of the worde in all humilitie and modestie. In the second book. cap. 3.4.5. & 8. But seeing we haue sufficient­ly before treated of these points, especially of the two first, we will not any more insist vpon them in this place, onely we will adde this briefe aduertisement, that as they that sit at a table doe eate, chewe, and disgest their foode, so they that heare the word of God ought to listen vnto it, meditate vpon it, & print it in their hartes, that so they may receiue the nourishment signified by the worde and duetie to feede, commended to the Shepheards of Christs flock. And as in meate we are not somuch to seek lickorousnes as health, so must it be in the preaching of the worde: for Ecclesiasticall as­semblies be not like to common playes whereto men resorte for plesure: but in sermons we are to loke for that which is helthsome for the soule: and as in a banquet, if any dishe chaunce to be ouer­saulted, or otherwise it is not well dressed, the same doth not so offend vs that therefore we can eate but little of the rest that is well seasoned: so if in sermons we heare any sentence or word, not so fitly applied as it wer to be wished, we must not for that leaue to make our profite of the rest that is wel & deuoutly spoken. S. Paul confesseth that himselfe hath no eloquence, neither alluring spee­ches in his preachings, and thereof addeth one notable reason, say­ing: That your faith may not be in the wisedome of men, but in the pow­er of God. 1. Cor. 2.3. And indeed when a man filleth out but a little wine into an excellent wrought and grauen cup, men regarde more the cup thē the wine: when contrariwise, if most excellent wine be brought in a simple cup, they consider and commend the wine rather then the cup: euen so is it with the treasure of the Gospell presented in a cup either of earth or of golde, as S. Paul saith, because mans cu­riositie hath more respect to the pot, 2. Cor. 4.7. the mouth, or the eloquence, then to the treasure.

4 Such as haue no taste of the sermon that is not stuffed with [Page 419] humaine eloquence, doe shew that they haue no appetite, and con­sequently that they are inwardly out of frame, and this breedeth great greefe and heauinesse to many faithfull Ministers: as con­trariwise, such as shewe themselues desirous to heare the worde of their Pastors, are a great encouragement to them to proceede the more cheerefully, and doe euen as it were bring wordes into their mouthes: as we see by experience, that the sucking of the childe bringeth in milke into the mothers brest. Moreuer, as it is in vaine to call the Phisition and to heare his counsell, when wee list not to take the medicine that he doth prescribe: so they that heare the sermons and doe not put the wordes in practise, in steade of rea­ping profite, shall incurre the greater damnation: for as hee that hauing bene two or three yeeres at schoole and hath not profited, is worthie to be taken away: so they that haue bene many yeeres in the schoole of Christ and heard his worde, yet doe not amende, neither increase in faith and loue, doe worthily deserue to be de­priued of such a benefite of God, and according to the threatning of Amos, to endure such a famine, not of bread, but of the worde, Amos 8.11. that the strongest and most lustie, seeking after it but not finding it, may perishe.

5 Now it resteth that we speak of the third parte, signified in the worde Honor, which is the assistaunce of the Pastour, and this is to be practised especially in two sortes: First, the Church is in du­tie to prouide that her Ministers may haue conuenient maintey­nance, least they should be withdrawne from their charge by la­bouring for the sustenance of their family. True it is, that S. Act. 20.34. Paul did sometimes labour with his handes for his liuing: but it was when the Churches had no meanes to prouide for him, by reason of persecution: or else when he perceiued that by receiuing his maintenance from the Church, there was some back-sliding in the preaching of the Gospel: as at Corinth. For when some false Apo­stles preached there without reward, Saint Paul would be no pre­sident for them to receiue maintenance from the Church, as him­selfe writeth vnto them, saying: We haue not vsed this power, 1. Cor. 9.12. name­ly, to take hyer of the Church, but suffer all things, that we should not hinder the Gospell of Christ: 2, Cor. 11.9. but otherwise hee vsually tooke of the Churches wherwith to liue, as himselfe saith, that hee euen robbed them and tooke wages, to doe the Corinthians seruice.

6 Likewise, albeit himselfe tooke nothing of them, yet doth he at large tel them their duties to their Pastors. Who saith he, 1. Cor. 9.7. doth go a warfare any time at his owne cost? Who planteth a vineyard, and eateth [Page 420] not of the fruite thereof? or who feedeth a flocke and eateth not of the milke of the flocke? doth not the l [...]we say the same? For it is written in the law of Moses, thou shalt not mussell vp the mouth of the Oxe, that treadeth out the corne, doth God care for Oxen? or saith he it not for our sakes? For our sakes no doubt it is written, that hee which eareth should eare in hope, Gal. 6, 6. and that hee which thrasheth in hope, should be partaker of his hope And heereof he addeth a notable reason. If wee haue sowen vnto you spiritual things, is it a great thing if we reap your carnal things? Know ye not that they which minister about the holy thinges, eate of the thinges of the Temple, and they which waite at the aulter, are partakers with the aulter? So also hath the Lord ordeined, that they which preach the Gospell, should liue of the Gospell. It seemeth that among the Ga­lathians some had small care of this duetie, for where S. Paul saith: Let him that is taught, make him that teacheth him partaker in all his goods: he addeth, Be ye not deceiued, God is not mocked, for whatsoeuer a man soweth, that shall he also reape. Here the Apostle sheweth, that as the Church is bound to prouide for the maintenance of her Pa­stors, so by such employment of her goods, she receiueth not onely this incomprehensible benefite of instruction to saluation: but al­so a reward in the life to come: and they which make no accompt of this dutie and of Gods promises, shall, as contemners of him, feele his vengeance. Likewise, as the Church is the house of God and the kingdome of Christ, so they that bestow their goods vpon the maintenance of the holy ministerye, without the which this house & kingdome cannot subsist, do offer a sacrifice of a most ex­cellēt sweet sauour in the presence of the Lord. Prouision therfore for the Pastors, whether by the magistrate, or by the contribution of the flock, is a most necessary and profitable duty of the church.

7 The second and principall assistance that the Church oweth to the Pastors, is earnestly and continuallye to praye to God for them: for as Christ cōmandeth vs to pray to the Lord of the h [...] ­uest to send workemen into his haruest, Mat. 9. [...]8. so is it our duty when hee hath giuen vs faithful Pastors, to pray vnto him: firste to prese [...]ue them in health and long life, for the good and edification his Church: secondly, by his holy spirite to guide them, that they may faithfully and with fruit employ themselues in their ministerye. The rather is the Church bound to this dutie, because it cannot otherwise expect any great fruit from man. And indeed Sain [...] Paul an Apostle, endued with most excellent giftes, doth neuerthe [...]esse desire the Churches incessantly to make supplications for him: namely, writing to the Ephesians, he requireth thē to pray to God [Page 421] for him, that he may open his mouth boldely, to publishe the secrets of the Gospell, that therein he may speake boldely as hee ought to speake. The same doth he also require of the Colossians, praying also for vs, Colos 4. [...]. that God may open vnto vs the doore of vtterance, to speake the misterie of Christ: wherfore I am also in bonds, that I may vtter it as it becommeth me to speake Writing also to the Thessalonians, he saith: Brethren, 2. Thes. 3.1. pray for vs, that the worde of the Lord may haue free passage, and be glo­rified, euen as with you: Rom. 15.30. and that wee maye be deliuered from vnreaso­nable and euill men: for all men haue not faith: Writing to the Ro­mains he proceedeth further, saying: Brethren, I beseech you for our Lord Iesus Christs sake, and for the loue of the spirite, that ye would striue with me by praiers to God for me. That I may be deliuered from them which are disobedient in Iudea, and that my seruice which I haue to doe at Ierusalem, may be accepted of the Saints. If so excellent an Apostle doth plainely confesse that hee cannot open his mouth to preach the worde: that he cannot auoide the crosses and assaultes of the wicked: or that he can doe nothing that may be acceptable to the Saints without the assistance and blessing of God: If hee acknow­ledge that to obtain these graces, he standeth in need of the praiers of the Church, and if in so many places & so instanly he desireth her employment heerin: what good may we expect in the ministe­ry of our Pastors, euen of those that be most apt and faithfull, vn­lesse feruently and continually we doe praye vnto God for them? Most men haue small minde of the dutie and importance of these praiers, yet is this negligence and ingratitude many times puni­shed, in the most dangerous faults of the Pastors, which turn to the great preiudice of the Church: besides, that God also in his iust iudgement, taking to himselfe the faithfull Ministers, or transpor­ting them elsewhere, doth either giue vs hyrelinges, or wholye depriueth the Church of the holy ministery. To the end therefore that according to the exhortation of Iesus Christ wee maye a­mend, let vs acknowledge how precious the spirituall, heauen­ly, and eternall giftes that we receiue, by the ministery of our Pa­stors, are. And what an excellent charge God hath giuen them o­uer vs, that therupon we may hartely loue them, respect them, o­bey them, be carefull for them, and especially employ our selues diligently in feruent praiers to God, that he may vouchsafe to pre­serue the good and faithfull Pastors, and that he would replenishe thē with the gifts of the holy spirite, that they may faithfully em­ploy themselues in their charge, and that hee will mightily blesse their labours, to his glory, and the saluation of his Church.

[Page 422]8 Hauing now declared the duties as well common to the Hus­band and the wife, as perticularly of the husband to the wife, and of the wife to the husband: of parentes to their children, and of children to their parents: of Magistrates to their subiects, and of subiects to their Magistrates: lastly, of Pastors and Ministers of the worde to the Church, and of the Church to them: euery one that desireth to amend his life according to the exhortation of Iesus Christ, is to examine himselfe. First because he is a Christian, by the law of God, that he may thereby know his sinnes and wic­kednes, and so amend: Next euery one in his vocation, as the hus­band, the wife, the father, the mother, the childe, the Magistrate, the subiect, the Pastor, and the Church: each in his seuerall calling is likewise to enter into examination of himselfe by that which hath bene aboue spoken in this third Booke, touching their du­ties: to the end that knowing and feeling in how many sortes and waies we do faile in that which God requireth of euery one in his perticular calling, we may aduise our selues how to amend our liues. And that we may be the more earnestly stirred and moued hereunto, we will in the next book lay down the principall causes and reasons whereby all Christians in generall, and euery one per­ticularly in his vocation ought & may in their harts be touched, and fele themselues bound and affectionate to amendment, accor­ding as Iesus Christ doth exhort.

The first cause why we should Amend, is taken of the authoritie of Iesus Christ to command vs. Chapter. 1.

THe onely and sole commaundement of Ie­sus Christ the Sonne of God, who saith, A­mend your liues, Mat. 4.17. ought to induce vs to yeald vnto him all ready and voluntarye obedi­ence: For that hee is of authoritie to com­maund vs, his very names and tytles doe sufficiently declare. As therefore Kinges, Princes, and other Magistrates, doe set down their names & tytles in the beginnings of their Proclama­tions, as well to authorise them, as to binde their subiectes to obey [Page 423] them: so before we enter into the reason which Iesus Christ, to induce vs to this amendement of life, namely, because the kingdome of heauen is at hand, doth alleadge: we will lay downe some of the names and tytles of him that commaundeth vs to amend, Exod. 20.2. where­by we may the better vnderstand as well his authoritie to com­maund, as our dutie to obey.

2 First, he is the sonne of God: who in the preface of the law, exe­cuting euen then the office of a Prophet, a King, Exod. 3.14. and a leader of his people, speaking saith: I am the Lord thy God which brought thee out of the land of Egipt, out of the house of bondage. Act. 17.28. These titles in the beginning of the law doe declare that he hath double authoritye to commaund vs, and that we likewise are double bound to yealde to him our obedience. First he calleth himselfe The Lord, and vseth this worde Iehoua, which signifieth Essence, or him that is, Col. 1.16.17. wherein he teacheth, that it is in him and by him (as S. Paul also affirmeth) that we are, that we liue, and that we haue our mouing. And ther­fore in another place speaking of Iesus Christ, he saith: All things were created by him and for him, and in him all thinges consist. What a monstrous matter were it, if we should not consecrate our whole life to the seruice and obedience of him, without whole power we can neither liue, neither be, neither subsist one onely houre: But this name Iehoua is to be drawen yet further, Exod. 6. 3. namely to the effect of his promises: because it is he who giueth as it were essence vn­to them, and by his fulfilling, a new being to his creatures. Him­selfe hath taught vs, saying: I appeared to Abraham, Isaac and Iacob in my name Schaddei, that is to say, God Almighty: yet did they not know me by my name Iehoua, Exod. 20. 2. for by this name Iehoua he meaneth his Essence, whereby he hath with efficacy and effect made the truth of his promises long since promised to the Fathers, to be: giuing as it were a new being to their children, at the bringing of thē forth of Egipt: and therefore he addeth, Thy God, thereby to signifie that it was his people, whom he had redeemed and so dedicated and consecrated to himselfe. Then doth hee remember them of th [...] deliuerye out of the bondage of Egipt, which was to them as a re­surrection & reestablishment vnto life. He then that gaue the law, being the same God that commanded vs to amend, by liuing ac­cording to the rule of the same, hath declared by his titles and names, set down in this preface, that he hath duble right & autho­rity to commaund vs, and therefore that it is a two-fold, and monstrous ingratitude, not to obey him, Exod. 13.2. who commaunding vs by the right both of our creation and of our redemption, doth suffi­ciently [Page 424] declare that we cānot subsist in life either of body or soule, without his power and grace.

Exod. 13.2. Exod. 12.29.3 God in olde time ordained that euery male that opened the wombe, should be consecrated to the Lord: for at such time as for the bringing forth of his people, he slewe all the first borne of E­gipt, he willed that the first born of the Iewes should be giuen and dedicated to him, as being his owne: And the more euidentlye to declare vnto them this dutie to be consecrated vnto him, he took the Leuites in stead of the first borne of all the other tribes, Num. 3.44. to em­ploy them wholy in his seruice: yet did he also ordein that all that were aboue twentye yeeres olde, Exod. 30.12. should paye euery man halfe a shekle, to be employed in the seruice of the tabernacle of the con­gregation, to be a memoriall before the Lord of the redemption of their persons, and that being freede from the yoake of Pharaoh, and made a nation subiect vnto God, who had redeemed and deli­uered them, they might giue themselues wholy to serue and obey him, and altogither to liue to him. The fulfilling of these figures and ordenances we haue in Iesus Christ, who besides that he is our creator, as is aforesaid, hath also reuealed himselfe in the fleshe to be our redeemer and sauiour: he it is that hath saued and brought vs forth, not of the bondage of Pharaoh, but from the tirannye of the deuill: Col. 1.15. neither by smiting the first borne of Egipt, but by gi­uing himselfe, euen the first borne of euery creature, to death for vs. It were therfore a two-folde rebellion, not to amend our liues, and so to obey him, who being as S. Paul saith, the sauiour of all men, 1. Tim. 4.10. as concerning the bodily life, but especially of the faithful, in respect of eternall saluation, hath a two-folde right and authoritye to command vs. And the premises doth S. Augustine confirme by an excellent confession and praier that hee maketh to God, say­ing: I know, Aug. in his Medita. c. 39. O Lord, that I owe to thee my self, because thou hast created me: yea more then my selfe, because that being made man for me, thou hast redeemed me, euen so much the rather, as thou [...] greater then he, for whom thou hast giuen thy selfe. But in as much as I haue nothing more then my selfe, also that I cannot giue to thee that which I haue, without thy selfe: take me and draw me vnto thee, that I may be thine in following and louing thee, as I am thine in being created and redeemed by thee.

4 Moreouer, in tha [...] in our beleefe we doe confesse that we doe beleeue in Iesus Christ our Lord, wee doe also by that tytle ac­knowledge in him a two-folde authoritie to commaund vs, and [Page 425] consequently, in our selues a twofolde obligation to obey him: For as beeing both God and man: in respect of his diuinitie hee is Lord ouer all creatures: so hauing redeemed vs by his death, hee is our Lord, and wee that doo beleeue in him are his peculyar people and seruantes. And therefore it were a double disobedience in vs, if we, as his creatures, shoulde not obey the Lorde of all, and as his peculyar people and proper purchase, bee wholy subiect to him that is more particularly Lorde ouer vs. Iesus Christ is also called King of Kings, and consequently, king of the whole world, yet is hee also particularly king ouer his Church. And in deed, 1. Tim. 6.15 Psalm 2 as wee reade that the yron scepter is giuen to him to raigne and rule ouer all nations and kingdomes of the earth, so is hee particularly esta­blished king ouer [...] heere a twofolde authoritie in Christ, which doth doubly binde vs to amend by obeying of him, who beeing Lord of the whole world, is particularly and more ex­cellently king ouer the Burgeses of Sion, and the members of his Church.

5 All th [...]se names and titles, Iehoua, Creator, Redeemer, Sauiour, Lord, and king, attributed to him that commaundeth to amend, be­ing well considered, as is afore shewed, doth teach vs what autho­ritie hee hath to commaund vs, and how deeplie wee are bounde to obey him, as his creatures, children, subiectes, and seruantes, and wholy to consecrate vnto him all, whatsoeuer wee are, haue, knowe, or can doo, in his seruice, wythout whome we: neyther haue, neyther are, neyther doo or knowe anie thing. Let vs there­fore acknowledge that wee are not in our owne power, to liue at our owne pleasures, but doo appertaine vnto Iesus Christ, and must practise the same which the Apostle Saint Paul sayth of him­selfe, I liue, yet not I, but Iesus Christ liueth in mee. Galat. 2, 20 1. Cor. 6.19 Let vs remem­ber what the same Apostle sayth, You are not your owne, for yee are bought with a price, therfore glorifie God in your bodies, and in your spi­rites, for they are Gods. We are therefore bound, as our sauiour Ie­sus Christ admoniseth vs, to denie our selues, that is to saie, our owne sense and wisedome, and to followe his: also our owne will, Math 16.24 Luke 9.23 Rom. 12.2 that wee may will that which hee willeth. And heereto also doeth Saint Paul exhort vs, saying: Bee ye changed by the renuing of your minde, that ye may proue what is the good wil of God, and acceptable and perfect.

6 There bee two sorts of seruants and bondmen: the one borne at their masters houses, the others purchased by their masters. Nei­ther of these may liue after his owne will, sense, or vnderstanding, [Page 426] but as it shall please theyr master and Lord. Now are we borne the seruants of Christ, for he created vs all, and besides, he hath also re­deemed and purchased vs, that wee may belong more particularly to him. As the master therefore of those seruantes that are borne in his house, or whome he purchaseth, doo pretend that they doo him wrong, when they spend anie time either to theyr owne parti­cular profite, or in the seruice of others: so maye Iesus Christ, and much more iustly complaine of vs, that are his two folde seruants, namely, by birth and by purchase, if wee imploy euen neuer so lyt­tle of our liues to serue and please our selues, the world, or the de­uill, our enemies: and this must needes redounde to a double sacri­ledge and twofolde prophanation of that which by double reason ought to bee dedicated and consecrated to him, who with double authoritie doth command vs to amend.

The second cause of Amendement, drawen from the name Holy, attri­buted to Iesus Christ: wherein is handled Election, Reproba­tion, and Gods prouidence. Chap. 2.

THE Prophet Esaie rehearseth, that hee sawe the Lord sitting vpon his throane, Isay 6.3. and the Seraphims aboue him, crying one to another, Holy, holy, is the Lord of hoasts. Heere dyd they speake of Iesus Christ, Iohn 12.41 as Saint Iohn in his Gospell doth affirme, who also reporting another vision which himselfe sawe, sayeth: There were foure beasts which cryed night and daie wythout ceasing, Holy, ho­ly, holy, is the Lord God almightie. Apoc. 4.8. This title Holy, thus thrice repea­ted, among other thinges doth teach vs that he is souerainly good, righteous, merciful, wise, mightie and true: euen so excellently and perfectly, that in these and other lyke diuine properties, he is most holy, and in them holdeth nothing in common wyth other crea­tures. And in deed, if in man there bee anie goodnesse, righteous­nesse, wisedome, or truth, hee hath them not of himselfe, but from God. Neither hath hee thereof anie more but small droppes or sparkes, and the same are but graces happened and accidents, or qualities, as they saie in schooles, so that euen without them hee is neuerthelesse a man. But as concerning God, hee hath all these properties of himselfe, they bee in him perfect and infinite: yea, they are in such sorte his essence, that to denie his righteousnesse, wisedome, power, mercie, and goodnesse, is to denie God. Marke [Page 427] therefore how rightly he is called Holy, holy, holy.

2 It is no maruel that this, and all that proceedeth herefro, doth passe mans vnderstanding, for it exceedeth euen the capacitie of the Angels. And this doth Esaie in this vision testifie, saying: The Seraphims couered their faces with two wings, Esay 6. [...] as not able to abide the brightnesse of this holynesse. But the more incomprehensible that it is, the more doth it admonish vs diuersely and in many sortes to amend. And indeed, among the most dangerous & pernitious corruptions of men, which especially we ought to amend, there is none greater than a bold and presumptuous rashnes, whereby men dare controll the holy doctrine of God, which they do not vnder­stand: yea, euen to denie or peruert the euident testimonies that hee deliuereth in his worde: or accuse God (O intollerable blas­phemie) of vnrighteousnes, iniquitie, and crueltie, and reduce him to such bondage, that hee may do nothing but that whereof euery blind man is able to comprehend the reason, wisdome, and iustice. And heerof we will propound one example, which is but too com­mon and most pernitious.

3 The holy Scripture in many places testifyeth, Math. 20.16 Marke 13.20 Ephes. 1.4. Rom. 9.11, & 11.5 Phil. 4.3. Rom. 11.5 & 9.15.20 Phil. 4 3 Apoc. 3.5 Iude verse 4 Rom. 9 23. Iohn 10.28 Rom. 9. 22 Rom. 9.18 1. Sam. 2.6 Amos 3.6 Ier. l. [...]. 3. 38 Iob 38. & 39. Read Sect. 18. Acts 4.28 1. King. 22.20 Iob 1.12 2. Thes. 2.9 Rom. 9.17 2. Sam. 15 2. Chro. 36 that among the children of Adam, God hath chosen some to saluation & life eter­nall, leauing the rest without anie portion in such felicity, that this election was founded vpon his onely goodnes and mercie, that he had power and authoritie to choose whome hee pleased, and to leaue the rest, that the names of the elect haue from all eternitie bene written in the book of lyfe, and the rest recorded to iust de­struction, that God so prepared the elect to glorie, that they can­not perish, and that the vessels of wrath, as the Apostle tearmeth them, are in such wise prepared to destruction, that beeing by the decree of almightie God, giuen ouer to themselues according to theyr owne corruption, they cannot but sinne, & so be iustly con­demned, that God sheweth mercie to whome hee will shew mer­cie, and hardneth whom he will harden, that nothing commeth to passe without the will and prouidence of God, that God dyd so foresee the transgression of Adam, and that it was not without his decree and ordinance, that all that was done as concerning Iesus Christ, by Iudas, Pilat, the Gentiles and the Iewes, was done by the definite counsell and eternall decree of God, directing the wicked worke of men, that by them hee might accomplish his excellent worke of our redemption, that many times he imploieth both the deuill & the wicked, as a father to correct by their wicked works, the sinnes of his elect, and as a iust iudge, to punish the iniquitie of the others.

[Page 428]4 Now albeit there is no doctrine that may stande vs in greater stead than this to ingender humility in man, neither to produce a­nie sitter argument to praise God, or to minister consolation, peace & content, to such as feele themselues to be the children of God: or that may bee a more mightie or sharpe spurre to pricke vs for­ward to amend our liues, as wee will hereafter shew: yet are there some, who not being able to comprehend this doctrine, do there­of take occasion to seeke so to burie it vp, that it may not be prea­ched in the Church of Christ. Others, that gather consequences of blasphemie, to peruert or reiect it. As concerning the first, The apprehension and feare which they conceiue in the blasphemyes that the peruerse doo gather out of this doctrine, is commenda­ble: but the meanes that they take to preuent them, are not to bee receiued. Neyther may wee looke to bee more wise than Christ, who neuerthelesse desisted not from preaching, publishing and re­cording it by his Apostles. And surely albeit Saint Paule noteth some blasphemous replications agaynst this doctrine, yet doth he not leaue too teach and maintaine it. Christ sayeth, Hee that hath eares to heare, let him heare. It must therefore be preached to those to whome hee giueth eares to heare, Rom. 9.14.19 Math. 11.15 & 13.9.43 Iohn 10.27 that they may heare, and not bee buried because of those to whome hee hath not giuen eares to heare. Christ the soueraigne shepheard, requireth no lesse of his sheepe to heare him, then he forbiddeth them to heare the voyce of straungers. It is a learned ignorance, not to knowe that which God woulde haue vs to be ignorant of, but it is a pernitious ingra­titude not to bee willing to knowe that which God woulde teach vs. The soule deuoide of the doctrine of truth, is prepared to re­ceiue lies. It is no Christian simplicitie or sobrietie, to reiect, as hurtfull, the knowledge of that which the sonne seeketh to teach vs. True wisedome and modestie in the children of God, consist­eth in opening theyr eares to learne, when Christ openeth his mouth to teache: also not to desire to learne that which hee is vn­willing to reueale vnto vs. The holye Scripture is the schoole of the holy Ghost, wherein as there is nothing omitted that is neces­sarie to saluation, so is there nothing taught, but what is requisite for vs to know. And thus it is great iniurie agaynst the holy ghost, that hee hath taught or reuealed vnto vs anie thing meet to haue beene suppressed. Let vs therefore conclude this purpose with the aduertisement of Moses, saying: The secrete thinges belong to the Lord our God, but the thinges reuealed belong to vs, and to our chil­dren for euer, Deut. 19.29 that wee may doe all the wordes of this lawe. Beholde [Page 429] how for the amending of our liues, according to the exhortation of Iesus Christ, wee are to correct this ingratitude, pernitious coun­sell, and presumptuous rashnesse, which vrgeth vs to suppresse that which it pleaseth God to reueale vnto vs, and serueth espe­cially to the magnifying of his glorie, to the begetting of humilitie in his elect, to strengthen their faith, and mightily to induce them to amend their liues.

5 Others there are that proceede farther, for not beeing able to vnderstand, & yet desiring to comprehend the causes and reasons of the pointes of the doctrine before mentioned, do take occasion to condemne and reiect the euident testimonies by God deliuered in his word, by consequences falsely gathered, which accuse God of crueltie and vnrighteousnes, and maintain that he is the author of the sin and iniquitie of men. But how doo they herein swallow themselues vp? It is as if they should accuse the sun of darknes, be­cause that seeking to looke into the brightnes thereof, their eies be dazeled. Many artificers in their tratles, doo worke many thinges whereof we can conceiue no reason, yet do we not condemn them, because we presuppose that they are not don without reason. How then? Shal we be so rash as to condemne the great builder and go­uernor of this world, because we cannot comprehend the wisdome contained in his workes? Shal the scholler say that his master is ig­norant, because he cānot vnderstand the profound knowledg that is in him? That we may therfore correct this rashnes, & so accord­ing to the exhortation of Christ, amend our liues, let vs remember that when he is called Holy, holy, holy, wee are thereby admonished that in him ther [...]esteth a wisdome, goodnes, mercy, righteousnes, power, & truth, both perfect & infinit: yea, that his whole essence is no other but wisdom, goodnes, & iustice, which do infinitly sur­mount the capacitie of man. Likewise that our true humilitye, simplicitie, wisdome, & discretion consisteth in this, that albeit we do not comprehend it, we doo neuertheles beleeue that his will is the rule of all righteousnes: that he that demandeth any other rea­son or cause therof than is declared in his word, entreth into a bot­tomlesse gulfe, wherein he shal be swalowed vp: that God is good­nes it selfe, and can neither wil nor do anie thing but what is good: that his power to dispose of all creatures as he pleaseth, cannot bee separate from his wisedome and iustice, and therefore that he can­not doo anie thing vniustly or vnwisely: that it is too great abase­mēt to God, not to acknowledg in him a more profound wisdome than man is able to comprehend: or not to confesse anie other [Page 430] righteousnes in God, than such as man shall finde to be iust: and to maintaine that he is not able to doo any thing, whereof man is not able to comprehend the reason.

6 If proude and curious mindes should obiect vnto vs, that wee propound these allegations, because we are not able to answere to theyr replications, obiections, and blasphemies, yet let vs not bee so carried awaie, or readie to minister contentment to theyr rash­nes and curiositie, but rather let vs cleane to the simplicitie & most assured principles of Christian religion. Heerein resteth the true sanctification of the name of God: As contrarywise, it is a most dangerous presumption, to seeke to giue account of the workes of God, in the wisedome whereof hee wylleth that man, feeling his owne ignorance, should humble himselfe: or to minister vnto men anie accesse to the inaccessible light of God, wherinto no man is a­ble to penetrate, 2. Cor. 12.2 but hee shall be swallowed vp: or in briefe, to seeke to nourish the presumption and rashnes of men which God, to the end to ingender humilitie in them, will kill. Saint Paul ta­ken vp into the third heauen, and there hearing wordes vnspeaka­ble, such as it was not lawfull to vtter, knew well inough how farre hee might wade in reuealing the mysteries of Gods wisedome and prouidence. And our selues may perceiue how moderate hee was in this respect: Lykewise how resolute & constant hee shewed him selfe, in opposing the onely will, wisedome, power, & glorie of God agaynst all replications, reproofes, and blasphemies of men. And in deede, speaking of Iacob the elected, and Esau the reiected, hee sayth: Rom. 9.11. Before the children were borne, and when they had yet done nei­ther good nor euill, (that the purpose of God might remaine according to election, not by workes, but by him that calleth) it was sayde vnto Rebec­ca, The elder shall serue the younger, as it is written, I haue loued Iacob and haue hated Esau. Heere doeth hee plainely declare, that Iacob was elected and Esau reiected, not for eyther of theyr works, either good or bad, but according to the determination of God ground­ed vpon his election. And hereupon the Apostle demanding whe­ther there were anie vnrighteousnesse in God, answereth first, God forbid. And that kinde of phrase hee ordinarily vseth, whensoeuer hee goeth about to reiect anie question as abhominable, and vn­worthie of aunswere: and heereby admonisheth vs, when men vse the lyke replications, to abhorre them, and to saie, God forbidde, as thereby maintaining, that it is a matter that cannot come to passe.

7 Secondly, for a manifest explanation, that there is no iniquitie [Page 431] in God, he addeth: For God sayde to Moses, Exod. 33.19. I will haue mercie on him to whome I will shew mercie, and will haue compassion on him on whom I will haue compassion. Heerein doth hee first confyrme that which wee haue alreadie touched, namely, that election is ground­ed vpon the onely mercie and free grace of God, without any con­sideration of our works. Secondly, he alledgeth no other reason of this mercie to some, and not to other some, but the onely wyll of God, saying: He will shew mercie to whome he will shew mercie. Thus doth the Apostle teach vs, that if man thinketh it no reason that God should choose some, and reiect other some, onely vppon his goodnes and mercie, wythout anie consideration of theyr workes: our most pertinent reason to iustifie God, is with the Apostle to saie, It was his will. Thus when our Lord Iesus Christ sayde, Math. 11.25 I giue thee thankes O father, Lord of heauen and earth, because thou hast hid these things from the wise, and men of vnderstanding, and hast opened them to babes. He addeth onely this reason, It is so, O father, because thy good pleasure was such. So farre therefore must we bee from ha­uing anie thing to replie against whatsoeuer Gods will, that euen in this so strange a worke, in the iudgement of flesh: proceeding of the good will and pleasure of our heauenly father, he sheweth, that wee haue an argument to praise him, and wyth Iesus Christ to giue him thankes. And Saint Paul followed these steppes of his master: Eph. 1.3.4.5 11. for first he praiseth God because he hath elected vs in Iesus Christ, and then hee addeth, that it was done according to the good plea­sure of the will of God. So often therefore as wee reade and see that God sheweth mercie to some, whome he will saue in his king­dome and glorie, and leaueth & forsaketh other some: It is inough that wee alleadge, that it is according to the pleasure and counsell of the will of God. Thus much to cut off all replications and ob­iections.

8 Earthly kings in the ends of their edictes and proclamations, doo ordinarily in stead of a reason adde this, For such is our pleasure. And thereby doo prohibite theyr subiectes from anie farther en­quirie and examination of the reasons of their ordinaunces. And shall not God bee in as good credite as mortal man, to make vs to receiue and aduow whatsoeuer hee willeth and decreeth, onelye adding, For such is his will, and such is his pleasure? Men may many times bee deceiued in that which pleaseth them, but God forbid that God should will anie thing that were not righteous or good. Let vs therfore so learne to sanctifie the name of God, that so soone as in his worde hee declareth that such was or is his will, we reiect [Page 432] all replications, and vpholde, that seeing hee willeth it, it is iust, good, and holy, albeit we cannot comprehend the reason of it. This is the doctrine that the Apostle by his example doth deliuer. And it is our dutie not to couet to bee wiser than the holy Ghost, who spake by him, either to demand, or to render anie reason of the wil of God, which cannot be but most iust and holy.

9 Saint Paul proceeding in his purpose, speaketh of the hardning of Pharaohs heart, saying: For this purpose haue I stirred thee vp, that I might shew my power in thee, Rom. 9.17, and that my name might be declared tho­roughout all the earth. But because it may seeme strange, that God should so harden the heart of Pharaoh, that resisting his will and commandement, to suffer the people to depart, he should be swal­lowed vp in the sea, and the people of God be so deliuered: What doth Saint Paul alleadge in iustification of God? Euen againe, his will, saying that in this horrible iudgement executed against Pha­raoh, and in the incomprehensible grace shewed to the people of Israel, God shewed mercy to whom he would, and hardned whom he would. If anie man therefore should demaund whereof it com­meth, that God vouchsafeth to saue these men, by causing the Go­spel to be preached vnto them, conuerting them by his holy spirit, giuing them faith, and shewing mercie vnto them, either wherfore he causeth not the gospel to be preached to others, or giueth them not saith, but rather hardneth them. Saint Paul admonisheth vs to aunswere, Such is Gods will, he sheweth mercie to whome hee will, and hardneth whom he will. And therefore let it content vs, to vnder­stand that it is his will, as also he willeth nothing but in iustice and wisedome. And this onely reason ought more to satisfie and con­tent vs, than all the expositions and reasons that the most subtyll heads and spirits in the world are able to inuent. And in deed, the reasons of the holy Ghost are stronger than the reasons of men: and whatsoeuer theyr knowledge is, yet must they not presume to haue more knowledge than the holy Ghost, and this must wee al­leadge in defence of the iustice and glorie of God.

10 This doth the Apostle also represent vnto vs in that hee ad­deth. For hauing propounded this obiection and replication, Why doth hee yet complaine? Rom. 9.19 For who can resist his will? hee laboureth not to propound the discourse of man in the iustification of God: but stayeth vpon three pointes. First, hee sheweth that the onely re­membrance that wee are men, ought to restraine vs from arguing with God. Secondly, that God wyth his creatures may doo what hee will. And thirdly, that the manifestation of his glorie must [Page 433] swallowe vp all replications and murmuring. For first he aunswe­reth, O man, who art thou which speakest against God? Thereby signi­fying, that where men dare replie, and thus accuse God of vnrigh­teousnes, because they vnderstand not his reasons? the same doth proceed of this, that they remember not that themselues are men, either what man is in regard of God. If a childe of eight or tenne yeeres olde, hearing a philosopher discourse of the greatnesse and course of the Sunne, should argue against him, and maintaine that the same were no greater than a platter, neither of any swifter pace than a snaile, would the philosopher stand vppon the deliuerie of the reason of his discourse vnto him? No, for the childe could not bee capable to conceiue it. But hee woulde tel him, Thou art yet a child: Euen so is man in comparison of God, infinitly lesse in kno­wledge than is a child, in comparison of the most excellent philo­sopher in the world. Wee must therefore with Saint Paul maruell how man dareth striue or dispute with God, and in reason to stop his mouth, we may saie vnto him, O man, Iob 9.3, 32. who art thou that speakest against God? If man would dispute with God (sayth Iob) hee could not answere him vnto one thing of a thousand. And therefore hee after addeth, saying: God is not a man as I am, that I should answere him, if we come together to iudgement, neither is there anie vmpier that might take notice of our cause, or laie his hand vpon vs both. The same doth God also note, where hee speaketh to Iob in a whirlewinde, and sayth: Who is this that darkneth the counsell, by wordes without know­ledge? Gird vp now thy loines like a man, I will demand of thee, Iob. 38.2. and de­clare thou vnto mee. When therefore wee heare these replications, wherefore doth God complaine of vs, that we are so hardned, ey­ther that beeing hardned, wee doo offend him more and more? Seeing it is his will to harden vs, wee cannot stande against him. Let vs aunswere with Saint Paule, O man, who art thou? Shall man that knoweth himselfe so to bee, take vppon him to dispute wyth God?

11 As for the second point, the Apostle confirmeth the same that hee had before spoken, namely, that God hath mercie vpon whome he will, and hardneth whome hee will: declaring by the similitude of a potter, that hee hath power and authoritie so to doo: And in deede, Hath not the potter power of the claie, Rom. 9.21. to make of the same lumpe one vessell to honour and another to dishonour? Yes e­uen so much, that the earthen vessell cannot saie to the potter, Why hast thou made mee thus? What iniquitie is it then, to sup­pose that God hath not as much power ouer his claie, namely, o­uer [Page 434] man his creature, as man hath ouer the earth, which the crea­tor hath giuen vnto him: Men with this reason, I will doo wyth mine owne what I please, doo stoppe the mouthes of theyr equals: How much rather then may God so doo, whose wyll is euer con­ioyned with wisedome and iustice whereby hee cannot doo anie thing but in wisedome and iustice? If anie man list to replie, that there is great difference betweene the earthen vessell to dishonor and the reprobate, because the vessell feeleth no euill, but the re­probate shall feele most horrible and eternall torments: We aun­swere that the Apostle well inough knew that, and yet iudged the similitude to bee verie fit and sufficient to iustifie God, as in deed it is greate reason that hee should employ his creatures as he will, for the manifesting of his glorie in them.

12 And it is the third point which the Apostle toucheth, where hee sayth, What if God woulde to shew his wrath and to make his pow­er knowen, Rom. 9.22 suffer with long patience the vesselles of wrath, prepared to destruction, and that hee might declare the riches of his glorie vppon the vessels of mercie, which hee hath prepared vnto glorie? Hee here doth declare first, that God doeth so hate and detest sinne, that imme­diatly and without delaie hee woulde swallowe vp sinners, were it not that in patience hee suffereth and beareth with them, yea, and endueth them with many bodily goods: but they vpon obstina­cie and wyth vnpenitent heartes abusing this patience, doo heape vp for themselues wrath in the daie of wrath, Rom. 2. 5 and of the declara­tion of the iust iudgement of God. Secondly, that God doth thus in patience tollerate the vessells of wrath prepared to perdition, that hee may afterward shew his wrath against sinne, in the horri­ble and eternall punishment thereof: as also his power and autho­ritie to dispose of his creatures as hee will, as it is shewed in the si­militude of the potter. Lykewise he declareth, that the purpose of election tendeth to let men know the riches of his glorie, in the vessells of mercie which hee hath prepared to glorie. To be short, hee teacheth vs that the declaration of his wrath agaynst sinne, and consequently of his holynesse and iustice in punishing the same: also of his power and authoritie to dispose of his creatures as hee will: and lastly, of his great mercie to the elect, do all serue to the manifesting of the glorie of God. As nothing therefore doth better beseeme God than the manifesting of his glorie, so for the iustifying of God, and the shutting of the passage agaynst all such blasphemies, it sufficeth with the Apostle Saint Paul, to maintaine that his glorie shineth in his mercie to the elect: in his [Page 435] iustice against the vessels of wrath, prepared to perdition: and in his power and authoritie to dispose of his creatures, as hee wyll. For such as are not content wyth this reason, doo shew themselues to bee enemies to the glorie of God. Besides, that this phrase of speech which hee heere vseth, when hee sayeth, Who is it, doeth shew, that in whatsoeuer God doth for the manifesting of his glo­rie, man is not to murmure or replie, especially considering that it was and is the purpose of all Gods workes. Prou. 16.4 For hee hath made all things for himselfe, sayth Salomon, euen the wicked for the daie of his calamitie.

15 The same Apostle in another place verie notablie confirm­eth the premises, saying, God hath shut vp all in vnbeleefe, Rom. 11.32 that hee might haue mercie on all. The purpose of Saint Paule in this place is, to shew that the Gentiles were vnbeleeuers, euen vntill the re­surrection of Iesus Christ, and the Iewes after it, to the ende that the Gentiles beeing conuerted by the preaching of the Gospell, might confesse, that hauing so long remayned in vnbeleefe, plun­ged in idolatrie, and giuen ouer to all wickednesse, Ephe. 2.1 [...] euen as Saint Paul sayth, without Christ, without God, and without hope, It was vndoubtedly a worke of meere & wonderfull mercie of God, to receiue & graft, them into the Church by preaching of the Go­spell. Likewise that the Iewes, after their incredulitie, which hath now continued aboue fifteene hundred yeeres, receiuing the Go­spell whensoeuer it shall please God to call them thereto, may al­so confesse that theyr saluation proceedeth neither from the wor­thines of theyr ancestors, neyther from the merites of their works, but from the soueraigne and meere mercie of God. Beholde here a number both Iewes and Gentiles, reprobates, vesselles of wrath, whome God hath shut vp in rebellion and vnbeleefe, in whose iust perdition Gods mercie shal the more shine vpon a small num­ber of his elect. If anie man list heereat to take occasion to mur­mure, in that hee cannot comprehend Gods iudgements, let him with Dauid, remember that they are wonderfull deepe. And in lieu of labouring and seeking to finde out the reason of them, let him in maintenance of Gods iustice, with Saint Paul crie out and saie, O the deepnes of the riches, Psal. 36.7 both of the knowledge and of the wise­dome of God! How vnsearchable are his iudgements, and his wayes past finding out? For who hath knowen the minde of the Lord, or who was his Counsellor? Or who hath giuen vnto him first, Rom. 11.33 and hee shall bee re­compenced? For of him, and thorough him, and for him are all thinges, to him bee glorie for euer, Amen.

Heere wee see how the Apostle by the tenour of this exclamation, beating down the pride & rash presumptiō of man, teacheth vs to containe our selues in all sobrietie, modestie, and humilitie in the sight of God, to reuerence his iudgements, which hee hath sayd to bee incomprehensible. In our selues to feele that there is in God a depth of wisedome, which swalloweth vp mans vnderstanding, to confesse that he is not bound to his creature, to acknowledge that it is not possible for vs to comprehend his waies: and finally, that in this wonderful worke we must glorifie God for euer. How hor­rible therefore are the blasphemies of those that dare accuse God of iniquitie and vniustice, because hee openeth not vnto them the treasures of this heauenly wisdome, wherby they may vnderstand the reasons of his incomprehensible iudgements, workes, & waies, which cannot possibly be found out?

14 The prophet Esaie rehearseth, that hee receiued from God this commandement, Go & saie vnto this people, ye shall heare in deed, but ye shall not vnderstand, Esay. 6.9. ye shall plainly see and not perceiue. Make the heart of this people fat, make their eares heauie, & shut their eies, least they see with their eies, and heare with their eares, and vnderstand with their hearts, and conuert, and he heale thē. This is a commandement that seemeth verie strange, for it doth not only foreshew the hard­ning of the heart of the Iewes, and consequently, their destruction, but also that preaching shall be the occasion to blind them and to harden their hearts. Shal we therefore saie that God is the author of their hardnes, blindnes, sin and destruction that proceed therof? God forbid. And therefore note what S. Paul said to the vnbelee­uing Iewes, It was necessarie the word of God should first haue bene spo­ken to you: Acts 13.46 but seeing ye put it from you, and iudge your selues vnworthie of euerlasting life, loe, we turn to the Gentiles. Moreouer, wherefore hath God wrought in the harts of some by his holy spirit, & giuen ouer others to hardnesse of heart, and blindnesse? True it is, that as a iust iudge, he hath punished the wickednes of vnbeleeuers, in hardning them: yet must we ascend to the eternall decree of God, who hath elected those whom he would, to conuert them, & giuen ouer the others to be hardned. Now albeit thou canst not vnder­stand why he hath chosen those rather than the other, why he cau­seth the doctrine of saluation to be preached to some, with such ef­ficacie of his holy spirit, that thereby they do conuert & beleeue: but vnto others without any efficacy of his spirit, wherby they har­den thēselues, & so increase their condēnatiō: also, how God hard­neth, & yet is no author of the hardnes of hart, either of y ^e sins that [Page 437] thereof doo proceed: yet see thou reuerence the incomprehensi­ble iudgements of God, and consider what went before this com­mandement giuen vnto Esaie, Esay 6. Hee saith that hee sawe the Lorde sit­ting vpon an high throane, and lifted vp, and the lower parts therof filled the temple: The Seraphims stood ouer it, couering their faces with two wings, and crying one to another, Holy, holy, holy, Lord God of hoasts, the whole world is ful of his glorie. This teacheth vs to humble our selues before this holy, most holy one, and to reuerence the iudgements of this king that sitteth vpon the throne, Iohn 12. 42 as most holy and most righ­teous, and in the execution whereof shineth his glorie. Whereup­pon Saint Iohn hauing alleadged this sentence of Esaie, touching the blinding and hardning of the Iewes, expresly doeth note, that the Prophet spake this when he beheld the glorie of Iesus Christ.

15 According to the purpose of the premises we saie, that where­as God hath chosen some, euen whome hee woulde, and not other some: and in all that God in his prouidence hath ordained, & done for the execution thereof, there resteth such wisedome, goodnesse, mercie, and iustice, that for the approuing of that which in the wis­dome of mans flesh seemeth strange & vniust, it sufficeth to shew, that the same was so ordained and decreed in the eternall and de­terminate counsel of God. And indeed, if anie man ask why the go­spell is preached rather to some than to other some: also, why a­mong those to whom it is preached, some doo beleeue, & some do rest vnbeleeuers: it is reason sufficient to aunswere, that some are chosen, and other some are not. So many, saieth Saint Luke, did be­leeue as were ordained to life euerlasting. You beleeue not, saieth Iesus Christ, because yee are not my sheep. Acts 13.42 Iohn 10.26 My sheep heare my voyce and fol­low mee. When the Apostles asked Iesus Christ why he taught the people by parables, wherein they had no vnderstanding, & which afterward hee opened to them alone, hee lifted them vp into this consideration, that they were chosen and the other not. To you, sayth he, it is giuen to know the secrets of the kingdome of heauen, Marke 13.10 but it is not giuen to them. And therefore when we reade that some, euen in lieu of conuerting and beleeuing, haue bin hardned and become more wicked, whereby the preaching of the Gospell hath bin vnto them a sauour of death vnto death: It sufficeth that we aunswere, that this befalleth not the elect, but as Saint Paule saith, 2. Cor. 2.15 those that perish, and are vessels of wrath, prepared to perdition. And ther­fore the preaching of the Gospell, whereby some are hardned, is neuerthelesse of a sweet sauour before God, as hee doeth expresly affirme.

[Page 438]16 Let vs therefore conclude, that all that God hath willed in the election of some, and not of other some, and in his prouidence, and the execution of the same, is good, righteous, holy, and com­mendable. And albeit we cannot comprehend it, yet let vs beware that of our ignorance we take no occasion to blaspheme God, but rather let vs acknowledge that it is because we doo not yet know anie thing of the incomprehensible holynes of Iesus Christ: name­ly, that he hath an infinite power to dispose of his creatures as hee will, an incomprehensible wisedome to ordeine most wisely: mer­cie and iustice, which in him are but one essence, wherby he can do nothing but in mercy & iustice. This if thou doest not vnderstand, I saie to thee againe, accuse thine owne ignoraunce, and reuerence this holynesse, which passeth thy vnderstanding. Beleeue so much as in his word he testifieth vnto thee, and permit this infinit pow­er and wisedome to doo, and to know euen that which thou canst not comprehend. Remember that he dwelleth in an vnaccessible light which thou must reuerence, but not enter into. Beware thou beest not an aduocate for so wicked a cause, 1. Tim, 6, 16 Rom. 3.4 Psalm 51, 6 as is the cause of the reprobate, to iustifie it in the sight of God. For howsoeuer thou thinkest it to be, he will alwaies, as Dauid saith, ouercome when he is iudged.

17 In the meane time, for the better vnderstanding of our in­tent, & knowledg in this doctrine, we saie, that if we stād vpon the consideration of mans creation to the image of God, both hee and all that are descended of him were created to life, for in man crea­ted to the image of God, there was no matter or argument of death: But if wee speake of the predestination hidden in the eter­nall counsell of God, the same is a profound deapth, that should e­uen rauish vs into admiration. And whereas Saint Paule calleth those that are not elect, vessels of wrath prepared to destruction, he hath regard to theyr first original and nature of men, Rom. 9. 22 Heb. 7.10 Rom. 5.12. according as all, beeing yet in the loines of Adam when he transgressed Gods commandement, dyd all sinne in him, and are all guiltie of death, and infected with mortall corruption. Not that there was not in God a former counsell which went before, wherby he had decreed and disposed of his creatures vpon certaine causes to vs vnknow­en: but for that from the transgression of Adam proceeded the curse and death of mankinde. Saint Paule sayth that God prepa­red vessels of mercie for his glorie, because that all that the elect haue to guide them to life euerlasting, proceedeth of the grace of God: Rom. 9.13 but others are prepared to perdition, because they are giuen [Page 439] ouer to themselues, so that following their owne corruptions, they go according to the eternall decree of God, to destruction. And heereof do we gather that albeit God had iust cause, to vs vnkno­wen, thus to dispose of his creatures, by choosing some, and reiect­ing other some, yet did hee not hate or condemne anie thing but sinne and corruption. It is not therefore fit that wee should seeke the cause of the destruction of the reprobate in heauen, when wee see that it resteth in earth: neither that we should impute that vn­to God which is in man himselfe: neither should the reprobate also murmure at the mercie of God poured vppon the elect, conside­ring that God may doo good to whom he wil, either at their owne destruction, whereof there resteth a twofold occasion in thēselues, namely, original sin, & the iniquities that do therof daily proceed.

18 Moreouer, as concerning the transgression of Adam & Eue, 1. Sam. 2.6. Amos 3.6 Iere. La. 3.38. Iob. 30.39. Psalme 104. & 105. & 106 & 107. & 136 Math. 10.29 it is certaine that the same neuer came to passe without the decree and ordinance of God. And in deed, the holy Scripture in infinite places doth testifie, that all things depend vpon his prouidence & decree. If a sparow falleth not to the ground without the will of God, shall man, so excellent a creature, created after the image of God, take so horrible a fall without his prouidence and decree? A man may giue a little child some small stripe with a rod, without the parents appointment, which notwithstanding they would per­aduenture dissemble and winke at: but none dare vndertake to cut him of the stone, or to cut off any lim, without his fathers good will and authority: Euen so, the greater that the importance of A­dams transgression was, in that it tended to destroie & ouerthrow so excellent a work of God, namely, man, created to his image: the more are we to beleeue, that it was neuer doone without his coun­sell or decree. Moreouer, if in his prouidence hee hath ordained what he will haue done with all other creatures, hath he not, think you, ordained what shall be done with the principall and most ex­cellent, for which he created all the others? Again, if God creating all the world, and man to his own image, purposed that the princi­pall end of his worke should be the manifestation of his glory: did he not also ordaine meanes to attaine thereto? But the fall of man was as it were, a preamble and a preparation, to declare his loue in his redemption through Christ, & to make manifest his mercie to his elect, & his iustice to the reprobate. And in this especially doth the glorye of God appeare. If there were sinne in the fall of A­dam, so was there in the pursuite against Iesus Christ: And yet loe, the Apostles speaking vnto Almightie God doeth saie: [Page 444] Doubtlesse against thy holy sonne Iesus whom thou hast annointed, both Herod and Pontius Pilat, Acts. 4.27 with the Gentiles and the people of Israel ga­thered together, to doo whatsoeuer thy hand and thy counsell had before determined to be done. Againe, speaking to the Iewes in expresse wordes, they obiect vnto them, that by the handes of the wicked, they tooke Iesus Christ and crucified and slew him, Acts. 2.23 being to them deliuered by the determinate counsel and foreknowledge of God. Albeit they cannot comprehend that Adams transgression where­in there was sinne, came not to passe without the prouidence and decree of God, and yet that God is not the author of sinne. Must they therefore denie his prouidence, & those places of holy Scrip­ture, wherein the holy Ghost doth so often and so euidently testi­fie the same? Or contrarie to so many testimonies of his word will they make God the author of sinne? They do not murmure, blas­pheme, or replie against vs, but against the holy Ghost? Must they, because they cannot comprehend how it should bee possible that God should prohibite Adam that thing, which neuerthelesse came not to passe without his decree, will, and eternall counsell, denie those testimonies which himselfe deliuereth in his word, or mali­tiously gather, that in God there should bee two contrerie wills? Let vs beleeue so much as hee testifieth in his word, and reuerence so much as wee doo not vnderstand. If we should conioyne the re­demption wrought by Iesus Christ with the fal of Adam, we shuld soone confesse, that as well the one as the other came to passe by the prouidence of God.

19 Yet if it were requisite to consider some reasons, the same which Saint Augustine doth note might well content vs. We safely doo confesse, Augustine of reprouing & grace. c. 10 sayth he, that we do well beleeue that God, the Lord of all, who created all things good, and who both did foresee that from good they should digresse to bad, or knew that it dyd better beseeme his almightie goodnes to make of euill good, than not to suffer the euill, hath so determined the liues of Angells and men, that in the same he would manifest, first what free will was able to doo: next, what his grace, with the iudgement of his iustice, were able to bring to passe. First Saint Augustine saith, in that he cal­leth God the Lord of all, he doth shew that he had power and au­thoritie to dispose of his creatures as he wold. Secondly, in that he saith, that God created all things good, he noteth that God is the author of the goodnes that hath bin in all his creatures, namely, in man, created to his image, but not of the sin afterward cōmitted. Thirdly, in that he knew, that from good they should degenerate [Page 441] to euill, and yet that voluntarily he permitted it, hee propoundeth this reason: that it better beseemed him to shewe his almightye goodnesse, in making of euill good, then in permitting the euill: And then he sheweth the good that God gathered out of the fall of Adam. First, that it serued to shew what freewill was able to do, thereby signifiyng that there is no stedfastnesse but in God: and yet that Adam was inexcusable in his fall. For hauing created man with free will, his sinne was not vpon compulsion, but voluntarily: and indeed he did eate of the forbidden fruit, not to the end to o­bey the decree of God, wherof he was yet ignorant: but at the in­stigation of Satan, and vpon a lust to be like vnto God. And there­fore, when God reproued him, he complained not of Gods decree but of his wife Eue, and his wife of the Serpent: Gen 3.6. and 3.12.13.14. and God in his sentence pronounced against them, denounceth them all to be guiltie and worthy of punishment.

20 For the second fruit gathered in the fall of Adam, hee saith: that it serued to declare the benefite of the grace of God to the e­lect: and consequently to cause vs to confesse that our saluation is indeed free, and grounded vpon the onely loue and mercye of God. Also that this we ought not to misdoubt, because hereby we are pulled out of the gulfe of death and damnation, whereinto by Adams transgression we were plunged: likewise that he hath elec­ted vs, to the ende to make vs pertakers of so great a benefit: and left and abandoned so many others of like condition as ours, in the deapth of euerlasting woe: and to saue vs, hath deliuered his onely begotten sonne Iesus Christ to the death. Finally, in that he saith that he vouchsafed to shewe the iudgement of his iustice, namely, vpon the reprobate, he thereby representeth vnto vs, that they haue no cause to murmure or contende: and indeede as al­ready we haue shewed, that Adam was in his fall inexcusable, so are they who being in Adam, did with him fall into death and cor­ruption: for the sinne and corruption is in them, and proceedeth from Adam, not from God. And albeit that which they doe is not without the prouidence and determinate counsell of God, yet not knowing, neither hauing any regarde thereof, but voluntarily a­bandoning themselues to sinne, and executing, as S. Paul saith, the l [...]stes of their fleshe, Eph. 2.3. they cannot impute the cause of their dam­nation to God, considering it is in themselues: neither the r cor­ruption, seeing they take it from Adam. In this sence Iudas seeing that he was condemned, grounded not his excuse vpon the deter­minate counsell of God: but accused and condemned hi [...]elfe, [Page 442] saying: Mat. 27.3. I haue sinned in betraying the righteous bloud: and ouercome with the iust iudgement of God, he hanged himselfe.

21 By the premises it appeareth, that the true wisedome, humi­lity and sobriety of Christians consisteth in this, that when God openeth his mouth to teach vs, we likewise opē our eares to learn: and when he shutteth his mouth, we couet not to know. Let vs in our selues finde that in God there is a wisedome & iustice, which we must not search into, but reuerence: and beleeue all that Gods worde doth teach vs, concerning the election of some, and the re­probation of other some: as also of the prouidence of God, not­withstanding we comprehend not the iustice or reason thereof: for the glory of God must euen swallow vp all our replycations and murmurings, because it is a true sanctification of Gods name to beleeue that he neither doth, neither willeth any other thing, but in wisedome and iustice. Likewise it is to his glorye, to haue a iu­stice, wisedome, and bounty, that shall infinitelye surmounte mans capacitie. And therefore let vs abhorre all replications, murmu­rings, and blasphemies, vsed by those, who labouring to compre­hend that which is to man incomprehensible, dare presume either to corrupt or to denye the holye doctrine of predestination and Gods prouidence, and accusing him of vniustice and crueltye a­gainst mankinde, dare maintaine that he is the author of sinne.

22 Herein are such men worse then the very deuils, and indeed they hauing bene created Angels, iust, holy, and good, did reuolte, But came that to passe without Gods prouidence? 1. Tim. 5.21. In that the A­postle Saint Paul maketh mention of elect Angels, he thereby doth note that the rest were giuen ouer to themselues, and so re­iected. Besides, euer since the beginning of the worlde, they haue still sinned more and more: neither can they but sinne, in respect of their wicked malice and corruption, and thereby augment their horrible tormentes for the day of iudgement. These I say, are in all extremity malicious, slaunderers and lyers, yet doe we not read that any deuils did euer accuse God of iniustice against them, either obiect that hee were the author of their sinne, ei­ther maintaine that necessarily sinning, they are to be excused. But contrariwise, they feele in themselues that they are iustlye condemned, and beleeuing that there is a God, doe tremble: neither doe we reade that they euer complained that Iesus Christ came to torment them vniustly, Iames. 2 19. but before their time, and that in respect that alredy seeing their iudge, they did apprehend the hor­rible torments, wherinto they should be by him cast headlong in [Page 443] the day of iudgment, which they perceiued to be neerer at hand then they could haue wi [...]hed. In what degree shall we then place those men that seeke either to abolish Gods prouidence, or to ac­cuse him of iniustice, or to maintaine that hee is the author of sin?

23 If any troublesome spirite, which cannot be satisfied with the premises, wil stil in questions and replications be skirmishing heer-against: let vs not be ashamed with S. Aug. to saye, Consider what God is, and what thy self art, that he is God and thou man. If thou thinkest to speak iustly, shal the fountain of all iustice be drye? Aug. vpon the words of the Apostle. Serm. 20. O man, doest, thou expect an answere from me? I also am a man, and therefore let vs both giue care to him that saith vnto vs. O man, what art thou? Surely a faithful ignorance is better thē a rash know­ledge: Dost thou look for merits? thou shalt finde nothing but pu­nishment. Oh the depth! Peter denieth Christ, the theefe belee­ueth in him. Oh the depth! Sekest thou a reason for those things? I am amazed at the depth of them. I cannot attain to any bottome. Paul found where to rest, by growing into admiratiō, he saith that Gods iudgements do surmount all knowledge, and commest thou to search into them? he saith that his waies cannot be followed, yet thou wilt tread his steps: hereto also do the same tend which in an other place he speketh very briefe. Wilt thou argue against me? ra­ther maruel with me, and cry out, Oh depth! Aug. vpon the words of the Apostle. Serm. 11. let vs both agree in feare, least we perish togither in error. And indeede, what can the most learnedest wits of these daies propound, which the Apostle knew not, in answere to the obiections of those that seek to reuerse this doctrine: yet he by holding his peace, doth by his example teach that against al replications, we are to oppose onely the wise­dome, iustice, goodnes, power and glory of God. And such as cānot be content with these answers, which contain the true sanctificatiō of the name of God, and proceed from the holy Ghost, can neuer be staied by any that proceed from the wisedom of men.

24 As this name holy attributed to Iesus Christ, doth teach vs as is aforesaid, that his goodnesse, power, truth, wisedome, mer­cye and iustice, is infinite and incomprehensible, so to the end wee may amend, let vs beware that we vndertake not to sight a­gainst the simplicity and truth of this holy doctrine: let prety, cha­rity, and zeale to the edification & peace of the Church of Christ, mortifie in vs all curiosity, presumption, and ambition. Let vs be­ware that we seek not to sound the depth of Gods wisdome, which is infinit, least iustly we be therein snared and swallowed vp. And in case anye, to the ende obstinatelye to reiect this doctrine [Page 448] which is confirmed with so many and such euident testimonies of the worde of God, Rom 3.7, doe yet persist in the vse of replication repug­nant to the nature of God, let vs with the Apostle say, that their condemnation is iust. Beholde therefore in what sort we are, for the amending of our liues, to learn to renounce the accursed wise­dome of the flesh, and all diuelish rashenesse, which will presume to condemne the thing which we doe not vnderstand: and contra­riwise, to reuerence the secrets of God, which doe passe our capa­cities, and his workes, which we are not able to comprehend: that so depending in all humilitie and faith, vpon so much as it shall please him to reueale vnto vs, wee may constantly sanctifie the name of holy, most holy, with this holy resolutiō, that whatsoeuer he ordeineth, doth, or commaundeth, cannot be but holye and com­mendable, as proceeding from his perfect and infinite holinesse.

The third cause of amendment, deriued from the predestination and prouidence of God, entreated of in the former Chapter. Chap. 3.

SVch as cauill against this doctrine of predestination and Gods prouidence, do among other matters alleadge this false incon­uenience, which is an enemy to the amendment of life, and that in two sortes, and say, if we be predestinate to be of the number of the reprobate, it is in vaine for vs to endeuour to liue wel and vp­rightly, for albeit we should amend, yet of necessitie we must be damned. Others say, if we be elect, we cannot perishe, albeit we doe euill and neuer amend our liues. But let vs consider the absur­dity of their speeches, and then we will declare in how many sortes, and how earnestly the doctrine of Gods predestination and prouidence should moue vs to amend. First, it is a great presump­tion to reiect the euident testimonies of Gods worde, vpon an ab­surdity forged in mans braine, as in old time did the Saduces, who denyed the resurrection: Mat. 22.23. Mat 20, 16. Mar. 13 20. Eph. 1.4. Rom. 9.11. and 11.5. Phil. 4.3. Iud. verse 4. Gods worde in many places, and very plainely doth testifie, that God hath elected some to saluation, and reiected other some, that being giuen ouer to themselues, they might be reproued. Those men therfore doe growe to great rash­nesse, that dare alleadge that it is in vaine to amend, in case they be reprobates: that by this absurditye forged in their own brains, they may cauil and reiect this doctrine of predestination, and con­sequently deny the worde of God: let them rather acknowledge their ignorance, and confesse that they ought to beleeue and doe [Page 445] that which God saith, albeit they cannot comprehend the reason therof, and not complaine in their false conceits, and so reiect the euident testimonies of the holy scripture. Secondly, in as much as God, who knoweth both the elect and the reprobate, commaun­deth all to amend, 2. Tim. 2.19. Iohn 13.8. with what conscience can they which know not whether they be of the number of the reprobates, think to ex­empt themselues from their due obedience, or alleadge that it were in vaine, in case they were reprobates: for they cannot deny but that all men are bound to obey God, vnder paine of damnati­on, euen albeit they could not comprehend whereto this obedi­ence should serue, yea or that of their obedience they should not looke to reape any benefite or profit.

2 Thirdly, such as God hath forsaken, and so are reprobates, can neuer amend, and therefore it is a false presupposion, to say that it were in vaine for them to amend, in case they should be of the number of the reprobate, considering that it cannot be that the reprobate should amend: as if a man should say, seeing that hee that sinneth against the holy Ghost, shall neuer obtaine remission of his sinne, it is in vaine for him to amend: this speech presuppo­seth false, namely that he can amend: so likewise that it is in vaine for a reprobate to amend is a false imagination, because no repro­bate can amend. Againe, the same which those men doe confesse, must be done for the bodily life, Mat. 12.31. because they know not how God hath ordained therof, doth condemne them in that which they al­ledge concerning the soule: for not knowing how God hath or­deined of their bodily life or death, they can confesse that they must eate and drinke to preserue life, and neuer alleadge that it is in vaine, in case God hath decreed that they should dye the next day. In matter therefore of the soule they are likewise to confesse, that they ought to amend, and neuer to alledge that it is in vaine, in case their place be among the reprobate: otherwise, that which they eat and drinke for the preseruing of their transitory liues, wil beare witnesse against them, that the allegation of this ab [...]urditye by themselues forged, doth in matter of the soule proceede either of grosse ignorance or of malice and peeuishnesse.

3 Moreouer, as the effect of Predestination sheweth it selfe ei­ther by the obedience or disobedience to Gods worde: so they which say that if they be not of the number of the elect, it is in vaine for them to amend, doe teach men to take the marke and way of the reprobate, which is, not to amend: rather should the horrible punishment of the reprobate induce them to amend, in [Page 446] hope that by amendment, they may grow into the number of the eiect. Marc. 1.15. To conclude, where God preaching his Gospell, declareth that it is his will that thou shouldest beleeue, & amend, and be sa­ued, Mat. 4.17. Why dost thou reiect his reuealed wil, vnder a pretence that thou wottest not what hee hath determined of thee in his secret counsaile? Why dost thou not rather giue credit to his protestati­on, Ezech. 33.11. who saith? I will not the death of a sinner, but rather that he should conuert and liue. Conuert therfore and liue, and forsaking that wic­ked suggestion of the deuill, who saieth: Peraduenture it is in vaine for thee to conuert, for if thou beest none of the elect, thou shalt not liue: doe God that honor to beleeue that hee is true and the deuill a lyer: for in that doubte, whether thou beest elect or no, know thou that conuersion and amendment, is a token & fruit of thy election: and contrariwise, obstinacie and proceeding in wickednes, is a manifest signe of reprobation.

4 Let vs now come to the other proposition. If we be elect, say they, we cannot perish, and therefore need not to amend. First, this is the speeche of a hyreling, who properly feareth not to offend God, but to be punished by God, for that he would not amend but for feare of damnation. Secondly, in as much as by the amende­ment of our liues, God is greatly glorified, and our neighbours edi­fied, Confesse, that either thou makest no accompt of the glory of God, or the saluation of thy neighbours, or else that thy speeche is peruerse, when thou saiest, Being elected I cannot perish, and ther­fore neede not to amend: for albeit amendment should stand thee in no stead, yet is it requisite and meet that thou shouldst amend, were it but to glorifie God, Mat. 22.37. and to helpe to the saluation of thy neighbour: and heereto art thou bound, because God commaun­deth thee to loue him with all thy hart, and thy neighbour as thy selfe. Thirdly, thou dost plainely beat downe this purpose of elec­tion which S. Paul doth propound, Eph. 1.4. when he saith: God hath elected vs that we might be holy and vnreproueable. As if a Souldier saith, I am enrowled, and therefore I need not to fight: wil not euery man say that he doth but mocke, for hee is not enrowled for any other end: euen so doe wee mocke with God, if we say that being elec­ted, we need not to liue vertuously, considering that contrariwise we are elected onely to this end, to be holy.

5 Again, election to saluation doth not abolish, but establish the second causes and the meanes by God ordeined for the attayning therto. And indeed, God for the sauing of his elect, hath ordained that they should beleeue in Iesus Christ: that to procure beleefe [Page 447] they should heare the Gospell: that they should pray to God to giue them his holy spirite: that they should amend and walke in his feare: and that they should be exhorted to these duties, God, I say, hath in his wisedome ordeined all these meanes, whereby to bring his elect to eternall saluation. What rashenesse is it therfore in man, to vpholde that the elect neede not beleeue in Iesus Christ, heare the holy Gospell, or amende their liues? To be shorte, that they neede not the meanes ordeyned by God for the bringing of them vnto life euerlasting? Is not this to seeke to be wiser then God, to striue against his wisedome, to reuerse his will, and to abolish the meanes whereby hee hath ordeined to bring the elect to saluation? When therefore to the end to bring the doctrine of predestination into hatred, thou saiest, that there­of it doth necessarily followe that the elect need not to heare the Gospell, to beleeue in Iesus Christ, to amend their liues, to praye to God, or to be exhorted to these duties: thou seest that it is all false, and that contrariwise, God will saue his electe by these meanes, which in his wisedome hee hath ordeyned. Necessarilye therefore, the elect must be saued: yet by such meanes as God hath ordeined for the bringing of them to saluation. God hath limited to euerye man the terme of his life, but withall hee hath ordained and appointed that for the preseruing thereof, he shall both eate and drinke. If thou sayest that thou shalt of neces­sitie liue thy course that God hath prescribed, and therefore that for the preseruation of thy life thou needest not to eate or drinke: thou dost the [...]in directly fight and striue against the will and plea­sure of God: and this is temptation: neither dost thou notwith­standing God hath decreed the time of thy life, forbeare to eate or drinke. Why then dost thou not the like for thy soule? as hee therefore that should abstaine from foode, and say that he neede it not to liue by, should drawe to this end: so they that saye, that being elect they neede not beleeue the Gospell, nor amend their liues, for the atteyning to the kingdome of heauen, do teach men to tempt God, and reuersing his prouidence, striuing against his will, and so farre as in them lyeth, abolishing the meanes and way to life and saluation, doe drawe on to death and eternall damnation. Which is more, if any man aske the cause why some doe beleeue and amend their liues, and others doe not, the holy Ghost doth aunswere, That it is election that maketh this difference: so farre therefore are the elect from no neede of this [Page 448] holy life, is they doe pretend, that contrariwise, holinesse and a­mendment of life is the token and fruit of their election. Againe, wherefore doe they say that if there be election, the elect shal not need to liue in holinesse? they doe this, as is aforesaide, onely by such an absurditie to proue that there is no election, notwithstan­ding there be so many and euident testimonies therof in the word of God, Iohn 10.27. Rom. 8.29. Act 13.48. and 28.24. Apoc 2.27. Mat. 20.16. Marc. 13.20. Eph. 1.4. Rom. 9.11. and 11.5. Phil 4 3. they do therfore vpon an imaginary absurdity, which in­deed is none, reiect the expresse worde of God, notwithstanding the same doth very well agree that both there are elect persons, and that they cannot perish, yet must liue neuerthelesse in holy­nes, that is to say, walke in the way that leadeth to saluation, which is ordeined for them from before the beginning of the world. And indeeed S. Paul affirmeth both the one and the other, saying: that God hath elected vs, to the end we might be holy.

6 Hauing thus discouered either the grosse ignorance, or the ma­lice and bad consciences of those that vse these allegations for the reiecting of the doctrine of Predestination: we will now proue that there is nothing of greater efficacie to moue and enslame our harts to the amendment of life, then the knowledge and feeling of our election. First, if we be elected to life eternall, we are also elec­ted to haue faith, and consequently to amend our liues: for those be the stayres▪ and passage from election to glorification, as S. Paul teacheth. Rom. 8. The knowledge therefore of election to saluation, bin­deth vs to amend our liues: that is to say, to walke in that path whereby God vouchsafeth to lead the elect to the enioying of e­uerlasting life. Eph. 1.4. God saith S. Paul, hath elected vs in Iesus Christ, before the foundation of the worlde, that we might be holy and vnreproueable before him in loue. Eph. 2.16. Againe, We are the worke of Gods hands, created in Christ Iesus vnto good workes, which God hath ordeined, that we should walk [...] in them. Col. 3.12. Heereof also doth the same Apostle take occasion to exhorte the Colossians to amendment, saying. Now therefore as the elect of God, and beloued, put on tender kindnesse, humblenesse of minde, meekenesse, long suffering, for bearing one another, and forgiuing one ano­ther The like ground taketh S. Peter, 1. Pet. 2.9. saying: Ye are a chosen gene­ration, a royall priesthoode, a holy nation, a peculier people, that yee should shew forth the vertues of him that hath called you out of darkenes, into his merueilous light.

7 What poore maiden is there, who hearing that some king had among all other, chosen her to be his sonnes wife, and withall or­deined that to that end forsaking her parentes and kinsfolkes, she shall come to him on foot in the midst of Winter, would not wil­lingly [Page 449] and readily leaue all, and euen in Winter and on foot, come to the King to finishe this great marriage? as we reade of Dauid, who hearing that Saul had chosen him to be his sonne in lawe, by giuing him his daughter in mariage, in case hee could bring him an hundred fore-skinnes of the Philistines, ventured his life, to the end by satisfying the Kings desire, to be his sonne in law. Euen so we, vnderstanding and hauing witnesse that God hath chosen vs to be the spouse of his sonne Iesus Christ, and coheires of his king­dome: also that it is his will that forsaking the worlde and the fleshe, we should walk through the path of good works, in amend­ment of life, to come to heauen, there to accomplishe this happye mariage: how feruently should we renounce the worlde, the flesh, and euery thing that contrarieth his will, that we may the more speedily and cheerefully proceede in amendment of life, and so performe this blessed mariage?

8 Moreouer, he that knoweth that there is an eternall felicitie, replenished with all glory, for the elect & horrible condemnation with most fearefull torments, prepared for the reprobate: how happy would he think him selfe, if God should send him an angell to assure him that he is of the number of the elect, whose names are written in the booke of life? But amendment of life is vnto vs as a message, witnesse and seale of our election, for as election is the cause and fountaine of amendment, so doth amendment leade vs to our election, as the effect to the cause, the fruite to the tree or roote, the brooke to the spring, and the light to the Sunne. How earnestly therefore ought we to labour to amend our liues, and to encrease in sanctification, to the end more and more to be assured of our election by the fruites of the same, as also S. Peter after he hath exhorted vs to amendment of life and good works, 2. Pet. 1.10. doth ad­monish vs to study by the same, to make sure our election.

9 But aboue all let vs consider the fountain of our election, and that is, the free loue, goodnes, and mercy of God towards vs. As S. Paul alleadging the authority of Malachy, doth declare. Malach. 1.2. For to shew that Iacob was chosen & Esaw reiected, in the person of God he saith, I haue loued Iacob and hated Esaw. Rom. 9.15. As also in the same con­sideration, he alleadgeth this sentēce, written by Moses, Exod. 33. [...]9. I wil shew mercie to whom I wil shew mercie. And in the same sence are the e­lect tearmed the vessels of mercy, but indeed, Rom. 9.23. in as much as God hath chosen vs from among so many others like vnto vs, euen be­fore the foundation of the worlde, to an incomprehensible and e­ternall glory and felicitie: Eph. 1.5. what might be the orignall and founda­tion [Page 450] that his free loue, Eph. 1.5. his mercye, his incomprehensible goodnes, and the onely good pleasure of his will, (as S. Paul also saith) That euen God himselfe hath chosen vs, and predestinated to adopt vs to him­selfe through Iesus Christ, according to the good pleasure of his will. If therfore we would diligently meditate and ponder that the cause that we are preserued from the horrible condemnation of the re­probate, which dayly by our sinnes we doe deserue, and assured of the possession of life and euerlasting glory, without any our desert, proceedeth of the only election of God, grounded vpon his good­nes, loue, grace, mercy, and good pleasure: how should it possibly be, but that the remēbrance of our election should induce vs, first to humble our selues in the sight of God, Eph. 2. 3. and acknowledge that by nature we were the children of wrath as well as others, as also that in vs there was neither worthinesse or merit that might moue God to elect vs, but that only of his meer goodnes, mercy & loue, he elected vs to life euerlasting? Secondly, this feeling of his loue and mercy toward vs, shining in our election, ought to kindle our harts and soules in the loue of God, that they might euen burne in feruent loue toward him: We loue God, saith S. Iohn, because hee firste loued vs. 1. Iohn 4.19. If the Sunne in his force shining vpon a stone, can so heate the said stone that a man shal not be able to touch it with his hād: how much rather shal we, if we meditate vpon this loue toward vs in our election, albeit we were as colde as marble, be warmed and kindled to loue him with all our harts, with all our strength, and with all our mindes, as himselfe hath also commaunded vs.

Bernard in a tract of the loue of God.10 The cause, saith S, Bernard, why we should loue him, is God himselfe, and the measure, is to loue him beyond measure: hee de­clareth that the diuinity in it selfe considered, is worthye that we should loue it beyond measure: how much then must we loue God when he communicateth to vs his loue, goodnes & mercy, in elec­ting vs to life euerlasting? but if we loue God in such maner as our election, that leadeth vs to his loue toward vs, doth binde and ad­monishe vs, we ought to studye to amend our liues, in keeping his commandements, as Iesus Christ requireth at our hands, saying: If ye loue me, Luke 14.15. keepe my commaundements. As also it is our duety to loue that which he loueth, and willeth vs to loue: and to hate that which he hateth, and willeth vs to hate: and this is the root of our bond, to loue our neighbour for the loue of God, and contrariwise, not to loue the world, Iames 4.4. because as the Apostle saith, The loue of the world is enmity with God. And for this cause must we also denye our selues and the flesh, Rom. 8.7. because the affections thereof are repugnant to God: [Page 451] yea euen for this, must we be ready to forsake, father, mother, Luke 14 26. goods, and life it selfe, for the loue of God: for otherwise we are not worthy to be his.

11 As in this loue to God and in all that we haue shewed to de­pend thereof, the true amendment of life doth consist: so doth it sufficiently appeare, that there is not any more liuely or vehe­ment argument to induce vs to amendment, then the meditation and remembrance of our election, and consequentlye of the loue of God towards vs, which shineth in the same: and this doth the Apostle Saint Paul writing to the Romains expressely confirme: for in the 9.10. and 11. Chapters, hauing at large entreated vpon predestination, hee thereof doth in the beginning of the twelfth gather this vehement exhortation to amendment of life. Rom. 12.1. I beseech you brethren by the mercies of God, that ye giue vp your bodyes a liuing sacrifice, holy, acceptable to God, which is your reasonable seruing of God. And fashion not your selues like vnto this worlde: but be ye changed by the renewing of your minde, that ye may proue what is the good will of God, acceptable and perfect. He heere raiseth them vp to the con­sideration of the great mercies of God, shining in their election to saluation, thereby to giue them to vnderstand how deepelye it bindeth and should induce them to amendment of life. So often therefore as we finde our selues slacke in the seruice of God, or attempted to offend him, let vs thinke vpon our election, and the loue and mercye of God, the spring and originall of the same, that so we may be moued to loue God, and to shew forth this loue by a carefull and continuall amendment of our liues.

12 Moreouer, the remembrance of our election ought to stirre vs vp incessantly to praise God: First, for the incomprehensible ri­ches of the life and glory wherto we are elected: Secondly, by the apprehension of the horrible and eternall damnation of the repro­bate, wherefro election onely hath saued and preserued vs. The re­membrance therfore of so great, so wonderfull and meere incom­prehensible a benefite, thus doubly considered, ought to rauish our soules, and open our mouthes, night & day infinitly and vncessant­ly to praise God. Besides, if we consider the cursed state of the re­probate, and meditate vpon the fire alwaies burning: the woorme perpetually gnawing: the darknes that shal be without end, to be short, the lamentations and gnashing of teeth proceeding of their anguish, that shalbe the wofull fruit of their sins, & the iust reward of their iniquities: who can but detest the offending of God? Men vse openly to execute the guiltye, to the ende that others [Page 452] by the apprehension of their punishment, may feare to commit the like transgressions: let then the representation of the so wofull estate of the vessels of wrath burning in hell fire, make vs to feare to commit any thing wherby to deserue like punishment.

13 Again the knowledge of our election ought in vs to engender a stedfast assurance that we cannot perish. My sheepe, saith Iesus Christ, Iohn 10.27. heare my voice and follow me, and I giue vnto them life uerla­sting. None shall take them from me. My father who hath giuen them vnto me, is greater then them all, and none is able to take them out of my Fathers hand. Iohn 6.37. I and my Father are one. Againe, All that the father gi­ueth me shal come vnto me, and him that commeth to me I cast not away. And this assurance is grounded, first vpon the foreknowledge of God, for he cannot be deceaued in the foreknowledge of that that is to come. As indeed, all is present in his sight, yea euen more assu­redly then are to vs those things that we stil looke vpon. Secondly vpon the eternall decree and vnchangeable will of God, whereof the Prophet Esay maketh mention, saying in the person of God: My Counsell shall holde, Esay 46.10. and I wil accomplish my pleasure. Thirdly, be­cause he that hath elected vs to saluation and life, hath withall or­dained and prepared most certaine and requisite meanes, vndoub­tedly to lead vs to the enioying of the same. S. Paul in a short sen­tence, noteth these three foundations of the assurance of the elect to attain to life euerlasting. Rom. 8.29. Those, saith he, which God knew before, he also predestinated to be made like to the image of his sonne, that he might be the first borne among many brethren. And whome hee predestinated, them he also called: and whom he called, them also he iustified: and whom he iustifyed, 2. Tim. 2.19. them he also glorifyed. First he saith, that God did know before, that is, from all eternity, those whom he would saue. Could he be deceaued? God (saith the Apostle in another place) knoweth those that be his. Secondly, he saith that he had predestinated them to make them like to the image of his sonne. His will and decree is it not vnchangeable? Thirdly, he sheweth that he hath ordeined for them, all that is requisite to leade them to saluation, saying that hee hath called & iustified them. And this is so certainly fulfilled in the elect, that he speaketh of it as if it were already done, and they already lifted vp into glory: for hee saith not, that hee will call, hee will iustifie, or hee will glorifie his elect: but that hee hath called, hee hath iustified and hath glorified them. And least our infirmitye should shake vs, he opposeth the power of God a­gainst al the enemies of the elect, saying: If God be with vs, who shall be against vs? As also to shew that they can wāt nothing, he addeth. [Page 453] He, who spared not his owne sonne, but gaue him for vs all to death, how shall he not with him giue vs all things also? and withal he proceedeth saying: If any man shall laye any thing to our charge, God himselfe shall iustifie vs, for that hee findeth in vs no cause of condemnation, because that Christ died and rose again for vs. And in that he loueth his elect, to shew that this loue, the fountaine of all goodnesse, Eph. 1.4. is stedfast and immutable, concluding his speech, he saith: that whatsoeuer befall vs, we may be certaine that we shall be more then conquerers, through him that hath loued vs, and who will loue vs constantly in Iesus Christ the sonne of his loue, the true patterne, piller, and accomplishment of our electiō, and in whom we are elected, and not in our selues. The elect ther­fore cannot possibly perish, as Iesus Christ himselfe noteth, Mat. 24.24. say­ing: There shalbe such assaults and temptations, that euen the very elect, if it were possible, should be seduced: therin manifestly declaring, that it is vnpossible that they should be seduced or drawen to destruc­tion. The engendring therefore of an assured certaintye in vs, 1. Cor. 9.26. that nothing can let vs, but that finally we shall come to heauen, is a most excellent fruit of this doctrine: for as we can haue no greater consolation, 1. Tim. 6.12. so is it an especiall encoragement vnto vs in all our as­saults and combats, knowing that we sight, not as beating the ayer, or doubtfully, but the good fight of faith, and that vndoubtedlye obtaining the victory, we shalbe crowned with eternal glory. 1. Cor. 15.18. And this is it which should also augmente in vs a zeale and affection to suffer for the name of our Lord Iesus Christ, to enlarge our goods to the poore, Apoc. 14 13. feruently to employ our selues in all things that may tend to the glory of God, and so to amend our liues, as knowing as­suredly, that being elect, our labours and workes shall not be in vaine in the sight of the Lord, but shal, as S. Iohn saith, follow vs, and be vnto vs a blessed encrease of ioye and glorye in his euerla­sting kingdome.

14 There is yet another notable fruit, which some doe beate downe, by maintaining that God offereth to all men saluation and life euerlasting, and according as himselfe did foresee that some should accept it, and beleeue and liue well, so he did elect them, to encrease in them his graces and to saue them. And as for the o­thers, that should reiect the saluation offered, and liue amisse, he hath predestinated them to take from thē those graces that they had, and so to reiect and damne them. These men are possessed with two errors, repugnant to the glory of God, and the saluation of man. Concerning the first which is the vniuersall calling of all [Page 454] men, if thereby they vnderstand the creation and gouernement of the worlde. God doth indeed inuite man to loue, feare, and praise him: but as hee offereth vnto them neither Iesus Christ, nor re­mission of sins, so can it not be tearmed a calling to saluation and life euerlasting: and thus the creation of the worlde, is not a calling that may make man to be saued, Eph. 2.12. and consequently elect: and ther­fore all that haue had no other calling, haue beene (as Saint Paul saith of the Ephesians, before the gospel was preached vnto them) Strangers from the couenant of the promise, out of Christ, without hope, and without God in this world. Secondly, if by the vniuer­sall calling, they meane the preaching of the Gospel, experience sheweth, Act. 19.6.7. and the holy scripture sufficiently testifieth, that there were and yet are many nations in the worlde, to whom God hath not vouchsafed to direct his worde, to call them: as wee also read that God forbad Paul that he should not preach in Asia, neither suffered him to goe to Bithinia, and therefore it cannot be truely saide that this vocation was vniuersall and common to all men. 2. Tim. 1.9. Thirdly, there is a holy calling, as S. Paul termeth it, proceeding from the holy Ghost, which is proper and peculier to the elect, and not vniuersall. Of the second, Iesus Christ speaketh, saying: Ma­ny are called, but few are chosen, Mat. 20.16. Rom. 8.29. and S. Paul of the third, saith: Those whom God knew before and predestinated, hath hee also called. And whereas these men doe alleadge the saying of the Apostle, that he will saue all, because he addeth, and they shall come to the knowledge of the truth: it doth appeare that he there speaketh not of these na­tions, 1. Tim. 2.4. to whom he would not haue his worde, which containeth all truth, preached. Secondly, the following of the text doth manifest­ly declare, that S. Paul there m [...]eth not to speak of euery man, but of all sortes of men, as Magistrates and subjects, rich & poore, wisemen and fooles: because it is the will of God to saue of all callings. The calling therefore that offereth saluation, cannot bee spoken of all men in the worlde.

15 By the reiecting of this error, the elect may vnderstand, that hauing bene called: First, by the preaching of the Gospell: Se­condly, by the power of the holy Ghost: ther are in them as it were two elections. The one in that God almighty leauing so many o­thers to whom hee hath not at all addressed the doctrine of his Gospell, hath elected them, to deliuer it vnto them: the other, in that reiecting so many others, to whom he hath sent the preaching of his Gospell, and yet neuerthelesse calleth them not by his holy [Page 455] spirite: hee hath elected them, that they might be called by the light and power thereof, to the ende hee might saue them in his kingdome and glory. And this consideration is vnto them as a twofold obligation wherein they are doubly bound as well inces­santly to praise God, as also to loue him, and consequentlye to a­mend their liues. And indeede, if they that had the first grace, namely the preaching of the Gospell, and doe not beleeue and a­mend, shalbe more hardly entreated in the day of iudgement thē the enhabitants of Sodome and Gomorrah: what do they deserue that are partakers also of the second grace, Mat. 10.15. and haue the Gospell preached vnto them, with the power & efficacie of the holy ghost, whereby they beleeue and are made the children of God: in case the feeling of such a benefite truely incomprehensible, and pro­ceeding as it were from the bowels of Gods mercy & loue toward them, should not kindle their harts with a holy affection and zeale to amend their liues?

16 As concerning the other error: that the election of some and not of other some, came of this, that God did foresee that the men should doe either well or euill, as the Pelagians did in olde time teach: one only place of Saint Paul will be sufficient to con­demne it. Blessed be God, saith he, Ephes. 1. 3 which hath blessed vs with all spiri­tuall blessing in heauenlye places in Christ, as hee hath chosen vs in him before the foundation of the worlde, that we should be holye and with­out blame before him in loue. Who hath predestinated vs to be adopted through Iesus Christ vnto himselfe, according to the good pleasure of his will, to the praise of the glory of his grace, wherewith hee hath made vs accepted in his beloued. Throughout all this whole sentence there is not any worde but may [...]fise to condemne this errour. First, where the Apostle saith that God hath blessed vs, hee shew­eth that the spirituall blessings, whereof he speaketh, are the giftes of the Father of light, and come not of ourselues. Secondly, adding that he hath blessed vs in Christ? he declareth that those blessings are imparted vnto vs, not for our owne sakes, but for Christes sake. Thirdly, in this, according as he had chosen vs, and that in Christ, he noteth that our election commeth of God, and is grounded v­pon Christ, and not vpon vs. Fourthly, adding that hee had chosen vs, before the foundation of the worlde, and so before that man was, he would that we should acknowledge our electiō to proceed from the eternall wil and counsell of God, & not from our works, or our acceptation of his grace vnto vs offered. Fifthly, he hath euidentlye declared this in that he saith that we were chosen, not [Page 456] in respect of any holynes that he foresaw in vs: but to the end that we might be holy & vnreproueable in his sight. And therfore it is not the acceptation of Gods graces and the faithfull vse of the same, foreseene in vs, that maketh vs to be chosen: but euen the election it self, which bringeth forth this acceptation of grace, and consequently faith and good workes. Sixtly he addeth, according to the good pleasure of his will to shewe that our election depen­deth vpon the onely goodnes and will of God, and not of men. Seuenthly, he confirmeth it, adding to the praise, and glory of the grace of God: for if election had proceeded from the freewill and workes of men, the praise and glorye thereof, as Saint Paul many times noteth, would haue redounded to themselues, and not to God? Rom. 4.2. and so God should not haue elected thē, but they should haue elected themselues. Lastly, in adding, that of his grace hee hath made vs acceptable in his wel beloued, he euidentlye doth shew, that it is not our acceptation of his grace that hath made vs acceptable, whereby we should be elected: but only his grace and the loue that he beareth to Iesus Christ.

17 Moreouer. if the election of some and not of other some, should haue beene wrought according to the good or euill workes foreseen, Rom. 9. it were in vaine for S. Paul to perswade vs to acknowledg the power and authoritie of God, in shewing mercy to whome he will, and hardening whom he will: and to make the good will and pleasure of God, the foundation of the election of some, and not of other some: for in maintenance of Gods iustice, he might haue answered in one worde, that hee had chosen some, and not other some, according to the merites of their workes, which he foresawe. In vaine also had it beene for him to cry out, O the depth of the ri­ches of the wisedome and knowledge of God, Rom. 11.33. how vnsearchable are his iudgements, and his waies past finding out? for could there be any thing more easilye comprehended, or any answere more readye and plaine, then to say that the election of some and not of other some, was made according to the merites foreseene in euery one? But the Apostle in not propounding this for the maintaining of Gods iustice, doth sufficiently shew that we must not vse it: and that it is a vaine and false allegation. And indeed in another place for the foundation of our election and saluation, opposing against the works of iustice, not those which our selues shall doe, but the mercy of God, he plainly sheweth that our electiō is not wrought by the workes foreseene, either done or to doe: but by the onelye mercye of God.

[Page 457]18 Heereto will wee also adde one notable place of Saint Au­gustine. Augustine of predestinatiō c. 12. & of t e benefite of perseuerance. cap. 10. If the children of the faithfull (sayth hee) doo die in their infancie, wee neuerthelesse beleeue that according to the teno, of the couenant, they shall bee saued. It must needs then follow, that they are elect and predestinate, yet not by theyr workes foreseen, for they neuer did anie. But where the Pelagians replyed, that God elected them for the good workes that he foresawe that they might haue done if they had liued: He answereth, that no man is punished or rewarded for the workes that hee hath not done, nor neuer shall, or that he neuer had, neither could haue anie conceite or will to doo. Whereupon it is written, 2. Cor. 5.10 that euerie man shall re­ceiue, according as in his bodie hee hath done good or euill. And for proofe heereof, he alleadgeth the examples of the Tiryans & Sydonians, of whome Iesus Christ sayth, If his vertues and miracles had beene done among them, Math. 11.21 they woulde haue conuerted and amended their liues. And therefore God should haue chosen them, that they might not haue bene damned. And contrariwise, the saying in the booke of Wisedome, that Enoch was taken awaie by death, least mallice should haue corrupted his heart, doth shew, Wisdo. 4.10 Gen. 5.24 that he should haue be [...] reproued and condemned for the mallice foreseene, wherewith hee might haue beene corrupted, if hee had liued. And thereof it must also followe, that God had beene deceyued, in foreseeing the thing that should neuer haue come to passe.

19 As this error therefore, which allotteth vnto man for the foundation of his election, himselfe, his free will, and his woorkes, doth diuerte him from the feeling and acknowledgement of the loue, goodnesse, grace, good will, and power of God, and puf­feth him vp in false and most pernitious opinion of his owne ver­tue and merites, to his ouerthrow and destruction: & withall, doth depriue God of his glorie: so contrariwise, the doctrine of election vnderstood and beleeued in manner as wee haue before declared, doth teach and admonish vs, to attribute the whole glorie of our saluation to one onely God, incessantly to praise him, to reuerence his power and infinite goodnesse: wholy to depend vppon him, and to walke in all humilitie, confessing that in vs there is neither be­ginning nor preparation, wherby God should be bound to choose and doo well by vs: and therefore that all good, namely our elec­tion, is the pure gifte and free grace of the goodnes of God vnto vs. And to conclude, This doctrine ingendereth in vs an assured certainty of our saluation, infusing comfort and ioy into our harts, with a zealous affection to consecrate our selues to the seruice of [Page 458] God with our whole hearts all the dayes of our liues.

20 As for Gods prouidence, the onely remembraunce that no­thing befalleth vs but by the eternall will of him that hath elected vs in his sonne Iesus Christ, ought to bring forth in vs many nota­ble fruites. First, this doctrine teacheth vs to banish the prophane opinion of the heathen, that imagined that all things came by for­tune, attributing to an idoll forged in theyr braines, that thing which appertained onely to one God, namely, the euent of all that was done. But as this is an intollerable idolatrie and sacriledge, so representing theyr Goddesse fortune blinde, they tooke awaie all feare of offending God, and all desire to liue wel. And in deede, if all calamities and prosperities should befall man, not by any con­duct of prouidence, iudgement, or reason, but by aduenture, who would feare to doo euill for feare of correction and punishment? Who would desire to liue well, when hee should stande in doubte whether in well dooing hee shoulde bee blessed? But when wee doo beleeue, that all commeth by the prouidence of God, who seeth all things, and loueth righteousnesse, and hateth iniquitie: The onely remembrance that it is God that sendeth both good and euill, will moue our heartes to feare correction & punishment for doing euill, and to hope for prosperitie and blessing in liuing in righteousnes and holines. Thus will the knowledge of Gods pro­uidence stand vs in great stead to induce vs to amend our liues.

21 The second fruit that groweth hereof, is a true sanctification of the name of God. For beleeuing all thinges to come of the will and prouidence of God, all-wise, all-righteous, all-good, and al­mightie, euen euerie affliction & calamitie that befalleth vs: First, the remēbrance that he is righteous wil breed humilitie, as know­ing that it is in iustice that he afflicteth vs for our sinnes. So Ma­na [...]les king of Iuda, 2. Chro. 33 being grieuously afflicted in prison, was by this doctrine moued to acknowledge his sinnes, and consequentlye to humble himselfe before God. Dan. 9 So Daniel speaking of the captiuity of the Iewes in Babylon, confessing the sinnes both of the people and of himselfe, among other things sayth: To vs O Lord, belongeth confusion, but thou art righteous. In this sense doeth Ieremie reproue the children of Israel, Iere. 8.6 for that in their affliction no man said, What haue I done? Not that God alwayes taketh occasion of our sinnes to punish vs, but because hee neuer afflicteth vs wrongfully, or before wee haue deserued it. And therefore shoulde the know­ledge, that it is hee that afflicteth vs, humble vs, and make vs con­fesse that hee is righteous. Thus also shall wee beware of mur­muring [Page 459] against God, and saie with the Prophet Dauid, O Lorde, I helde my peace, and opened not my mouth, for it is thou that haste done it.

22 Which is more, this doctrine will teach vs to sanctifie his name, that we shall praise him, euen in our afflictions. And in deed beleeuing that this God that punisheth vs, is good and a well doo­er: also, that louing vs in Iesus Christ without comparison better than a carnall father can loue his children. Secondly, that vndoub­tedly he willeth the thing that is to our health and profite: belee­uing moreouer, that he is almightie, and so can doo what hee will. Thirdly, that beeing infinitely wiser than we, hee better than our selues doth knowe wherein our good and saluation doeth consist. This feeling, I saie, of his goodnesse, loue, power, and wisedome, will force vs to conclude, that all the affliction that hee saieth vp­pon vs, is to our profite and good, albeit in the iudgement of the flesh we thinke otherwise. This is a true sanctification of the name of God, and induceth vs to loue him, when we are thus assured by the goodnes, loue, power, and wisedome of him that afflicteth vs, that the same affliction is good and profitable for vs: and renoun­cing the contrarie iudgement of our flesh, wee doo praise & blesse God in the same: when our spirite shall find that to be good which our flesh thinketh to be bad, and that our spirite shall make vs to praise God for that which maketh our flesh to weepe. To this pur­pose is the example of Iob verie notable. For hee, Iob, 1 when hee lost all his goods and children, sayde, The Lorde hath giuen, and the Lord hath taken awaie, blessed be his name. Afterward being extrem­ly tormented in bodie, he sayd: Iob. 2.1 If wee haue receiued good from the hande of God, shall wee not receiue euill? First, hee acknowledged all his affliction to proceede from the will and prouidence of God. Next, he felt that God, by whose prouidence he was afflicted, is, as is aforesaid, all good, all wise, and almightie. And therefore in this sanctification of Gods name, he concluded that affliction was good and profitable. And this was the cause and reason that he blessed God in his affliction: 1. Thes. 5.18. as also S. Paul admonisheth vs to yeld thanks vnto God in all things.

23 Againe, this doctrine teacheth vs, not to regard man that affli­cteth vs, but God who vseth him for our affliction. In this sort did God vse satan and the Chaldees, in taking from Iob his goods, his children, and his wealth: yet doth Iob attribute it to God, saying: God hath taken all awaie, as it pleased him, so is it come to passe. Iob 1 [...] This regard of Gods prouidence will mortifie vs in all hatred, mallice, [Page 460] bitternes, desire of reuenge, iniurie, and wrong, whereto wee giue our selues, when we regard the man that iniureth, wrongeth, and afflicteth vs. 2. Sam. 16.6 Thus when Semei wronged and did curse Dauid, he conteined himselfe, and held backe Abisay, that would haue slain him, acknowledging that it was by the wil of God that Semei did thus iniurie him. Gen. 50.15. Thus dyd Ioseph giue ouer all hatred and desire to be reuenged of his brethren, acknowledging that God had vsed them to afflict him, and out of his affliction to produce so greate a good. But wee doo ordinarily the contrarie, wherein we resemble dogges, who vsually doo runne firceely at the stone that is cast at them, when in deede they ought rather to deale with him that cast it. Let vs therefore acknowledge this prouidence of God, who v­seth the seruice of men to afflict vs, that wee may in humbling our selues in the sight of God, and praising him: also in renouncing all hatred, bitternesse, and desire of reuenge agaynst man, amend our liues.

24 Now if this doctrine admonisheth vs to praise God, euen in our afflictions, how much rather in his graces and blessings? Wee are therefore to amende two great corruptions that rest heerein: Some, as hogs that eate acornes vnder an oake, doo neuer so much as looke vp whence they come: Thus doo many swallowe vp the giftes of God, as the dronkards that drink beere and wine, and ne­uer tast the relish therof, that with Dauid they may saie, O Lorde thou art good and gracious. They neuer thinke that these benefites doo proceede from the prouidence, goodnesse, and power of God, that so they maye take occasion to praise him. The meditation therefore of this doctrine, which teacheth that it is God that gi­ueth them meate and drinke, aire to breath, strength, vnderstand­ing, and industrie to labou:r To bee briefe, that giueth them both soule and bodie, and all thinges necessarie for the lyfe and mainte­nance both of the one & the other. This meditation, I saie, would cause, that these goods leading vs to the spring head, woulde open both our heartes and mouthes to praise God incessantly. And this dutie doth Dauid teach vs, almost throughout the whole booke of Psalmes, which is for that cause by the Hebrues tearmed, The booke of thankesgiuing. The other corruption that wee are also to amend, is yet more dangerous, namely, whē men attribute to their owne industrie, force, counsell, and labour: to bee short, to them­selues the blessings that proceede from God. This sacrificing to theyr net, and burning of incense to theyr yarne, is but too com­mon. Habac. 1.16 And is it not a villanous ingratitude, to take to our selues [Page 461] that glorie which wee ought to giue to God for his benefites vnto vs: But if wee could remember that it is in God that wee are, that wee liue, that wee haue our mouing, Psalme 9. 3. and that all goods both spiri­tuall and bodily that we inioy, doo come of his prouidence: the knowledge of this spring would turne vs from our selues, & make vs to looke vpon God: to reioyce in him, not in our selues: to sing praises to his name, and not to ours: and to blesse him onely, Acts 17.28 who by his prouidence doth impart vnto vs all those goods that wee haue.

25 This doctrine of Gods prouidence, hath also respect to the time to come, that wee may amend our liues. First, such as doo at­tribute the euent of euerie thing that they vndertake, either to fortune, or to theyr owne industrie, wisdome, power, or to the help of man, do stil rest in trouble of mind, in feare, and in doubtful and variable discourse. And when the successe is bad, they thinke thē ­selues wretched and miserable: and contrarywise, if they prosper, they attribute it to themselues, they bee proude of it, and become stout vndertakers. Thus leaning vpon broken reeds, 2. Chr. 25.19. Iere. 17. 5 they finallye receiue the reward of their pride, and fall into confusion and ru­ine, and bring vpon themselues the wo pronounced by Ieremie a­gainst those that trust in the arme of flesh. But such as knowe that it is God that by his eternall prouidence guideth all thinges, doo not stand vppon their owne wisedome or strength, Iere. 10.23 Prou. 20.24 but with Iere­mie doo saie, O Lord, I know that the waie of man is not in himselfe, and that the man that walketh cannot direct his steps. They also re­member this sentence of Salomon, Esay 28.16 The steps of man are ruled by the Lord, how can man then vnderstand his owne waie? They doo there­fore lifte vp theyr eies to God and doo call vpon him. They la­bour not in theyr discourse, and as Esaie sayth, He that beleeueth wil make no hast. They staie and depend vppon God, and will repose theyr whole confidence in him. If theyr successe seemeth bad to the flesh, they will humble themselues, as knowing that he afflict­eth them not without cause: yea, they will take comfort therein, Iud. 20. 25.26. Rom. 8.27 Iere. 17.7 as beeing assured that God will turne all to theyr good and salua­tion, according to his promise, that hee will blesse all those that trust and depende vppon him. And contrarywise, if their successe bee to their mindes, they doo praise & blesse him whom they cal­led vpon, whom they depended vpon, & whom they acknowledg to bee the author of all goodnes.

26 Also, as they know that God by his prouidence guideth euerie creature, and disposeth of them as hee wil, so are they assured that [Page 462] the most wicked and mightiest in the world, no not the deuill him selfe can hurt them, or take one haire from their head, without the prouidence and will of God, who loueth them in Iesus Christ. And not onely so, but likewise that God will make both the deuils and the wicked to serue to his glorie, and to the benefite and saluation of his children. And in deede, as the holy Ghost doeth testifie, it was the prouidence and definite counsell of God, that the Iewes and Gentiles should persecute Iesus Christ to the death. And that Sathan should moue the heart of Iudas to betraie Iesus Christ. Act. 2.23. & 4. 27 Iohn 13.2. And in this manner did God fulfill our redemption to his glorie, and the saluation of his elect. Beholde therefore how this doctrine ministereth wonderfull quiet and contentment to the children of God in all assaultes, euen when they finde themselues at deathes doore. For respecting this prouidence of God, they doo hope in him, as Abraham did, beyond all hope, assuring themselues, as Da­uid saith, that God is our God, to saue vs, & that the gates of death are in the hands of the Lord our God. Thus they doo assure them selues that God in his prouidence and power wil assist thē, Rom. 4.18 Psal. 68.21 either by meanes ordinarie, as are the same, which dayly and continual­ly he bestoweth vpon vs, or extraordinarie, as when for the space of fortie yeeres hee fedde his children of Israel in the wildernesse, dayly sending vnto them Manna from heauen, eyther without a­nie meanes at all, Deut. 8.3 Exod. 34.28 1. King 19. 8 Dan 3 Dan. 6 as when he fedde Moses and Elias fortie dayes without meat or drinke: yea, or euen contrarie to naturall means, as when hee restrained the force of the fire for the preseruation of the three Hebrue princes in the burning furnace, and stopped the hungrie lyons mouthes, for the keeping of Daniel, that they might not deuour him.

27 This doctrine will also greatly auaile vs, to restraine vs from many iniquities, as from seeking meanes condemned by the worde of God, to saue our selues from affliction and calamitie threatned vnto vs: lykewise to bridle vs from vsing anie fraude or deceit in our affayres, or anie badde conscience for the attaining of prospe­ritie. For in as much as it is almightie God, that by his prouidence guideth and gouerneth all things, and man is not to hope for anie blessing or prosperitie but from his fauour and good wil: it were extreme folly, euen verie madnesse, to thinke to prosper by offen­ding and prouoking him to anger and wrath. As contrarywise, we are not to doubt, but hee guiding all thinges by his prouidence, wyll blesse those, who walking plainly, simplie, and in a good conscience, shall depende vppon him. This may bee vnto vs a [Page 463] mightie buckler, to ouercome the daungerous temptations where­with otherwise wee may bee easily drawen to followe the sinnes and iniquities of those that seeme to prosper in wickednesse. For knowing that it is from Sathan, whome in theyr wickednesse they doo serue, that they receiue theyr imaginarie prosperitie (yet by Gods susterance) wee must beleeue that it is to them rather a curse than a blessing, considering that the onely grace and good will of God is the mother and nurse of all peace and prosperi­tie. Thus doo wee see howe this doctrine of Gods prouidence will in respect of the time to come, assure vs that hee wyll pro­uide for all our necessities, either corporall or spirituall: that it wyll minister vnto vs a holie resolution to walke constantlye in his obedience, and to surmount the apprehensions of all incon­ueniences that might by anie meanes befall vs: that it wyll cause vs to forbeare all fraude and iniquitie, and to walke in all playn­nesse and equitie, and thereby to expect the blessing of God: that it will comfort vs in all our afflictions and tribulations that hee shall either send or laie vppon vs, and induce vs to magnifie him in all his workes, namely, in those benefites and graces which wee doo receiue thorough his greate prouidence and good fa­uour.

28 To conclude, when wee shall see reuolts in religion, heresie in doctrine, schismes and troubles in the Church: that they which shoulde bee shepheardes become Wolues: That by the preaching of the Gospell some are blinded and hardned: That troubles and warres doo insue the preaching of Iesus Christ, the prince of peace: That the wicked doo oppresse the children of God, & account them as the offscumme of the world, wyth many other lyke matters straunge to the worlde: when (I saie) wee see all these thinges come to passe, and doo remember that it was all foreshewed and so ordayned in Gods almightie prouidence, we shall take no offence thereat, neyther murmure agaynst God, or bee faint hearted: but rather reuerencing the workes of God, wee shall abide and continue steadfast in the faith and our due obedience, as knowing that sith such is the will and pleasure of God, it cannot bee but good and expedient for his glorie and the saluation of his elect. And therefore it appeareth that they which reiect the doctrine of predestination and Gods prouidence, are enemies to his glorie, and to the comfort, edification, and saluati­on of the faithfull: so there is no doctrine that may or can more [Page 464] forcibly moue vs, as is afore shewed, to amend our liues, in pray­sing God vncessantly, in louing him feruently, in walking humbly in his sight, in obeying him constantly, in reposing our whole con­fidence in him, in bearing our afflictions patiently, & in surmoun­ting all assaultes vertuously. To bee short, in sanctifying the name of God in his incomprehensible workes, that so we may finally at­taine to the possession of life euerlasting.

The fourth cause of Amendement, grounded vpon the title and name Emanuel, attributed to Iesus Christ. Chap. 4.

OVr Lord Iesus Christ, this holy, most holy, before mentioned, is also called Emanuel, Esay 7.14 Math. 1.23 first by Esaie, after by S. Mathew, in re­hearsing what was forespoken by him, Behold, a virgine shal conceiue, & bring forth a sonne, and thou shalt call his name Emanuel, which is as much to say, as God with vs. True it is, that the holy scripture doth v­sually vse this maner of speech, that God is with vs, whensoeuer it goeth about to signifie vnto vs that he is gracious, & that he is wil­ling to assist and defend vs: But in this place it signifieth & expres­seth vnto vs the manner and meanes whereby God imparteth him selfe vnto vs, not onely by receiuing vs into fauour, but also by grafting vs into himselfe in Iesus Christ, and vniting vs with him, as himselfe prayeth to God his father, saying: I praie not for these alone, Iohn 17.20 but for them also that shall beleeue through their worde, that they all may bee one, as thou father art in mee, and I in thee, euen that they may bee also one in vs. This title therefore and name Emanuel, attri­buted to Iesus Christ, which commandeth vs to amend our liues, doth admonish vs of two points that should earnestly moue vs to this amendement.

2 First, is there is nothing more repugnant to the holynes of Ie­sus Christ, whome wee before learned to bee by Esaie called Holy, holy, holy, than idolatrie, iniustice, mallice, enuie, ambition, whore­dome, dronkennes, couetousnes, lying, crueltie, with other like vi­ces and corruptions: so is there nothing that ought more mightily to stirre vs vp to correct these vices, and so to amend, Leuit. 11 44 & 19.2. & 20.7. than the re­membrance of Emanuel, that is to saie, of God with vs, who beeing conioyned and vnited vnto vs, doth so often crie out, Be ye holy, for I am holy. And in deede this is as if a man shoulde saie, you cannot saie Emanuel, God wyth vs, vnles you purge your selues of all fil­thines [Page 465] & corruption, as things that can haue no fellowship with my holynesse. In this respect doth Saint Paul earnestly exhort vs to abstaine from such things, 2. Cor. 6.14 to the end wee may keepe him wyth vs, saying: Bee not yoked with Infidels, for what fellowship hath righ­teousnes with vnrighteousnes? What communion hath light with dark­nes? What concord hath Christ with Belial? Or what part hath the be­leeuer with the Infidell? And what agreement hath the temple of God with Idols? for yee are the temple of the liuing God, as God hath sayde: I will dwell among them and walke there, and I will bee their God, and they shall bee my people. Wherefore come out from among them and se­parate your selues, sayth the Lord, and touch no vncleane thing, and I will receiue you, and I will bee a father vnto you, and you shall bee my sonnes and daughters, saith the Lorde almightie. And in the next Chapter following hee addeth: Now therefore beloued, seeing wee haue these promises, let vs cleanse our selues from all filthinesse of the flesh and spirite, and growe vp vnto full holinesse in the feare of God.

3 The temple of Ierusalem was called holy, because it was not a lodging for men, but the house of God, wholye dedicated and consecrated to his seruice: as were also the vesselles belonging thereto in the same respect called holy. Nowe if Baltasar king of Babylon, by vsing them in a banquet, & drinking in them with his princes and concubines, dyd prophane them, and was for the same soone after rewarded, (for the same night hee lost both his king­dome and lyfe) surely they that shall abandon, not the vessels, but the temple it selfe, and not a temple of stone and of wood, but e­uen theyr bodies and soules, that are made the liuely temples of the liuing God, to the prophane and filthie vses of the world and the flesh: in lieu of dedicating the whole to the holye seruice of God, who is with them, do most filthily prophane the Temple of God, and can expect no other than a most horrible vengeaunce and punishment, as the holie Apostle Saint Paule protesteth, say­ing: Hee that destroieth the temple of God, God will destroie him, 1. Cor. 3.17 for the temple of God is holy, which you are. When a king maketh his entrie into a Towne or Citie, hee findeth those streetes where he is to passe, made cleane, and his pallace hanged: howe much ra­ther ought wee, whome God chooseth to bee his temple, and to make his entrie into vs, to bee with vs and to dwell with vs, to purifie and cleanse from all filthynesse and vncleannesse, and to adorne the place of his habitation with all vertue and holy­nesse?

[Page 466] 1. Pet. 1, 134 Heereunto doth Saint Peter exhort vs, saying: Gird vp the loines of your minde bee sober, and trust perfectly on the grace that is brought vnto you by the reuelation of Iesus Christ, as obedient children: not fashi­oning your selues vnto the former lusts of your ignorance: But as hee that hath called you is holie, so bee yee holie in all manner of conuersation, be­cause it is written, Leuit. 11.44 & 19. 2 Be ye holie, for I am holy. Where hee sayeth, that the loyns of our minds must be girt, hee sheweth that as they that weare long garments, when they come in foule wayes, doo tucke and girte them vp, least they should load them with mire by drag­ging them through the same, so wee, whose mindes and affections doo so bend to the earth, that they doo euen traile thereupon, wal­king thorough this world full of mire and corruption, must tucke them vp toward heauen, least they shoulde touch such daungerous and damnable mire, from the which we ought wholy to retire and separate our selues, that we may be made holy to the Lord. If anie man, 2. Tim. 2.21 sayth Saint Paul, purge himselfe from these filthinesses and corruptions, he shall be a vessell vnto honour, sanctified and meet for the Lord, and prepared vnto euerie good worke.

5 Iesus Christ prayeth vnto his father to sanctifie vs: but how? Euen by withdrawing vs from the corruptions of this worlde, Iohn 17.17 and guiding vs by his spirite to bee consecrated and dedicated vnto him. If therefore we grow not in sanctification, we do make vaine the prayer of Iesus Christ so farre as it concerneth our selues. In the same prayer hee addeth this protestation: For their sakes I san­ctifie my selfe, Iohn 17.19. that they also maie bee sanctified thorough the truth. If our sauiour Iesus Christ sanctified and consecrated himselfe to God his father, to the ende his holynesse might stretch vnto vs, and so in him and by him wee might bee sanctifyed vnto God: wee doo falsely boast that hee is Emanuel, God wyth vs, conioy­ned and vnited vnto vs, and that wee are members of his bodie, vnlesse that separating our selues from the corruptions of the worlde and the flesh, 1. Cor. 1.30 wee bee sanctified in him and vnto him. And in deede if Christ were of God made vnto vs not onely righte­ousnesse, but also sanctification, it is in vaine for vs to boast of iu­stification wythout sanctification: for God beeing wyth vs and v­nited vnto vs, this vnion must of necessitie engender not one­lye our iustification in him, but also our sanctification by him.

6 It is the holy Ghost dwelling in vs, that hath conioyned vs with Iesus Christ, that hee may bee E anuel, God wyth vs: For hee (sayth the Apostle Saint Paul) that hath not the spirit of Christ [Page 467] is not his. And as there can bee no fire without warmth or lyght, so cannot God bee by his spirite in vs or with vs, but hee will also sanctifie and purifie vs from all vice and corruption, Rom. 8.9 that hee may consecrate vs vnto God. We beleeue the holy Catholike Church: Holy I saie, because God is with it, causing it to participate in his holynesse, Wee are not therefore members of this holy Church, vnlesse wee also bee holie. As lykewise wee adde, that wee be­leeue the communion of Saintes, that is, of the faithfull and chil­dren of God. But falsely and in vaine shall wee beare the name of Saintes, or pretende our selues to bee the faithfull and chil­dren of God, vnlesse that denying the filthynesse and corrup­tions of the worlde and the flesh, wee bee fully dedicated in all purenesse and holynsse to the seruice of God. And in deede when the holy Apostle sayeth, Ensue peace and holinesse, Heb. 12.14 without the which no man commeth to the Lorde: Hee aduertiseth vs, that holinesse is as it were the bonde betweene God and vs: also, that without the same we cannot beholde the face of the Lord.

7 This is the will of God, saith Saint Paule, euen your sanctification, 1, Thes. 4.3 that is, that wee abstaine from whooredome, that euerie one of you shuld know how to possesse his vessell in holinesse and honour, not in the lust of couetousnes, euen as the Gentiles which knowe not God. That no man oppresse or defrande his brother in anie matter, for the Lorde is auenger of all such thinges, as wee also haue tolde yee before time and testified: for God hath not called vs to vncleannes but vnto holines.

8 Whereas Emanuel commaundeth vs to sanctifie the sabaoth daie, hee therein sheweth vs how much his holynes doth bind vs to amend our liues. The first reason of this commandement tended by the ceasing from manuall labour, to figure vnto vs the spiritu­all rest, namely; the mortification and ceasing from all desires, willes, workes, and wordes of the flesh, Esa. 58.13. as the Prophet Esay also declareth, saying: If thou refrainest vpon the sabaoth from dooing thy will vpon my holie daie, and doest consecrate it to bee a holie and pleasing Sabaoth to the Lorde of glorie, and that thou glorifie him, in not dooing thy owne workes, and that thy owne will be not found therein, thou shalt prosper in God. Besides, this figure hath farther relation, euen vn­to Iesus Christ, as to the truth thereof, because it was hee, who dying for vs, purchased vnto vs the grace so to mortifie the olde man, that beeing dead vnto sinne, Col. 2.16. wee might sanctifie this Sa­baoth in resting from our workes and labours. And to that pur­pose wee reade in Exodus, Obserue my Sabaoth, for it is a [Page 468] signe that I am the God that sanctifyeth you. Exod. 31.13. Ezech. 20.12 Now how necessarie this amendement & sanctification of life is, it doth appeare in this, that God neuer required anie thing more strictly, than obedience to this commandement of the Sabaoth. Ezech. 20.13. & 22.8. & 23 38. Iere. 17.21.27 For wheresoeuer he wil note that all religion is subuerted, he complaineth that his Sabaoth is defiled and violated.

9 Where God also commaundeth that hee that had gathered a few stickes vpon the saboath day, should be put to death, he plain­ly sheweth, that the least will, word, or work of our sleth, deserueth euerlasting death. And in deed this Emanuel perfectly and infinit­ly holy, cannot indure any filthynes and sinne in that which is ioy­ned and vnited vnto him. As we doo also reade that when the so [...]s of Aaron Nadab and Abiu, offered strange fire before the Lorde, the fire proceeded from the presence of the Lorde and deuoured them, Leuit. 10. 1 and they died before the Lord: whereupon Moses said vnto Aaron, This is it that the Lord pronounced, saying: I will be sancti­fied in those that come neere vnto me, and I will bee glorified in the pre­sence of all the people. Therby shewing, that the neerer that Emanuel commeth vnto men, or draweth men vnto him, the lesse will hee beare with their corruptions, and the sooner will he punish thē: as doth appeare in a lump of waxe, which the neerer that it is laid to the fire, the more doth the fire shew his heate in melting it. And in this respect, when God appearing out of the burning bush to Mo­ses, commanded him to put of his shooes of his feet, he addeth this reason, For the ground whereon thou standest is holy: not by nature more than anie other, Exod. 3.5 but in regard of the presence of God.

10 In olde time God dwelt in the midst of the people of Israel, and the Arke and the Temple were testimonies of his presence, which presence tended to assure them, either of his sauor to blesse those that yeelded due obedience, by amendement of lyfe, o [...] of his wrath, to punish those most grieuously, who contemning this grace should rebell against him. And this dyd Iosua most liuelye represent to the people of Israel. For when they had protested that they would serue God, and no Idols, hee sayde vnto them: You cannot serue the Lord, for hee is a holy and iealous God, and will not pardon your sinnes and transgressions, so that if you forsake him, hee will roughly intreate you. Ios, 24.19 When God named his sonne Iesus Christ Emanuel, hee thereby declared vnto vs, that hee is in the middest among vs, and with vs, after a more excellent fashion, as beeing vnited and conioyned in our flesh, and consequentlye vnto vs. And therefore we are also the more bounde in duetie to liue in [Page 469] holynesse, by amendement of lyfe, as beeing assured, that as hee is come neerer vnto vs, and more excellently into vs thorough his sonne Emanuel, so will hee shew himselfe more seuere and iealous in punishing vs, when wee turne from him, and serue his enemies, the world and the flesh. So often therefore as wee shall heare or reade this name Emanuel attributed to Iesus Christ, let vs remem­ber that the same is a summon to vs to amend our liues, that sepa­rating our selues from all filthinesse and corruption, wee may bee consecrated and wholy dedicated to the seruice of God, who is with vs, in praying him fully to sanctifie vs both in bodie, in soule, and in minde, that wee may bee preserued without reproch vnto the comming of our Lord Iesus Christ, Hee (sayth Saint Paul) that hath called vs to this sanctification, ioyning vs vnto Iesus Christ, 1. Thes. 5.23 is faith­full and will doo it.

11 Secondly, this name Emanuel teacheth vs that God is with vs, wheresoeuer wee bee, and consequently, that he seeth and kno­weth all our thoughts, wills, wordes, and workes. For, as wee haue before sayde, his diuinitie is in all places, and consequently by vs, with vs, and in vs. Not that we should rest vpon the bare contem­plation of this diuine essence, to vs incomprehensible, but that we should referre all to his prouidence, by beleeuing that it is he that seeth, knoweth, guideth, and gouerneth all that is done in heauen & in earth: neither that he should need to stand neere vs to looke vpon our affections and works. And in deed, marke how he repro­ueth hypocrites, Iere. 23.23 that thought that they had to do with a God of a short or a dim sight. Weenest thou (sayeth he) that I am a God neere at hand, and not a God a farre off? Can anie hide himselfe in secret pla­ces that I shall not see him, sayth the Lorde? Doo not I fill heauen and earth, sayth the Lord? Hypocrits did imagine such a God in heauen, that withall they represented him to themselues, to be like a man: yea, euen short sighted, such a one as could not see farre: & so per­swaded themselues that God did not see theyr wicked thoughtes and workes. But hee reproued them, saying, that hee is not a God at hand only, that is to saie, such a one as is lyke vnto men, that had need to stand by when they will see anie thing, but that hee seeth a farre of. As Dauid also representeth him vnto vs, saying: Psalme 33. 13 Hebr. 4.13 The Lord looketh from the heauens, hee beholdeth all the sonnes of men, and from his dwelling hee seeth all the inhabitants of the earth. And the A­postle plainly declareth, that no creature can be hidden from him, but all things lie open and bare to his sight that wee haue to doo withall. In the meane time, because that men, according to theyr [Page 471] nature, doo more easily beleeue, that such as are neere them do see them: let them thinke that in whatsoeuer place they be, God is neere them, as this name Emanuel doth admonish, which signifieth, that God is with vs: yea, euen in vs, as hauing ioyned and vnited vs to himselfe, and therefore that he is not a God a farre off onely, as is aforesaid, but also a God neere at hand. As likewise how often is it noted by the Euangelists, Math 9.4 Luke 5.22 Math. 12.25 Luke 6.8. that hee did both see and know the thoughts of those that went about to tempt him, or that hatched anie other conspiracie, or that had any bad opinion of him.

12 Dauid in his owne person doth very aptly represent vnto vs this prouidence of God, seeing all things, and beeing in all places, saying: O Lord, thou hast tried me, and knowen me, thou knowest my sit­ting and my rising, Psalme 139.1 thou vnderstandest my thought a farre of, thou com­passest my paths and my lying downe, & art accustomed to all my waies. For there is not a worde in my tongue, but loe, thou knowest it wholy, O Lord: Thou holdest me straight behinde and before, and laiest thy hande vpon me: Thy knowledge is too wonder full for me, it is so high that I can­not attaine vnto it (namely, in all and by all to comprehend it.) Whe­ther shall I go from thy spirit, or whether shall I flie from thy presence? If I ascend into heauen, thou art there, if I lie downe in hell, thou art there: let me take the wings of the morning, and dwell in the vttermost parte of the sea, yet thether shall thy hand leade me, and thy right hand holde mee vp. If I saie, yet the darknes shall hide me, euen the night shall bee a light about me, yea, the darknes hideth not from thee, but the night shineth as the daie, the darknes and the light are both alike. For thou hast possessed my raines, thou hast couered me in my mothers wombe: Thine eies did see me when I was without forme, for in thy booke were all thinges written, which in continuance were fashioned, when there was none of them be­fore. Beholde heere an excellent description of Gods prouidence, which declareth vnto vs the efficacie of this title Emanuel, giuen to Iesus Christ, and consequently teacheth vs, that hee seeth and knoweth all that wee thinke, saie, or do, for all is open in his sight, for he is with vs and in vs wheresoeuer we become.

13 The knowledge and feeling of this truth may bee to greate purpose, to induce and resolue vs to amend our liues. For what I praie you, is the spring of such abundaunce of iniquitie as wee see at this daie among men? Euen this false perswasion, or rather asto­nishment, to imagine that God is blinde, and seeth not the works and thoughts of men. Psalme 59.8 They prate with their tongues, sayth King Da­uid speaking of his enemies, and swordes are in their lippes. For, saie they, who heareth vs? Heereof haue wee a notable example in the [Page 471] ninetie foure Psalme. O Lord, sayth Dauid, how long, Psalme 94. how long shall the wicked triumph? They prate and speake fiercely? all the workers of iniquitie vaunt themselues, They smite downe thy people, O Lorde, and trouble thy heritage: They slaie the widdowe and the straunger, & mur­ther the fatherlesse, yet they saie, The Lorde shall not see, neither will the God of Iaacob regard it. But let vs now see how hee reprooueth the blindnesse and pride of these wicked ones: Vnderstand yee vnwise among the people, and yee fooles, when will yee bee wise? Hee that plant­ed the eare, shall hee not heare? And hee that formed the eie, shall hee not see? Or hee that chastiseth the nations, shall hee not correct, euen he that teacheth man knowledge? The Lorde knoweth the thoughts of man that they are vanitie. As Dauid also hauing rehearsed the wicked & cruell enterprises of his enemie, obiecteth vnto him, that in his heart hee sayth, God hath forgotten him, hee hath hidden his face, Psalme 10.11 and will not see him. What moued Caine to bring his brother into the fieldes, and to bee so bolde as to kill him? Euen this false opini­on, that God dyd not see him. And this dyd hee verie manifest­ly declare, in that when God asked him where his brother was, hee aunswered: I knowe not: Haue I the keeping of my brother? Gen. 4.8 As if hee woulde haue sayde, that God had not anie reason to put that question to him, considering that hee was not appointed to keepe him, and therefore without blame hee might bee ignorant where he was.

14 But what shall wee saie of Dauid, (a man that did so greatlie feare God) when he committed adulterie with the wife of Vrias, made him dronke, and afterward slew him by the handes of his e­nimies, thereby thinking to hide his iniquitie from men? Must it not needes bee that at that time hee was much ouerseene, when hee woulde imagine that God dyd not see him? Yet is this the or­dinarie perswasion of those that giue ouer themselues to wicked­nesse, and consequently, the fountaine of an infinite number of sinnes and iniquities that they commit, vpon an imagination that God seeth them not. Otherwise what an impudencie were it in man to commit adulterie, to bee dronken, to deceiue his neigh­bour, to backbite, &c. if hee coulde thinke within himselfe, God is with mee, I am in his fight, hee heareth me, he seeth me commit this wickednesse? And yet how often doo men commit all these iniquities, euen whoredome, dronkennesse, deceit, and backbiting in the presence of God, from which they will verie diligently for­beare in the sight of men?

[Page 472]15 That wee may the rather therfore amend our liues, let vs re­member Emanuel, that is, that God is with vs, euen in vs, ioyned and vnited vnto vs. And withall, let vs well thinke that hee seeth and knoweth all our thoughts, words, and workes, as is before de­clared: yea, let it be a strong bridle to withholde vs from wicked­nesse, as Salomon teacheth vs, saying: Why shouldest thou, my sonne, Prou. 5.21 delight in a straunge woman, or imbrace the bosome of a straun­ger? Seeing the wayes of man are before the eyes of the Lorde, and hee pondereth all his pathes? Prou. 15.3 And in another place, The eyes of the Lord are in all places, to beholde both the good and badde. Ribby one of the wise men of the Iewes, in olde time to this purpose dyd ve­rie aptlye saie, Graue these three thinges in thy minde, and thou shalt neuer sinne: Drus. Apoth. of y ^e Hebrues & Arabians. l. 1. namely, that there is an eie that seeth thee, an eare that heareth thee, and a booke wherein all thy wordes and deedes are written. Neyther let vs thinke, when wee neglect our dueties in releeuing the poore, that God knoweth it not, albeit wee alleadge that wee knowe nothing of theyr want, or had not wherewith to helpe them: If thou forbearest (sayth Salomon) to de­liuer those that are ledde to bee slaine, and such as are at deathes doore, by thinking that thou wilt saie, I knew not of it: hee that pondereth the heartes, doth hee not vnderstand it? And hee that keepeth thy soule, knoweth hee it not? Or will not hee recompence euerie man according to his workes? God knoweth what meanes wee haue to helpe the needie: and let vs not thinke to blinde his eyes with anie excuse, or by diminishing our fault. Let vs not lie to men in his sight that seeth our dissimulation, and threatneth to punish it, as wee haue a horrible example in Ananias and his wife Saphira, who both fell downe dead for lying in the sight of God, when they spake but to men. O Lorde (sayth the Prophet Ieremie) thou art mightie in coun­sell, Acts 9. Iere. 32.4 and plentifull in thy actions: Thy eies are open vpon the whole course of the children of men, to giue to euerie one after his course, and after the fruit of his works. Behold again what the same Prophet saith in the person of God, Iere. 16.19. I will send out many fishers, and they shall fish them: and after I will send out many hunters, and they shall hunt them from e­uerie mountaine, and from euerie hill, and out of the caues of the rockes. For mine eies are vpon all their waies: They are not hid from my face, neither is their iniquitie hid from my eies.

16 Let vs continue steadfast in this resolution, that God is with vs and in vs, & seeth all our thoughts and workes: That all things lie open and naked in his sight: that the very holes & darknes, that [Page 473] we seeke out wherein to worke our wickednes, are as light before him: that we can not go into any place, but he wil be present with vs and in vs. To be short, that we cannot think, say, or do any thing but still it wilbe in his sight: and hereupon let vs imagine with our selues what an impudency it will be in vs, to presume, to think, say, or to doe, in his sight, any thing that wee would be ashamed of in the sight of men: and withall remember that he is not onely ho­ly, hating iniquitie, and detesting such contempt of his maiestie: but also righteous, punishing most grieuously as well the iniquity it selfe, as the blasphemie to think that God is blinde, & seeth not the thoughts and words of men: also, how horrible this impuden­cy is, to presume to commit such filthines and iniquity in the sight of God, as we would be ashamed to commit before men. Rather therefore, seeing this name Emanuel admonisheth vs that God is with vs and in vs, let all our thoughts, wordes and workes be holy, as he is holy: to the end, that in liew of making a seperation be­tweene God and vs through our sinnes, we may perseuere in this soueraigne good, to haue God with vs, according as the name E­manuell giuen to our Lord Iesus Christ, doth teach.

The fift cause of amendment, drawen from these tytles, wonderfull, a Counsailor, the strong and mightie God, the Prince of peace, the Father of eternity, attributed to Iesus Christ. Chap. 5.

THere be three especiall things that procure the subiectes to loue their Prince, and louing him, voluntarely to yeeld vnto him all obedience and fidelitie: First, if he be wise to gouerne thē with wisedome and discretion: Secondly, if he seek their prospe­rity: Thirdly, if he be able to defend them against the endeuours of their enemies, and to effect whatsoeuer may be requisite for the safety and good of his subiectes. These three pointes and many more, shall we finde in these titles, attributed by the Prophet Esay to our Lord Iesus Christ: for in calling him Counsailor, Esay 9. the Pro­phet declareth that he is replenished with all wisdome, wherwith to giue assured counsail in all trouble and perplexitie: but chiefely in matter concerning the acceptable seruice of God and the hope of our saluation. Secondly, he calleth him the strong and mightye God, thereby to assure vs that he is of infinite strength and power to execute and fulfill his will, whether in defending vs against the endeuours of our enemies, in punishing such as disobey him, or in [Page 474] making those that are subiect and obedient to him, partakers of his graces and benefites. Thirdly, hee nameth him the Prince of peace, because he is the author and fountaine of all prosperity and felicitie both bodily and ghostly, signified by the worde Peace: he doth moueouer terme him also wonderfull, to the end to giue vs to vnderstand, that from Iesus Christ we are to expect thinges more high and excellent then any that we can discerne in the or­dinary course of the worlde: also that in him are hidden the ine­stimable treasures of wonderfull thinges surpassing mans expec­tation and capacitie: whether to the blysse of such as feare and o­bey him, or to the punishment of vnbeleeuers and disobedient persons. To conclude, the Prophet also doth entytle him the fa­ther of eternitie, therein teaching vs that Iesus Christ is the author and ground worke of the eternity of the Church, preseruing it v­pon the earth with a continuall protection, and guiding it to hea­uen, there to remaine eternally in the possession of perdurable ioy and glory for euer.

2 Beholde therfore who and what maner of one he is that com­maundeth vs to amend, by louing him, and fearing to offend him: and by our willing obedience vnto him. And indeed, is not such a King or Prince most worthy the loue, honor, feare and obedience of his subiects? First, if he be Gods counsailor, he is of necessitie re­plenished with the spirite of wisedome and vnderstanding, as Esay more at large doth declare, saying: The spirite of the Lord shall rest vpon him, Esay 11. 2. the spirite of wisedome and vnderstanding, the spirite of coun­saile and strength, the spirite of knowledge, and of the feare of the Lord: yet S. Paul goeth further, Col. 2.3. saying: All the treasures of wisedome and knowledge are hidden in him. This Counsailor beeing thus repleni­shed with all wisedome, knowledge, and vnderstanding: are not we to beleeue that whatsoeuer he commaundeth vs is holy, good, righteous and necessary for the seruing of him according to his will? must we not in our selues finde that it is meere folly to seeke after the counsaile of man in matter cōcerning the seruice of God, and the hope or path to saluation, and to listen vnto the wisedome of our owne flesh, that seeketh to turne vs from the wisedome of that great counsailor? or to thinke it any wisedome to reiect his counsaile or documents? To be short, as al the members of the bo­dy doe suffer themselues to be ledde by the sence and vnderstan­ding that is in the head: euen so the members of the Church must follow no other sense, thē such as is in their head Iesus Christ: nei­ther hearken to any other counsailers but him, and this also doth [Page 475] our heauenly father commaund vs, saying: Mat. 17.5. This is my well beloued sonne, in whom I am well pleased, heare him. So often therefore as the world, the flesh, or the deuill shall solicite vs to loue, or to doe any thing condemned by this counsailor Iesus Christ, let this title giuē to Iesus Christ waken vs, and cause vs immediatly to resolue to de­ny them, and not to admit any other counsel thē the same of Iesus Christ, who by the ordināce of God doth bear the name coūsailor.

3 Let vs also beware of seeking after witches, forcerers, or con­iurers, and other like ministers of Satan, for any reuelation or coū ­saile, and to that purpose remember the prohibition of the Lord, Deut. 18.9. saying: When thou art come into the land that the Lord thy God shall giue thee, thou shalt not learne to doe according to the abhominations of those nations. There shall not be among you any witch that vseth witch­craft, any obseruer of times, any prognosticator of seasons, any sorcerer, or enchanter, or that counsaileth with spirits, or soothsayer, or that asketh counsail of the dead. For al that do such things are abhomination vnto the Lord, and because of those abhominations the Lord thy God doth cast them forth before thee. And least the people should reply and say, Why shall we be in worse estate then these nations? Shall we haue no meanes to aske counsaile? The Lord answereth, The Lord thy God shall raise thee vp a Prophet from among thy brethren, like vnto me: him shal ye heare. The Prophet here promised is this counsellor Ie­sus Christ, as S. Peter affirmeth, saying: as Moses had foreshewed, that whosoeuer heareth him not, shalbe rooted out. Acts 3.22. If any man reply­eth, saying: True, but Iesus Christ is not now vpon the earth, to be fought vnto, as he was in the time of the Apostles: neither are we in the dayes of Abraham, Dauid, Moses, and others, to whome God made answere when they craued his counsaile: but our an­swere is, he hath in his worde recorded in the olde and newe te­stament, sufficiently declared his counsaile, as well concerning that which wee are to doe in obeying his will, as also in regarde of all that wee are to beleeue for our saluation. And to this purpose doth Esay the Prophet very well saye, when they saie vn­to you, Enquire at them that haue a spirite of diuination, and at the soothsayers, which whisper and murmure, answere thus. Esay. 8.19. Should not a peo­ple enquire at their God? from the liuing to the dead? To the lawe and to the testimony? If they speak not according to his word, it is because there is no light in them: that is to say, no prosperity for thē, likewise whē the rich man praied Abraham to send Lazarus to exhort his brethren to amendmēt, least they shuld sal into the torments that he felt: A­braham answered, They haue Moses & the prophets, let thē heare thē. [Page 476] And vpon his reply, that if any should come from the dead, they would amend: he saide againe, If they heare not Moses and the Pro­phets, Luke 16.27. neither will they beleeue though one should come from the dead.

5 Likewise, as Iesus Christ protesteth that he hath deliuered to his Apostles, Iohn 15.4. euen al that he had from his father, and hath appoin­ted them to be witnesses and embassadors: so haue they faithfully discharged their offices. Acts 20.27. First in their owne persons, as S. Paul pro­testeth of his person, that to the Ephesians that came to Milet hee had preached the whole counsaile of God: next they haue so lay­ed it downe in writing, that now we need not to seeke after any counsell, or looke for any reuelation from else where: but euen from this counsailor, who answereth vs in the holye scriptures, in case we list to pray him by his spirite to open our wits, that we may vnderstand him, Luke 24.45. as he did for the Apostles. If therefore we desire to know the will and counsail of God, we must haue recourse to his worde, recorded by the Prophets and Apostles, and so aske at the mouth of the Lorde, and carefullye practise the same that Da­uid that so excellent Prophet speaketh of himselfe, Psal. 119.24. saying: Thy te­stimonies, O Lord, are my delight, and counsellors. And if it come to passe that in time of trouble and sorrowe, and in such affaires as breede perplexity, we know not how to resolue of our duties: let this title, Counsailor, be vnto vs an aduertisement, by prayer and supplications to require at the mouth of the Lord, with full assu­rance, that he will giue vs to vnderstand his will and wise counsel, to his glory, and our saluation.

6 In the title of Strong and mighty God attributed to Iesus Christ, we are to consider of two pointes: First, what his strength and power is: Secondly, what be the fruites and argumentes of a­mendement of life that doe thereof proceede. For the first, we are to acknowledg & apprehend in him such a strength & power, that as at his onely word he created heauen and earth, and al this beau­tifull frame of the worlde: so by his onely will did hee worke all that he willed: Iohn 11.43. Luke 4 39. Psal. 14 [...].8. Psal 115.3. considering that his worde is no other but a de­claration of his will. And this did plainely appeare in this, that when hee directed his wordes to dead Lazarus that heard not, and to the feauer of S. Peters mother in law, that vnderstoode him not, with other insensible and vnreasonable creatures: yet was all that he said or commaunded, done. Our God, saith Dauid, is in heauen: he doth what he please: howbeit to the end the better to represent this power of Iesus Christ, the holy Ghost doth many times call him the God of hoastes, thereby to signifie vnto vs, not onely that hee [Page 477] hath the leading of the armies of men, and giueth the victorie where he will: but especially that he hath mighty armies both in heauen and in earth, ready to obey him. First Dauid saith, That his Angels mighty in power, doe fulfill his commaundement and obey the voice of his worde. Of them there are great numbers, as Daniel also saith, that a thousand millions doe minister vnto him, Psal. 103.20. and ten thousand millions do stand in his presence. They be migh­ty armies, as S. Luke calleth them, saying: Dan. 7.10. Luke 2.13. When the Angel had declared the natiuity of Iesus Christ to the Shepheards, there was a multitude of heauēly armies praising God. And Dauid speaking of the Angels saith: Psal. 68.17. The charets of God are twenty thousand thou­sand angels. And Iesus Christ, saying that at his request hee should haue 12 legions of angels ready to defend him, doth shew that all these so mighty armies of Angels, Mat. 26. 53. by thousands of millions are at his commandement ready to obey him. If one Angel in one night slewe all the first borne of Egipt, and in the Campe of Senacherib one hundred fourescore and fiue thousand men in one night, what exploytes may this strong and mighty God Iesus Christ performe, Exod. 12.29. Esay 27.36. 2. King. 19.25 2. King. 6.17. who hath at his commandement whole armies of Angels by thou­sands of millions? we see them not no more then did the seruant of Elizeus, but we should see them if it might please God but to open our eyes, as hee opened the eyes of the saide seruant at the praier of his Prophet, whereby he saw a whole mountaine of hor­ses and fiery chariots round about him.

7 Moreouer, he hath the heauens and all that is in them, the aire, Deut. 28. Leuit 26. the cloudes, the windes, the sea, the earth, the beastes and all other cretures, which are euen so many mighty armies, redy to obey him, either to fauour such as amend their liues, or to punish the rebelli­ous and obstinate: [...]xod 7. 8.9:10. hath he not still in his power the like armies as he employed in olde time against Pharaoh? can hee not conuert, not riuers onely, but euen all the waters in the worlde into bloud? and make them to bring, forth such abundance of bring, that they shall couer all the face of the earth: to conuert all the [...]ust in the worlde into Fleas? to send a medly of beails able to [...] and houses? to stay both men and beastes with pestinence? to tor­ment them with botches and bl [...]nes? to waste the fruites of the earth with hayle and Grashoppers? to change the light into pa [...]pa­ble and continuall darkenesse? with other like strange and de [...]dly armyes? If this mighty God Iesu [...] Christ, I [...]hn 18.6. Psal. 2.5. speaking meekly to those that came to apprehend him, oue [...]threw them, what shall hee d [...]e [Page 478] when hee shall come to speake in his wrath, holding in his hand an iron rod to bruse his enemies as a potters vessell.

8 Now let vs proceede to the fruites and arguments of amend­ment of life, which come of the apprehension of the strength and might of Iesus Christ, of these there be two especiall. First, feare to offend him: Secondly, assurance against all our enemies that seeke to diuerte vs from our obedience towardes him. Concerning the first, if we apprehend this incomprehensible power and strength of Iesus Christ, who commandeth vs to amend, how should not we be resolued and encouraged to yeeld vnto him due obedience? how should we not feare to displease him that hath such armies at his commandement, ready to roote out those that disobey him? how daie we tread vpon the earth that is ready to open and to swallow vs vp, Num. 16.31. Psal. 106.17. as in olde time it did Chorah, Dathan, and Abiron? how can we without feare think vpon the Sea, which at his commandement is ready to break forth to drowne vs, as in olde time it drowned al the rebellious and disobedient worlde? Deut. 11 6. Gen 7. how dare we draw breath which he can infect to slay vs with pestilence and other diseases? how daie we go into the fieldes, Leuit. 26.22 when we remember that there be euen armies of wilde beastes ready to deuoure vs, according to his threatninges in his lawe, or as hee sent Beares to deuoure the children that mocked his Prophet Elizeus? 2. King. 1 [...] 4. how dare we dispense with our selues to despise his commandement to amend, conside­ring he hath al Kings and nations in the world ready to obey when be commandeth them to destroy vs, as in old time he but whistled for the armye of Nabuchadnezzer, Es [...] [...] 26. and [...]. and it came against his people [...]el? how can we but feare by our sinnes to prouoke to wrath the mighty God, that threatneth to turne the heauen into brasse, and the earth into iron, and to commaund the cloudes that they shal not same, Leu [...]t. 26. D [...]t 28. Gen [...]. who also can send scarcity of seauen yeeres, as he did into Egipt: yea euen to depriue vs of all sustenance, that we may perish for want of foode? how daie we disobey him in whome we are, we liue, we moue: who suddenly can send a palsey into all our mēbers, take away our liues, and vtterly root vs out? but especially, how is it that we take no heed of displeasing him, that hath readye whole armies of deuils, so mighty and terrible enemies, that waite not for his commandement, but euen for leaue to destroy vs, as the history of Iob doth euidently declare? naturally we feare to displease him that hath most power to be reuenged and to punish vs, Iob. 1. and in that sence we are more affeard to offend a King, then a subiect: a man, thē a child. We ought therfore greatly to fear to offend God, that [Page 479] hath such power to punish those that wil not amend their liues: Luke 12.4. to which purpose Iesus Christ also saith: Feare him who when hee hath killed the body, can also cast the soule into hel fire. Behold therfore how the apprehension of the power of Iesus Christ should moue vs to feare to displease him, and consequently, to amend our liues.

9 As touching the second fruit, which concerneth our assurance against the assaults of our enemies, we are to note two points: First, that we are subiect to many and grieuous afflictions and assaultes: Secondly, that the assurance of the power and strength of Iesus Christ should confirme our constancy in that obedience which we owe vnto him: for the first, S. Paul saith, 2. Tim. 3.12. that such as wil liue faith­fully in the feare of God in Iesus Christ, are subiect to persecuti­ons: also that the more we labour to put of the world and sinne, the more sharply we are assailed by the worlde and sinners. Iohn 13.19. If ye were of the world, saith Iesus Christ, the world would loue her own, but now be­cause you haue forsaken the worlde, the worlde hateth you. This doth S. Augustin very aptly note saying: The world must necessarily hate vs: because we hate the things that the world loueth. Likewise, Aug. Sent. by Prosper. 35. 3. be­cause Iesus Christ hath freed vs from the tiranny of Satan, he being an enemy to the glory of God and the saluation of man, doth la­bour the more to ouerthrow and destroy vs: as also S. Iohn saith, that the great dragon, the old serpent called the deuil, seeing him­selfe cast forth with his angels, Apoc. 12. being moued because hee could not swallow vp either the whole body or the head of the Church, le­uied war against the rest that keep the commandements of God, and haue the testimony of Iesus Christ.

10 Now to come to the second point: If we feare God, & seek to amend our liues, we shal not need to feare man, nor deuils, nor any other enemies that labour to turn vs from our duties, but may per­seuere constantly, with assurance that this strong and mighty God will keep vs, and in the end destroy them, and conuert all their en­deuours to our good and saluation: & to this purpose let vs remem­ber how Balak king of Moab enterprised to destroy the people of God, by procuring Balaam to curse them, and how God opposed himselfe, and conuerted his wicked desire to curse them into bles­sings: Balaam declareth what Balak had commaunded him, saying: Come and curse Iacob for my sake, come I say and curse Israel. But the Lord compelled him to say, How can I curse them? Num. 23. The mightie God hath not cursed them: or how shall I detest them? The Lord hath not detested them. Againe, The mighty God cannot lie, neither is he as the sonne of man, to repent: He hath spoken, and shal he not performe? he hath sayde, and shall hee not confirme it? Beholde I haue receiued his worde to [Page 480] ble [...]se, and seeing hee hath blessed them, I may not reuoke it. This is the foundation of this safegard and protection. He perceiued no iniqui­tie in Iacob, neither did hee see any frowardnes in Israel: the Lord his [...]des with him and the Kings triumph in him. To conclude, of the peo [...]e of God, he saith: He that blesseth thee shalbe blessed, and he that curs [...]th thee shalbe cursed. This assurance haue they that seeke to amend their liues vnder the protection of this strong and migh­ty God.

11 And indeed, albeit when we walke in simplicity, plainnes and truth, and so labour to amend our liues, if the whole world should life against vs to molest and destroy vs, yet hath this strong and mighty God euen whole armies of Angels to keepe vs, as in olde time he had for Elizeus: he hath Seas to swallow vp the Pharaohs of our time, 2. King. 6.3. Dan. 6. and all that persecute the children of God. If we be constant in the seruice of God, he is yet able to stoppe the throat, and to tye vp the pawes of the hungry Lyons, that we shall not be rent or deuoured, as in olde time hee preserued Daniel that was cast into the Lyons denne. If in purpose to amend we will not fall downe before idols, albeit men take vpon them to burne vs quick yet let vs say with the three Hebrew Princes, Our God is able to de­liuer vs, and with them protest that we will worship no Idols: and remember that God is able to deliuer vs out of the siery furnace, yea euen to preserue euery haire of our heads from burning, Dan. 3. as he preserued those three Hebrew Princes. To be short, that all crea­tures are euen so many mighty armies at the commaundement of the creator, ready to be imployed to our good and saluation, ei­ther to preserue vs from the assaults of our enemies, so long as we perseuere in well doing, either to chastice vs and so to bring vs to amendment, either to punish the disobedient and obstinate. Let vs therfore apprehend this soueraigne power of this mighty God Iesus Christ, that fearing to offend him, and so amending our liues, we need not to feare the endeuors of our enemies: let vs vndoub­tedly beleeue that as he is almighty, and hath so many and such strong armyes at his commaundement, so hee hath power to pre­serue those that shall amend their liues, and to destroye and roote out all such as shall rebell against him, or seeke to hurt his faithfull and obedient subiects and seruants. Luke 2 14. Iohn 14.27. Eph. 2.17.

12 Iesus Christ is also called the Prince of peace, to represent vnto vs that it is he that is the author & giuer therof: This is witnessed, in that at his birth euen millions of Angels sung this song, Glory be to God on high, and in earth peace: as also himselfe saide to his Apo­stles, [Page 481] I giue you my peace, and the same did he cause them to publish throughout the worlde in his name. As also S. Paule saith, that at his comming he preached the gospel of peace to all that were neer hand or a farre off: this peace may be considered in two sortes: First, it signifieth peace and tranquility of conscience, whereof S. Paul speaketh, saying: that being iustified by faith, we haue peace toward God through Iesus Christ. Secondly, this peace contay­neth all blessinges both of body and soule. And as this Prince of peace, who commaundeth vs to amend, is author both of the one and the other peace, so this title Prince of peace giuen to Iesus Christ, should be vnto vs a mighty argument, and a quick spurre to moue vs to amendment of life. Lastly, being by nature the chil­dren of wrath, and al our affections Gods enemies, Eph. 2. 3. Rom. 8.7 and euen so ma­ny souldiers in the deuils pay to fight against God, and to incense him against vs: this Prince of peace Iesus Christ, vouchsafed to dye for vs, to the end to make satisfaction for all our sinnes, and so to appease Gods wrath, and to take away the cause of this so mor­tall and wofull warre betweene him and vs. Rom. 5.1. Phil. 4.7.

13 This is the groundworke of this so blessed a peace which the children of God doe enioy: for being iustified by faith in Iesus Christ, we haue rest and peace of conscience: as knowing that God is our fa­ther, that he aduoweth vs to be his children, and loueth vs in his welbeloued sonne. And this peace passeth all vnderstanding, as S. Paul saith, because there is nothing so cōtrary to the sence of man, as in our selues to feele this grace, that being sinners, worthy Gods wrath, we should neuerthelesse be assured that we are righteous and welbeloued of God, whereby to hope well in the middest of dispaire, to see great riches of heauenly and eternall goods in the gulfe of our pouertie, and in this our weaknes and infirmitie, euen indignity wherewith we are possessed, to be at quiet and in full as­surance against the deuill, death, sinne, hell, and all other our ene­mies. Now to shew that this peace is mightie and of force to make vs to amend our liues, he addeth, that it will keepe our sences and thoughtes in Iesus Christ, togither with all our affections and de­sires, signified by the hart: but from what? euen from diuerting from God, and from the obedience and duetye that we owe vn­to him: for finely if wee coulde feele what a comfort, peace, and consolation there is in this peace of our soules before God, we would be loath to loose such a soueraigne felicitye by displea­sing him, and so in liewe of this peace, to bring vpon our con­sciences [Page 482] trouble, terrour and feare, through the apprehension and feeling of Gods wrath.

14 And indeed there is no such hell or anguish in this life, as a bad conscience: it is a cruel and intollerable tormentor, if we haue a childe that by crying is grieuous vnto vs, we seek to appease him either by threats or promises, by gifts or stripes, but if he will not be so stilled, either we can send him away from vs, or our selues goe from him, that we may not be troubled with his crying: it is not so with a troubled minde deuoide of this blessed peace. The con­science once feeling or apprehending the wrath of God euen but a little, will neuer suffer vs to be quiet, promise, threaten, giue, strike, what euer you doe, still it cryeth lowder and lowder, and stil it tor­menteth: yea when you seeke to send it away, it sticketh closer vn­to you, neither can you departe from it, for being in you, it is al­waies at hand. How diligently therefore ought we to amend our liues? that so we may retaine in vs this treasure of peace, whereof Dauid speaketh, Psal. 16.11. saying: Thy presence is the fulnesse of ioy, and at thy right hand there are pleasures for euermore. Againe, By lifting vp the light of thy countenance vpon me, Psal. 4.7. thou hast giuen me more ioy of hart, thē they had when their wine and their wheat did abound. And in this sence did S. Paul say, that the kingdome of God consisteth in this peace that proceedeth of the righteousnesse of faith, and begetteth in vs ioy thorow the holy ghost: the miserable estate of those who by offending God, doe depriue themselues of this peace, ought to make vs to resolue constantly in the feare of God: and the rather, because this peace cost so deare vnto the prince of peace, who pur­chased it, Rom. 14.17. not with golde or siluer, or any other worldlye precyous thing, but by the shedding of his precious bloud, euen by suffering trouble, feare, terrour, and incomprehensible astonishment, which our selues haue deserued, and dayly doe deserue, to the end to de­liuer vs from the same, and to giue vnto vs that blessed peace and quietnesse. May it then possibly come to passe, that we medi­tating vpon such a price of this peace, should suffer our selues to be drawen to sinne, and to offend God, and thereby to loose so ex­cellent a treasure, purchased so dearely! Truely so shall we seeme to thinke Iesus Christ to bee a verye inconsiderate and vnadui­sed marchant, that would giue so excellent and incomparable a price for a benefite whereof we make so small accompt, and which we are so ready to leaue by offending God, wherby we may please the world and the flesh, our enemies.

[Page 483]15 Moreouer, Iesus Christ being the Prince of peace, is the author of all blessinges both spirituall and carnall, assured vnto those that obeying his commaundement, doe amend their liues. 1. Tim. 4.8. Godlynesse, saith Saint Paul, hath a promise both of this life, and of the life to come. As contrarywise, they whose heartes cannot re­pent and amende, doe heape togither the treasures of Gods wrath, the fountayne of all wretchednesse. And indeede, Rom. 2. Leuit. 26. how many notable promises, euen in respect of this present life, doth the Lord make vnto those that walke in the feare and obedience of his commaundementes? and contrariwise, how many horrible and terrible threates doth hee vse against such as will not amend? Deut. 28. hauing threatned the wicked & disobedient with great wounds, hee many tymes saith, that if by the firste they will not amende, but remaine hardned, he will enforce them seauen times more, according vnto the multitude of their sinnes, Leuit. 26. and shall he not doe it iustly? for seeing that by offending this Prince of peace and au­thor of all blessinges, wee prouoke him to wrath: what can wee attend, but in stead of his blessinges a whole burden of curses? If a maister hath promised his man great goods, in case he serue him in all reuerence, obedience and fidelitye, can hee hope for those goods at his maisters hand, if forgetting and contemning this duetye, hee applye himselfe to wrong him and doe him in­iurye?

16 Wee read that Hanun King of the Amonites, when hee had iniuried and prouoked Dauid by wronging his seruantes, 2. Sam. 10. whom hee sent to comforte him vpon the death of his father, looked for warre, and prepared to wage Souldiers, and according to his expectation, Dauid came vpon him and destroyed him. What then are we to looke for, when wee offend this Prince of peace, and doe euen leauye warre against him by such thoughts, willes, woordes, and woorkes, as proceede from our fleshe? what I say, are we to expect, either in liewe of peace, prosperitye, and blessings, to haue such a warre as will redound to our eternall destruction and confusion? Contrariwise, if wee endeuour according to his commaundment, to amend, let vs be assured, that hee will blesse vs, who is the fountayne and author of all blessing: for as there is no creature that can debarre the sunne from shining, and the cloudes from dropping, at the creators will, so is there no creature that can diuert the blessing whereof this Prince of peace is au­thor, so long as by amendment of life, wee doe cleaue vnto him. [Page 484] And indeed the holy Apostle S. Paul saluting the Churches that hee writeth vnto, doth vsually pray vnto God to multiplye his grace and peace vpon them through Iesus Christ: by this conioy­ning of grace and peace, shewing that it is in vaine to looke for peace and prosperitye at the hands of Iesus Christ, vnlesse we also haue his grace: but hauing his fauour and grace, which resteth vp­pon such as amend their liues, we cannot doubt but he will poure forth his blessinges vpon vs,

17 We are also to thinke that this Prince of peace dying for vs, hath with himselfe crucified our olde man, that is to say, the cor­ruptions and vices of our soules, to the end our thoughtes and af­fections which naturally are enemies vnto God, should no longer war against him: but remaining dead in his death, our selues might serue God in hart & minde, walking in newnes of life, and so amē ­ding our liues according to his commaundement. What madnesse and ingratitude is it in vs, to suffer this bodye to reuiue in sin, that againe we may leauy warre against this Prince of peace, and pro­uoke him to wrath against vs? doe we not hereby not onely volun­tarily depriue our selues of all the blessings whereof this Prince of peace is the fountaine and author, but also purchase vnto vs his curses, by prouoking his wrath & indignatiō against vs? let therfore this title of Prince of peace, binde and enforce vs to harty amēd­ment, to the end that retaining this peace and quiet of conscience in the sight of God (which is an inestimable treasure) we may also keep this spring of all blessinges alwaies open vnto vs, that so we may be blessed in this life, but especially in the life to come.

18 Lastly, let vs acknowledge and apprehend these two titles, wonderfull, and Father of eternitye, that so we may assure our selues, First, that in his wisedome, power and goodnesse, hee will so sur­mount whatsoeuer wisedome, force, or blessing, that man can comprehend, that hee will alwaies shewe himselfe, as the Prophet Esay sayth, Esay. 28.29. Wonderfull in counsell and magnificent in woorkes: And this is to teach vs truely to sanctifie his name, and to assure vs as the Apostle Saint Paul saith: Eph. 3.10. that hee is able more aboundantlye to poure his giftes vpon vs, then wee can aske or thinke: also to make vs to hope in him beyond all hope, as knowing that if it were requisite to alter the course of nature, and to worke miracles for our preseruation against our enemyes, and to make vs to feele the fruites of his promises, he would shewe himselfe wonderfull to his glory and to our comfort and saluation. And heereof wee haue examples and assured pledges in his deliuery of his people, Exod. 14. whom [Page 485] he led dry foote through the sea, Dan. 3. Dan. 6. in the three Hebrew Princes in the burning furnace, and in Daniel in the Lyons denne.

19 Finally he is called the Father of eternity, thereby to teach vs, that it is he that poureth forth his blessings vpon vs all the dayes of our liues, and will continue vnto vs the fruition of the same with wonderfull encrease, eternally and infinitely in his kingdome and glory: and hereof to assure vs, Mat. 28.20. 1. Thes. 4.16. he hath promised to be with vs euen vnto the end of the worlde. And S. Paul saith, that he will then lift vs vp into heauen into the house of God his father, there to abide with Iesus Christ, the immortall King, 2. Tim. 1.10. who through his Gospel hath brought vs to light, life and immortalitie. This eternitye of ioy and glory should binde vs greatly to loue Iesus Christ, to obey him, and to put our whole confidence in him, considering that it is he by whom we are, by whome we shall continue to be, and be for euer blessed. Let therefore these tytles, wonderfull, Counsailor, strong and mighty God, Prince of peace, Father of eternity, be alwaies in our sight, and in our mindes, to the end that as Iesus Christ, to whome they be giuen, doth commaund vs to amend, so we diligently amē ­ding our liues, may finally by a happy path, replenished with all blessings proceeding from the wisedome, power, and goodnes of Iesus Christ, attaine to the fruition of the wonderfull and perpetu­ally perdurable felicity, which this wonderfull and father of eternity shall giue vs to enioy, continually and without end.

The sixt cause of amendment, deriued of these two names, Iesus, Christ. Chap. 6.

THe angel of God being sent vnto Ioseph when the virgine was conceiued, Mat. 1.21. declared vnto him that she should bring forth a sonne, and commaunded him to name him Iesus, and for a reason of this name, added, That he should saue his people from their sinnes, according whereto, as also to shew that he is our Sauiour, the angel that declared his natiuitie to the Shepheards, said vnto them: Luke 2.11. This day is borne the Sauiour, which is Christ. As therefore it is this Christ that commandeth vs to amend, so the consideration of these two names may stand vs in great stead to moue vs to yeeld vnto him al obedience, and so to amend our liues. First, this name Iesus, signify­ing a Sauiour, admonisheth vs, that by nature we are lost, and that there is no other saluation for vs, but in him onely, as it is written, Act. 4.12. that There is no other name vnder heauen giuen vnto man, whereby we must be saued. This onely tytle therefore of Sauiour, doth already [Page 486] binde vs to acknowledge that we are not our owne, but his that hath saued vs from euerlasting destruction: and that in that consi­deration we are bound to deny our selues that we may liue, 1. Cor. 19. not to our selues, neither after our discretion and will, but according to the good pleasure of our Sauiour, so that not liuing to our selues, but he liuing in vs, we may amend our liues.

2 But let vs moreouer consider what manner of destruction this is wherefro he hath saued vs: it is from the fire of hell, from the curse and wrath of God, from darkenesse, from the woorme that will euer be gnawing, and from the sorrowes that engender eter­nall weeping and gnashing of teeth: this is a merueilous enforce­ment of our duetye to amend. And indeede, if thou fallest into a deep riuer, in apparant danger of drowning, if any man should cast thee a rope, or himselfe leap into the water to saue thy life, thou canst not sufficientlye confesse and acknowledge thy selfe his debtor, to doe him pleasure and seruice all the dayes of thy life. But we were not onely in danger of falling into hell, but were al­ready fallen, euen from our infancy, and dayly through our sinnes fell deeper and deeper: yet Christ cast vs not in a rope to pull vs vp and saue vs, but threw himselfe into our sea of woe, into our hel, to be shorte, into horrible death, wherein wee were drowned, to plucke vs foorth: with what affection then ought we to say vnto him: Lord we are more then bound to loue, honor, serue, please and obey thee in all that we may with our whole hearts, all the dayes of our life? Ionas being in the bottome of the sea in the Whales bellie, protested that being deliuered, hee would sacrifice to the Lord a Song of thankesgiuing, Ionas 2.10. that hee would paye vnto him his vowes, namely besides his prayses, that he would no more diso­bey God, but readyly and willingly would obeye him, as in effect he well shewed, when being againe commaunded to go to Nini­uie, he went boldely, and spake freelye in the name of God. Now if we could feele according as we ought, that our sinnes doe dayly cast vs, into the bottome not of the sea, but of hell: and that by them not a fish, but the deuill doth swallow vs vp: what protesta­tions would we make to Iesus Christ, to holde our liues and salua­tions of him in case he would vouchsafe to plucke vs out of this pit and gulfe of death? how feruently would we vow to praise him, and to renounce all rebellion and disobedience, and to amend our liues? Being therefore by such a Sauiour drawen out of such a gulf of death, are we not bound to perfourme such vowes and by a­mendment of life to correct our passed disobedience with Ionas, [Page 487] and to become ready and willing to doe whatsoeuer he shall com­maund vs? If thou beest vpon a scaffold ready to bee beheaded for thy drunkennesse or adulterye, and thereupon hast a pardon and thy life saued, vpon condition, thou fallest no more thereinto: how hartily wilt thou promise, with thy hand subscribe, and with thy tung swear, that thou wilt neuer more cōmit adultery or drunken­nes: that thou wilt abhorre all tauerns, and drunkards, all whores and bauds, and to be short, amend thy life? Now Iesus Christ hath saued thee, not from an apparant danger of death, but euen from death it self: and not from the death of body, but from euerlasting death. And what doth he require of thee? he cōmandeth thee to a­mend thy life: art thou not bound so to do? shuldst thou not feele thy hart euen open to promise and sweare to amend, and to shun al occasions that might procure thee to displease and offend him?

3. How often doth the Lord represent to his people of Israel their deliuery out of Egipt, thereby to make them to vnderstand how much they are bound to loue him and to keep his commaun­dements? as a preface at the publishing of his law hee maketh this protestation: I am the Lord thy God, that hath brought thee out of the land of Egipt, out of the house of bondage. And in another place, Exod. 20 I am the Lord thy God, that hath brought thee out of the land of Egipt, keepe my statutes and my lawes, and doe them. Again, Leuit. 19.36. Prophane not the name of my holines, for I will be sanstified among the children of Israel, I am the Lord that do sanctifie you, Leuit. 22.32. and that haue brought you out of the land of Egipt, to be your God. Moreouer, he commandeth all parents to shew their children of this bond wherein they stand bound to o­bey his commaundements, saying: When thy sonne shal hereafter aske thee, saying: What mean these testimonies, and ordinaunces and lawes, Deut. 6.20. which the Lord our God hath commaunded you, thou shalt say vnto thy sonne, Wee were Pharaohs bondmen in Egipt, but the Lord brought vs out of Egipt with a mighty hand: And the Lord shewed signes and won­ders, great and euill vpon Egipt, vpon Pharaoh, and vpon all his house­holde before our eyes: And brought vs out from thence, to bring vs in, and to giue vs the land which he sware vnto our fathers. Therefore the Lord hath commaunded vs to doe all these ordinances, and to feare the Lord our God, that it may goe euer well with vs, and that hee may preserue vs aliue, as at this present. Michens 6.1. And whereas their children in the dayes of Micheas did not walk according to this bond to obey Gods com­mandements he sharply reproueth their ingratitude saying: My peo­ple, what haue I done to thee, or wherin haue I grieued thee? Answer me: for I haue caused thee to returne out of the lande of Egipt, &c.

And this doth he alledge, to shew that he had iust cause as the pro­phet declareth, to take the mountains and the foundations of the earth to witnes and iudge of his iust complaint and accusation a­gainst the ingratitude and disobedience of his people.

4 If the deliuery from the bondage of Egipt were iustly obiec­ted to the people of Israel to remember them of their duetye, to loue God and to walke in his holy ordinances: how much rather ought this name Iesus, by aduertizing vs of our deliuerye from the bondage and cursed tiranny of the deuil, and out of the furnace of euerlasting fire, make vs bonde and affectionate to the loue of Ie­sus, and louing him with our whole harts, to amend our liues accor­ding to his commaundement? Zachary the Father of S. Iohn Bap­tist, saith in his song, that this was the oath that hee sware to their father Abraham, Luke 1.73. that he would giue to his people: That being de­liuered out of the hands of their enemies, they should serue him without feare, in holines and righteousnes before him, all the daies of their liues. Here doth he speake of the deliuery which Iesus hath purchased for vs, in sauing vs from the power of the deuill, of hell, and of all our other enemies. What an ingratitude were it then in vs, that the remembrance of this name Sauiour, putting vs in minde of this happy deliuerance from the power of the deuil, and other our ene­mies, should not so kindle our harts, as wholy to dedicate them to his seruice, and to thinke our selues blessed, if we could please and obey him in amending our liues.

5 But this obligation will the more plainely appeare, if we consider the reason of this name added by the Angell, say­ing: For hee shall saue his people from their sinnes. Firste, he shew­eth that sinne is the way to destruction and death euerlasting, Rom: 6.23. as the Apostle Saint Paul saith: The reward of sinne is death: Now in as much as God is righteous, it was expedient for our saluation, that this Sauiour, the righteous, should by dying for vs satisfie for our sinnes: Rom. 6.6. Rom 6. Col. 2.11. and as there is in vs besides the sinnes that dayly we haue and doe commit, the olde man, that is to say, the vice and corruption, the fountaine of the same: so this Iesus crucified with him this olde man and corruption, which Saint Paul so of­ten tearmeth sinne, and the body of sinne, to the ende to mortifie him in vs, and so to deliuer vs from him, that through our trans­gressions we should no more fal into the pit of hel. S. Paul writing to the Romains, doth at large represent vnto vs these two benefits of Iesus: the first tending to iustifie vs in the sight of God: the other [Page 489] to testifie our iustification to the glorie of Iesus. And therefore the same Apostle maketh, as it were, an inseparable coniunction of those two benefites, saying, Iesus Christ is made vnto vs wisedome, 1. Cor. 1.30 and righteousnes, and sanctification, and redemption.

6 The consideration of the first benefite, That hee hath satisfied for our sinnes, should most liuely kindle our heartes to loue him fer­uently, and so in folowing his commandement, to amend our liues. If I should owe a man some notable summe of monie, and not ha­uing wherewith to paie, hee in compassion should acquite me: the greater the debt were, the greater cause should I haue, & the more should I be bound to loue and please him, as Iesus Christ himselfe sayde vnto Simon. Luke 7.40. But who is able to comprehend the greatnesse of the debt of our sinnes, which this Sauiour hath paide for vs, that they might not bee imputed vnto vs, but bee quite discharged and blotted out? How great therfore should our loue be towards him. as also our care and feruent affection to obey him, when he cōman­deth vs to amend? or how much ought we to abhor the displeasing of him, wherby we againe binde our selues to euerlasting death?

7 As concerning the other benefite: Inasmuch as hee hath wyth himselfe crucified our olde man, and so put to death our vice and corruption. What a madnesse were it in vs to reuiue, nourish, and maintaine these our Sauiours enemies, and mortall poisons of our soules, euen the souldiers of that infernall Pharaoh, which labour agayne to plunge vs in the furnace of eternall fire. If wee see a mad dogge, euerie man laboreth to kill him, and therefore what should wee thinke of him that should seeke to preserue him, or after hee were dead, to reuiue him againe, if hee might? Woulde not men thinke him to bee an enemye to mankinde? yea, euen worthy to bee rooted out? and is not this sinne and corruption in man, euen as badde as a madde dogge? Are not the bitinges there­of deadly? This madde dogge hath Iesus Christ slaine, in crucify­ing him with himself, that so hee might die in vs. Are not we ther­fore verie miserable wretches, that will hearken to the world and the flesh, and so reuiue, nourish, and maintain sinne in vs, as deligh­ting in the damnable bitings thereof, which breede vnto vs euer­lasting death? Our olde man (sayth Saint Paul) was crucifyed with Ie­sus Christ, to the end the bodie of sinne might bee extinguished, Rom. 6.61 & 6. 8. that wee might no more serue vnto sinne. Againe, Beeing deliuered from sinne, yee are made the seruants of righteousnes. What else haue wee there­fore to doo, but still to haue this name Iesus, whereby wee bee ad­uertised that hee hath saued vs from our sinnes, and consequently, [Page 490] from eternall death, before the eies of our vnderstanding, that wee remembring that he hath withdrawen vs out of hell, from eternall fire, darknesse, weeping, and gnashing of teeth, maye in heart bee feruently inflamed in his loue? And that the remembrance that he hath paide so many deadly debts, to discharge vs, maye more and more inforce his loue? Finally, let the representation of the death of our olde man, crucified with this Sauiour, make vs so to abhorre sinne and corruption, that we suffer it not to liue in vs to our owne death. Thus shall the name Iesus beget in vs a feruent desire to loue him, to please him, and to obey his commaundement, wherein hee willeth vs to amend our liues.

Acts 10.38 Luke 4.18. Esay 61.1 Iohn 1.16 1. Ioh. 2.278 Now let vs come to the title Christ. This name in Greeke, as also the name Messias in Hebrue, doeth signifie as much as if wee should saie Annointed. And by this annointing is meant, the ful­nesse of the holie Ghost which he hath receiued, as Saint Luke no­teth, and himselfe doth acknowledge, where hee applieth to him­selfe this saying of Esaie, The spirite of the Lorde God is vpon mee, for he hath annointed me. He was fulfilled, to the end wee might be par­takers of his fulnesse, as Saint Iohn saith, who also speaketh of the holy Ghost, saying: The annointing that you haue receiued from him, abideth in you, 1. Cor. 3.16 and you need not to bee taught, but as the same annointing teacheth you all thinges, and it is true, and is not lying, and as it taught you, yee shall abide in him. Saint Paul calling vs the temples of God, addeth this reason, Rom. 8, 9. that the holie Ghost dwelleth in vs. This name Christian, deriued from Christ, and proper to his disciples, confir­meth the same: For likewise, as the same Apostle sayth, They that haue not the spirite of Christ are not his. But as there is no true or na­turall fyre but yeeldeth heate or light, so the holye Ghost cannot bee in vs wythout the feeling and shewing forth of effectes besee­ming his holynesse. And therefore this: name Christ aduertising vs that wee are partakers of the annointing of his holy spirite, should be vnto vs a mightie and liuely argument to amend our liues. And this shall wee the better vnderstand, by considering the names at­tributed to this spirite, to represent vnto vs the effectes of the same. 1. Pet. 5.2 First, hee is called Holy, because that of himselfe and in him selfe being holy, euen in al perfection, it is he that sanctifieth vs by separating vs from the common degree of other the children of Adam, to the end we may be dedicated and consecrated to God? Whereupon Saint Peter sayth, that wee are elect through the pro­uidence of God in the sanctification of the spirite, to obey and be sprinkled with the bloud of Iesus Christ. And that as being made [Page 491] the children of God through faith, we must be wholy renued, Saint Paul teacheth vs, that this commeth of the holy Ghost. He, sayth he, that hath raised Iesus Christ from the dead, Rom. 8.11. 1. Cor. 15.45 shall quicken your mor­tall bodies with his spirit dwelling in you. In this sense is he named the second Adam, that proceeded from heauen in a quickning spirite. For the Apostle compareth the spirituall life that Christ by his spirit imparteth to the beleeuers, with the sensual life that men re­ceiue from the first Adam. And therefore we do in vaine boast of Christianitie and the spirit of Christ, so long as we are not so renu­ed, as to haue nothing in common with the vnbeleeuers that dwell vnder the tirannie of the vncleane spirit, which infecteth with all corruptions & defilings, all those that haue not the spirit of Christ.

9 Particularly he is named the earnest pennie of our inheritance. As when a man doth purchase an inheritance, hee first giueth earnest, that is, some part of the monie promised, Ephe. 1.14 that serueth as a begin­ning to the paiment of the total summe: so God hauing redeemed vs by the bloud of Iesus Christ, giueth the earnest penie of his holy spirit, that is to saie, a beginning of knowledge of the true God, of sanctification, of loue to God, of righteousnes, and of peace & ioy in the holy spirit, attending vntill he finish in vs the communicati­on of that light, ioy, holynes, and glory, that we shal haue perfectly in heauen. Whereby it appeareth, that wee wrongfully boast our selues to be christiās, annointed with the spirit of Christ, so long as we be not indued at the least with some beginning of this heauenly light, sanctification, loue of God, spiritual peace and ioy, which are the earnest of the spirit: & do not indeuor daily to increse in these spirituall giftes and graces. He is also called Water: Esay 55.1. & 44.3. for of the holy Ghost doth Esaie speake, saying: Come vnto the waters all yee that thirst. Againe, I will poure my spirite vppon the thirstie, and my riuers vpon the drie. Then to expound the same, he sayth, I will poure forth my spirite vpon thy seede. Heereby doth hee shewe vs, that as raine with the moisture thereof fatteth the earth to make it fruitfull, so doth the holy spirite with his inuisible grace make vs fruitfull, to produce the fruites of righteousnes, as Iesus Christ also declareth, saying: He that beleeueth in me, Iohn 7.38. out of his belly shall flowe riuers of the water of life. This, saith S. Iohn, he spake of the spirit that all they should receiue that beleeued in him. As therefore if hearbs wate­red do stil continue drie, we iustly saie they are dead, so can we not aduow our selues to be Christians, watered with the spirit of Christ so long as in sted of bearing fruit, by amendement of life, and gi­uing our selues to good workes, we continue drie and withered.

[Page 492]10 Sometimes hee is also called Water, to signifie his power to purge and cleanse our filth and corruption, as Ezechiel sayth: I will poure vpon you cleane waters and yee shall bee cleansed, Ezech. 36. 25 I will cleanse you from all your filthines, and from your Gods of doung. And will giue vnto you a new heart, and will put into you a new spirite, and I will take your stonie heart out of your flesh, and will giue you a heart of flesh, and I will put my spirit into you, and cause you to walke in my statutes, and to keepe my ordinances, and you shall doo them. But if we in lieu of amen­ding our liues, do abide in our filthinesse and corruption, with sto­nie heartes, and keepe not the ordinances of the Lord, it is in vaine for vs to intitle our selues Christians, watered with the holye wa­ters of his spirit. And because that by watering vs with the liquors of his graces, hee maketh vs strong and cheerefull in the seruice of God, 1. Ioh. 2.20.27 of the effect heereof is the name of oyle and oyntment giuen vnto him. How then can wee saie, that we are annointed with the spirite of Christ, so long as we doo not amend our slacknesse in the seruice of God, growing forward in strength and disposition to im­ploy our selues cheerfully therein.

Luke 3.1611 To conclude, hee is called Fire, for two considerations: First because it is hee that refineth, burneth, and consumeth our vicious lusts, which are as the superfluities and excrementes of our soules: and on the other side, it is hee that kindleth our heartes in the loue of God, and feruent desire to serue and honor him. But if we per­ceiue no effects of this fire of the holie Ghost in vs [...]ourning & con­suming our vice and corruption, that by amending our liues, wee may growe in purenesse and holynes: With what conscience can wee saie, that the spirite of Christ is in vs? As this spirit cannot be dead, neither can it bring forth vicious or corrupt fruit. Likewise if wee increase not in zeale and loue to God, this want of the opera­tion of the holy Ghost, is an assured testimonie of that hee is not in vs, Exod. 8.19. & 21.18 Luke 11.20 Luke 1.66 because wee feele not his fire heating vs in the loue of God. Fi­nally, the holy Ghost is called the finger and hand of God, because that by him hee exerciseth his vertue, and that by his inspiration wee are regenerate into heauenly life, that wee may no more bee driuen or lead by our selues, but bee gouerned by his motion and operation. If therefore wee denie not our owne wisedome, and the affections of our flesh, and so suffer our selues to bee guided and lead by the hand of the holy spirite, wee doo wrongfully challenge the name of Christians, and boast of the spirite of Christ dwelling in vs. Thus this name Christ, aduertising vs that hee hath receiued the holie spirite, to make vs partakers thereof, according to the [Page 493] measure to euerie one ordained, ought to bee vnto vs a mightie inducement and sharpe spurre, to mooue vs to amendement of lyfe.

12 This vnction of the holy spirite dyd our Lorde Iesus Christ receiue, to the end to exercise three offices requisite to our saluati­on: namely, to be our king, our Priest, and our Prophet. And this also to represent vnto vs, how deeply this name Christ bindeth vs to amend our liues. First for the office of king: Iohn 18.36 If his kingdome be not of this world, as himselfe confessed before Pilat, but spiritual, we are to correct our false imaginations that leade vs to seeke the world in his kingdome, as looking that hee shoulde giue to his ser­uants great riches, honorable offices, and other carnall commodi­ties. For it is the part of the princes of this world, to present earth­ly kingdoms to those that reuerence them: Math. 4.9. but as for our king Ie­sus Christ, hee willeth vs to seeke all the felicitie that hee promi­seth in heauen. And therefore when wee are persecuted, or other­wise afflicted, wee must correct this false opinion, of thinking our selues miserable, or that our king hath no care of vs: For contrary­wise, afflictions should make vs to lifte vp our heartes to heauen, the dwelling of our king, where hee hath layed vp the treasures, ioyes, and glorie of his kingdome. Secondly, sith hee is our king, that hee may raigne in vs, wee are warned to forsake the worlde, sinne, and the deuill his enemies, so that hee onely raigning in vs, mortifying sinne, may make vs to denie the world, and strengthen vs against Sathan. Let not sinne, sayth Saint Paul, raigne in you, Rom. 6.13 Iohn 16.33 Rom. 16.20 Luke 1, 74 to o­bey the lusts thereof. And Iesus Christ sayth; Bee of good cheere for I haue ouercome the world. And the Apostle promiseth vs that God will tread downe sathan vnder our feet. Thus this king hauing de­liuered vs out of the handes of our enemies, bindeth vs, as Zacha­rie sayth, Without feare to serue him in righteousnes and holynes all the dayes of our lyfe: and so to amend. Let vs also remember that the scepter of a good pastor is deliuered vnto him blessedly to guide his sheepe that shall heare his voyce, Psalme 2. and by amendement followe him. As also hee hath an iron rodde to bruse as a potters vessell, all such as shall rebell against him. Let vs therefore amend, and re­nounce euerie thing whereat this king may be displeased, that we may bee happily gouerned by the sheepehooke of our good shep­heard, and not brused wyth the iron rodde of this iust king, that breaketh those that wythout amendement of lyfe doo continue in vnbeleefe, and obstinate in their sinne. The kingdome of Sathan, from which Christ hath redeemed vs, doth consist in darknesse, in­fidelitie, [Page 494] and bad conscience, and all vice, silthynesse, and corrup­tion. Contrariwise, the kingdom of Iesus Christ consisteth in light, in knowledge of the true God and his sonne Iesus Christ, in faith, loue, holynes, patience, and other like vertues. These are the true effectes of the spirituall kingdome of Iesus Christ. We must there­fore effectually shew that wee are transported from the kingdome of Sathan to the kingdome of Iesus Christ. But how? By amend­ing our liues, and growing more and more in faith, loue, patience, and holynesse: to bee short, in all good workes and vertues requi­red in the subiects of this spirituall king, Iesus Christ.

13 The second office of Christ, is to be our high Priest, who of­fered himselfe a sacrifice vnto God, that by his death hee myght satisfie his iustice, and so reconcile vs to him. Who is there then a­mong vs, that representing to himselfe, that it is the welbeloued sonne of God, and the prince of glorie, that giueth himselfe, not to a common death, but euen to the shamefull and cursed death of the crosse, together with the apprehension and feeling of the wrath and terrible indignation of God, ingendering in his bodie horri­ble terrour and mortall anguish in his soule: And all this for his enemyes, by nature the children of wrath, poore sinners, and the bond men of Sathan: What man is there, I saie, that meditating vpon these things, shall not bee euen rauished in admiration of his incomprehensible loue towardes vs? which loue Saint Paul doeth at large and verie often make mention of. Is it possible that this name Christ, Rom. 5 Ephes. 2 representing vnto vs this priest, thus offering himselfe in such a sacrifice for vs poore and abhominable sinners, and con­sequently the apprehension of his incomprehensible loue towards vs, should not rauish and force our verie soules to loue him wyth all our heartes, our mindes, and our strength, and through feruent loue to obey his commandement of amendement, and to abhorre to thinke, saie, or doo anie thing that may displease this Christ, our high Priest? 1. Cor. 16. 22 If anie man (sayth the Apostle Saint Paul) loue not the Lord Iesus Christ, let him bee had in execration, yea, maranatha, or ex­communicate to death. That is to saie, let him bee cut off from the Church, as the reprobate shal be at the comming of Christ, where­of they are warned in this word Maran-atha, which signifieth, The Lorde commeth. Yet is there more. This Priest dying for vs, hath killed sinne and corruption in his owne bodie, as is before decla­red: And to the end that sinne might die in vs, and that we might practise this saying of the holy Apostle Saint Peter, Inasmuch as Christ hath suffered for vs in the flesh, 1 Pet. 4.1 that is to saie, in his humanitie, [Page 495] let vs arme our selues with the same minde, which is, that wee hauing suffered and beeing dead with him, as concerning the corruption of the flesh, shoulde desist from sinne, to the ende, that hence forwarde wee shoulde liue (as much time as remaineth in the flesh) not after the lustes of men, but after the will of God. And this is the amendement that Iesus doeth commaunde. Saint Iohn sayth, that Christ hath made vs kinges and Priestes vnto God: This is another reason to moue vs the more seruently to amende, in respect as well of the one of­fice as of the other. First, Apoc. 1.6. seeing wee are raysed to this honour to bee kinges, shall wee bee so miserable and senselesse, as to make our selues the vile and wretched bonde men of Sathan, and the seruauntes of sinne and the worlde. If a king redeeming a poore bonde man, whome his master diuersely tormented, shoulde be­sides so farre fauour and honour him, as to adopt him for his child, Were it not a frantike or senselesse parte in him to forsake such honour and preferment, and to returne to liue vnder the tyrannie and thraldome of his olde master? Yet this doo they, who bee­ing deliuered from the tyrannie and crueltie of Sathan, and made kinges in Iesus Christ, doo giue themselues to the lustes and plea­sures of the flesh, and the allurementes of the worlde, thereby returning themselues into the wretched bondage of the deuill, to abide eternally vnder his tyrannous dominion. Let therefore this title King, aduertise and admonish vs so to amende our liues, that forsaking and vtterly renouncing the dominion and tyrannie of Sathan, and the corruptions of the flesh, wee may effectually shew our selues to bee spirituall Kinges, and that the kingdome of Ie­sus Christ is in vs. Moreouer, in as much as wee are also made Priestes, let vs remember, that if wee will amende our liues, wee must with the kingly Prophet Dauid offer contrite and broken heartes, pulled downe and humbled with the feeling of our sinnes, with condition that wee will heereafter beware and take heede of the same. Let vs also call to minde, that we must offer our bodies a liuely, holy, and acceptable sacrifice vnto God, which is our rea­sonable seruice, and not to forme our selues after this worlde, Psal. 51.19 but bee transformed by the renuing of our mindes, to the ende wee may proue what is the good, perfect, and acceptable will of God. Neyther let vs forget alwayes to offer vnto God thorough Iesus Christ the sacrifice of praise and thankesgiuing, which is the fruite of our lippes, confessing and acknowledging his name. Rom. 12.1 To conclude, let vs remember his benefites and communication wyth vs, for God is delighted with such sacrifices.

Beholde therefore howe this honour which wee receiue of Iesus Christ, Heb, 13, 16 euen to bee kings and priests to our God, may be a mighty inducement vnto vs to amend our liues.

14 There doth yet remaine the office of a Prophet, which also doth admonish vs to amend, because hee hath reuealed vnto vs all that hee hath knowen of his father, Iohn 15.15 and declared as well what wee must doo in obeying him, as what wee are to beleeue to our salua­tion. And this is an incomprehensible benefite, as wee may euy­dently consider by the miserable and wretched estate of those to whome the worde of God comprised in the Lawe and the Gospel, is not preached. And this doth Saint Paul in few words represent vnto vs, saying: They are not in Christ, neither haue anie portion in the commonwealth of Israel, but are straungers to the couenant of the pro­mise, Ephes, 2, 12 without hope, and are without God in the world. And in deede, if Gods worde bee, as Dauid calleth it, a light to our steps, those men to whome the worde is not directed, Psa. 119.105 are poore and blinde, & can­not choose in all their wordes and deeds but stumble and fall. All that they doo is sinne, because they doo it wythout faith, whereof the word is the foundation. Much lesse also haue they any know­ledge of the remission and satisfaction of theyr sinnes in the bloud of Christ: Rom. 14. 25 & 10.17. and therefore all theyr sinnes doo remaine and shall be imputed vnto them to be in the daie of iudgement most horribly and eternally punished. If they then that neuer heard this prophet shall bee iustly punished in eternal fyre, what iudgement and ven­geance are they to expect for theyr ingratitude and rebellion, that heare this Prophet, and by him, eyther by reading or hearing his worde, doo vnderstand the will of God, and yet doo make no care of amendement of lyfe by obeying the will of God vnto them re­uealed, Luke 12.47 and by them knowen? The seruant, sayth Iesus Christ, that hath knowen his masters will, and hath not done it, shalbe punished much more grieuously than hee that neuer knew it. And surely the sins com­mitted by those that know the wil of God, are not only transgres­sion against the lawe, but also contempt & misprision against the maiestie of God. And in that regard doth Iesus Christ denounce agaynst many townes wherein the Gospell was preached, a more horrible and terrible iudgement, than against Sodome, Gomorrha and other townes that heard the word of the Lorde. Seeing there­fore that this worde, Math. 10.15 to vs addressed by this prophet Iesus Christ, doeth tend to illuminate and to exhort vs to amendement of life. Let this office and name of Prophet, attributed to Iesus Christ, make vs to remember our bonde and duetie, whereby wee are [Page 497] bound to amend, and to yeld obedience vnto all that our Prophet Christ doth teach, ordaine, and command, as being assured that as they that will not heare this Prophet to obey him, shall bee roo­ted out: so contrarywise, they that shall heare and obey him, shall by the path of good workes, proceeding of faith, apprehend­ing the iustice of Christ, attaine to the fruition of life euerlasting. In this sort must these two names and titles, Iesus and Christ, serue to make vs to feele our bond and dutie, and to inflame our affecti­ons to amend all the daies of our lyfe.

The seuenth cause of Amendement gathered of the signification of this worde Amend. Chap. 7.

IN the first Chapter of the first booke, we haue declared that the holy Ghost commanding vs to amend, doeth ordinarily vse two wordes, whereof the one doth signifie, Be ye better aduised, or learne to know your ignorance or fault, and the other as much as if wee should saie, Returne and conuert. By the first the holy Ghost teach­eth, that it is a great folly to offend God, considering that God ex­horting vs to amend, commandeth vs to be wise and aduised. And the other confirmeth it to be in truth a great folly: For when God saith, Conuert & returne to me, namely, by amendement: he giueth vs to vnderstand, that by transgressing his law, we go to the deuill, & by amending we turne backe and go from the deuill to the liuing God. And in deed, if anie man list to demand what waie the ido­laters, fornicators, whoremongers, dronkardes, couetous persons, dreamers, blasphemers: and to bee short, all they that giue them­selues to the world, and to the lusts of the flesh, doo take: the aun­swere is certaine and readie, euen they that take the waie that lea­deth to hell, that forsaking life they go to death, and running from God, they draw neere to the deuil. Saint Paul making a catalogue of these people, doth resolutely pronounce, 1. Cor. 6.10 Rom. 6.23 Deut. 27.26 that they shall not inherit the kingdome of God: also, that the reward of sinne is death: and cur­sed is he that keepeth not the commandements of the law. And because there are few that take care to obey God, & to amend their liues, Math. 7.13 our Lord Iesus Christ pronounceth, that broade is the gate and path that leadeth to destruction. As therefore if a man departing from Paris, taketh his waie into Spaine, and yet giueth out that hee wil take his waie through Flanders or Holand, euerie man will scorne him as a foole, or take pittie of him as if he were a senselesse per­son, that goeth farre amisse: euen so is it with him, who taking no [Page 498] course to amend, but continuing in offending of God, doth neuer­theles say & vphold that he will go to heauen: for euery man may iudge him to be senselesse and greatly out of the waie, because he taketh the contrarie course which leadeth to hell.

2 Now if there be no greater madnes or pernitious folly, than by offending God, to take the waie to hell and euerlasting fire, Iesus Christ in commanding vs to amend, doth iustly saie: Be ye wise & better aduised, and conuert & returne to me. And in deed if God should aske the sinner, Wilt thou amend? Wilt thou go to hel fire, into weeping and gnashing of teeth with the deuills? There is no man so desperate but that he will answere, No Lorde, God forbid: yet hath not God good cause to replie? Why? thou takest the way thether, thy workes doo leade to hell and euerlasting destruction, and therefore amend: But how Lord? be better aduised: As now thou turnest thy backe to me, and thy face to the deuill: so turne & conuert thou to mee. Where thou goest from heauen, and drawest neere vnto hell, turne backe, leaue the world, the flesh, and all the corruptions of the same, & walking in my commandements amend thy life. Thus turning thy backe to the deuil, & thy face vnto me, going from hell, thou shalt come to me the fountaine of life euerla­sting. And in deed saith S. Augustin, we draw neere vnto God, who is euery where, Prosper in his sentences out of Augustine Se. 91. Sc. 195 not by remouing from place to place, but by altera­tion of manners. For as dissimilitude separateth vs frō him, so doth resemblance and imitation conioyne vs with him. And what a woe is this, saith he, by displeasing God to abandon this soueraigne fe­licitie which is in all places? Let this commandement therefore A­mend, that is to saie, Be ye better aduised, and conuert vnto me, wa­ken and inflame our hearts to amend our liues, and to be wise and aduised to conuert vnto God. If a marchaunt seemeth willing to trust another that is redie to be banquerout with all his goods, one warning will be inough to reclaime him, ye shall not need to praie him to beware, or to alleadge many reasons to withhold him. The only feare & apprehēsion of the losse of all his goods wil be reason and exhortation sufficient. What shall wee then doo, when Iesus Christ saith, Be ye better aduised, that is, Amend: and note that by offending God, & so taking the waie to hel, we indanger our selues, yea, we do euen assure our selues to loose both bodies and souls for euer? Is it not meere madnes and vngrateful rage, to continue and not to be wiser and better aduised, that wee may conuert to God, and by amendement preserue our bodies and souls vnto life euer­lasting?

The eight cause of Amendement, taken of the reason added by Iesus Christ, where he saith, For the kingdome of heauen or of God is at hand. Chap. 8.

NOw let vs especially consider the reason added by Iesus Christ, For the kingdome of heauen, or of God, is at hand. And for the better vnderstanding therof, let vs note three significations of the kingdome of heauen. First, by this kingdome is signified the blessed estate and incomprehensible felicitie that wee shall inioye after the resurrection, is when Iesus Christ sayth, Math. 8.11 Many shall come from the East and from the West, and shall sit at the table in the king­dome of heauen, with Abraham, Isaac, and Iacob. Agayne; Math. 7.21 Not euery one that sayth Lord, Lord, shall enter into the kingdome of heauen, but hee that doth the will of my father shall enter into the kingdome of hea­uen. Againe, Suffer little children to come vnto mee, Math. 19.14 for vnto such be­longeth the kingdome of heauen. And so in many other passages. Se­condly, by the kingdom of heauen is signified the estate of the re­generate man, which consisteth in the true knowledge of God, in faith, in mortification of the olde man, and in newnesse of lyfe. As when Iesus Christ sayth, The kingdome of God is in you. Luke. 17.21 Also in this saying of Saint Paul, The kingdome of God is not meate or drinke, but righteousnes, and peace, and ioy in the holy Ghost. Thirdly, Rom. 14.17. the king­dome of heauen many times signifieth the ministerie and preach­ing of the Gospell: As when Saint Paul speaking of certaine faith­full seruants of Iesus Christ, sayd: Col. 4.11 Math. 11.11 These onely are my companions in the worke of the kingdom of God. Againe, as where Iesus Christ saith, He that is best in the kingdome of heauen is greater than Iohn the Bap­tist. Whereto wee also refeere this saying of Iesus Christ, Math. 13.3. & 13.44.45 The king­dome of heauen is like vnto seede that fell in diuerse groundes. Thereby signifying, that the holy ministerie bringeth not fruit in all men. Likewise, where he compareth the kingdome of heauen to a trea­sure hidden in the earth, and to a marchant that sought for good pearles, thereby to shew how highly wee are to esteeme of the ho­ly ministerie.

2 All these significations of the kingdome of heauen, ought migh­tily to moue vs to amendement. First, when by the kingdome of heauen is signified the blessed estate and incomprehensible fely­citie that wee shall inioy in heauen: therein are wee taught that our estate is farre different from the estate of bruite beastes, [Page 500] who by their death are reduced to naught: For as for men, when they die, all is not death with them, but they that beleeuing in Ie­sus Christ haue amended, their liues shal depart into a life repleni­shed with all glorie, ioy, and incomprehensible & eternall felicity, heere signified by the kingdome of heauen: as contrariwise, they that remaine hardned in theyr euill doinges, shall for euer bee tor­mented with the fire of Gods wrath. Dan. 12. Many, saith Daniel, that sleepe in the dust, shall awake, some to life eternall, and others to eternall reproch and infamie. Iohn 5.28 This sentence doth Iesus Christ confirme, saying. The houre shall come that all that are in the graues shal heare the voice of the sonne of man, and shall come foorth, euen they that haue done good, to the resurrection of life, & they that haue done euil, to the resurrection of con­demnation. And to this end shall Iesus Christ come to iudge the world, that the childrē of God that haue amended their liues, may be exalted into the fruition of the kingdome of heauen, & contra­riwise, the disobedient swallowed vp with the deuill & his Angels in hell. That we may the better feel the efficacie of this reason, For the kingdom of heauen is at hand, we are vndoubtedly to beleeue, (& it is in deed an article of our faith) that Iesus Christ shall come to iudge the quicke and the dead. And in this respect S. Paul writing to Timothie, 1. Tim. 4.4 saith: I summon thee before God, & before the Lord Iesus Christ, who in his appearance and kingdome shall iudge the quicke & the dead. Acts. 17.31 As also the same Apostle in another place saith, God hath or­dained a daie when he shall iudge all the world in righteousnes. This was an old resolute point of the Iews religion, as it appeareth by these sentences of Iesus Christ. The men of Niniue shall rise in the day of iudgement to condemne this generation, Math. 12.41 Math. 10.15 Againe, If it shall be more easie for Sodom in the daie of iudgement than for those townes that woulde not receiue the Gospel. These threatnings wold haue bin of smal waight with the Iewes, had they not bin perswaded that there was a daye of iudgement, wherein the children of God should be receiued in to the kingdome of heauen, and the vnbeleeuers and obdurate in wickednes cast into euerlasting death.

3 To the end the rather to confirme vs in the expectation of this daie of iudgement so much to be desired, and so blessed for those that do amend their liues, but so terrible to the rebellious & obsti­nate. Math. 25.31 S. Mathew representeth vnto vs the form therof, saying: Whē the son of man shall come in his glorie, & all the angels with him, then shal he sit vpon the throne of his glorie, and he shal separate the sheep from the goats, and he shall set the sheep on his right hand & the goats on his left, & to thē on his right hand he shal say, Come ye blessed of my father, inhe­rite [Page 501] the kingdome prepared for you from the beginning of the world. And to them on the left hand hee shall saie, Depart from me ye cursed into euer­lasting fyre, which is prepared for the deuill and his Angels, and they shal go into euerlasting paines, and the righteous into euerlasting life. Let vs therefore bee fully resolued, that the daie will come that such as haue amended theyr liues, increasing in faith, working in loue, and fructifying in good workes, shall bee gathered into the fruition of the kingdome of heauen, and the others into euerlasting fyre. And in deede, sith it is so, sayth Saint Augustine, that all thinges before prophesied in the holy Scriptures, August. in his Epist. 42. to Mandarens. haue come to passe and beene fulfilled in theyr season, as the floud, the bondage of the seede of Abraham in Egypt, and theyr deliuerie, the captiuitie of Babylon, and the returne from the same, the comming of Christ in the flesh, and all that concerned his passion, his resurrection, and ascension into heauen, his promise to send the holy Ghost to the Apostles, the calling of the Gentiles, & other like matters: what reason haue we to doubt of this day of iudgement, which hath bin foreshewed in so many passages of the holy Scripture?

4 Neither can we anie way doubt thereof, if we haue anie reason or vnderstanding. For if we beleeue that there is a God (which all nations in the world doo confesse) we must also beleeue that hee is righteous: if he be righteous, hee will reward the righteous that a­mend their liues, & punish the disobedient that are giuen to wick­ednes. But this reward or punishment is not performed in this life but in part, and that verie seldome, as both the Prophet manifest­ly declareth in the 71. psalme, and experience doth dayly teach. It followeth therefore that after this life there is another, wherin the righteous haue their reward, euen the fruition of the kingdome of heauen, and the disobedient shalbe punished with euerlasting tor­ments. This discourse doth S. Paul confirme in expresse words: for he seeing the persecutions of the faithful, 2. Thes. 1.5 and their grieuous afflic­tions, least they should be shaken with some opinion that there were no prouidence or iustice in God, he vpholdeth, & to the con­trarie doth shew, that the persecutions & afflictions that they suf­fered, were a manifest demonstration of the iust iudgment of God, To the end, saith he, that ye may be accounted worthie the kingdome of God, for the which ye do also suffer. For it is a righteous thing with God to recompence tribulation to them that trouble you, and to you that are troubled, rest with vs. But when shal that be? Euen when the Lord Iesus shal shew himselfe from heauen with his mightie Angels, In flaming fire, rendering vengeance to thē that do not know God, & which obey not the [Page 502] Gospell of our Lord Iesus Christ, which shall be punished with euerlast­ing perdition, from the presence of the Lord, and from the glorie of his po­wer, when he shall come to be glorified in his Saincts, & to be made mar­uellous in all them that beleeue. If then it bee a righteous thing with him to recōpence tribulation, as is aforesayd, to those that trouble vs, euen vs I say, that are pore vpon earth, how much more righte­ous will it be with him, most horribly & eternally to punish those that haue persecuted euen the person of Iesus Christ, the welbelo­ued sonne of God? In this sense is this daie called the daie of the restoration of al thinges, because the disorder and confusion that seemeth now to be in the gouernment of the world, Act. 3 21. shall bee then reformed, and the goodnesse, wisedome, and wonderfull iustice of God be reuealed.

5 True it is, as Saint Peter saith, that in the later times there shall come scorners, that shall walke after their owne lusts, & say, Where is the promise of his comming? 2. Pet 3.3 For since the fathers died all things conti­nue alike from the beginning of the creation. And in deed, we now see but too many that are not touched with the apprehension either of the kingdome of heauen, or of the torments of hell, but are pos­sessed with prophane and deuilish spirits, that take al to be but fa­bles that is spoken as well of the kingdome of heauen, promised to the faithfull, as of the tormentes of hell prepared for the wicked. And this is a pernitious pollicie of Sathan, wherewith he discoura­geth the faithfull from walking in the feare of God, from amend­ing their liues, Psal, 73, 13. from cleansing their harts, and as the Prophet saith, from washing their hands in innocencie. But to the contrary here­of, let vs stand stedfast, and be wel assured, that there is a kingdom of heauen prepared for the children of God, and a hell for the dis­obedient, and therfore let vs labour to grow in faith, to fructisie in good workes, 2. Cor. 15, 58 and so to amend our liues, as knowing that as S. Paul saith, our labour shall not be in vaine in the sight of the Lord.

6 This is the foundation whereupon the Apostle laieth holde to perswade men to repentance and amendement of lyfe. God, sayth hee, Act. 17.30. nothing regarding this time of ignorance, now admonisheth all men euerie where to repent, because hee hath appoynted a daie in the which hee will iudge the worlde in righteousnesse. But how in righteousnesse? Euerie man shall, as else where it is sayde, receiue the thinges that are done in his bodie, 2 Cor. 5 10 according as hee hath done, whether it bee good or e­uill, and God will render to euerie man according to his workes. That is, to them which by continuance in well dooing seeke glorie, honour, and im­mortalitie, Rom. 2.6 eternall life: but vnto them that are contentious, and disobey [Page 503] the truth, and obey vnrighteousnes, shall be indignation and wrath.

7 Albet we see not this kingdome of heauen, Rom. 8. Heb. 11. yet let vs remem­ber that the goods & saluation of Gods children consisteth in faith and hope, and that as well the one as the other doth appertaine to things to come, which we see not, so that not to beleeue or hope for more than we see, is to be short, the abolishment of faith and hope, and so consequently, the subuerting of the assured foundation of our saluation. Let therfore this faith the mother of hope, and hope her mothers nurse, cause vs patiently to attend the fruition of this kingdom of heauen, and our assured attendance for the same make vs to amend our liues, Apoc 19.9. Tit 2.11. that we may cloath our selues in garmentes beseeming those that purpose to come vnto the marriage, and to haue a seat at the banquet of the lambe Iesus Christ. The grace of God, saith S. Paul, that bringeth saluation to al men, hath appeared, & teacheth vs that we should denie vngodlynes and worldly lusts, and that we should liue righteously, soberly, and godly in this present world, looking for the blessed hope and appearing of the glorie of God, which is our saui­our Iesus Christ. The same Apostle gaue thanks to God for the Co­lossians, when he heard of their faith and loue, for the hopes sake which was laid vp for them in heauen. Col. 1.4 1. Iohn. 3 And in this sense saith Saint Iohn. Welbeloued, we are now the children of God, but yet it doth not ap­peare what we shal be, and we know that when Iesus Christ shal appear, we shall be like him for we shall see him as he is. And euery man that hath this hope in him, purgeth himselfe euen as he is pure.

8 But to the end the more earnestly to incourage vs to amend our liues, in hope of the kingdome of heauen, wee are moreouer to ap­prehend the incomprehensible excellencie of the glorie and ioye that we shall inioy in this kingdome, when our bodies being risen againe vncorruptible and immortall, like vnto the image of the glorious bodie of Christ, reunited to their sanctified souls, shall be lifted vp into the house of God our father aboue all heauens, wher we shall see the face of God, as the Sun in his brightnes. & shall in­ioy the fruit of the praiers of Iesus Christ, when he said, Iohn 17.24 Father I wil that they which thou hast giuen mee, bee with me where I am, 1 Cor 15.28 that they may see my glorie which thou hast giuen me. When Iesus Christ hath rendered the kingdome to God his father, then shall God the fa­ther, the son & the holy Ghost, be vnto vs all in all: yea, euen such a fulnes of good and felicitie, that as sundrie vessels cast into the sea are so filled with water that they can desire or hold no more, so this sea of diuinity being in vs all in all, we shall be replenished and sa­tisfied with life, glorie, and ioy, so as we shall not bee able to desire [Page 504] or haue anie more. Apoc. 21.18 Euen when wee shall bee truely burgeses of the heauenly and holy Citie that shall be of fine golde, like vnto pure Christall, the foundations of the walls set with precious stones, the twelue gates made of twelue pearles, which shal need neither Sun nor Moone to shine therein, for the light of God shall illuminate it, and the lambe himselfe shall be the candle. To be short, when we shall be in the fellowship of the Angels, shining as the Sunne in his pride, and rauished with ioy that shall neuer be taken from vs. A ioy, I saie, not onely for our owne felicitie, but also for the felici­tie of all the elect, for wee shall loue them all as our selues, and so shall reioyce as much for their felicitie as for our owne. And this ioy shal be infinitly corroborated by the contemplation as well of the glorie of Iesus Christ, whom iustly we shal loue better than our selues, as also of the glorious maiestie of God, whom we shall loue with our hearts, our strength, and our mindes.

9 If the representation & remembrance of this kingdom of hea­uen, doth not kindle our heartes with a feruent desire to attaine thereto, and by desiring the same, to amend our liues, that we may take the path that leadeth to such felicitie, the same is an assured testimonie that wee account of our selues as of beastes, that looke for no goodnesse after death. And on the other side, if the ap­prehension of the fire that neuer shall be quenched, of the wormes that shall be alwayes gnawing, of the terrible darknes, of the wee­ping and gnashing of teeth through the feeling of the heauy wrath of the liuing God, doth not moue our harts to feare to offend him, and in offending him, to cast our selues into the gulfe and bot­tomlesse pit of this eternall wo: The same is an euident token that wee are either Atheists or Saduces, that beleeue neither the resur­rection of the bodie, nor the immortality of the soul. To be short; neither heauen nor hell.

10 When therefore we heare that Christ, to the end to induce vs to amendement, alleadgeth this reason, For the kingdome of heauen is at hand. Let vs stedfastly beleeue that there is a kingdom of hea­uen replenished with glorie & immortall ioy, & let the apprehen­sion of such a felicitie inflame our harts with a feruent & resolute desire to denie our selues, the world, and the flesh, & so to amend our liues, that louing God and our neighbors, and endeuouring to yeld vnto him all obedience, we may conforme our actions to his holy and good will, as in hart to seeke nothing so much as to please him, and to abhorre nothing more than the offending of him. Let vs alwayes thinke with our selues that wee are no beasts, who after [Page 505] death haue no feeling of good or euill: but contrariwise, let vs consider that at the seperation, either of the body or of the soule, the soule must goe either to heauen or to hell, also that the bodye must followe after: yea night and day let vs thinke and meditate vpon the difference that shalbe betweene those that shall goe into the kingdome of heauen, and the others that shall departe into hell.

11 Let vs remember that not for a thousand yeares, but euen for euer and infinitely we shalbe either in soueraigne blisse, or in ex­tream misery. Can we then possibly apprehend the glory and fe­licity of this kingdome of heauen, Mat. 7.13.21. Luke. 13.2 [...]. without vnspeakable ioye and feruent desire to attaine thereto: either consider of the cursed e­state of the reprobate, without trembling and feare? let vs therfore think vpon the saying of Christ, Labour to enter in at the narow gate, least when you shall say Lord open vnto vs the gate of the kingdome of heauen, that we may come in, he answereth: I know ye not: depart from me ye workers of iniquitie. There shalbe weeping and gnashing of teeth, when he shall see Abraham, Isaac, and Iacob, and all the prophets in the king­dome of God, and your selues shut out at dores. Let vs beholde the dif­ference betweene the two theeues that were hanged on either side of Iesus Christ, of whom the one departed into hell, Luke. 23.39. and the other ascended into the kingdome of heauen, as Iesus Christ sayde vnto him: This day thou shalt be with me in Paradise. Let vs looke vpon the soule of Lazarus, by the Angels caryed into Abrahams bo­some, where it rested in ioy, as hee testified, Luke. 16.19. and the soule of the cursed rich man cast into torments, as S. Luke witnesseth, and him­selfe confesseth, saying: I am tormeneted in this flame. When he prai­eth to be refreshed with a little water, but was denyed: To be short, let vs beholde the great multitude of the blessed that stood before the throne and in the presence of the Lambe, clothed in long white garments, with branches of palmes of victorye in their handes, seruing God day and night, gouerned by the Lambe, and by him leadde to the liuely springes of water: Apoc. 7. 9. and withall let vs looke vpon the others speaking to the rockes and mountains, say­ing: Fall vpon vs and hyde vs from before the face of him that sitteth vpon the throne, and from the wrath of the Lambe: Let vs I say beholde them cast into the lake of fyre and brimstone to be tormented day and night for euer. Apoc. 6.16 Apoc. 19.20. and 20.15. For who is it that will not be earnestly touched in hart, hastely to departe and retyre out of the way into hell, and diligently and constantly to walke by amende­ment of life into the kingdome of heauen? Can it be possible, if [Page 506] we should not think vpon them? or can God think vpon them and not amend? either can we amend and not feel our selues blessed by being gotten into the way of such a felicitie, Apoc. 6.16. that wee may con­stantly perseuere, vntill that God fulfilling his worke in vs, doe re­ceiue vs into the fruition of this kingdome of heauen, to enioy the same for euer and euer.

The ninth cause of amendment, taken hereof, that the kingdome of God which we looke for in heauen, doth admonish vs that we are strangers pilgrimes, and traue­lers in this life. Chap. 9.

THe holy scripture doth many times tearme vs strangers, pil­grims and trauellers: neither is it onely as it was with Abra­ham, Gen. 23.4. when he spake to the Cananites, saying: I am a stranger and a forrener amongst you, and as it is daylye with those who flying from persecution, and forsaking the land of their natiuitie, doe goe to dwell in another prouince and kingdome wherein they are stran­gers: but we are so tearmed in respect of the kingdome of heauen, our true and eternall countrey, And indeed if we be Burgesses of heauen, Eph. 2.10. Prosper. in his sentences out of August. Sent 17. as S. Paul teacheth, we are strangers to the earth, according to the saying of S. Augustin also: All they that belong to the hea­uenly Cittie, are pilgrimes and strangers in this worlde, & so long as this their tēporary life doth continue, they do liue in an others countrey. And that wee maye the better vnderstand this, we call that land our countrey wherein we were borne and brought vp, wherin our parents and ancestours successiuely haue made their abode, and wherein we haue our principall goods, possessions and inheritances. Now whence doe we take our spirituall birth, but frō our father which is in heauen? Phil 3.20. where doe we receiue the soule of our spirituall birth, but in the Church, which is the kingdome of God? or where is the house of our father, but in heauen, and there dwelleth our eldest brother Iesus Christ and al other our brothers and sisters in him. 1. Pet. 1.4. Moreouer, our treasure & immortal inheritāce, vndefiled and vncorruptible, are reserued in heauen, as saith S. Pe­ter, for vs that beleeue in Iesus Christ, heauen is then our true coū ­trey, and in respect thereof are we here called strangers, pilgrimes, and trauellers on the earth.

2 This doth the Apostle writing to the Hebrews euidently de­clare, Heb. 11.13. where speaking of the ancient fathers, he saith: All these di­ed in the faith, and receiued not the promises; but saw them a farre of [Page 507] and beleeued them, and receiued them thankefullye, and confessed that they were strangers and pilgrims on the earth: For they that say such things, declare plainely that they seeke a countrey. And if they had beene mindefull of that countrey from whence they came out, Gen. 12.1. they had leisure to haue returned. But now they desire a better, that is an heauenly. Wher­fore God is not ashamed of them to be called their God: for he hath prepa­red for them a Cittie. Heere the Apostle sheweth, that Abraham, I­saack, and Iacob were strangers in the land of Canaan, in respect of Vr in Chaldea, from whence they came, when Abraham at Gods commandement, left his countrey, his kinred, and the house of his father. But in that they were called forreiners and strangers, it was not in that respect, but in respect of heauen, where God had pre­pared a Cittie for them: and therefore albeit they had time to returne to Vr, their natiue countrey, yet sought they a better, namely the heauenly and in that regarde, conuersing vpon earth, they are called strangers.

3 Now the remēbrance that we are strangers, pilgrims & trauel­lers, ought to induce vs to lift vp & settle our thoghts, minds & cogitations vpon our heauenly country: that in the cōtemplation of God, of the glory of Christ, and of the excellency of our inheri­tance, we might reioyce with the angels & souls of the saints that are already gathered thither, and incessātly sing praises vnto God with them. And indeed as the Apostle saith: Heb. 12.22. Wee that beleeue in Christ, are come to the hill of Syon, and to the cittye of the liuing God, to the heauēly Ierusalem, to millions of angels, to the church of the first born, that are written in the heauens, to God who is the iudge of all, to the soules of the righteous that are sanctified, and to Iesus the mediator of the new couenant. Being ascended so high, & hauing our cōuersation in heauen, as Burgesses therof, if frō thence we look vpon the earth, and cast our view vpon the kingdomes, ri­ches, dignities, men, and the most excellent things in the world, all will seem in our eyes so small, that wee will be euen ashamed to e­steeme of them, yea euen so much as to think vpon them: so far will we be from setting our affections thervpon: and truly goe vp vnto a high steeple, and look from the top therof, looke vpon men that go in the streets, and they wil seem to you not to be men, but chil­dren, & their houses euen cabbins: for if it were possible to climbe fiue or six leagues higher, ye should see no men: yea, the greatest townes would seeme but as one house, and the Sea a poole. More­ouer, if possibly ye could ascend to the heauen of the moon, which is the lowest, the greatnes of the whole world would seem nothing [Page 508] it would not shew so much as a good pinnes head hanging in the middest of a great Church. What would it be, in case hee were in the highest heauen among the starres? or aboue the heauens in the house of our father, and in the heauenly citie wherof we are bur­gesses? Much rather, in those dayes will the vniuersall worlde be vnto vs nothing at all.

4 To this purpose doe we read of a great Romain personage, who in a dreame or conceit being ascended into the region of heauen among the Starres, Cicero in Sci­pios dreame. and beholding their greatnes and brightnesse, thence casting downe his eyes vpon the earth, it seemed that the whole worlde was so little, that hee was ashamed of the Romain empire, which neuerthelesse extended into so many realmes. Now as this Ethnick could in his discourse clymbe no higher: so if wee that are burgesses of heauen doe ascend aboue al heauens, & there conuersing in spirit, doo behold the glorye of God, and his pallace of light, of an incomprehensible extent, and afterward shal looke downe to the earth: we will be ashamed of the smalnesse thereof, and of all the kingdomes therein, which thence will not shewe so great as a graine of sande, but euen nothing at all. The three Apo­stles when they had seene some parte of the glorye of Christ in his transfiguration vppon mount Thabor, were so mooued, that they saide: Mat. 17.4. Lord, it is good for vs to be heere, let vs builde three taber­nacles. What then would we doe if we should conuerse in heauen, and there beholde the maiestye of God, and the glorye of Iesus Christ? wold not euen the apprehension therof allure vs to wish to dwell there, and to forget and despise the earth? or then remem­bring and looking towardes the same, woulde wee not reproue our selues, as that Romain was reproued by his father, who saide vnto him, why dost thou yet cast downe thine eyes vpon the earth?

5 Among other the vanities that men doe seeke and so feruent­ly desire, is glory, and the reputation of vertue, valour, riches, pow­er, wisedome, and such other like: but this Romain Ethnick being in a dreame, rapt aboue the starres, is by his father admonished in the smalenesse of all the worlde, to contemplate the vanity of this ambition, men will talke saith hee, of thee and thy vertues, but wher? be it throughout the Romain Empire: yet shall not thy fame passe such and such mountains: there will no man once speake of thee. What a folly is it therefore so to delight in the reputation of great welth, ornaments of body, excesse in banquets, goodly hou­ses, honourable functions, euen wisedome and humaine discreti­on, sith all this fame and glory shalbe shut vp in so small a corner [Page 509] of the worlde, that when thou art ascended into the Citie whereof thy selfe art a Burgesse, thou shalt not be able to see it: most men labour to haue faire houses, gardens of pleasure, lordshippes, and to heape vp possession vpon possession, as if themselues should dwell alone vpon the earth, as Esay saith: Esay 5.8. and yet when they haue pur­chased whole townes and kingdomes, if they should from heauen, looke vpon them, they would disdaine and contemne the smalnes and basenes of them. And indeed, let a man looke vpon a towne platted in foure leaues of paper, hee shall somewhat discerne the order of the streetes and houses thereof, but afterward laye downe in the like quantity of paper the whole prouince wherein that cittie standeth, and the same will not shew so great as a mans nayle: And lastly, let him represent the whole worlde in asmuch paper, and he shall see neither house nor towne, yea scarsely the whole prouince, perhaps hee may finde the names of the realmes, and see their extent in the breadth of two or three nayles: and looking from heauen the whole worlde will not seeme so much. What a folly then, or rather a madnesse is it for those that are strangers vpon earth, and burgesses of heauen, diuersly and by sun­dry meanes to offend God, Gen. 25 34. Heb. 12.16. for the getting of so small a portion of earth, which is as nothing, wherein they resemble Esau, who for a peece of bread and a messe of pottage, solde his birth-right?

6 Againe, such as are strangers in a forraine countrey, and haue parents and great wealth in their natiue soyle, being hardlye en­treated where they soiourne, and vpon the pointe to returne home into their countrey, are vndoubtedly very glad thereof: euen al­ready they seeme to see their houses, lands and possessions, and in their concei [...]s, doe talke with their parents, and feele a feruent de­sire to be soone there: euen so we, if we remember that in heauen we haue treasures of eternall riches, an vndefiled inheritance, im­mortall and incorruptible, which is reserued for vs: a heauenly fa­ther that loueth vs in his welbeloued son, our elder brother Iesus Christ in glory, the angels & holy spirits in ioy, and that wee their fellow burgesses, haue our portion in all these goods, and are euen vpon the point to be really in heauen with them: why should we not be rauished with a feruent desire to be lifted vp thether? and with S. Paul to say: I couet to be dissolued and to be with Christ: Phil. 1.23. what letteth vs when wee feele how hardly wee are entreated, and what mortall wounds our soules doe daylye receiue, by offending God through their corruptions, to say with S. Paul: Rom. 7.24. O wretched men that we are, who shall deliuer vs from this body of death? Shall not the [Page 510] very feeling of so grieuous and so many bodily afflictions, where­to we are subiect in this strange land, cause vs seruently to pray to be deliuered from the same: 2. Cor. 5. 1. especially, considering that we know (as S. Paul saith) that when the earthly habitation of this lodge is destroyed, wee haue a building in God, euen an euerlasting house in the heauens, which is not made with mans hand. And in this respect, we that abide in these earthly dwellinges, doe groane vn­der our burdens, for we desire to bee clothed with our habitation which is in heauen, as knowing that remaining vpon earth, wee are absent from the Lord (for we doe walke in saith and not by sight) albeit we trust & loue rather to be estranged from this body, and to dwell with the Lord.

7 Howbeit attending vntill we may be really there both in bo­dy and soule, let vs be there in spirit, let vs be conuersant in hea­uen, and begin to feele the felicity, wherof we shall hereafter haue full and perfect fruition: in this conuersation with God, with the angels, and with the holy spirits, let vs more and more learne the language and maners of heauen, to the end wee may resemble the angels & saints there dwelling. When Moses had conuersed with God forty daies vpon the mountaine, Exod. 34.29. at his comming downe his face shined and glistered with the heauenly glorye: so will it bee with vs, by then we haue for twenty or thirty yeares bene conuer­sant in heauen, we shall become heauenlye and spirituall both in worde and deed: euen as by experience wee see that when a coun­tryman hath dwelled some twenty or thirty yeares in the Court, he forgetteth his country speech and course of life, and groweth to be as good a courtier as if he were borne in the Court. Our earthly talke and communication, our worldly course of life, and the cor­ruptions of the flesh, that beare but too much swaye in vs, doe but ouer manifestlye shew, how little we are conuersant in heauen, and consequently doe testifie, that we account our selues Burgesses of earth and not of heauen. That wee may therefore amend, let vs continually thinke that heauen is our true countrey, that wee are Burgesses thereof, that there we haue our parents and blessed bre­thren, the treasures of ioye and glory, an immortall and incorrup­tible enheritance: and that we are at the very point of going thi­ther, to take possession, as in truth wee doe euery houre looke for the time of our departure: let this holye meditation make vs to conuerse in heauen, and to liue as heauēly people, setting our harts vpon our treasure: let it euen make vs to forsake the speeche, habit, fashions and manners of those among whom wee are for a [Page 511] short time strangers, that we may enure our selues to the language and holy life of the burgesses of heauen, and angels with whom we shall liue for euer. Let it withdraw our affections from all that we must leaue at our departure out of this forrain country, least other­wise we lose the incomprehensible goods that are prepared for vs in our heauenly and eternal country: let it cause vs to renounce al that might detaine vs in this country, replenished with misery and calamity, that cheerefully we may aspire to our country which a­boundeth in ioy, glory and al felicity. Let it enforce vs to say with Dauid: Woe is me that I remaine in Mesech, Psal. 120.5. and dwell in the tentes of Keder. That is to say, among barbarous nations, that loue not the Burgesses of heauen: let the hard vsage of the prince of this world in this strange country, make vs to couet to liue among the blessed Cittizens of the kingdome of heauen: let all our thoughtes, words & cōmunication testifie, that in spirit we are already there, yea let all our works be preparatiues and pathes to lead vs therin­to: and to these ends, let vs ouercome all that might break of or hinder our so happy iourney from earth to heauen.

8 We must moreouer remember, that we are pilgrimes and tra­uellers, and therefore for the attaining to the place whereto wee are trauelling, wee must beware of three points. First, of turning backe againe: Secondly, of turning either to the right hand, or to the lefte: Thirdly, of standing still. The offending of God and transgressing his commaundementes, is a going backe againe, for as in walking after his woorde and in his feare, wee goe to God, to heauen, and to euerlasting life: so by sinning, in liewe of go­ing forwarde, wee slippe backe and drawe toward death, as we haue before more at large declared. We cannot therefore turne backe, that is to saye, offend God, but with this condition, that wee shall fall into ruine and euerlasting perdition: much like vn­to him, who flying from his enemies that pursue him, in liewe of sauing himselfe in some towne, turneth backe towardes them, and so putteth himselfe into their handes: neither are we with­out many and mighty enemies that pursue vs, and labour to make vs to turne backe by offending God, and these must wee fight against: Deerely beloued, saith the Apostle Saint Peter, 1. Pet. 2.11. I beseech you as strangers and pilgrimes, abstayne from fleshly lustes, which fight against the soule. Let vs diligently note that hee heere saith, not a­gainst our goods, to rob vs of them, neither against our bodies, to murder vs: but against our soules, to induce thē to offend God, & so to drawe them into euerlasting damnation. And heereof haue [Page 512] we a notable example in the person of Iob: Iob. 1. he was a iust man, one that feared God, and eschewed euill, and so walked in the waye to heauen: but Satan would withstand him, and therefore commen­ced warre against his soule: but how? true it is he seemed as if he would haue fought against his goods, in causing them to bee taken away, against his children, in procuring their death, and against his body, in vexing it most cruelly: yet was it properly the soule that he assaulted, as himselfe declareth, where he saith: Doth Iob feare God for nought? Hast thou not made a hedge about him and about his house, and about all that he hath on euery side. Thou hast blessed the work of his hands, and his substance is increased in the land. But stretch out now thy hand and touch all that he hath, to see if hee will not blaspheme thee to thy face. He therefore fought against the soule, seeking by out ward tribulation to induce the same, by blaspheming to of­fend God.

9 This is a strange war, for any other may haue an end, either by making peace with the enemy, by flying farre from him, or by o­uer comming him in fight: but in this spirituall warre, wee can not lawfully make any peace or agreemēt with our enemies the deuil, the worlde, and the flesh: God doth forbid it, and it would be our ouerthrow and destruction: for they be euen so many traitors and i [...] reconciliable murderers, yea it would be worse for vs, then for the sheepe to make peace with the woolse: neither can we fly and so get from these enemies: for the deuill will follow vs into al pla­ces, who hath a whole army of Souldiers within vs, euen our affec­tions and couetous lustes that we beare about vs. Likewise wher­soeuer we become, we shall still finde the worlde an enemy: it re­steth therefore that onely we sight and ouercome in battell. Thus doth this warre somewhat resemble the same that the Children of Israel prosecuted against the Kinges of the land that was promi­sed vnto them when they went to take possession and inheritance thereof: Deut. 27. and 20.16. for in respect that God had commanded them to destroy them, they might not make peace with them, or make them tributaries: as also forbidding his people to feare them, he would not suffer them to retyre or to returne into Egipt: they were there­fore of necessitie to fight and ouercome them. True it is that if we consider our owne weakenes to withstand such mightye ene­mies, Ios. 1. it may breede some cause of feare: but as God in olde time commaunded Iosua that hee should not feare the Cananites, and assured him that he would be with him, and that by ouercomming them, hee would bring his people into the land of promise: so like­wise [Page 513] let vs giue eare vnto God that calleth vs to this battell, with assurance that hee will stand with vs, for vs and in vs: to the end that couragiously fighting vnder his banner against our enemies, that labour to turne vs back and to recoile, we may finally by his grace and power obtaine full and perfect victorye: and so ending this blessed voyadge, attaine to the fruition of the heauenlye Cittie, and our true countrey, that we may liue with him in glorye for euer.

10 As we must therfore beware of turning back by offending of God, so is it our duety to take heede that in this blessed iourney wee turne neither to the right hand nor to the lefte. By those that turne to the right hand, wee vnderstand such as doe indeede ful­fill Gods commaundement, yet not to glorifie him, but either to glorifie themselues, or to merite, Mat. 6. and by those that turne to the lefte, such as following the traditions of men, doe forsake the straight and assured path of Gods woorde. Praier to God, almes, fasting, and other like workes are commendable and ordeyned by God, to the end by them to walke toward heauen: 1. Cor. 13. but such as do them that they may be seene and praised of men, doe turne to the right hande, and depriue themselues of all reward in hea­uen, because they receiue it vpon earth, as our Sauiour Iesus doth teach. It is also a straying to the right hand, when hauing receiued the gifts of speaking the tongues, euen of the Angels, of prophecying, of knowing all secrets and misteryes, of hauing faith to remoue mountaines, of destributing to the poore, and of abandoning the body to the fire: when I say all these giftes and graces are not accompanied with loue. Such likewise as in the olde time among the Iewes did obserue the lawes and ordinances of God, to the end to merite, did also stray to the right hand, and tur­ned out of the way of saluation, as S. Paul testified of them, that they had zeale of God, but not according to knowledge, Rom. 10.2. Rom. 11.9. and this sen­tence doth hee pronounce of them, They strayed out of the right way: Their table shalbe made a snare and a stumbling blocke: On the other side, such doe turne to the lefte hand as doe thinke to come to heauen by the path of mens traditions and seruices, or volunta­ry deuotions not commanded by God, as S. Paul tearmeth them: Col. 2.21- as likewise Iesus Christ obiected to the Scribes and Pharisees, that in their ordinances they ouer went Gods commandement, wher­to he addeth: This people draweth neere me with their mouth, Mat. 15.38. Esay. 29.1.3 and ho­noureth me with their lippes, but their hand is farre of from me: But in vaine doe they worship me, teaching for doctrines, mens preceptes. In as [Page 514] much therfore as God hath so farre fauoured vs, as to teach vs the way wherein we should walke to heauen: let vs beware that wee turne not either to the right hand or to the lefte: but reiecting mens traditions, let vs walke in that path which God in his worde hath shewed, yet not to seeke any praise or commendation to our selues, but to the end to glorifie our God.

11 Thirdly, by this name Trauellers, we are taught that we must not stand still in the way, but still goe forward, that we may fructi­sie more and more in good workes, and by amendment approche and enter into heauen: and indeed such is the way to heauen, that he that goeth not forward, slydeth backward: we nursse vp little children to the end they may grow great and waxe strong, and it were a wonder to see a child continue as little and weake as at the birth: euen so, if we, who being members of the Church of Christ, and consequently entred into the path that leadeth to the king­dome of heauen, and dayly do receiue the food of Gods word and sacraments, should not encrease in faith, working in loue & amēd­ment of life, it were a great ingratitude and vnexcusable obstina­cy, which should not escape vnpunished, to stand still in the way, and not to goe forwarde; for hauing put a childe to schoole, if at the end of foure or fiue yeeres he can neither read nor write any better then the first day that he went, there is then good cause to take him away, whereby he shall forget euen that little which he had at the first. Neuertheles, of how many euen of our selues may we make the like complaint, as did the Apostle of the Hebrues, to whom he writ, saying: When, as concerning the time, we ought to be tea­chers, Heb. 5.12. yet haue ye need againe that we teach you the first principles of the word of God, and are become such as haue need of milke, and not of strong meate. Thus we see how this worde Pilgrimes or Trauellers, doth warne vs not to stand still, but to march on and walke forwarde in that blessed path that leadeth to the kingdome of heauen.

12 As they therfore that be vpon their iournies doe not abide in those hostryes o [...] Innes where they are well vsed, lodged or en­tertained, and where they finde plesant gardens, walkes, or such o­ther inticements: but after their ba [...]t or in the morning doe passe on their way. Euen so we, albeit God in this life giue vs goods, ho­nours, houses, and other carnall commodities: yet let vs remember that we are trauellers, and must not stay, but goe forwarde on our iourney toward heauen: yea, and in case we be afflicted with sick­nesse, pouerty, or any other calamity, yet must we still thinke that we are vpon our iourney, and therefore taking comfort, say: Perad­uenture [Page 515] we shall be better to morrowe, but howsoeuer it bee, our way lyeth forward, that we may soone be at heauen: this doth S. Paul teach vs, where he saith: Because the time is shorte, heareafter, 1. Cor. 7.29. that both they which haue wine, be as though they had none: and they that weepe, as though they wept not: and they that reioyce, as though they reioyced not: and they th [...]t buye, as though they possessed not: and they that vse this worlde, as though they vsed it not: for the fashion of the world goeth away. And I would haue you without care. Thus we see that there ought to be nothing that should let vs from proceeding and going forward on our way, and that we should not stop at any disturbance or alurement, either of the worlde or of the slesh.

13 It now therefore remaineth, that as they who are to departe from a forraine land toward their own country, do prepare things necessary for their iourney: so that we likewise prouide that which is expedient for the happy perfourmance of our iourney towards our heauenly countrey: let vs therefore make ready the chariots of good consciences, the horses of feruent praier to God, the oyle of holinesse in our lampes, the sworde of the spirite, Eph. 6.16. which is the worde of God, and the buckler of saith: that resisting all our ene­mies that warre against vs, Gen. 19.26. Luke 17.32. we may constantly proceed in our iour­ney: let vs not as Lots wife, looke behinde vs, but without any sor­row for leauing the worlde and the flesh, let vs cheerefully go for­ward in this blessed voyadge. To conclude, as they that returne into their country, doe leaue none of their goods in those places where they haue bene strangers, but doe either send them before them, or carry them with them: euen so let vs looke that we leaue not our goods vpon earth, but send and transporte them into hea­uen, by enlarging them plentifully to the poore, who shall bee our horses and moyses to carry them: and withall let vs think that all that we leaue vpon earth at our departure, is euen so much lost: al­so that we shall neither keepe nor finde any thing in our heauenly country, more then we haue giuen, Apoc. 14.13. neither carry thither any thing but the good that we haue done: as S. Iohn saith, of those that doe dye in the Lord, that their workes doe follow them.

14 Thus may we see how the continuall meditation of this, that in this life we be strangers, pilgrimes and trauellers, wil stand vs in great stead for the amendment of life, that denying the worlde, we may prepare our selues by al good works, by faith, hope, praier, pa­tience, meditation vpon Gods word, and desire to be in fruition of our inheritance in heauen, wherof we are burgesses, and finally, ta­king possession therof, we may reioyce in ioy and eternall glory.

The tenth cause of amendment, drawen from the kingdome of heauen which is in vs. Chap. 10.

HOw the kingdome of heauen which after the resurrection we shall enioy, ought to induce vs to amendment of life, wee haue already shewed: now, as secondly by the kingdome of hea­uen, is signified the estate whereinto the Children of God, euen in this life, Luke. 17. 21. Rom. 14.17. are reestablished through saith in Iesus Christ: so let vs beholde how mightily this kingdome which Iesus Christ hath said to be in our selues, ought to enflame our harts to amend. It consi­steth, saith S. Paul, in righteousnes, peace & ioy in the holy ghost: by righteousnes, he vnderstandeth that singuler benefite compri­zed in this, that Iesus Christ hauing by his death satisfied Gods iustice for all our sinnes, and so paid all our debtes, hath also giuen and imputed vnto vs his perfect obedience, to the end that by this his righteousnesse wee may be iustified in the iudgement of God. This benefite is the assured foundation of our saluation, and ther­fore both in greatnes & excellencye incōprehensible: and indeed being by nature the children of wrath, pore sinners, such as houre­ly by our iniquities doe deserue death and eternall damnation: what greater benefite can God bestow vpon vs, then in his iudge­ment to be absolued and so iustified, that wee may be the children of God, and inheritours of life euerlasting. The remembrance therfore of such a benefite, ought to induce vs to amend our liues, and diligently to beware of offending God? and surelye if onelye one sinne may make vs in his iudgement guilty & worthy of dam­nation, can we be so vnthankeful to God, and such enemies to our soules, as by pleasing our flesh and the worlde, to tread vnder foot such a benefite, and so happy and blessed an estate? shall wee that can appeare before God iustified by the righteousnes of Christ, to be absolued in his iust iudgement, go & make our selues guilty and worthy of sentence of eternall death, by offending of God? shall we, who by this righteousnesse are aduowed to be the children of God, be such wretches, as by giuing ouer our selues to sinne, make our selues the children of the deuill? when this righteousnesse hath freed vs from the power of Sathan, shall wee by offending God, reduce our selues againe vnder his tirannie? when Christ by paying our debtes hath so purchased this righteousnesse for vs, [Page 517] that the deuill can pretend nothing against vs: shal we by our sins binde our selues anew to eternall death?

2 Sith one onely sinne is a hand-writing giuen vnto Satan, by vertue whereof hee maye detaine vs in the prison of hell, there to dwell for euer, vnlesse we bee deliuered by the paiment of Iesus Christ, in dying for vs: is it not a monstrous and horrible case that beeing brought foorth of hell, and by this righteousnesse lifted vp into heauen, we should by our sinnes so cast our selues again in­to hell, that we should abide swallowed vp therin: either that our sinnes should procure Iesus Christ againe to discend into our hell to fetch vs forth? By the shedding of Christs bloud, al the spots of our soules are washed away, whereby we may appeare cleane, ho­ly, and righteous before God: and shall we returne to plunge our selues againe, in the cursed and damnable filthinesse of our cor­ruption and vice? I haue washed my feete, saith Christes spouse, Cant. 5.3. how shall I soyle them againe? We must either remaine filthy and infec­ted in the sight of God, or else wee must be washed againe in the bloud of Iesu [...] Christ: doe wee not then make too good a peny­worth, either of our soules, or of the shedding of Christes bloud? let vs therefore to this purpose thinke vpon the earnest exhorta­tion of the Apostle, saying: He that despiseth Moses law, dieth with­out mercy vnder two or three witnesses: Heb. 10.28. Of how much sorer punishment suppose ye he shalbe worthy, which treadeth vnder foote the sonne of God, and counteth the bloud of the testament an vnholye thing wherewith he was sanctifyed, and doth despite the spirit of grace? For we know him that hath said: vengeance belongeth vnto me, I will recompence: And againe, the Lord shall iudge his people.

3 The second benefit of this kingdome, is peace, euen this peace with God and in our consciences, wherof S. Paul speaketh, saying: Being iustifyed by faith, we are at peace with God through Iesus Christ. Rom. 5.1. In the fourth book cap. 5. As we haue at large before declared, let vs heere remember: First, what it cost Iesus Christ: it was requisite that in his soule he should feele the fearefull terrors of Gods wrath and indignation, when he bowed his face to the earth, that hee might lifte vp ours to God, that we might finde his so fauourably enclined toward vs, when he through anguish and feare sweat water and bloud, thereby to minister rest and quietnesse to our soules: to be shorte, when hee sought against the powers of hell, to reconcile vs to God: yet doth euen one sinne disturbe this peace, and kindleth Gods wrath and indignation against vs: and wee must either abide plunged and swallowed vp in terrible anguishe and feare, or else we must bee [Page 518] freed therfro by the sufferings of Iesus Christ. If after a long & wo­ful war, peace be once cōcluded, how feareful are men of breaking of it, least they should fall againe into like afflictions? And shal we be so vnthankfull to Iesus Christ, and such enemies to our owne good, that for a little fleshly pleasure, for obeying our couetous af­fections, our ambition, lustes, and other corruptions, we should of­fend God and break this blessed peace, kindling his terrible wrath against our soules, and so bringing them into cruell and perpetuall torments? truely we doe but too euidently declare that either we are one desperate, or that wee make small acccompt of those terrible feares that Iesus Christ indured for vs, yet is there no such tormentor as a conscience burdened with sinne.

4 The third fruit of this kingdome is the ioy, not the ioye of the worlde, and of the flesh, accursed in the sight of God, but as Saint Paul addeth, Iohn. 16.21.24. Iohn 15.11. Mat. 24.51. Ioy of the holy ghost, which Iesus Christ hath promised vs, saying: your ioy shalbe full, and shall neuer be taken from you. Heere is a singuler benefite: for as the incomprehensible torments of hel, are in the holy scriptures signified by the weeping and gnashing of teeth that shalbe among the reprobate: so is the felicitye of the elect signified by this ioy: as Iesus Christ noteth, where he giueth vs to vnderstand, that in the day of iudgement God will say to all the faithfull, Mat. 25.21. Mat. 26.37.38 Heb. 5. 7. Enter into your maisters ioy. This ioy did Iesus Christ purchase with many sorrowes and teares, as the history of the Go­spell doth note that himselfe said: Now is my soule heauy euen to the death. And the same doth the Apostle writing to the Hebrewes af­firm, saying: In the dayes of his flesh he offred vp praiers & supplications with strong crying, to him that was able to saue him frō death, & he was also heard in that which he feared. Were it not therefore meer mad­nes and folly to conuert this soueraigne felicitie of ioy, so dearely purchased for vs by Christ, into damnable sorowes and teares, yea euen into weeping and gnashing of teeth, by giuing our selues to sinne, and so drawing vnto vs the effect of this common and true sentence, For one pleasure a thousand sorrowes.

5 It is a cōmon saying, that men shuld not open or read any letters that come when they are ready to sit downe to meate, for feare of troubling the benefit of meat or drinke, by some bad newes there­in peraduenture contained: how miserable then are wee who euen already tasting this ioy of the kingdome of heauen, doe vo­luntarily disturbe and conuert it into teares by offending God, for in truth we might finde matter enough of sorrow, if wee could but apprehend what a woe it is to departe forth of the kingdome of [Page 915] God, to become bondmen to the diuell our capitall enemy: this woe being indeed the iust reward of sinne. If at a marriage feast there should chance some such debate, that some one of the com­pany should perhaps hurt or kill the Bride, the wh [...]le feast and all the triumphes thereof would be dashed and conuerted into wee­ping and mourning. And what doe we, when being in this in the kingdome of heauen, we commit any iniquity, but kill both soule and body euen with euerlasting death: true it is, that hauing offen­ded God, we do not so soon seele this sorrow & trouble of minde, and this comme [...]h of our owne dulnesse, not because we deserue it not, but because God beareth with vs: otherwise vndoubtedly the onely feeling of one onely sinne, would drowne vs in sorrowe and feare of Gods wrath, let therefore the remembrance of this king­dome which consisteth in righteousnes, peace, and ioy of the holye ghost, cause vs to abhor all iniquity, to the end that amending our liues, we may retaine this blessed kingdome of heauen, and neuer change this righteosnes into iniquity, this peace into war & trou­ble of conscience, and this ioy into weeping & gnashing of teeth.

6 And that we may the more earnestly be stirred vp hereunto, let vs consider the difference between the kingdom of heauen, & of satan: if the kingdom of heauē consisteth in righteousnes, peace and ioy of the holy ghost, the kingdome of satan contrariwise must needs consist in wickednes, trouble of conscience, sorrow and hea­uines: let vs therfore imagine a man whose sins being imputed to himself, he must appeare before God, clothed in wickednes & sin, to receiue sentence of eternall death, and in him let vs cōsider the fear & terror arising of his apprehension & feeling of Gods wrath & displeasure: let vs marke his gnashing of his teeth, his howling & lamentations, yea euen himselfe dissolued into weeping & teares: Gen. 4.13. Mat. 25.5. Act. 1.28. Gen, 27.18. Heb. 12.16. Apoc. 6 16. Luke 13.30. Apoc. 9. 6. Let vs look vpon Cain, exclaiming that his paine is greater thē he is able to beare: vpon Iudas, who feeling his cōdemnation, for the auoiding of the apprehension of death, killed himselfe: vpon Esau, hauing sold his birthright for a messe of red pottage, wept because he see no remedy for his mithap, vpon those who apprehēding the cōming of Christ to be their iudge, do cry to the rocks and moun­tains, saying: Fall vpon vs and hide vs from the wrath of the lambe. In breefe vpon al those that seeking after death, death shall flye from them, to the end that dying they may liue, and liuing they may al­waies dye. On the other side, let vs beholde a faithfull man, the childe of God, in his soule possessed of this kingdome of hea­uen, assured that the righteousnes of Christ shalbe imputed vnto him, wherby he shal vndoubtedly be iustified in the sight of God, [Page 520] feeling peace and quietnesse in conscience, and replenished with spirituall ioy: is there any man that is not vtterly desperate or be­sides himselfe, that will not accompt such a one to be blessed, and the other accursed? let vs therefore haue alwaies the state of this kingdom of heauen in our view, that abhorring our vice and cor­ruption, we may tremble at all motions to offend God, and so con­stantly resisting the world, the flesh, and the deuil, wee may ende­uour more and more to amend, that in our soules wee may retayne this blessed kingdome, which consisteth in righteousnes, peace and ioy of the holy Ghost.

The eleuenth cause of amendment, taken of the kingdome of heauen, signifying the Ministery. Chap. 11.

WE haue before declared that by the kingdome of heauen, is signified also the holy Ministery: this kingdom of hea­uen and holy ministery doe represent vnto vs many notable rea­sons that doe binde vs & ought to make vs affectionate to amen­dement: First, the same which Iesus Christ himselfe saith to his Apostles, Luke 20.16. is spoken and ment by all faithfull Pastors: Hee that hea­reth you, heareth me, and he that despiseth you, despiseth me: and in this same sence doth S. Paul testifie of the Thessalonians. When ye recei­ued of vs the word of the preaching of God, ye receiued it not as the word of men, 1. Thes. 2.13. but (as it is indeed) the worde of God.

2 When we go to hear a Sermon, we are to think with our selues that we are going to heare God speake vnto vs by the mouth of a man: and therfore let vs in all humility reuerence and faith, hear­ken vnto him, and let vs beleeue that hee declareth vnto vs these things which we ought to beleeue to be saued, & which we ought to do in obedience to the wil of God, and for the amendmēt of our liues: let vs be desirous to know it, attentiue to heare it, readye to beleeue it, & to yeeld to God all obedience: let vs thinke that we cannot despise that which in the Sermon is preached vnto vs, but we must also therby declare that we doe not beleeue either that it is God that speaketh, or that the doctrine is true: and as it were a great impiety, Mat. 10.14. Mark. 6.11. and horrible incredulity, euen to thinke it: so the iudgement that he wil execute against the contemners of his word shalbe most fearful. Whosoeuer (saith Iesus Christ) wil not receiue & heare your words, Gen. 19. whē you depart his house, or the town, shake of the dust of your feete, for a witnes against them, whereby I say vnto you, it shalbe easier for Sodom and Gomorra in the daye of iudgement, then for that [Page 521] towne. Let vs represent to our view this fire falling from heauen, burning and consuming the towne of Sodome, Gomorrha, and o­thers there about, with all the men, women, and children, Mela. Chron. lib. 2 Egesippus. l. 4 c. 18 young & olde, and all then cattel, euen the verie towns, and conuerting the Cities thereof into a stinking and polluted lake, for the compasse of eight Dutch leagues, with other notable testimonies of Gods wrath. And let the contemplation heereof make all such to quake for feare, as despise and contemne God, when he speaketh to them by the mouths of his seruants the ministers.

3 When our Lord Iesus Christ by breathing vpon them had in­spired the Apostles with the holy Ghost, Iohn 20.22 Acts 13.46 hee also gaue vnto them and to all faithfull pastours, power by preaching of the worde to binde the vnbeleeuers, and to vnbinde such as conuerting them­selues should truly beleeue in Iesus Christ. Whereupon Saint Paul beholding the stubbornnes of the Iewes, who obstinatly reiected the doctrine of the Gospell, he bound them, with protestation that he was free from theyr bloud, & that forsaking them in the bonds of their incredulity, vnder the power of Sathan, he went to preach to the Gentiles. Now if we see an offender bound, fettred, brought before this Iudge, and thence carried to the fyre, who wil not take compassion and horrour thereat? How then are men so senselesse and dull, as in theyr incredulitie and obstinacie in euill dooing, not to apprehend the bondes of theyr sinnes, whereof Sathan hath taken hold, to pull them into eternall fire?

4 Moreouer, if the simple, ignoraunt, and such nations as neuer heard the preaching of Gods worde, by offending God doo make themselues worthie of death and eternall damnation? What ex­cuse may they pretend in the iudgement of God, to whom he hath reuealed his will by the preaching of holy doctrine, in case in sted of amendement, they remaine obstinate in euill dooing? Luke 12.47 The ser­uant (sayth Iesus Christ) that knoweth his masters will and doth it not, shall bee more grieuously punished than hee that knew it not. For, as we haue before declared, so it is not simple transgression, but euen contempt and misprision agaynst the maiestie of God. If beeing vppon thy iourney thou knowest not the right way, and some man comming by, sheweth it vnto thee, art thou not well worthie to go astraie and loose thy selfe, if voluntarily and wittingly thou takest another cleane contrarie? But what doo the ministers of the word in theyr sermons? Doo they not shewe the waie to heauen, to the end that men may take and follow the same? Or doo they not de­clare [Page 522] in how many sorts men by straying amisse, doo take the path to hell, with the remedyes howe to retire and turne backe there­fro?

5 But doo the ministers of the word thinke it inough to say, Be­holde yonder is heauen, or the ware to heauen, walke therein? Do they not also shew what benefites wee haue receiued of the Lord, for the which wee are bound to loue, serue, and worship him, and withal to amend? How oft doth Moses and other of the Prophets propound the great benefite of the peoples deliuerance out of E­gypt, thereby to induce them to obedience? But especially howe many earnest exhortations to amendement doo the Apostles ga­ther in propounding the incomprehensible benefit of our redemp­tion, wrought by Iesus Christ? Is it not then an intollerable ingra­titude, to denie to obey him that hath alreadie done vs so much good both in bodie and soule? Not without cause therefore doth God so sharply complaine of those that rent and tread vnder foot such vehement bondes, whereby they are summoned to theyr du­ty in amendement: as we haue many notable examples in the wri­tings both of the Prophets and Apostles. Gods benefites are the cordes of humanitie, Osc. 11.4. as Oseas tearmeth them, whereby hee seek­eth to plucke vs from the waie of perdition, and by amendement of lyfe to leade vs to saluation. Doeth not the deuill, thinke you, hold vs fall fettered in mightie and strong chaines, sith we cannot be drawen by these cordes of mercie and humanitie to the seruice of our God?

6 Yet is there thus much more. The ministers do propound not onely the benefites receiued, out also the promises of other most excellent and plentifull blessings and benefites both bodily and ghostly, to those that by amending theyr liues shall labour to obey God. And this it were to bee wished, that euerie man would note in the reading of the olde and newe Testament, to the ende they might both the better vnderstand them, and be by them the more earnestly moued, when they are in the sermons represented vnto vs. For how wonderfull is the goodnes of God, who vouchsaseth to promise vs so many benefites if wee amend our liues, that is to saie, if we performe the thing whereto we are alreadie bound? If I owe vpon a verie formall bill a hundred crownes, will my creditor to the end to induce me to paie the same, faithfully promise to giue mee ten times as many more? Yet thus doth God deale with vs. For what is al our obedience and amendement of life, in respect of [Page 523] the benefites that God promiseth to obey him, whereto we are al­readie bound? If he that is free, bindeth himselfe to serue another, then is it reason that his master should promise him some wages & reward for his seruice: but we are not free, but alreadie bound to serue our God, yet doth he promise vs great benefits, if we imploy our selues faithfully in his seruice by amending our liues. Are not wee then verie stubborne against God, and enemies to our selues, that thus contemne the promises of his rewards and benefites to­wards vs? If a Prince should promise a tayler or shoomaker sonne thousand crownes for one yeeres seruice, would any man refuse it? Would not he to whome it were offered or promised bee readie to leaue his house, his wise, his children, and all other things, to goe to seruice to such a Lord for one yeere? How vnthankfull or senslesse are we therefore that will not be otherwise wonne and induced to serue God, who by so many, so excellent, and so assured promises doth daily inuite vs thereto?

7 Besides the representation of benefites alreadie receiued, and of promises of more to come, doo they not also propounde in the name of the almightie, righteous, and true God, most grieuous and manifolde threatnings, to the end that if we will not by cur­teous and fatherly gentlenesse bee induced to amend, Leuit. 26. Deut. 28 Leuit. 26. wee may bee, as it were, forced by the threatninges of a seuere and rigo­rous Iudge? What a scroule of woes doeth the Lorde by his ser­uant Moses propound agaynst such as will not amend? Wherein wee are also well to note, that hee denounceth if the first stripes can breede no amendement, hee will adde seuen times as ma­ny more. Also if wee will not yet amend our liues, he wyll yet double them seuen times more. And in deede, as hee afflicteth and punisheth vs to the ende to make vs to conuert and turne to him, and consequently to induce vs to amendement of lyfe, so doeth hee by his so often redoubling of his threates, shewe that wee must eyther humble and bowe our selues by obedi­ence, or else breake them, to our euerlasting and eternall destru­ction. Is it not then a horrible obstinacie and monstrous m [...]re duli­tie not to feare and tremble at such threatnings of the liuing God? Are not the same which hee heeretofore hath executed and dai­ly doeth execute against the impenitent, euen so many seales and myrrours representing vnto vs the verie truth of his great and terrible threatnings, thereby to induce and perswade vs steadfast­ly and vndoubtedly to beleeue that our selues, vnlesse we amend, [Page 524] shall also feele the execution of his vengeance against vs, as him­selfe sayth in Saint Luke, Luke 13, 3 1. Cor. 10.7 If yee will not amend, you shall perish likewise. In lyke manner also Saint Paule noting some punishmentes and vengeances inflicted in the wildernesse vppon Idolaters, fornica­tors, tempters of Christ, and such as murthured against him, there­by to warne the Corinthians to beware of the like iniquities, in conclusion doth adde, that all these things were done for example sake, and are written for our learning, as those vppon whome the endes of the world are come. Wherefore, sayth hee, let him that stan­deth, take heede that hee doo not fall. And in deed, wherefore are of­fenders publikely executed, but for example to those that looke vpon them, that they may beware of committing the lyke offen­ces, least themselues doo also incurre the lyke punishment? When he that hath committed some wicked murther, seeth another mur­therer executed, will hee not saie in his heart, If the Iudge wist what I haue done, hee would lykewise condemne mee to die? But God seeth all, hee is iust and will not bee corrupted with rewards. Whē therfore the minister of the word doth lay before vs the hor­rible punishments executed agaynst those that will not amende, doth hee it not to the end that they which heare of such iudge­ments of God, shoulde immediatly resolue to amend, and saie in themselues, If we wil amend this fault which we so grieuously pu­nished in such and such, wee also shall vndoubtedly perish in like sorte.

8 Neither maye wee harden our heartes in wickednesse, be­cause there is no lykelyhoode of occasion to feare anie calamitie or affliction: but contrarywise, let vs remember the Niniuites: What lykelyhood was there that they shoulde feare, that within fortie daies Niniuie shoulde bee destroyed? Ionas 3 Math. 12.41 It was a flourishing towne, the chiefe citye of a mightie realme, yet at the preaching of Ionas, a man to them vnknowen, they also heathen, deuoid of all knowledge of the true God, or of his, holy doctrine, dyd conuert to God in fasting & sackcloth. And shall not they bee iudges against such, as dayly hearing Gods threatnings at the mouthes of those whome they knowe to bee his seruants, doo notwithstanding con­tinue obstinate without amendement? And albeit it seeme that God slackneth the execution of his vengeance against many vn­penitent persons, yet ther is a time of their punishment ordained, and it shall be executed vpon many in this life, but in the later day of iudgement vpon all those that make no account to amend.

[Page 525]9 Heereof let vs well note the examples propounded by Saint Peter and Saint Iude: If God (sayth hee) spared not the Angels that had sinned, but cast them downe into hell, 2. Pet. 2.4 and deliuered them into the chaines of darknes, to be kept vnto iudgement: Neither spared the olde worlde, but saued Noah the eight person, a preacher of righteousnes, and brought in the floud vpon the world of the vngodly. And turned the ci­ties of Sodome and Gomorrha into ashes, condemned them, ouerthrewe them, and made them an example vnto them that afterward should liue vngodly, and deliuered the iust Loth? The Lord knoweth to deliuer the godly that honor him, out of temptation, and to reserue the vngodly vnto the daie of iudgement to be punished. Saint Iude in stead of the exam­ple of the floud, propoundeth the vengeance of God poured vpon the vnbeleeuing Israelites in the wildernesse. Also, Iude vers. 5 making men­tion of the horrible punishment fallen vpon Sodome and Gomor­rha, sayth that they were set forth for an example, and suffered the vengeance of eternall fire. When therefore wee heare the threat­nings of the liuing God by the mouth of his seruants, let vs make hast to conuert to the Lord in amendement of lyfe, lest by our ob­stinacie, as Saint Paul sayth, and our hearts not knowing howe to repent, we heape vp wrath for the day of wrath, Rom. 2.5 and of the manife­station of the iust iudgement of God, who shall render to euerie man according to his workes.

10 Inasmuch therefore as through our infirmitie, albeit wee bee taught the waie to heauen, and that we bee put in minde to walke in the same, by representation of benefits receiued, of promises, of blessings to come, yea, euen of threatninges with the examples of vengeance, we neuertheles cannot desist from offending of God, and so from turning out of the waie of saluation and lyfe euerlast­ing. The ministers of the word doo moreouer vse reprehensions, reprouing our sinnes and offences, thereby to reduce vs into the right waie, and in respect of our slownesse to doo good and to a­mend our liues, they also vse vehement exhortations, yea, they do euen praie, adiure, and intreate vs in the name of God to amend, and to walke in the feare of God. And where wee haue many no [...] ­some hinderances that trouble vs, and quaile our courages, 2. Thes. 2.11 they do likewise propound vnto vs mightie consolations in the woorde of God, to the end wee may cheerefully and constantly proceede in the waie of saluation. What man therefore inioying the holy mini­sterie, can excuse himselfe in the sight of God, in case hee doo not constantly resolue to amend his lyfe, and dayly to put the same in practise? How horrible a iudgement shall he deserue, that is so har­dened [Page 526] in wickednesse, and so tied in the chaines of Sathan, that there is no light before his eyes, no path to the waie of saluation, no feeling of Gods benefites, no remembrance of his promises, no feare of his threatninges, no apprehension of the examples of his vengeance, no reprehension, no exhortation, no consolation that can bee of strength and sufficient to moue his heart to amend? Be not these men then that remaine thus obstinate without amende­ment, euen monsters in nature?

11 Now, as the administration of the Sacraments is one part of the holy ministery, let vs first see how forcibly our Baptisme shuld moue vs to amend our liues. Baptisme is the seale of the couenant of God, comprehending especially two graces, namely, remission of sinnes, & our regeneration, or spirituall renuing. When the chil­dren of Christians therfore are baptised, the same is as if God spea­king by the mouthes of his ministers, shoulde saie: O my people, acknowledge my great mercie and goodnesse towards these little babes, they are conceiued in sinne, borne in iniquity, by nature the children of wrath, yet doo I aduow them for mine: their sinne a d corruption is washed awaie in the bloud of Iesus Christ, I do [...] ­nite and ioyne them vnto him, to the end that being grafted into his death and resurrection, they may bee regenerated, theyr olde man bee mortified, and themselues become newe creatures in my sight. In them do I seale these graces, whilest they be yet babes before they know me, euen before they haue done anie good, that so they may be acknowledged to bee meerely free, to my glorie. Is not this a great bond vnto children to binde them as they come to age, to loue God, who loued them before they knew him, and to doo the dutie of children, because hee aduowed them to be his children, euen before they hadde done anie good? Surelye loue should beget loue, and loue feare to offend, and feare to offend, a­mendement of lyfe. If by Baptisme wee bee regenerate and made the children of God, are wee not bound to liue as the children of God, and as it may beseem the holynes of such a father? The kings children doo not apply theyr minds to handle crafts, but to works fitting their greatnes: much lesse then should the children of God applie themselues to the works of the darke. Such as by Baptisme are recalled from death, should doo no deadly works: & they that by Baptisme are incorporated into Iesus Christ, ought so to be gui­ded by his spirit, that as it is the soule that worketh all the workes of the bodie, so the spirit of Christ, as it were the soule of this new man Iesus Christ, being considered as vnited with his bodie, there [Page 527] should be no motion, thought, worde, or worke, but such as should proceed from the spirite of Iesus Christ, in all fulnesse dwelling in him and in vs his members, according to the measure limited to e­uery one of vs.

12 Moreouer, if by Baptisme we be grafted into Iesus Christ, we must bring forth fruit worthie of Iesus Christ, Iohn 15, 5. Hee that dwelleth in me, sayth he, and I in him, beareth much fruit. If wee speake of trees, experience teacheth vs, that the signe that is thereinto grafted, doth in such wise drawe awaie th [...] sappe and force thereof, that it bringeth forth fruit according to it selfe kinde, not after the kinde of the tree whereinto it is grafted: but wyth Iesus Christe it is contrarie, for they that are grafted in him, doo in deede gather strength from him, yet so that they alter their nature, & bring forth fruit, not after the kinde of Adams children, but of Iesus Christe, into whom they are grafted. And therefore as it were a monstrous matter, to see an apple tree, whereupon nothing had beene graf­ted, beare acornes: so is it as straunge and repugnaunt to reason, that they who by Baptisme are ingrafted into Iesus Christ, should not bring foorth the fruites of righteousnesse according to his kinde. Lykewise, if Baptisme bee a pledge of our regeneration, of necessitie the workes and affections of our first generation, accor­ding to the which we are full of corruption and wickednesse, must cease and be mortified, and now we must shew forth the fruits and effects of our regeneration, in newnes of life, sith by our baptisme our olde man was crucified with Iesus Christ, wee must not nowe raise him again, but leaue him dead. And as a dead man is no lon­ger possessed of the motions, thoughts, affections and woorkes of a liuing man: so wee by our Baptisme beeing dead into Iesus Christ, must no longer haue anie motions, affections, wordes, or workes of our old man.

13 There yet resteth this consideration, that by Baptisme we do put on Christ. But Christ, whom we haue put on, is holy, and of a sweete sauour before God: Gal. 3.27 And shall we be so slouthfull as to trail this sacred garment through the mire and silthines of this worlde? Or putting it off, to put on the villanous and stinking garment of flesh, by walking in the affections thereof? Let vs walke, saith Saint Paule, honestly as in the daie, not in gluttonie or dronkennesse, Rom. 13.13 neither in chambering and wantonnesse, in strife, and enuying. But let vs put on Ie­sus Christ, and take no thought for the flesh, to fulfill the lustes thereof. Thus doeth our Baptisme diuersely and in sundrie wise binde vs to amende our liues. But because in Baptismes names are [Page 528] giuen as in olde time in the circumcision, so ofte as wee heare our names, let the same be an aduertisement vnto vs of our Baptisme, putting vs in minde of our duties to amend.

14 Vpon the holy ministerie dependeth also the communion in the holy supper of the Lord. Many are the reasons for the which Christ dyd ordaine it, all which doo also binde vs to amend. Of these wee will now consider soure principall. The first, by the vse of the holy supper our faith is strengthned, and our soules are spiri­tually fed in the hope of lyfe euerlasting. And therfore as the child when hee commeth to age, is bound to honor his parents, not one­ly for his begetting & bringing into this life, but also because they haue fed and brought him vp, & still do continue the same duties vnto him: euen so should it be with vs whom God hath, as it were begotten into his Church through our Baptisme, and to whom he hath since in his holy Supper ministered the food of our soules in the communion of the bodie and bloud of Iesus Christ: For not onely our spirituall new birth by Baptisme, but also the spirituall foode which this good father [...]eth vnto vs in his holy supper, do binde vs to honor him, yea, and should thereto mightily induce vs, considering that for food to our soules hee hath deliuered his one­ly sonne Iesus Christ to be crucified for vs. If anie man had a child so sicke, that nothing coulde serue for his foode and recouerie but pearles confected or preserued, how much should such a child bee bound to loue and honour his parents, that for his releefe had not grudged at theyr expense? Truly it were a most bitter ingratitude not to care to please or obey them: Euen so what reproofe shoulde we deserue of our heauenly father, who seedeth vs in his holy sup­per, not with pearles, but with the verie flesh and bloud of his son Iesus Christ, in case wee should make no account to please him by amendement of life: withall considering, that as there is no com­parison betweene pearles and the body and bloud of Iesus Christ, so the spiritual life of our souls is without comparison much more excellent than the life of our bodies

15 Moreouer, as meate and drinke ministred vnto the bodie, do maintaine the life, motions, & senses of the bodie, so from the com­munion in the bodie and bloud of Iesus Christ, which is the foode of the soule, must proceed the spirituall and heauenly life, cogita­tions, affections, wordes and deedes. And therefore as it were a strange case, if the bodie by eating and drinking shoulde gather no sustenance, and consequently want all motions, sense, and bodyly operation: so were it a monstrous matter, that the soule commu­nicating [Page 529] in the body and blood of Iesus Christ, should gather no spirituall foode, that might bring forth newnesse of life and ho­lines in words and deeds.

16 Besides, as the holy supper is the table of Gods children, the faithfull & members of the Church of Iesus Christ: so the communicating thereat is a solemne protestation that wee are the children of God: true belieuers, & members of the church of Christ: and that so we seperate our selues from the prophane worldly and vicious people, and do purpose to liue holily, righ­teously and religiously, as it beseemeth the children of God and faithfull members of the Church. Such therefore as commu­nicating in the holy supper, doe not neuerthelesse amende their liues: but walking after the worlde and the flesh, are giuen to whoredome, drunkennesse, gluttony, couetousnesse, deceite, fraude, ambition, pride, enuye, hatred, backbiting, with other like vices and corruptions, doe shew themselues counterfects & hipocrites: do eare and drinke their owne damnation, and doe horribly scandalize or offend the Church whereof they shoulde be members togither with the doctrine that they doe professe. First what an impudency is it solemnely to protest by taking the bread and wine that thou thinkest thy selfe to bee the childe of God, and yet in thy selfe doest find that thou doest not so think: that thou art a member of Christ, and yet dost not belieue him: that thou renouncest the world and the flesh, and yet art in loue with them: that thou wilt liue in holinesse, and yet hast no will thereto: that thou seekest life in Iesus Christ, when voluntarilie thou doest cast thy selfe into death: that thou wilt amende thy life, yet hast no intent to forsake thy vice and corruptions: to be short thus to abuse this holy communion to the end to make men belieue that which God seeth to bee false and contrarie to thy protestation. 1. Cor. 11.27. Doest thou not belieue the protestation of S. Paule, who saith, that Whosoeuer shall eat this bread, and drinke of this cuppe vnworthely, doth eate and drinke his owne damnation, because hee discerneth not the Lords bodie; namely from bodily and carnal food, which the mouth of the wicked and abhominable do receiue as wel as the mouth of the righteous man & one that feareth God.

17 Againe, doest thou not apprehende the offence that thou doest commit, in that thou openest the mouth of the aduersary to religion, to condemne the doctrine of truth, to reiecte the Church of Christ, to blame the children of God, and to blas­pheme God himselfe? thinkest thou not that thou doest harden them in their errours, & in the way of destruction & damnatiō, doest thou not consider that thou doest arme and encourage [Page 530] them to seduce such as are members of the Church, and redee­med by the blood of Iesus Christ, by declaring vnto them that men so giuen ouer to the world and the flesh cannot bee of the true Church: that the doctrine of truth can bring forth no such fruits: & that the Church is no house for drunkerds, adulterers, couetous persons, deceiuers, quarelers, enuious people & men possessed with other like vices: shouldest thou not remember what Iesus Christ pronounced. That it had beene better for thee that a milstone had beene hanged about thy necke, Luke, 17. 2. and thou haddest beene cast into the sea, then to haue offended euen the least of these. Thus doe wee see how mightely the communion in the holy Supper of the Lord should moue our hearts to deny euery thinge that besee­meth not the children of God and members of the Church of Christ, and more and more to endeuour to amende our liues.

Luke [...].19. 1. Cor. 11.26.18 This holy Supper is also instituted, to the end to celebrate it in the remembrance of Iesus Christ: or as S. Paul saith, to shew forth his death. That is, not only to report & put men in mind that Christ is dead, but also to represent vnto vs, that he that dy­ed is the sonne of God, and prince of glory. Secondly that hee hath suffred, not a simple death: but euen such a death as was accursed in the law & conioined with the terrible wrath of God. Thirdly that he dyed, not for the righteous and his frends: but for sinners & his enemies: as our selues are all of vs by nature the Children of wrath. Ephes. 2.3. Can we then thus shew forth the death of Iesus Christ & with our mouthes praise his great goodnesse, mercie and loue towards vs, which shineth therein, & yet in our workes prophane, denie & as it were euen spite him, by liuing as men for whom Christ hath not dyed, & so in effect shew that sin liueth & raigneth in vs, which by the death of Christ whome we preach, shold be mortified. Let vs rather in eating the bread & drinking the wine, which lead vs to the death of Iesus Christ, so relish and tast therein his goodnes and loue, that our heartes may open our mouthes to declare this his death, and that our hands and feet, that is to say, our works may agree herewith, to the end in a holie harm onie to testifie by amendment of life the feeling of this in comprehensible benefite of his death, whereof hee maketh vs pertakers in his holy supper, to his praise and glorie.

1 Cor. 10.1719 Finally as loue is the fulfilling of the law and the marke of Gods children: so is there nothing that can more mightely in­duce vs thereto then the vse of this holy supper. And in deede as Saint Paule saith. We that are many, are but one bread & one bodie. for we are all partakers of one bread▪ The bread made of many [Page 531] kernels, is but one bread: so we that communicate in the bread of the holy supper are but one bodie, vnder one heade Iesus Christ. There must therefore bee amonge vs such an vnion in thoughts, minds, and works: such a feeling of the benefit of ioy and of the tribulation in sorrow: such reliefe and support: such equitie & right: such peace & loue: such help and succour, as if there were but one liuing soule amonge vs all. 1. Cor. 12.12 And this is it whereto S. Paule exhorteth vs, saying. As the body is one & hath many members, & all the members of the body, which is one, though they be many, yet are but one body: so is Christ, that is to say, the Church vnited vnto the head Iesus Christ. Neither is there, as he saith in the same Chapter, any deuision in a bodie: but all the members haue like care one for another, in somuch that if one of the members do suffer all the rest of the members do suffer with it: and if one of the members be ho­noured, all the rest do reioyce with it. & then he addeth, Ye are the body of Christ & the members thereof, ech for your parts. This seale there­fore of our vnion, should make vs to remember that which be­fore was touched in the Chapter of charity or loue, euen that we should not doe that to others which wee would not shoulde bee done to our selues: also that we should so doe to others as we would be done vnto. And as a great part of our amende­ment consisteth in the practise of the [...]e two rules: so, so often as wee do eate of the breade of the holy Supper, let vs remember that that seale of our vnion doth bind vs to amend in any thing that dependeth vpon loue, wherein consisteth the fulfillinge of the law, as is aforesaid.

20 Common prayers are also one part of the ministery: And in the same ought euery one with hart and mind to accompany the mouth of the minister, as if the whole congregation spake vnto God in him. And what doe wee require in them? Is it not that hee would vouchsafe to worke in vs, all that he re­quireth of vs, that wee may obey and please him? Hereof then it followeth, that the smale amendement that appeareth in vs is a manifest testimony that wee suffer the minister to speake alone to God, and in our hartes haue no feeling of any de­site or feruent affection to obtayne those graces that hee cra­ueth of God for vs: and consequently, that we are ouertaken with hypocrisie, and prophanation of the holy prayers. Let vs therefore remember that we doe speak to God by the mouth of the minister, and that we doe especially desire that hee would giue vs grace to amende, that as our petition admonisheth vs of our obligation, so being hearde, wee may shew the fruit of our praiers in the amendment of our liues.

[Page 532]21 To conclude, the exercise of ecclesiasticall discipline is also a dependance of the holy ministerie. And the principall ende thereof tendeth that euery member of the Church shold walke in the feare of God, and that if any one goe astray, he should bee brought backe into the way of saluation. This doth euen alrea­dy shew vs that wee are most desperately wicked, if besides the documents, exhortations, reprehensions & publicke admoni­tions, we also despise & reiect such as perticularly may be made vnto vs by those persons to whome God hath committed the care of our saluation, by laying that burden vpon them. When a man goeth astray in some forrest is it not a comfort to him to bee tould of his errour and taught the right way? And when a man falleth into a ditch ready to be drowned, is he not to thank him that pulleth him forth and saueth his life? Surely this is the end, and as it were the whole summe of this ecclesiastical disci­pline. And because there bee some so hardened in wickednes, that they dispise all admonitions and exhortations, Iesus Christ hath giuen the Church authority to binde them: denouncinge them to bee heathen and publicans, that is, men that haue no communion in the Church of Christ, And this is it that he tea­cheth, Mat. 18. 15. saying. If thy brother trespasse against thee, goe and tell him his fault betweene him & thee alone: If hee heare thee, thou hast wonre thy brother: But if he heare thee not, take yet with thee one or two, that by the mouth of two or three witnesses, euery word may be confirmed. And if he will not vouchsafe to heare them, tell it vnto the Church, & if hee refuse to heare the Church also, let him be vnto thee as the heathen and publicans. Ʋerely I say vnto you, whatsoeuer ye bind on earth, shall be bound in hea­uen: and whatsoeuer yee loose vpon earth, shalbe loosed in heauen. This sentence & threatning ought so neerely to touch our harts that we shold not despise the exhortations & admonitions that tend to amendment. For if the impenitent be detained in the bonds of Satan, vntill by amendment they be vnbounde. As their e­state is truely wretched & miserable, so is there nothing that we should haue in greater regard, then by amending our liues to be dissolued and vnbound. Thus may we see how the holie mini­sterie, signified by the kingdome of heauen, & considered in all the principall parts thereof, ought to bind vs in all affectionate de­sire to amend.

The twelfth cause of Amendement, taken of this, That by the kingdome of heauen is signified, the most blessed felicitie of the children of God in heauen: The kingdome of God in vs: and the holy ministerie in the Church. Chap. 12.

THis is one thing worthy the noting, that by the kingdome of heauen or of God, is signified the felicitie of Gods children in heauen, the kingdome of God in vs, and the holy ministrie or the Church. This title, The kingdome of heauen, common to these three seuerall estates, doth sufficiently shew, that albeit there be a great binding & coniunction betweene thē, yea, euen such, that as being in the kingdome of heauen, that is, in the Church, and vsing the ho­ly ministerie, we are in the waie to heauen: so the kingdom of hea­uen proceeding there hence, being in vs, we are assured to enter in­to the kingdome of God which is in heauen. And in deede these are as it were two steps to climbe vp, and two gates which we must passe through to get in. And therefore who so desireth to be resol­ued whether hee bee of the number of the elect, and heires of the kingdome of God, let him seeke the certaintie & knowledge ther­of in himselfe. For if he be a member of the Church, and inioy the holy ministerie, men may haue some ground, and are euen bound to account him a child of God belonging to his kingdom: but if he be gotten vp the second step, and seeleth the kingdome of God in his heart, let him bee assured that God accounteth him his child, and that he shall enter into his kingdome of eternall glorie. Nowe as there is no greater felicitie than to inioy the kingdome of God in heauen, so is ther nothing to be more desired, than to enter tho­rough both the first and second gate of this kingdome of heauen. This is one sharpe spurre to induce vs to practise this commande­ment of Iesus Christ, First seeke the kingdome of God, Math. 6.36 and the righte­ousnes thereof, and consequently let vs amend our liues. For if the apprehension of the kingdome of glorie that is in heauen, ought e­uen to rauish vs into a feruent desire to attaine theurnto. Likewise that we cannot attaine thereto, vnles the kingdome of heauen bee also in vs, that is to saie, if wee haue not faith, fructifying in good workes, & amendement of life. Furthermore, that we cannot haue this kingdome of heauen in vs, vnlesse we also be members of the Church, and vse the holy ministerie. It followeth that there is no­thing [Page 534] that we should so feruently desire, and so earnestly seeke for [...] as the kingdome of heauen, that is, to inioy the holy ministerie in the Church, and by the vse thereof to establish the kingdome of heauen in vs, and thereby finally to enter into the fruition of the kingdome of God in heauen.

2 But ordinarily wee doo the contrarie. Wee seeke first the things that concerne this present life, and as for those that be­long to the kingdome of heauen, we seeke after them but seldome, slightly, and as it were for a fashion. Our reason: Because wee doo naturally loue the bodie more than the soule, and the goods and commodities of this temporall life, more than the treasures of spi­rituall riches. Wee resemble little children, that esteeme more of an apple or morsell of Sugar, than of an assuraunce of rents. Neyther need we to open our eyes verie wide, or to vse any spec­tacles, to see this corruptiō in men, experience doth but too plain­ly shew it. And for our more manifest conuiction heereof, let vs consider fiue proofes, which wee may note vppon all the fingers of one of our handes, that we may the better remember them, and so take some care to correct them. First, wherupon we do first think, when we wake, that is, what is neerest to our hands, for sometimes euen the care of some matter doeth waken vs. If thou findest that thy first cogitations, when thou doest awake, are such as concerne the bodie and this present lyfe, and do nothing concerne the king­dome of heauen, the dutie, saluation, and comfort of thy soule, this is one pin vpon the sleeue, and a pricke in one finger, to make thee to remember that thou carest more for earth than for heauen, for the bodie than for the soule.

3 Secondly, Iesus Christ sayth, that of the abundaunce of the heart the tongue speaketh. Mat. 12.34, When therefore thou goest to bed, thinke what speech & communication thou hast had all that daie, so shalt thou be forced to confesse, that peraduenture thou hast spoken little of the kingdome of heauen, or of the saluation of thy soul: but rather, or at the leastwise, that the greatest part, without comparison, hath concerned the bodie and this present life. The third point concer­neth the care and affection that in many doth appeare to be grea­ter for the getting of goods and other the appurtenaunces of this life, than for the obtaining of the kingdome of God & his righte­ousnes. And in deede, most men, and the wisest in the worlde, doo not so much as vnderstand the meaning of the kingdome of hea­uen and the righteousnes thereof, so farre are they from seeking it, rather than the riches & commodities of the flesh, wherewith they [Page 535] be better acquainted, and which naturally they doo more desire. The fourth resteth in the care, which without comparison, is grea­ter for the preseruation of the bodie and this life present, than for the keeping of the soule, or anie thing that concerneth the king­dome of heauen. And indeed al men do take more care to nourish the body than the soul: also to preuent the diseases or woūds of the bodie rather than of the soule. The fifth consisteth in this, that ac­cording as our loue or inclination to any thing is great or small, so is our sorrow for the losse thereof more or lesse. If through dron­kennes, falling into the fire, we chance to burne our face, it troub­leth vs more than when by dronkennes we lose the image of God, and cast our soules into hell fire. The loosing of our bodie, lyfe, or earthly goods for anie offence cōmitted by vs, doth without com­parison, more daunt and quaile vs, than the desert of euerlasting death and the losse of the kingdome of heauen.

4 Let vs therefore plainly confesse the truth, that naturally wee loue the bodie better than the soule, & the goods & commodities of this temporal life better than the tresures of eternity. And con­sequently, that in lieu of seeking first the kingdome of heauen and the righteousnes thereof, and thereupon expecting that all other things shall be giuen vs according to the promise of Christ, wee contrarywise, setting the ca [...]t before the horse, doo first and much more seeke that which concerneth the bodie and this present life, than anie thing that toucheth the soule & the kingdom of heauen. And yet he that knoweth not that the body is more than the soul, hath no soule, neither hath anie vnderstanding or reason, and is no man but a beast. And he that confesseth not the kingdome of hea­uen to be infinitly better than all the kingdomes of the world, she­weth himselfe to bee most peruerse and malitious.

5 That we may therefore correct these corruptions, & so amend our liues, Math. 13.44 & 45. let vs remember that Iesus Christ likeneth the kingdome of heauen to a treasure hidde in the field, which when a man hath sound, he hideth it, and for ioy thereof departeth and selleth all that he hath, & buieth that field. Also to a pearle of great value, for the purchase wher­of the marchant selleth al that he hath. But what was this so excellent treasure, or pearle of so great price? euen the Church or holy mini­sterie. The kingdome of God in vs, and the kingdome of glorie in heauen. This kingdome of heauen therfore must we first & especi­ally seeke after, and after the example of those marchants, sell all we haue, that is to saie, forsake all that we account to bee precious [Page 536] concerning this life, that wee may inioy this kingdome of heauen.

6 And in deede, first they that beeing members of the Church, doo vse the holy ministerie, are accounted to bee the children of God and members of Iesus Christ, who also imployeth this holie ministerie to driue from them the kingdome of Sathan, and to e­stablish his. And so are they gotten on to the first step, and entered in at the first gate. In the meane time because there be also hypo­crites that do enter and abide there for a time, in shew keeping the place of Gods children, it is requisite moreouer that the kingdom of heauen be in vs. For as all they that are possessed with righte­ousnesse, Rom. 14.17 peace, and the ioy of the holie Ghost, which Saint Paule calleth the kingdome of God, are certaine to enrer into heauen: so is it in vaine to pretend to enter into the kingdome of God, which is in heauen, vnlesse the kingdome of heauen, which is the gate, be first in vs, that is to saie, if we haue not the true knowledge of God and of his sonne Iesus Christ, a liuely fayth, a feruent charitie, vn­les wee increase in sanctification of bodie, of soule, and of minde: vnles in our selues wee do feele a good conscience conioyned with peace and ioy in the holie Ghost, and vnlesse wee bee regenerate in newnesse of lyfe. As also Iesus Christ himselfe doth plainly say, That vnlesse wee bee borne againe, wee cannot see the kingdome of God. And in deede it is written, Iohn 3.3 1. Cor. 6.9. That neither fornicators, nor idolaters, nor adulterers, nor wantons, nor theeues, nor couetous men, nor dronkardes, nor euill speakers, nor rauishers, shall inherite the kingdome of God. Yet before hee pronounceth this sentence, hee wakeneth vs, saying: Deceiue not your selues, to the end that casting off all illusions and sweete baites of the world, the flesh, and the deuill, we may be as­sured that by amendement, & correcting of these vices and other lyke corruptions, we shall inherite the kingdome of God. Where­fore as where there bee two gates to a towne, it is not inough that wee enter the first, vnlesse wee also passe through the second: so is it not inough that wee beeing members of the Church, vsing the holie ministerie, which we haue sayd to be as the first gate to the kingdome of heauen, vnlesse wee thence proceede to the second, in liuing as true and liuely members of the Church, declaring the effectes of the holy ministerie by the testimonies of our faith, mor­tification of the old man, newnesse of lyfe: in briefe, by dayly a­mendement. For albeit wee haue preached the worde of God, yea, and wrought myracles, yet shall wee not therefore enter in­to the kingdome of heauen, vnlesse wee also amende our liues, [Page 537] as Iesus Christ also sayd. Not euery one that saith Lord, Lord, Mat. 7.21. shall en­ter into the kingdome of heauen, but hee which doth the will of my fa­ther which is in heauen. Manye will saye vnto mee in that daye, Lord, Lord, haue we not by thy name prophecied, and by thy name cast out de­uils, and by thy name done many great workes? Then will I professe vnto them, I neuer knew ye: Departe from me ye workers of iniquitie.

7 The parable of the seede sowen in sundry sorts of ground, doth euidently declare, that for the establishing of the kingdom of hea­uen in vs: Mat. 13. also that we may assuredly enter into the kingdome of God, which is in heauen, we are to amend in three points: First, as the seede that fell by the way side, and so was deuoured by the soules of the aire: so must we beware that our harts be not so hard and impenitent, that the woorde heard, when it cannot enter into thē, vanish away and be as it were euen violently caught away by satan. Secondly, we must be so firmly resolued to beare in patience the losse of parents, brethren, sisters, goods, dignities, yea, euen of life, that being possessed with this good humour of patience, a good conscience, and faith, the sunny heat of persecution may not make this sacred seede vnfruitfull or vnprofitable, or cause vs to forsake the Church which is the kingdome of heauen, and so fall againe vnder the tiranny of Satan, as a dogge to his vomite, or a washed sow to her myre. Thirdlye, 2. Pet. 2.12. as the seede that fell among thornes cōmeth at the last to be choaked vp and stiffeled: so must we beware that the cares of worldly affaires, & the earnest desire of the cōmodities of this transitory life, do not choak vp the good seede of the heauenly doctrine. These three pernicious inconue­mences must we au [...]id and amend, in case we desire to enter into the kingdome of God that is in heauen.

8 Now where it is said in this parable, that only the fourth part of the seed did bring forth fruite: we are thereof togather for the in­ducing of vs to amēdmēt of life, that the number of those that shal be saued in the kingdom of God which is in heauen, sha [...]be small: and this doth our Lord Iesus Christ cōfirme, saying: Luke. 12.32. Feare not little flocke, for it is your fathers pleasure to giue you the kingdome of heauen. And in another place: Wide is the gate, and broade is the way that lea­deth to destruction, and many there be which go in therat: Mat. 7 13. Luke. 13.23. and contra­riwise, Straight is the gate, and the way narrow that leadeth to life, and few there be that finde it. This doth he speake as S. Luke noteth, in an answere to one that had asked him, saying: Lord, are there fewe that shalbe saued? Those men therfore are not the disciples of Iesus Christ, but rather most pernitious instrumentes of Satan, that af­firme [Page 538] that the gospell is no ioyfull tidings, because many doe pe­rish for want of especiall grace, that all men shalbe saued by a cer­taine kinde of faith, which they haue by nature of God the creator of heauen and earth, euen they that neuer heard the Gospel, or be­leeued in Iesus Christ, alwais excepting such as euen in this life, by their owne mallice and perpetuall ingratitude, haue purchased e­ternall paines: for they doe maintaine merites, they forge a faith to saluation without Gospell and without Christ, they promise e­ternall life to hypocrites, and to such as think themselues either to be no sinners, or to be saued with their sinnes, or to haue remission of their sinnes without Iesus Christ: to be short, they giue assurāce of saluation to all idolaters and sinners in the worlde, in case by their workes they obstinatly make not, neither shewe themselues abhominable: truely they belye Iesus Christ: for so should the gate of heauen be very large and wide, and not onely many should enter in therat, but euen the most part of the worlde, as these men doe verily inferre, albeit contrary to the expresse protestation of Iesus Christ.

9 This is a pollicy of the deuill, wherby he seeketh to rock men on sleepe in their sins, and to lead them to death, vnder colour of sauing them: Eph. 2.12. First, where S. Paul speaking to the Gentiles saith: Before yee beleeued, yee were without Christ, and were aliants from the common wealth of Israell, and were strangers from the couenants of pro­mise, and had no hope, and were without God in the world. Doth he not euidently shewe that all heathen that knew not Christ, to beleeue in him, and so not they onely that were more wicked then the rest, are out of Christ, the onely sauiour of the worlde, are depriued of the promise of the couenant, and are without hope and without God? Phil. 2.16. Acts. 5.20. Eph. 6.15. Act 14.3. and 20 32. and 13.26. what reason or ground can they then lay holde of, whereby to the contrary, to maintaine that such men can haue any hope of saluatiō, or that they shalbe saued in the kingdom of Christ? More­ouer as the gospell is called the worde of life, of peace, of grace, & saluation: so can ther be no other faith that shal bring forth peace, life, and saluation, but that which is grounded vpon the Gospell. Faith therfore in God the creator, vnknowen as a redeemer in Ie­sus Christ, can bring no saluation or life euerlasting, doth not this errour likewise abolish the holy ministery, that is to say, preaching and the vse of the sacraments, sith men may be saued without thē? Is it not also a dispensation to all the corruptions and vices of the soule, euen to an infinite number of sins, cōsidering that only those men shalbe damned, that of their perticular malice shall haue de­clared [Page 539] a perpetual ingratitude against God the creator, or that ha­uing heard the gospel, haue publickly reiected it: and so what a fol­ly is it or may it be, to suffer for the name of Iesus Christ? for let a man be an idolater, let him neuer come at Sermon, let him neuer cōmunicat the sacraments, let him make profession of no religion, let him burne in couetousnes and ambition, yea let him foster vp hatred, malice and enuy, yet if otherwise he liue honestly after the maner of the world, it is enough in their doctrine for his saluation.

10 These are such monstrous opinions, that the very shew of thē may suffise to confound them. Now let vs returne to our purpose, and with Iesus Christ conclude to the contrary: namely, that the number of those that shalbe saued is very small: for if vnto men there be giuen no other name whereby we may be saued, Act. 4.12. but only the name of Iesus Christ: such as boast that they beleeue in God and obey not Christ, who commaundeth that wee should also be­leeue in him, can be no pertakers of the saluation that is in him. Likewise, if vnto those that know not Christ, wee doe adioyne all those that albeit he be preached vnto them, Iohn 14.1. doe not beleeue in him, neither liue as the members of Christ, euery one may easilye vnderstand the truth of his sentence who is the self truth, namely, that few shalbe saued, and that in respect of the others, it is a small flocke that shalbe partakers of the eternall kingdome. And here­in doe we gather two points that should mightily induce vs to a­mend our liues. First, that we must practise the exhortation that Christ himselfe gathereth thereof, when he saith: Labour to enter at the narrow gate: but how? by putting of the olde man, by deny­ing our selues and the worlde: in breefe, by daylye amendment. Luke 13.24. Let vs therefore beware of the broad way, and consequentlye of these cursed dispensations to offend God: when we are attempted hereto, let vs remember, that as sin leadeth vnto death, so must we seperate our selues from the multitude that walketh in the broad way that leadeth to destruction euerlasting, neither must we hear­ken to those that say, all the worlde doeth thus, most men doe liue thus, we cannot make a world apart: if thou followest this world, & take the broad way, thou shalt with the world go into destruction.

11 Secondly, the more stedfastly that we vnderstand and be­leeue that there shalbe few saued, the more earnestly let vs praise God, who hath chosen vs to be of that small number, and hath cal­led vs to bring vs in at the narrowe gate, to be of his euerlasting kingdome: let vs beholde the multitude that goe by the brode gate to destruction, & let the horror of their woe kindle our harts, [Page 540] that we may praise God for his great mercy toward vs, and walke cheerefully in the straight way that leadeth to heauen, let vs cou­ragiously reiect all desires of the flesh, allurements of the worlde, and all other temptations, to the ende that by dayly amendment of life, we may finally enter at the narrow gate that leadeth to the kingdome of eternall glory. Thus we see how the consideration of this title of the kingdome of heauen, attributed to the Church & to the holye ministerye, to the restauration of man, consisting in righteousnes, peac,e and ioy in the holy ghost, and to the felicity of the Children of God in heauen, doth admonishe and teach vs that we must first enter into the Church and vse the holy ministe­ry: secondly, thereby increase in faith and amendment of life, and so attaine to the fruition of the incomprehensible felicity and glo­ry, prepared in heauen for the children of God.

The thirteenth cause of amendment, deriued of this saying of Iesus Christ. The kingdome of hea­uen is at hand. Chap. 13.

THis saying of Iesus Christ, The kingdome of heauen is at hand. may be referred: first, to the kingdom of glory, which we waite for in heauen: Secondly, to the renewing & restauration of man: and thirdly, to the preaching of the gospel. And indeed, the king­dome of heauen considered in these three points, Gen. 3. 23. did truely at the comming of our Lord Iesus Christ, come very neere vnto man. As concerning the kingdome of glory that is in heauen, we know that our first parents Adam and liue, when they had transgressed the commaundement of God, were driuen out of the garden of Eden, also that God placed the Cherubins on the east side of the garden, with a flaming sworde continually mouing, to keep the way to the tree of life. Then God, thereby hauing shewed that man was put forth and banished out of heauen and life euerlasting, by the buil­ding of the tabernacle, and afterward of the temple in Hierusa­lem, gaue vnto his people some figure of a passage into heauen, through the Messias that was to come. For in that the people re­mained in the porch, & might haue no accesse into the holy sanc­tuarye, Exod. 28.9. the figure of heauen, God gaue them to vnderstand that they were vnworthy to come in: but in that the high priest once in the yeere, did enter with the twelue names of the twelue tribes, [Page 541] vpon his shoulders and his breast: God thereby signified, that when Iesus Christ, figured in this high priest, should come, he by his death should open vnto them the gate of heauen, and should enter thereat, not for himselfe onelie: but as it were carying his people in with him. And thereupon at the death of Christ, the vaile of the Temple that seperated, and did hide the holy Sanct­uary, did cleaue and rent to the bottom, Mat. 27.51. Heb. 9.8. thereby to shew that the way of heauen was now open to the members of Iesus Christ, which was not before reuealed: as the Apostle saieth to the Hebrews. Thus did the kingedome of heauen beginne to be at hand.

2 Yet drew it nearer when Iesus Christ rising from death, ascen­ded into heauen. For as the high Priest, entring into the holy Sanctuarie, vpon his shoulders and brest, carryed the twelue names of the twelue tribes of Israel: So Iesus Christ entred not alone into heauē, but we also with him, as saith Saint Paule, Eph. 2.5. That God quickened vs together with Christ, and raiseth vs vp together, and made vs sit together in the heauenlie places in Iesus Christ. And in an o­ther place the same Apostle saieth. If we be children, we are also heires, euen the heires of God, and coheyres with Iesus Christ. And this he say­eth, to assure vs, Rom. 3.17. that Iesus Christ hath so taken possession of hea­uen, that it is not onely for himselfe, but also for vs his coheyres. As if vpon the confiscation of an inheritance common to many brethren, when the prince afterward maketh a release, the eldest brother taketh the possession, for assurance that himselfe and his bretheren are restored to their goods & the same is an assurance to the coheires with the eldest, that in the person of their eldest brother themselues are put in possession of the inheritance com­mon to them all. Thus did the kingedome of heauen draw neare at the comming of Iesus Christ: and this is it that he first wisheth vs to note for our amendment, when he saith, Amend your liues, for the kingdome of heauen is at hand.

3 The auncient fathers could neuer discerne this kingdome but a farre off and very obscurely. God promised to Abraham, Isaac and Iacob, the land of Canaan: Not that they should settle their minds vpon the fat of the earth, but that it might be to thē as an image of this kingdome of heauen, wherto they should aspire. Heb. 11.13. But saieth the Apostle, They are all dead, and receiued not the promi­ses, but saw them a farre off, and beleeued them, and receiued them thank­fully. And this he meaneth, not simply by the land of Canaan, but principally by the opening of heauen & approching of this king­dome of heauen, fulfilled at the comming of Iesus Christ. Howe neare then is this kingedome of heauen commen vnto vs, by the [Page 542] comming of Iesus Christ, in respect of them? sith he toke posses­sion both for himselfe and vs: whom also we cannot behold in the fruition of this heauenly kingdome, but we must withall be­hold our selues with him, because he is our head, and keepeth his members vnited to himselfe, and our spouse, who communica­teth with vs all his goods? in which sence Saint Paule also calleth vs Burgesses of heauen. Doth not Iesus Christ therefore, when he saieth Amend your liues, iustly alledge this reason, For the king­dome of heauen is at hand? Ephes. 2.19. And in deed, If Abraham, Isaac, Iacob, the Prophets, Iohn 8.56. and the rest of the faithfull before the comming of the sonne of God in the flesh, whilest the kingdom of heauen was yet so farre from them and from their view: did notwithstanding reioyce, as it is written of Abraham, and accounted themselues Pilgrims and strangers in this world, and lyued deuoutly, righte­ously and religiously: to be short, did amend their liues, as aspi­ring to this kingdome of heauen: How much more earnestly ought we to feele in our selues that we are strangers & pilgrims vpon the earth, whereto his kingdome is come so neare that we do therein behold Iesus Christ and our selues with him? Howe much rather (I say) should we be euen rauished to asp re to this kingdome, which we see open, by denying the world & the flesh: and all that might keepe vs backe: that by amending our lyues we might increase in faith, loue, holynesse, & in euery good thing that might be vnto vs as a path, a Chariot & horse to transport vs really into heauen? When winter is ouer, the nearer that the Sun draweth vnto vs, the more doth the earth, being warmed by the heat therof, fructifie. And the longer that the dayes are, the more worke may we do. Euen so the nearer that the kingdome of hea­uen doth draw vnto vs by the cōming of Iesus Christ, especially by his ascention into heauen, the more should we be heat in the loue of God and charity to our neighbors, to bring foorth the more fruite of holines, & be the more adicted to al good works.

4 Secondly, we are to consider the drawing neere of the king­dom of heuen in the restauratiō & renewing of man. Whē Christ died for our sins, Rom. 4.25. Rom. 6. Heb. 2.14. & rose againe for our iustification when by dy­ing he mortified our old man, & by rising againe, raised vs vp in­to newnes of life: when by his death he destroyed him that had the empire of death: did he not by destroying this kingdome of Satan, bring the kingdom of heauen nearer vnto vs? And in deed this kingdom of heauen was neuer so neare our fathers, & other the beleeuing Iews in old time. Wel had they the promise that the seed of the woman should bruse the serpents head: but we do see the performance thereof in Iesus Christ, who by his death hath [Page 543] ouercomen the deuill and the power of Hell. Well had they the pascall lambe to figure vnto them that for the auoyding of eter­nall death, they must be washed in the bloud of Christ: But as Iohn the Baptist euen with his finger pointed to this Lambe Ie­sus Christ, saying Behold the Lambe of God that taketh away the sinnes of the world: Iohn 1.2 [...]. so this lambe did afterward really shed his bloud for the remission of our sinnes, to free vs from eternall death. Well did they stay and ofter innocent beastes in sacrifice, as it were lay­ing their sinnes vpon them: that by their death signifying the death of Iesus Christ to come, they might haue as it were an as­sured pledge of the remission of their sins, & consequently, hope of life. But there was not as yet any payment or satisfaction for sinnes: And therefore these sacrifices were as it were bonds with sureties, wherein man, the principall debtor, Coloss. 2.14. acknowledgeth the debt, & Iesus Christ vndertooke as a pledge and surety.

5 In this sence did Iesus Christ in his death, make ful paymēt for the sins of al the elect, & consequently also of those that liued vn­der the first testament, as the Apostle saith: which also S. Paul vn­der the same cōsideration, termeth the former sins: Coloss. 2.14. Heb. 9.15. Rom. 3.24. not that they were not pardoned to the beleeuing Iews: But because vntil that day there was no price laid downe for the satisfaction of Gods Iustice. And in that sence dothe the same Apostle say that he nai­led those obligations to his crosse, as hauing then satisfied & dis­charged the same. And therefore were the expiatorie sacrifices, circumcision, with other like ordenances of the law abolished at his death. Neither could they haue been kept as necessary, but that they would still haue been witnesses that Christ stood yet bound. Besides not content to haue by this abolition (as it were) canceled these obligations, he hath also ordeined Baptisme and his holy supper to be vnto vs as it were authenticall acquittan­ces and witnesses of payment made.

6 It is likewise the benefite for the which he cōmandeth vs to a­mend, adding this reason: For the kingdome of heauen is at hand. For it is as if he had said. Behold this is the time that I will breake the serpents head, and destroy him that hath the empire of death: and banish the prince of the world. Now do I goe to make pay­ment for al the sins of the elect: to crucifie the old man, that he may no longer raigne in them: to purchase for them newnesse of life: To be short, to reestablish them in state requisit & cōuenient for the children of God. Is not the kingedome of heauen then very neere at hand? Amend therefore: for it is time that you fee­ling your iustification and attonement to be made with God, shold be at peace in your consciences: should renounce the deuil, the flesh, the worlde, and your selues: mortifie the olde man [Page 544] who is crucified with me, and become new creatures by vertue of my resurrection. But if contrariwise you remayne hardened in your sinnes, and will not giue ouer and mortifie the ambition, pride, couetousnes, fraude, whore dome, insolencie, dronkennes, ryot, hatred, enuy, malice, and other corruptions, and doe not a­mend by growing in al good workes: shal you not so much as in you lyeth, quench the kingdome of heauen that is in you, and with most villanous ingratitude tre [...]d vnder foote this incom­prehensible benefit heere offered. The heathen that neuer heard speaking hereof, for their continued impenitency, shall be iustly cōdemned: The Iewes, who had some knowledge, albeit obscure and a farre off, shalbe more grieuously punished, because, they did not amend: But you to whom this kingdome of heauen is neare at hand, vnlesse ye amend, shall incurre a condemnation without comparison more horrible and fearefull. And the beleeuing Iewes, who neuer sawe this kingdome of heauen but from far off and obscurely, and yet as the Apostle saieth to the Hebrewes did beleeue it and reioyced, and walking in the feare of God did amend: Eph. 3.9. shalbe your iudges, to your confusion.

7 We are furthermore to consider the preaching of the Gospel, signified also by this kingdome of heauen. Iesus Christ saieth. Ʋe­rily I say vnto you, among them that are begottē of women, arose not a grea­ter then Iohn Baptist, Heb. 11. notwithstanding he that is the least in the kingdome of heauen, is greater then he. He doth not heere meane that the least in the christiā Church shal either in piety, or in glory in the king­dome of heauen, excel Iohn Baptist: but that they shalbe greater Prophets then he: that is to saie, that they shalbe able more am­ply, perticulerly, and euidently to speake of euery thing that con­cerneth our redemption & saluation in Iesus Christ. And indeed, what euident & assured knowledge hath there been reuealed to the Christian Church, concerning the person of Iesus Christ that he was conceaued by the holy Ghost: borne of the virgin Mary: very God and very man: likewise of his offices: that he hath re­ceaued the anoynting of the holy Ghost to be our Priest, king & Prophet. Consequently, of his sufferings, death, resurrection, & as­centiō into heauē: of the certitude of our iustification, & saluatiō not by workes, but by grace, & by the merits of his death. More­ouer how the Gospel of saluation was directed to the Gentils, wherby there was reuealed to the world a mistery & secret, Mat. 11.11. which as S. Paul saith, hath from the beginning, been hiddē in God, cō ­teining a wonderful wisedome, then reuealed to the Angels. And albeit the ancient fathers we [...]e neuer destitute of the spirit of God: Yet had they it not euer without cōparison so plentifully as [Page 545] it hath bene communicated by the preaching of the Gospell. 2. Cor. 3.8. And therefore doth S. Paul call it in excellency, the ministery of the spi­rite: And Iesus Christ termeth it regeneration, Mat. 19.28. as whē he saith to his Apostles, ye that haue followed me in regeneration, shall sit vpon twelue thrones. Truely therefore in regarde of the preaching of the Go­spell Iesus Christ did saye, that the kingdome of heauen was at, hand, and that therefore we must amend. As indeed, Mat. 19.28. what excuse may we pretend, if hauing such a sonne of light before our eyes, we be neuerthelesse giuen to the workes of darkenesse? What an in­gratitude will it be in vs, who by nature are Gentils, if when the kingdom of heauen is thus come vpon vs, by the preaching of the Gospell, we make no accompt thereof, neither haue any care to a­mend our liues according to the cōmandemēt of Iesus Christ? how mightily wil the deuil possesse vs, vnlesse by the ministerye of the holy ghost he be expelled, to the end to make roome for the king­dome of heauen in vs?

8 Iesus Christ saith, The men of Niniue shall rise in iudgement with this generation, and condemne it: for they repented at the preaching of Io­nas, and beholde a greater then Ionas is heere. Againe, Mat. 12.41.42. The Queene of the south shall rise in iudgement with this generation, and shall condemne it: For she came from the vtmost partes of the earth to heare the wise­dome of Salomon: and beholde a greater then Salomon is heere. Woe thē be vnto vs, if hearing the Gospel of our Lord Iesus Christ, Rom. 13.12. we doe not obey his commandement and amend. It is now time that we should arise from sleep, saith S. Paul, for now is our saluation neerer then when we beleeued, by the preaching of the gospell, and were before vnbeleeuers. The night is past and the day is come, let vs therfore cast away the works of darknes, and put on the armour of light, so as we walk honestly as in the day, not in gluttony and drunkennes: &c.

9 This kingdome of heauen is at hand, and dayly gathereth vpon vs in two maners, which for a conclusion wee will heere adde. First, all faithfull beleeuers doe know and are assured, that at the separation of the soule and the body, the soule shalbe ex­alted into heauen with Christ. Now as dayly this seperation doth by death drawe neerer and neerer to the faithfull, so doth the kingdome of heauen also come vpon them: how carefull therfore should we be to amend our liues, and to prepare our selues to make our entry into heauen? the holy Ghost protesteth, that there shall enter no vncleane thing, Apoc. 21.27. neither any that worketh abhomination or lyes. We must therefore put of all the workes of the flesh, which are, as S. Paul noteth, adultery, fornication, vncleannesse, wantonnesse, [Page 546] idolatrie, Gal. 5.19. witchcraft, hatred, debate, emulation, wrath, contention, sediti­on, heresie, enuie, murther, dronkennes, gluttonie, and such lyke. And af­terward protesteth, that they which commit these things, shall not inherite the kingdome of God. Let vs then beware of delaying of this amendment, least in a matter of such importance we bee sur­prised: we haue not two soules, that we may hazarde one. If the day of death findeth vs a sleepe in our sinnes, woe be vnto vs: let vs remember the saying of S. Peter: The end of all thinges draweth neere: 1. Pet 4. Be ye therfore sober and watchfull in praier. Euery of vs shall in our death finde this end of all things: and indeed let vs look vpon a rich man caried dead out at dores, and we shall see that all is at an end with him, neither hath his body any more then his length of ground.

10 Let vs therefore remember to be sober, not in workes of pie­tie, for in them we cannot be too plentifull, neither in sinne, for we must vtterly abstaine therefro: wherin then? euen in thinges ap­pertaining to this present life, 1. Cor. 7.29. by practising this admonition of S. Paul. And this I say brethren, because the time is shorte, hereafter that both they which haue wines, be as though they had none: And they that weep, as though they wept not: And they that reioyce, as though they re­ioyced not: And they that buy, as though they possessed not: And they that vse this worlde, as though they vsed it not: for the fashion of this worlde goeth away. And I would haue you without care. Here doth he shew that the sobriety whereto S. Peter exhorteth vs, doth admo­nish vs that there is drunkennesse, not onely of the body, but also of the spirite. And indeede where Iesus Christ saith: See to your selues, Luke 21.34. that your harts be not ouercome with gluttony and drunkennesse, neither with the cares of this life: He doth sufficiently declare, that there is another kinde of drunkennesse, then either with beere or wine: And that is, when the care for the things of this life, whether of warre, or marchandise, or of landes and possessions, of wiues, or of children, doe so feaze vpon and entangle our mindes and affec­tions, that we are diuerted & letted frō that which is required for the seruice of God and the saluation of our soules: if a man rise in the morning and goe to the Tauerne, and tarry there all day, and at night commeth home drunke, and so againe the next day, and the next, and all the weeke long, and neuer thinketh vpon his fa­mely, but letteth his wife and his children sit staruing at home, wil we not say that he is a drunkard? and in case he continue this course a moneth or two, will we not reporte of him as of a perfect and de­sperate drunkard? What shall we then say of those that doe so set [Page 547] their harts and mindes vpon the affaires of this life, that so soone as they are vp in the morning, they are presently at the Tauern of those cares, wherein they delight, and whereto they so giue them­selues, that they care neither for the kingdome of heauen, the ser­uice of God, nor the saluation of their own soules: which is more during this repast at home, their mindes are in their tauernes: yea, and which is worse, whether they speak to God in their praiers, or that God talketh to them by sermons, their mindes are so wande­ring, that immediatly they are in this tauerne of worldly cares and affaires, and that so deepely, that they neither hear God speaking to them, neither wot what themselues doe say to him: for there is no more but the body that speaketh or heareth, euen a body as it were without a soule: for their minde is in their Tauerne. If they then follow this course, not one moneth, or sixe, or tenne, neyther one yeere, but ten, twentie, thirtie, yea euen to the death: may we not well call them perfect drunkards? Likewise, as to that tauerne that beareth the name to haue the best drinke or wine, the drun­kards will soonest resort, as seeking occasions to be drunk: so these spirituall drunkards doe seeke after townes and places of most practise, where there is great dooinges, which breede encrease of cares, that likewise they may be the more drunken in them.

11 This is an excessiue and most pernitious drunkennesse, yet ouer common among christians, and therefore let euery man exa­mine him selfe, that knowing it, he may amend. And indede, sith the kingdome of heauen doth dayly approch to the faithfull by death, we are in duty to beware, according to Christs admonition, that our harts be not ouercome with this drunkennesse of cares, least that day ouertake vs in that drunkennes, vnreadye and vn­prepared to expect this kingdome of heauen, in assurance & ioy. Let vs take heede that we doe not wittingly abuse our selues, say­ing: When I haue attained to such wealth, or to such dignity, I wil take my ease, and come forth of this tauerne to serue God: First, it is an ordinary course, that the more beere or wine that a man drinketh, the more he may, and the more the drunken man drin­keth, the more drunke he will be. Euen so the more wealth and dignitie that thou hast, the more shalt thou find thy cares to en­crease: and the more they encrease, the more drunken in them thou wilt be. Secondly, we must take great heed, that when God calleth vs to repentance and amendmēt, we appoint him no time. Prosper in his Sent. out of Aug. Sent. 71. He, saith S. Augustine, that hath promised forgiuenes to him that repenteth, hath not promised another day to him that deferreth [Page 548] his amendement. [...]sius in [...] Hebrew & [...]bian apo­ [...]. lib. 1. Among the sentences of the wise men that liued among the Iewes after their return from the captiuitie of Babylon, we reade of one Eleazar, the sonne of Hircanus, who being deman­ded when it woulde bee time to repent and amende: aunswered, One daie before death. And when the other replied that no man knew the daie of his death, he sayd: Beginne then euen to daie for feare of failing.

12 Inasmuch then as dayly we expect not onely death, but also the day of iudgement, & that in that respect the kingdome of hea­uen commeth two solde vpon vs, that we may the more earnestly be moued to our duty to amend, let vs remember this saying of Ie­sus Christ. Mat. 24.43. If the good man of the house knew at what watch the theefe would come, he would surely watch, and not suffer his house to be broken. Therefore be ye also readie, for in the houre that ye thinke not, will the son of man surely come. And therefore he addeth, Blessed is that seruant whom his master when he commeth shal finde doing his dutie. And this is also represented vnto vs in the parable of the virgins, For the foolish ones that tooke no oyle in their lamps were shut from com­ming in to the marriage, Mat. 25. but the wise that had made their prouisi­on, came in. Sith therefore that the kingdome of heauen is at hand, let vs amend our liues, and make good prouision of holy oyle, in­creasing in the knowledge of God, in faith, loue, holynes, and all o­ther good works: let vs in time put on our wedding garments, that when the bridegrome commeth, if it be so dainly, as himselfe hath warned vs, we may be readie and prepared to enter into the marri­age with him. Neither let vs forget, that as Iesus Christ doth ad­uertise vs, Apoc. 22.20. It shall as a snare come on all them that dwell on the face of the earth. And as he addeth, Let vs watch and praie continually, that we may be accounted worthie to escape all these thinges that shall come to passe, Luke 21.34. and that we may stand before the sonne of man. Your selues doo know perfestly, sayth S. Paul, that the daie of the Lord shall come euen as a theefe in the night. 1. Thes. 5. 2. For when they shall saie, Peace and safetie, then shal come vpon them sodaine destruction, as the trauell vppon a woman with child, and they shall not escape. And then to comfort the faithfull hee sayth, But ye brethren are not in darknes, that that day should come vpon you, as a theef, ye are all the children of light, and the children of the daie. And thereupon he also taketh occasion to exhort them to theyr duties, saying: Therfore let vs not sleep as doo other, but let vs watch & be sober, putting on the brest plate of faith and loue, and the hope of salua­tion for an helmet. Let vs beware that we folow not the euill seruant, who seeing that his master was long in comming, saide in himselfe [Page 549] that he wold not come, & therupon gaue himself to work wickednes. Mat. 24.48. But as Iesus Christ addeth, His master comming at an houre when he loo­ked not for him, cut him off and punished his iniquitie and incredulitie.

13 Saint Peter warneth vs. that in the later daies there will come lyke people, whō he termeth mockers, which will walke after their lusts, & saie, Where is the promise of his comming? For since the fathers slept, 2. Pet. 3.3. all things con­tinue alike from the beginning of the creation. But by a notable example he sheweth, that they doo wittingly and willingly deceiue themselues in such discourses. For when Noah foreshewed the floud, and built the arke for his owne safetie, the like mockers rise against him, who seeing no apparance of the flould for aboue a hundred yeres, thereof conclu­ded, that the world continuing in that estate, shoulde not perish, but were surprised and swallowed vp in the floud. Inasmuch therefore as Iesus Christ commanding vs to amend, doth affirme that his kingdom is at hand, lest seeming to be long in comming, we should therfore fals­ly conclude that it will not come, let vs diligently note what S. Peter addeth, Derely beloued, be not ignorant of this one thing, that a thousād yeres is with the Lord as one daie, and one day as a thousand yeres. The Lord is not slacke as concerning his promise, as some men account slacknes, God is patient toward vs, and would haue no man to perish, but would all men to come to re­pentance. But the day of the Lorde will come as a theefe in the night, in the which the heauens shall passe awaie with a noise, and the elementes shall melt with heate, & the earth with the workes therin shall be burnt vp. Then doth he thereof gather this earnest exhortation to repentance & amende­ment of life. Seeing therefore that all these things must bee dissolued; what maner of persons ought ye to be in holy conuersation and godlynes? Looking for and hastning vnto the comming of the day of God, wherein the heauens being on fire, shall be dissolued, and the elements shal melt with heat. But we loke for new heauens, & new earth, according to his promise, wherein dwelleth righ­teousnesse, &c.

14 Albeit therfore it seem to our flesh, that this kingdome is long in comming yet let vs not slacke our amendement, Ioel. 2.12. but let vs euen this daie conuert and thinke vpon the saying of the prophet Ioel, Euen this daie conuert vnto me, sayth the Lord. Wherein he sheweth that he yet gi­ueth vs this daie to repent, but assureth vs not of to morrow. Let the re­membrance therfore of the drawing neere of the kingdome of heauen induce vs to amend, 2. Tim. 4.8. to the end that in amending we may gather argu­ment to long after the comming of Christ, as it is the dutie & desire of all the children of God. Luke 21.28. And when we shall see the signes of his com­ming more & more fulfilled, let vs lift vp our heads & reioyce, because our deliuerance is at hand, and that shortly wee shallbe gathered and brought into the fruition of his kingdome and eternall glory.