father disallowe her the same day that he heareth all her vowes and bonds wherewith shee hath bound her selfe they shall not be of value and the Lord wil forgiue her because her father disallowed her If promises made to GOD without consent of parents are of no effect can promises made to men be effectuall where the parents consent is not had Children saith the Apostle obey your parents in all things In all things and not in this the greatest of all When S. Augustine was required to helpe to make a mariage in the behalfe of a young man the other partie was named hee aunswered I like that matche well Sed mater adolescentulae non adest cuius voluntatem vt nosti requirere debemus but the mother of the young damsel is not present whose good will as you knowe well ynough wee must aske And as the parents or tutors consent is to bee had in all good and lawfull mariages so it is against the duetie of good parents either to keepe their children longer vnmaried than in conuenient or thorough an ouergreat desire of enriching them which is the common disease to marie them against their liking Such mariages seldom or neuer proue wel but are for the most part the cause of great sin much miserie There can be no lawfull coÌ„mendable match where there wanteth full consent and agreement of the parties whom it most concerneth Rebecca was asked whether she would goe with Abrahams seruant and be maried vnto Isaak or no. Her parents did neither keepe her backe from mariage when she was fit for it nor conclude it til her owne minde were knowne Such then as marie not in the feare of God making a religious and a godlie choise hauing the full consent of their parents or tutors doubtlesse God is no author of their mariage it is not he that coupleth and ioyneth them together their estate is base and not honourable in his sight 16 Touching the causes for which God appointed mariage we haue heard that the first is mutuall helpe and comfort For the man is a couer of defence vnto his wife and the woman a piller of rest vnto her husband As a bodie without a heade so is a woman that hath no husbande And As where no hedge is there the possession is spoiled so hee that hath no wife wandereth to and fro mourning This is the iudgement of the wise But the mouths of fooles are alwaies open to aggrauate the incombraunces troubles and sorowes which the maried are woont to sustaine in the flesh neuer remembring the helpes and comfortes which notwithstanding men religiously yoked in the Lord must needes acknowledge far to exceede all those grieuaunces both in number and measure If any find it otherwise â—ith the fault is not in mariage which was instituted for our helpe but in the maried who make it a hinderance to themselues by their owne follie let the men be blamed let the thing be honoured 17 But as in this case it fareth so doeth it also in the next A vertuous sonne is his mothers glorie they that see him count the wombe that bare him blessed Yea though his father die yet is he as if he were not dead because he leaueth one behinde him like him In his life he sawe him and had ioye in him and was not sorie in his death neither was he ashamed before his enemies Thus when our children doe well and prosper mariage is honoured But are they dissolute disobedient Doe they trouble vs as Simeon and Leuie did their father Doe they make vs abhorred amongst the inhabitants of the land By and by wee grudge and thinke vnreuerently in our hearts Behold this is the fruite of mariage So that which giueth honour to the birth of man receiueth dishonour by his lewde behauiour 18 To come to the last The Physitian must be honoured because God created him for necessitie In like sort mariage which God hath giuen as a remedie and not onely as a meane vnto propagation If therefore we neede it and doe not vse it howe doe we honour it S. Paul was so careful in this respect that euen where he giueth the highest commendation to single life there he addeth This I speake for your coÌ„moditie not to tangle you in a snare but that ye follow the thing which is honest And againe Hee that hath decreed in his heart to keepe his virgine doeth well yet so if he stand firme in his heart that he hath no neede but hath power ouer his owne will Otherwise were it not better to vse an honourable remedy than to nourish and increase an incurable sore Let vs take heede howe we feede the flesh in her vnlawful desires For it cannot be in vaine that God should speake so directly and as it were so particularly vnto euerie one that lewdely defileth prophaneth the temple of the holie spirite Perdet te Deus Thee God shall destroie This the enemie knoweth therfore he laboreth so diligently by all meanes to keepe his sore euer festering within it selfe For which cause it is strang to coÌ„sider how he hath dulled the hearts of many by setling a strong perswasion in them that although they frie in the heate of their vile affections yet their outward continencie of bodie is of it selfe meritorious before God their single life of it selfe acceptable and holie What a puddle of vncleannesse what a sinke of filth what ouglie abhominations haue growne in the worlde vnder this pretense to the great displeasure of almightie God The dishonor of mariage the slaunder and shame of Christian profession the inlarging of the kingdome of sinne and darkenesse the sending of soules innumerable downe to hell time will not suffer mee to discourse 19 I will therefore adde somewhat concerning the disgrace which commeth vnto mariage in regard of the duties thereunto belonging and so end The companie and felowship of maried folkes if discreetely louingly and religiously they performe those needefull dueties eche vnto other which God requireth at the handes of both then no doubt their estate is blessed of the Lord and deserueth to be honoured amongst men But if there want discretion in them wee see what contentions strifes and heart-burnings are wont to grow betweehe couples to the great disquieting of their owne mindes inwardly and if thinges doe chaunce to breake out as such flames commonly doe to the discrediting also of their persons openly in the worlde How vnsweete and vnpleasaunt such a life is the wise man sheweth by comparing a troublesome and contentious wife to a continuall dropping as contrariwise If there bee in her tongue gentlenesse meekenesse and wholesome talke then is not her husband like other men 20 Let heartie loue and affection be lacking betweene them and what enemie can deuise so great a torment against them as they exercise continually vpon themselues Doe they not finde that daily whereof Iob
that worketh all in all Wherfore as not onely Paul Apollos Cephas but all are ours and we are Christs and Christ is Gods so let vs comfort and strengthen one another in our holy faith holding nothing more deere vnto vs then the saluatiō ech of others and in Gods holy feare commend we one another to that faithful creator who is father of all aboue vs all and through vs all and in vs all To him be rendred all thanks and all honour geuen for euer and for euer The order and matter of the Sermons 1 The first Ho euerie one that thirsteth come to the waters c. Esa. 55. 1. 2 Be this sinne against the Lorde far from me that I shoulde cease to pray c. 1. Sam. 12. 23. 3 Take vs the little foxes which destroie the vines for our vine hath florished Cant. 2. 15. 4 I exhorte therefore before all thinges that requestes supplications c. 1. Tim. 2. 1. 5 Be like minded hauing the same loue being of one accorde c. Phil. 2. 2. 6 Teach mee thy way O Lorde and I will walke in thy truth Psal. 86. 11. 7 Drawe neere to God and he will draw neere to you Iac. 4. 8. 8 Seeke the Lorde while he may bee founde call vpon him while hee is neere c. Esay 55. 6. 9 All the daies of this my warfare do I waite till my changing come Iob. 14. 14. 10 That being deliuered out of the hands of our enemies we may serue him c. Luc. 1. 74. 11 Owe nothing to any man but this to loue one another for hee that loueth c. Rom. 13. 8. 12 He hath shewed thee O man what is good and what the Lorde requireth of thee c. Mich. 6. 8. 13 And Iesus went into the temple of God and cast out all them that soulde and bought c. Matth. 21. 12. 14 Then Peter opened his mouth and saide Of a truth I perceiue that God c. Act. 10. 34. 15 We therfore as helpers beseech you that ye receiue not the grace of God in vaine c. 2. Cor. 6. 2. 16 Mariage is honorable in all Heb. 13. 1. 17 After these thinges Iesus went his waie ouer the sea of Galile c. Ioh. 6. 1. 18 Then there shalbe signes in the sunne and in the moone c. Luc. 21. 25 19 And when he was entred into the ship his disciples followed him c. Mat. 8. 23. 20 The end of all thinges is at hand Be ye therefore sober c. 1. Pet. 4. 7. 21 Offer the sacrifices of righteousnesse Psal. 4. 5. 22 For the rest brethren fare yee well be perfect be of good comforte c. 2. Cor. 13. 11. A Sermon made in Paules on the day of Christes Natiuitie ESAY 55. 1 Ho euerie one that thirsteth come to the waters and ye that haue no siluer come buy and eate come I say buy wine and milke without siluer and without money 2 Wherefore doe ye lay out siluer and not for bread and your labour without being satisfied Hearken diligently vnto me and eate that which is good and let your soule delight in fatnesse 3 Encline your eares and come vnto me heare and your soule shall liue I wil make an euerlasting couenant with you euen the sure mercies of Dauid OVR Euangelical Prophet Esaias through the spirit of reuelation hath in the former part of this his prophecie 800. yeres before the birth of Christ euen as if the thing had alreadie beene performed such is the certainetie of his prophecie most liuely described and set foorth the natiuitie the preaching the persecution the apprehension the death the resurrection the ascension yea and the latter comming of our Sauiour Christ to iudge the quicke and the dead in such wise that for the substance thereof no Euangelist hath more perfectly or plainly set foorth this great mysterie of our saluation He foretelleth that Christ shall be borne of a virgin that his name shalbe Immanuel that his office shalbe to preache the glad tidings of saluation to the poore in spirit that he shalbe led as a sheepe to the shambles to be slaine that he shall be stricken for our sakes and beare the burthen of al our sinnes vpon his backe 2 His birth foreshewed so long agoe by this heauenly Prophet was in fulnesse of time accomplished as this day in Bethlem a citie of Dauid according to the testimonie of that Angel sent from heauen to proclaime the birth of the sonne of God at the same time saying Behold I bring you tidings of great ioy that shalbe vnto all the people because this day is borne vnto you a Sauiour which is Christ our Lorde in the Citie of Dauid This is that seede of the woman which breaketh the serpents head that meeke Abel murthered by his brethren for our sinne that true Isaack whom his father hath offered vp to be a sacrifice of pacification and attonement betweene him and vs. This is that Melchisedeck both a king and a priest that liueth for euer without father or mother beginning or ending This is Ioseph that was solde for thirtie pieces of monie This is that Sampson full of strength and courage who to saue his people and destroy his enemies hath willingly brought death vpon his owne head This is that Lorde and sonne of Dauid to whom the Lord sayde Sit thou on my right hand This is that bridegroome in the Canticle whose heart is so inflamed with heauenly loue towards his deare spouse which is his Church This is he whom holy Simeon imbrasing prophesied that he should be a light to the Gentiles and a glorie to his people Israel he vpon whom the holy Ghost descended and of whom the father testified from heauen This is my welbeloued Sonne This is that lambe of God pointed at by Iohn and sent to take away the sinnes of the world to redeeme vs from thraldome not with golde nor siluer but with the inestimable price of his pretious bloud to be made our wisedome iustification sanctification and redemption This is the childe that is borne for vs the sonne that is giuen for our cause the king whose rule is vpon his shoulders whose name is maruellous the giuer of counsell the mightie GOD the euerlasting father the prince of peace the same Messias which was shadowed in the ceremonies and sacrifices of olde which was prefigured in the Lawe and is presented in the Gospel and hath beene approoued to the worlde by signes and wonders by so cleare euidence as cannot bee either dissembled or denyed Let vs therefore embrace this babe with ioie let vs kisse the sonne let vs with the Angels of heauen praise the Lord let vs sing their Psalme to the honour of his name Glorie be to God on high and on earth peace 3 The Prophet Esaias hauing in spirite espied Christ and seene the day though farre off wherein the Sauiour of the world should be borne
good And as it is profitable for them to be constrained so is it a thing verie reasonable to constraine them For why should not the Church enforce her lost children to returne to saluation if lost children enforce others to turne to destruction Seeing that the whole seruice in our Church is no other than Gods written worde as there can be alleaged no iust cause why any man should withdrawe himselfe from this word so appertaineth it vnto princes that feare God within their dominions to compel euery subiect to come and heare this worde least the church by this euill example should be greatly offended Gods causes are zealously to be seene vnto and the winning of mens soules is religiously to be sought And thus much briefly touching the seruice of God To see the Gospel eueriewhere preached the ministers prouided for and the people compelled to come heare the worde This is the feare of God which Samuel requireth 22 Whereunto must bee added a speciall regard to the common wealth It is commonly saide that the common wealth is sore diseased and that euerie member of that bodie seemeth to be grieued Remedie would bee sought in time least remedie come too late But I am no Phisition for that bodie and therefore is it not fit for me to minister any medicine to it But I shall pray for the health thereof and set it ouer to such as haue skill and can helpe The care of the common wealth chiefly appertaineth to the head of the common wealth who is Parens Patriae the mother of this sicke childe It is required at our handes to feare and serue the Lorde in trueth That prince doth serue God in trueth and in deede which is careful that the euill may be punished and repressed and that the good may bee defended and aduaunced When generally all men are seene vnto that euerie man doe his duetie then God is in trueth and synceritie serued 23 The prince is set as the head ouer the bodie as the chiefe shepeheard ouer the flocke These titles are giuen to Princes and gouernours to put them in minde not onely of their honour and preeminence but of their charge and office also But the prince cannot doe this alone it is a burthen too heauie for one to weeld And therefore hee must according to the counsel which Iethro gaue vnto Moses choose out of all the people men wise and fearing God louers of the trueth such as hate couetousnesse and out of them make rulers ouer thousands hundreds fifties and tennes that they may sit and iudge the people at all seasons Magistrates should bee chosen out of all the people for their woorthinesse It is vnmeete that such things as should followe deserts bee procured by other sinister meanes Magistrates should be wise men furnished with learning vnderstanding good skil and long experience men that feare God religious louers of his trueth fauourers of the Gospell and of all such as liue in the feare of God True and vpright dealers such as will stedfastly fasten their eies vpon the causes brought before them and not regard the face of any man lastly haters of couetousnesse bribes and rewardes Good officers should thus be qualified And to the end that magistrates may be such it must be prouided that there may be choise of officers without sale of offices It is not probable that he which obtaineth such a roume for a price wil leaue it freely or deale iustly in it A greater corruption than this cannot enter into a common wealth For by this meane both the prince and people are deceiued To punish the euil to maintaine the good to ouerlooke the whole and to choose appoint forth worthie officers for the gouernment of the common wealth this is the duetie of a prince that feareth God That prince which doth this serueth God in trueth 24 Homer bringeth in Iupiter sitting in the middest of the assemblie of gods whom he menaceth and threateneth on this wise Let not any god or goddesse attempt the breache of my mandate If I vnderstand that any doe I wil giue him small ioie of this place or prouide him another farre ynough hence a dwelling place the gates whereof are yron and the ground brasse I will plunge him as deepe vnder hel as heauen is ouer earth He shall well knowe his might to be somewhat beneath mine For if ye thinke your selues to be stronger than I am make triall of your strength fasten a chaine in heauen and ioyne all your force at the end thereof But yee shall neuer be able to pull Iupiter out of heauen no though ye sweate much about it whereas if I list to put but my finger to the haling of you I wil pluck vp sea and lande with you So much am I superior vnto gods and men Kings and princes in their seuerall dominions haue such power through the prouidēce of almightie God by whose appointment they weare their crownes that their ordinaunces bee not lightly broken vnlesse themselues be carelesse to haue them kept For by reason of the Maiestie that God hath giuen them they are feared of all estates and conditions of men They can throwe downe whom they wil and whom they wil they can aduaunce They haue the chaine and the reine in their hands they can draw others whither they wil but others are not able to drawe them vnlesse they list This power and strength and glorie which GOD hath giuen vnto kings and whereby they are able to leade the worlde as it were in a string leaueth them vtterly without excuse if they vse it not to the benefite of the common wealth They cannot serue God in trueth and giue the bridle to their subiects to sinne without restraint These times of greatest and grauest consultation are fit occasions wherein Princes may most effectually shewe howe heartily and truely they feare the Lord. These are the times to prouide chaines that is to say good statutes and lawes to holde all men within compasse and to binde together the skattered parts of the common wealth When the great counsel of Rome entered into the Senate to consult for the good gouernment and defence of the Empire first they went sacrificed to Iupiter and there euerie man offered vp and left behinde him his priuate affections promising that their consultation should onely tend to the common benefite Leaue you all priuate affections likewise cast them behinde you seeke not your owne commoditie Let it appeare that you loue your Countrie God the Prince and the common wealth require a faithfull performance of this seruice at your hands Seeke by Lawe the syncere setting foorth the maintenance and continuance of Gods true religion Let this be your first and principal care and so shal ye serue the Lorde in trueth 25 Seeke by Lawe to represse the gainesayers and the enemies of this trueth This libertie that men may openly professe diuersitie of religion must needs be dangerous to the
remember vnto you for offending your chast eares the horrible filthinesse wherewith those learned Scribes those holie fathers those maiden priests those foxes were infected the smell whereof ascended vp into heauen and cryed out for vengeaunce against them Spirituall and corporall whoredome for the most part go together Who was more hoat in the seruice of Baal than Iesabel that deuoute hypocrite and yet she was but a painted harlot When Israel gaue themselues to Idolatrie they foorthwith fel vnto whoredome Mens life and religion are for the most part like a sound faith a sweete behauiour men gather not figges of thornes neither can their outward conuersation be pure whose inward perswasion is not good These are they that destroy the vines Whereunto euen nowe they haue prepared themselues For this ende and purpose they gather themselues together they boldly haue their conuenticles they contriue treacherie and deuise how to destroy the vineyard and church of God In the late euill times the professors of the Gospel found no such libertie But the saying of Christ is verified Foxes haue holes but the sonne of man hath not where to hide his head 18 Two especiall meanes they vse in seeking to destroie the vineyard force and perswasion Force of two sorts open and secret Open force of persecution that cruell beast hath alwaies practised from time to time What prince hath hee not stirred vp what nation hath he not armed to persecute the professors of true religion with fire and sword The red bloudie dragon doeth still vexe the woman with her childe Christ with his church The practise hereof all Nations haue felt and Englande cannot forget The late rebellion in this Realme raised for no other cause but by force to subuert religion by no other man than the father of these foxes is fresh in memorie 19 When by open force this beast cannot quench his thirst with the bloud of his Saints then he practiseth by secret deuises Sometimes vnder pretense of mariage and faithfull affinitie he leadeth Princes blindefold to the house of slaughter sometimes vnder colour of giuing aide to possesse kingdomes he dispossesseth them both of their state and of their life sometimes he offereth league and confederacie with such as in heart he deadly hateth thereby to stay their force till he may fitly practise his purposed mischiefe When these practises will not serue then they sell themselues to satan as did Pope Syluester they enter into an execrable league with the diuell and labour by incantation coniuration magicke sorcerie and witchcraft to consume kill and destroie the Lords annointed by picturing c. When inchantments wil not serue that no poysoned deuise be left vnattempted they flie to poysonings which practise of theirs hath taken effect in diuers Henrie the Emperour receiued poyson in sacramentall bread Victor the Pope in sacramentall wine Wherein it is to bee noted by the way that if they did offer the bodie and bloud of Christ indeede as they pretend to doe they could not mingle that sacred and glorified substance with poison Of late noble Dandelot with others haue drunke of the like cuppe So these foxes conceiue mischiefe and bring foorth most monstrous and cruel wickednesse both by open violence and by secret treacherie 20 The other meane whereby they labour to hinder the course of the Gospel and to subuert religion is fraude the naturall propertie of a foxe This fraude is practised after sundrie sorts First they labour to seduce the simple by perswasion Of persuasion they haue sundrie kindes As first the Antiquitie of their religion their fathers olde faith But they should remember that their religion is as newe as false sixe hundred yeeres after Christ vnknowne The substance of our religion is most ancient shalbe most permanent it was from the beginning it shal remaine to the end no iot nor title therof shal perish In matter of religion we may not followe our fathers further than they haue followed our Master Christ. We must thinke not what others haue said or doone before but what he which is before all others hath saide and doone Heare him The scripture hath giuen vs warning to be warie in this point God fed Israel with wormewood and gaue them waters of gall to drinke because they walked after Baalims which their fathers taught them 21 Another ground whereupon they builde their perswasion is the Authoritie of the Church and of the Pope which cannot erre There is a church of God and a synagogue of Satan The Church of God is builded vpon the doctrine of the Apostles and Prophets The true church hath her markes whereby she is knowne The Gospel truely preached The sacraments syncerely ministred discipline duely executed The popish church hath neither the true foundation nor yet the right marks of the church of God her foundation is Man her markes are blasphemie Idolatrie superstition Christ is the head of his bodie the Church This head cannot erre the head of the church Antichristian is the Pope that man of sinne a lier yea a verie father of lies 22 From these general perswasions they traine the people to particulars teaching many other shamefull things but this aboue all other as most needefull to be held of all that the masse is a sacrifice auaileable for quicke and dead strong and effectuall to take away sinne forcible in ridding soules out of Purgatorie paines But S. Paul teacheth that Christ was offered vp once to take away all sinne and by that one oblation because it was perfect obteined the full deliuerie and redemption of his Church The bloud of Christ doeth cleanse vs from all sinne Therefore we neede not their aftercleansings which in trueth are defilings With these and other like false and subtile perswasions they leade the simple people to the pit of destruction 23 Or if they cannot preuaile by such perswasions they finde out Prophecies and therewith fil the peoples eares they haue the bookes of Merlin and other phantasticall spirits full of doubtfull sayings and deceitful dreames of these they make such constructions and expositions as may serue their purpose all tending to this ende that alteration is neere that the state will not continue that religion cannot endure long such and such times when this chaunge should be they haue presumed more than once to appoint But their times-master hath deceiued them they haue found him a lying spirite in the mouth of his Prophets This practise of Satan and of his impes hath brought sundrie great persons and noble houses to confusion Let their posteritie take example and warning by them 24 They haue left no meanes vnattempted whereby the hearts of the people might any way be seduced Wherefore vnto other their deceitfull practises they haue ioyned the offer of reconciliation The Pope hath sent his proctors abroad to pardon whatsoeuer is alreadie past so that men will nowe forsake the church of Christ and ioyne themselues vnto
and their prayer tooke away the force of the fire The scriptures are full of examples of all sorts Kings Prophets Apostles faithfull Christians haue called vpon the Lord in the time of their troubles hee hath heard them graunted their requests and deliuered them from their distresses Wherefore before all things the Apostle heere exhorteth vs vnto praier 10 But for whom First generally for all men then specially for kings and them that are placed in authoritie It seemeth some were of opinion that praiers should be made onely for the faithfull for the brethren for Christians and not for Infidels Paul to meete with this vncharitable error saith Let supplications be made for all men S Iohn in his Canonicall Epistle seemeth to make exception against this generall doctrine There is a sinne vnto death I say not that thou shouldest praie for it This is that sinne which Christ calleth sinne against the holy Ghost which neuer shall be remitted and therefore is not to be praied for But because it is hard for vs to discerne who sinne vnto eternall death Christian charitie wil that we hope wel of all and obserue the generall rule to praie for all There were secrets reuealed to the Apostles of Christ which are hidden from vs they had the gift of prophecying and discerning of spirits to foresee and knowe which gifts these times haue not Paul rapt into the third heauen learned secrets not to be reuealed hee knewe that Himenaeus and Alexander were reprobates We may not so iudge of others Who art thou that iudgest an other mans seruaunt In outward shewe after the iudgement of man Paul being a violent persecuter of Christ sinned vnto death yet was hee the elect vessell and glorious instrument of God Christ is the propitiation for the sinnes of the whole world he wil haue all men to be saued and to come to the knowledge of the trueth We must therefore haue a charitable meaning towards all and pray for all as he hath died for all Praie euen for your enemies for them that persecute and slander you Blesse them that curse you Wish well to them that doe ill to you For God suffereth his raine to fall and his light to shine both vpon good and bad Abraham praied for Abimeleck Moses for Idolaters Samuel for Saul Stephen for them that stoned him and Christ for them that cruelly put him to shamefull death Let vs imitate these holie paternes 11 As we should praie for all men so chiefely for kings and such as are in authoritie because they chiefly neede it In Pauls time the kings and rulers of the people were Ethnickes tyrants enemies to Christ and cruel persecuters of the Gospel wherevpon some thought it not conuenient for the Church to pray for them who sought to destroie it S. Paul abateth this opinion teaching them that they should chiefly praie for such as for men in greatest daunger and most needing the helpe of their praier Praie for him that praieth not for himselfe The prophet Ieremie requireth the Israelites to praie for the cruel persecutor of Gods people Nabuchadnetzar For God in his mercie giueth good princes and in his ire he giueth wantons as Esay saith and hypocrites as Iob writeth Both euill and good are the ordinaunce of God We must praie for ill princes because the kings heart is in Gods hand that he may turne their mindes and staie their persecutions of euil make them good and of strangers from the common wealth of his Saints make them pillers and staies vnto the Church For good princes we ought heartily to praise the Lord for them especially to pray as the prophet did for Salomon Giue thy iudgements to the King O God and thy righteousnesse to the Kings Sonne For it is the singular gift of God not onely to set vp rightfull gouernement in the world but also to cherishe and preserue the same Euen they whom he hath furnished with the spirite of righteousnesse and of iudgement are vnable furtherfoorth to execute their charge than they be specially directed by the hande of God and assisted from heauen with all helpes necessary for their calling If the Christians did praie for the wealth and prosperitie of those princes which bent all their force and power against the kingdome of Christ surely for such as are defenders of the faith and zealous patrones of Gods people wee ought daily and hourely to powre out supplications that God would grant them a long life a safe gouernementt a sure dwelling valiant souldiers faithfull counsellers a good people a quiet world and whatsoeuer the hearts of men or kings doe desire And let all such as wil not say Amen to those praiers assure themselues that they are neither duetifull Christians nor faithfull subiects but disloyall contemners of Gods ordinance and rebellious despisers of his commaundement who spake by the mouth of his Apostle saying Praie for Kings and all such as be in authoritie 12 If any Church any people any nation in the world haue cause to praise the Lord for their prince this Lande hath more than any in respect of the wonderfull blessings wherewith God by the ministerie of his handmaide hath enriched vs far beyond all that we are possibly able to conceiue Israell was well apaide with the good gouernement of Debora Iudith and Hester But they thought themselues twise happie when God gaue them Moses Samuel Dauid Salomon Iehosaphat Ezechias Iosias to gouerne them England liked well and tooke it for no small blessing of God when Henrie the first H. the second Edward the first Edward the third Edward the fourth H. the fift H. the sixt H. the seuenth H. the eight Edward the sixt bare rule ouer it But did God euer blesse the throne of any man as hee hath doone the royall seate of his annointed at this day Hath the like euer beene heard of in any nation to that which in ours is seene Our Debora hath mightily repressed the rebel Iaben our Iudith hath beheaded Holophernes the sworne enemie of Christianitie our Hester hath hanged vp that Haman which sought to bring both vs and our children into miserable seruitude And if we may compare with the ancients of Israel Moses was not more milde nor Samuel more iust nor Dauid more faithful nor Salomon more peacefull nor Iehosaphat more readie to assist his neighbours nor Ezechias more carefull for Gods cause nor Iozias more zealous to restore syncere religion If yee make the comparison betweene her owne predecessors neither was Henrie the first better learned nor Henrie the second more easie to forgiue and put vp iniuries nor Ed. the first more chast nor Ed. the third more loath to accept of forrein dominion being offred nor Ed. the fourth more iust in yeelding all men their owne nor H. the fift more happie nor H. the sixt more holie nor H. the seuenth more prudent nor H. the eight more valiant in quelling the Pope nor
our sinne but no remedie against the sting therof so that it maketh vs feare and with trembling looke for the reward of sinne which is euerlasting death But the spirite of adoption by the preaching of the Gospel telleth vs that in Christ we haue remission of sinnes we are reconciled vnto God and adopted by him we are his chosen children and may boldly and ioyfully call him father And this certainetie of our saluation the spirit of God testifieth to our spirit whereby we put away all seruile feare of punishment beeing assured of Gods constant fauour and eternall loue towardes vs who neuer leaueth vnfinished that which he hath begun nor forsaketh him whom he hath chosen 15 Therefore daungerous and desperate is that doctrine of the Papists which doth teache vs euer to be doubtfull and in suspence of our saluation A lamentable discomfortable and miserable estate Here it is in one woord confounded For Zacharie saith we are redeemed to serue him without feare or doubtfulnesse For where doubt is there is feare and what greater feare than of a thing so fearefull Hee that will serue God must serue him in a quiet and ioiefull conscience with a sure and vndoubted confidence of mercie and saluation in Christ the Lord of mercy With thee is mercie saith the Prophet that thou maist be feared As if hee should say Thou art full of clemencie and compassion and therfore we serue thee with a reuerent and without a seruile feare being perswaded of thy great mercie 16 Feare is euer of the inferior to the superior It is not required in the prince to feare the subiect the master the seruaunt the father the childe or the husband the wife but contrarie in all God feareth not man his creature man ought to feare God who hath created him to feare him as a louing father and not as men doe feare a fierce tyrant 17 The true feare which is required of vs is euer ioined with loue The good childe feareth to offende his father for that loue and reuerence he beareth to him and not in respect or for feare of punishment The honest and well natured wife that truely loueth her husband for the same cause feareth and taketh great heede least in any thing she should offend him Euen with such feare ought we to serue our God who is our father our Christ who is our spouse Of this godlie feare the Prophet Dauid saith Serue the Lord in feare And againe Feare the Lorde all yee his Saints Of this Christ speaketh Feare him which can destroie both bodie and soule This feare great goodnesse and happinesse doe accompany It is the beginning of true wisedome For all wisedome without the feare of God is but earthly fleshly and diuelish They that haue it shall be satisfied with all good things There is no want to them that feare him It causeth men to decline from euill it banisheth sinne woorketh repentance in mans heart and happie are all they that feare the Lorde as they cursed which feare him not If the Angell had feared the Lord he had still kept his place and glorious estate and not beene made of an Angell a diuel cast out of heauen into hell If Adam had loued and feared God hee had not beene banished out of paradise and throwne vpon the face of this cursed earth If the feare of God had not of old wanted the whole world had not beene drowned If the citie of Sodoma had feared God they might haue remained in prosperitie vntill this day If Cain had feared God he had not so trecherously murthered his brother If Cham he had not so shamefully discouered his father If Laban he had not so deceitfully dealt with Iacob If Pharao he would haue let Israel depart when GOD commaunded If Israell had loued and truely feared God they would not haue loathed Manna despised magistrates followed fleshly lusts murthered the Prophets crucified Christ and persecuted his Apostles If the Corinthians had feared God they would not haue beene so contentious so proude so adulterous neither would they so vncharitably haue iudged their brethren in things indifferent they would not haue condemned mariage the institutiō of God neither in such sort prophaned the holy Sacramēts of Christ. The feare of God wold haue brought forth better fruit in all these and the want therof brought forth this bad fruit 18 If the feare of God dwelt in our hearts the Gospel so truly and plentifully preached among vs would no doubt bring forth far more fruite after so many monitions perswasions and entreaties we would leade a better life When there are amongst vs many that breede contention and make diuision that lend out their monie vpon vsurie that pollute their neighbours bed with adulterie that shut vp the bowels of mercie and compassion and suffer Christ to begge crie and starue in the streetes that neither regard the heauenly message of their saluation nor esteeme the messenger by whom it is brought that shewe no reuerence to the woord of God but manifestly hate loath and despise it is it not too cleare and manifest that we feare not the Lord 19 If the feare of God were in vs would wee deale with the seruaunts of God as wee nowe doe The dealing of Hanun the sonne of Nahash towards Dauids seruaunts was not more villanous than the dealings of the world are with the honorable Embassadors of the most high God at this day Dauid sent his seruauntes to the king of the children of Ammon to comfort him straight vpon the death of his father The malitious Ammonites misconstruing their intent whispered in the eare of their Lord Thinkest thou that Dauid doth honour thy father or that he hath sent comforters vnto thee Are they not rather sent as spies to searche the citie and so to ouerthrowe it He had no sooner heard the name of a spie but hands were laide vpon Dauids seruants they were sent away with their beards halfe shauen and their coates cut off in the vnseemeliest place to his owne euerlasting ignominie and shame which so despitefully vsed men sent vnto him of meere loue and heartie meaning For the good king had no other drift or purpose in his heart but this I will shewe kindenesse to Hanun as his father shewed kindnesse vnto me The true Dauid the most mightie Prince the king of all kings hath in fauour mercie and reconciled loue sent his embassadors his ministers vnto you to comfort you in your griefes and to bring you ioiefull tidings of a kingdome which it hath pleased his father to bestowe vpon you These messengers ought of right to be honourably receiued Entreate such with honour saith the Apostle Nay such messengers are woorthie of double honour But behold they are taken as if they were spies they are accounted as the offscourings refuse baggage of the world not as the embassadors of the great
a lewde desire towards her hath defiled his heart and is in soule vnchast If euerie man trie himselfe according to this rule exactly peraduenture hee shall see a disease in himselfe that needeth remedie Which if he neglect and so perish whom may he blame The medicine is commended with a title of honour that thereby we might be allured to vse it The daunger of not vsing of it if neede require is death For harlots and adulterers the Lord shall iudge 7 Thus much beeing spoken of the causes for which honour is giuen vnto mariage I wil briefly speake of the duties of honour required betweene parties maried Howe honourably a man should vse his wife S. Paul teacheth plainly in many places but especially in his epistle to the Ephesians Men loue your wiues as Christ hath loued his Church In which place he instructeth not onely by precept but also by setting a paterne before our eyes to followe and that is Christ the true spouse to his Church the congregation of the faithfull The husband ought to loue his wife euen as Christ did his Church But Christ suffered death to redeeme his Church Euen so the truely the husband if necessitie so required to saue his wife should ieopard his owne life His life is wel spent in sauing of her and by loosing of her ill spared Christ purged and made his Church beautiful voide of spot or wrincle that it might resemble himself as neere as might be in puritie Euen so the husband shold labour to reforme his wife to instruct frame her to discretion sobrietie al matron-like vertues all godlinesse A wise wife maketh a happy husband and in her goodnes he shal find gladnes The husband is called y e head of his wife as Christ is of the congregation When as the head espieth faults in the members of the bodie it doth not studie how to cut them off make separation but doth muse vpon a remedie labour to procure a medicine to applie vnto the hurt parts to recouer the bodie to couer the fault if he cannot cure it A good husband is a good head his indeuour will be to cure his diseased wife and not to cut her off from him especially to winne her vnto Christ if she wander out of the right waie Her faults will make him sorowfull not furious and to pitie her infirmities without hating of her person Wisedome is required in the head to rule and gouerne well the bodie which is placed vnder it He that braggeth and boasteth that hee is the head and yet wanteth the prudencie which the head should haue is vnwoorthy to be named that which indeede he is not A wise husband must winke at many faults and beare with many of his wiues infirmities He that foolishly champeth vpon those griefes which wisedome would haue be swallowed if hee liue in continuall miserie may say that hee onely liueth happily which liueth wisely no greater wisedome than to deuoure follies Yet the husbands lenitie ought not to be such as to nourish foolishnesse Vertue is alwaies discreete and in all things the mediocritie S. Paul giueth the reason why men should giue this honour to their wiues for he that loueth his wife loueth himselfe they two beeing one flesh No man euer hated his owne flesh Our owne bodies wee loue as Christ hath loued his Church If a mans natural bodie were neuer so mangled so sicke so corrupted so crooked and euill fauoured he would yet loue and feede it and cherishe it so much the more by howe much more it needed comfort Euen so ought a man to nourish comfort and helpe his wife bee shee neuer so deformed or out of fashion whether it bee by nature or by casualtie in bodie or in minde Wee haue Christ for our example When the Church ran a whoring and committed lothsome idolatrie he did not forsake it neither yet doth our gratious Lord forsake his beloued spouse wonderfully spotted with sinne but couereth and forgetteth faults and vseth all meanes possible to reforme and make vs fit for him The like should appeare in the husband to his wife seeing Paul setteth foorth Christ to be a paterne to followe This is that which S. Peter meaneth when he exhorteth men to dwell with their wiues according to knowledge He would haue husbands to rule according to wisedome and not to play the tyrants not to be sowre cruell rash rageful but to gouerne them according to y e order of Gods word in al sobrietie grauitie gentlenesse loue and discretion prouiding for them by honest meanes as for thēselues For if he that prouideth not for his familie bee woorse than an infidell there is none so bad as he that is carelesse for his wife No infidell neglecteth his owne bodie And as S. Paul in the place aboue mentioned so S. Peter in this which was last alleaged sheweth reasons why the husband should giue this honour to the wife 8 Giue honour vnto her velut infirmiori as to the weaker This may seeme rather to bee a cause to contemne than to honour For such is the vse The rich despise the poore the learned the ignorant the strong the weake But this vse is wicked Hath not God chosen the weake of this worlde to ouercome the strong the foolish to confound the wise Are not the ignoraunt as well as the learned Gods Haue the riche one foote more of possessions in heauen than haue the poore Despise not therfore the weaker creatures least thou dishonour the creator of them But seeing that man and wife are members of one bodie they especially ought to beare one with anothers infirmities to couer to dissemble and to forgiue eche of them others weakenesse Yea the viler the members of our bodies seeme to bee the more carefull we are to couer and to honour them for so S. Paul speaketh In like maner the more weake the woman is the more diligent should her husband be to giue her this honour to couer her infirmitie and not to broache it abroade For in dishonouring her he dishonesteth his owne bodie Wee easily forgiue children when they offend by reason of their age The want of discretion is for them excuse sufficient So a man ought to consider the infirmitie of his wife and to beare with her for it The second cause of honouring her is for that God doth giue her honour God maketh her partaker with thee of his spirituall graces and fellow heire of euerlasting life Dishonour thou not therefore her on earth whom God hath honoured with a place in heauen The third cause why the wife should bee well esteemed of is for vnities sake For contempt doth breede contention and contention is an hinderance to deuotion Honour your wiues therefore Ne preces vestrae interrumpantur that your praiers through strife bee not interrupted and broken off Thus much for the duetie of the husband 9 Touching the duties of honour which the wife doeth owe to the husband
vexed and tormented with sinne they make light or no account of it These men loue the bodies of their children as it seemeth better than their soules So this fraile carcase this bodie of claie is much made of To procure things good and comfortable for it we can be content to trauel sea and lande to be at any cost to endure any paines If health may be had though it be in a wildernesse it wil be sought 14 The last and best sort of followers were such as followed Christ to heare his word This is that trauell that chiefly is required of a Christian. Seeke first the kingdome of God This declareth vs to be his children to be his flocke He that is of God heareth Gods woord My sheepe heare my voice Thus you see the causes why Christ was followed of the multitude 15 Christ was quietly set with his Disciples in the mount when this people approched The hill as S. Chrysostome noteth may represent the kingdome of God the inheritors whereof are alwaies delighted to clime vpward to seeke those thinges that be aboue to take pleasure in nothing but that which is from heauen Christ and his Disciples being on the top of the mount were quiet And the Church of Christ euen in the wildernesse in the midst of affliction doth in him finde rest In the worlde saith our Sauiour You shall haue distresse but haue confidence I haue ouercome the world these things haue I spoken vnto you that in me you may haue peace Vpon this assurance Peter being in prison and in cheines slept quietly the Prophet Dauid in the midst of persecution tooke sweete and pleasaunt rest I lay mee downe saith he and sleepe in peace for thou Lord onely makest mee dwell in safetie 16 Nowe followeth the miracle which our Sauiour wrought by occasion of the multitude which was there assembled together with him and his Disciples In this there are many things conteined very woorthie of your good and godlie considerations which for orders sake we may reduce to the persons of the people of the Disciples and of Christ. Concerning the people the words of the Euangelist S. Iohn are these Sequebatur eum turba multa A great troupe followed him But S. Marke more liuely expressing the great zeale and desire they had to the Gospel of Christ saith They ran flocking thither on foote out of all Cities In whom we haue first to obserue that they were not of the Princes nor of the priests which came vnto him but turba the common and vulgar sort Num quis ex principihus Doth any of the rulers or of the Pharisees beleeue in him Not many noble not many wise saith the Apostle The noble and mightie loued libertie of life and feared mutations The wise were circumspect and sawe that the Gospel would marre their workes Onely the people they which were basely accounted of in the worlde they which knewe not the Lawe came vnto Christ. 17 The second thing to be obserued in them is their cheerefulnesse their alacritie their zeale and courage They came not dragging their legges after them they ran vnto Christ. Neither care of things at home nor feare of daunger abroade neither the length of the waie thither nor the lacke of lodging and foode there neither the feare of the Priests the Scribes and Pharisees the knowne and professed enemies of Christ nor any other by respect in the worlde was able to staie them Shall not this people rise vp in iudgement thinke you against vs whom God hath by so many blessings allured and as it were entised to come vnto him and notwithstanding findeth vs so farre from this cheerefull and gladsome following of him that when hee doth followe and seeke after vs we turne our backes and flie from him Could wee doe thus if indeede we did beleeue that he hath the woords of eternall life and that as many as continue with him to the end they shall be saued 18 The thirde thing especially to be noted in this people is that their willingnesse to come was not greater then their readynesse to obey him vnto whom they came For when they were willed to sit downe vpon the grasse although they were so many and had so little in sight before them for what were fiue loaues and two fishes to relieue almost fiue thowsand men neuerthelesse they made no aunswere they gainsaide not but without contradiction did that which they were commaunded Elisha prophecied in the name of the Lorde and promised plentie to the people of Samaria being grieuouslie afflicted with extreeme famine But a Prince in great fauour and authoritie with the king replyed against the man of God Though the Lorde woulde make windowes in the heauen could this thing come to passe The same Prophet sent one to Naman the Syrian with this message Goe and washe thee in Iordan seuen times and thy fleshe shall come vnto thee againe and thou shalt bee cleansed But Naman replied Are not Abanah Pharphar riuers of Damascus better than all the waters of Israell may I not wash me in them and be clensed This is the manner of the wise ones in the worlde when they should obey God they reason and dispute the matter with him as if he knewe not what hee did But the faith of this people did subdue their witte and reason to the sacred worde and will of God 19 This may suffice concerning the people Of the Disciples of our Sauiour it is said that They made the people to sit downe Hence Ministers Pastours and Teachers may learne that sith God hath ordained them as the meanes whereby the elect must be brought to the obedience of Christ Iesus they cannot approue their fidelitie vnto him except they bee carefull to fulfill the worke for which he hath appointed them I say vnto you that many shall come from the East and West and shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen In this sense that wee might also sit downe Christ hath established those high and holie functions before mentioned Wherefore S. Paule professeth that for this cause he receiued grace and Apostleship that obedience might be yeelded to the faith amongst all nations For this he laboured as in other places so in Corinth also both deliuering them the doctrine which he had receiued and executing amongest them the discipline which their grieuous abuses did deserue 20 The seconde thing to be noted in the Disciples is that they neither purloyned nor chaunged the peoples foode They receiued bread and they deliuered bread But there are deceiptfull workmen which haue entred by a postern gate into the Church which preache and deliuer not what they haue receiued at the handes of Christ but what Antichrist hath deliuered them For sweete breade they giue soure leauen for wheat darnell for wholsome meate venimous poyson for the word of God the doctrines of man for
Eche man should be anothers hâ—lper 1. Pet. â— Three things conteined in S. Pauls exhortation Of receiuing the grace of God in vainâ— What that grace iâ— Aug. in Psal 30. Gal. 4. Grace offered by the word and Sacraments Grace offered in vaine by the word to such as wil not heare it Acts 7. Esay 66. To such as heare it but reteine it not Matth. 13. To such as reteine it but not still Matth. 10. Eccle. 2. To such as receiue it and reteine it but vnprofitably Matth. 8. Luke 8. 1. Tim. 6. Luke 6. Grace offered by the Sacraments Howe grace is receiued by the sacrameÌ„ts not in vain 1. Cor. 11. Matt. 22. The time to receiue grace offered is when God calleth by the preaching of the Gospel Esay 49. Gal. 4. Iohn 17. Rom. 3. Gen. 3. Numb 16. 2. Kings 14. Ierem. 18. Matth. 3. Prouerbs 1. Matth 11. 2. Kings 12. Ionas 3. Matt. 3. Acts 3. Rom. 15. The most especial time to receiue grace is when God afflicteth Prou. 1. Gen. 42. 2. Par. 33. Psal. 136. Iob. 33. Ier. 31. The right way of woorthy receiuing grace is by heartie repentance Hos. 6. Hos. 6. Luke 15. Luke 7. By walking without offence Why God blessed plants beasts men with power to increase them selues by propagation Mâ—ns ofspring by mariage Mariage is honourable in respect of the author Gen. 2. Matth. 19. Iohn 2. Mariage is hâ—nourable in respect of the causes for which it was ordained as comfort help and mutuall societie Gen 2. Propagation 1 Tim. 5. Psal. 127. 1. Sam. 1. Luke 1. Remedie against concupiscence 1 Cor. 7. Ambrose Matth. 19. Mariage honourable in respect of mutual duties betweene parties maried The duties of honour required in the husband towards his wife Ephes 5. Ephes. 5. 1. Pet. 3. Reason why the wife shold be honored of her husbande Duties of honour required in the wife Gen. 3. Ephes. 5. 1. Pet. 3. Tit. 2. Col. 2. Prou. 21. Mariage dishonoured by heretikes that holde it not to be of God Mariage dishonoured by them that seeke it not in him whom they acknowledge to be author of it 1 Cor. 7. Mariage betweene parties too neerely linked by nature Leuit. 18. Marke 6. 1. Cor. 5. Mariage without care of religion Gen. 24. Gen. 6. Exod. 34. 1. Reg 11. 1. Esd. 14. The cause of irreligious mariage is the ouergreat respecting of beautie or wealth Iud. 14. 1 Tim. 6. Prou. 18. Mariage without consent of pareâ—â—es or such as are in stead of Parentes Gen. 24. Exod. 20. Exod. 22. Num. 30. Col. 3. Aug. ep 133. Gen. 24. Dishonour done to mariage in respect of the first of those causes for which God appointed it Eccle. 36. The second Luc. 11. Eccle. 30. Gen. 34 The thirde 1. Cor. 7. Mariage in respect of the duties thereunto belonging dishonoured for waÌ„t of discretion in maried folkes Pro. 19. Want of hartie affection Want of religion and the feare of God The weightinesse of a Bishoply charge especiâ—lly ouer a great a wise people 2. Tim. 3. The 〈◊〉 of 〈◊〉 thâ— office of a Bishop in respect of the paines in teaching Liuing Studying The perill both oâ—â—â—schargiâ—g anâ— not 〈…〉 Ezâ—ch â— In these câ—nsidâ—â—ations good meâ— haue rather wished to auoide than laboured to get tâ—e office of a Bishop Cyprian The occasions wherupon Christ forsooke IerusaleÌ„ and went beyond the sea of Galilee Iohn 5. To auoid the handes of the wicked Matth. 14. Matth. â—0 Prou. 28. To take some rest Marke 6. Prou. 28. Prou 31. Prou. 26. Prou. 24. To auoid the feast of Easter 2. Cor. 6. Esay 52. Deut 12. Occasions which moued the multitude to followe Christ. Nouelties Hunger Health Matth. 4. The worde of life Ioh. 8. Ioh. 10. Christ with his Disciples quiet in the mount when the multitude came vnto him Ioh. 16. The miracle which Christ wrought and the circumstaÌ„ces which are to be considered in the people in his disciples and in himselfe The people were the vulgar sort Marke 6. Ioh. 7. 1. Cor. 1. They came cheerefully Iohn 6. Matth. 10. They did obediently as they were commaÌ„ded 2. Reg. 5. The disciples cause the people to sit down Matth. 8. They deuided the bread which Christ appointed to the people They gathered that which was left They douted how the people could be fed wheÌ„ they saw not wherwithall 2. Reg. 4. Luc. 12. Christ diligent in his office Pitifull towardes them which had no Pastour to feede their soules Ose. 4. Towardes them which wanted foode to refreshe their bodies 1. Ioh. 3. He gaue thankes deuided breade and it increased in deuiding 3. Reg. 17. The excellencie of the Iewish nation Esa. 5. Rom. 9. Ierem. 7. A prophecie concerning the ouerthrow of their temple and the performance therof God delighteth not in the outward beautie of any thing The cause of their ruine they knewe not the time of their visitation VisitatoÌ„ in mercie moueth them not Luc. 19. Visitation in iustice These thinges recorded for our benefit Our blessings as great as theirs our vnthankfulnesse greater Therefore without repentaunce our punishment cannot be lesse then theirs The disciples question concerning both the particular destruction of the Iewes and the generall consummatioÌ„ of the whole worlde Mat. 24. The time wheÌ„ the end of the world shall be is for two causes concealed from men to whoÌ„ notwithstanding the signes that go before it are reuealed Fiue thinges to be noted in the comming of Christ to iudgement There shall be a iudgement Act. 17. 2. Thess. 2. 2. Pet. 3. 2. Pet. 2. 2. Cor. 5. Ioh. 5. Act. 10. The properties of him that shal iudge His knowlegde Psal. 33. Epist. Iud. His power Phil. 2. His iustice The certainty and assurance of these things Rom. 14. The time of iudgement 2. Pet. 3. Matth. 24. Act. 1. Signes going before the coÌ„ming of Christ to iudgement Ioel. 2. Apocal. 6. Matth. 24. Beda Esay 13. Esay 24. Ezech. 32. An Allegoricall application of the foresaide signes The darkning of the sunne by false doctrine 2. Thess. 2. The darkning of the sunne by corrupt life and conuersation 2. Sam. 12. Rom. 2. Iac. 2. 2. Tim. 3. The moone â—urned into bloud by crueltie of persecution Cant. 1. The falling of starres from heauen Dan. 12. Rom. 2. Other applications of the foresayde signes What these signes shall worke in the harts of men Aug. ad Hes. The manner of Chrstes comming to iudgement Matth. 25. Psal. 97. Matth. 24. 2. Thess. 1. 2. Pet. 3. Beda Gen. 19. Psalm 1. Apoc. 20. Matth. 25. Apoc. 21. Matth. 25. Our preparation vnto this iudgement by heede taking 2. Pet. 3. By watching Ierome Iob. 14. By praying The state of the Church militant figured by a ship tossed vpon the waters Christ must be followed into this ship This ship must bee knowne from the ship of Antichrist Heb. 9. When wee know the ship where Christ is thither wee must followe him The way to follow him to the ship is