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 ◠T it 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 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 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
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 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 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 the degrees prohibited by the Lord
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 bâ—nefit comfort and saluation of his wife 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 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 theÌ„ 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 coÌ„sideration 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. â— Doest thou abide in thy integritie Curse God and die hee wisely reproued such a wicked speech saying Thou speakest as an vnwise womaÌ„ 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 wheÌ„ 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
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 Plâ—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 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 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
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 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 fâ—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 â— 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 wheÌ„ the husband or the wife do come drunke home the extreme miserie whereinto many doo bring their wiues children in suffering theÌ„ almost to starue for need whilest theÌ„selues 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 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 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
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 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 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 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 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 shal be 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 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
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 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 fourth Booke Of the causes of Amendement of Life 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 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 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
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 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 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