daie and that none of his posteritie should hue to bee an olde man Dauid also vsed too much lenitie as well to his sonne Ammon when hee had defloured his sister Thamar as also to Absalom when hee traiterously slew the sayd Ammon 2. Sam. 13 1. King 1.6 and to his sonne Adomah of whom the historie sayth that albeit Dauid dyd plainly see that contrarie to Gods will hee purposed to inuade the realme yet would hee not displease him But the death of Ammon the cursed conspiracie of Absalom against his own father together with the strange manner of his death and the death of Adomah were the most wretched fruites of his greate lenitie and conniuence to his children The lyke iudgement may wee note in the fathers of the children that scorned the Prophet Helizeus and vppon his curse were deuoured by Beares For it is like that theyr parents had not brought them vpâ—n due correction and chastisement In the historie of the Switzers we reade of a certaine tyrant whome vpon his condemnation his own father was appointed to execute that so by the author of his life he might come to his end also that the father might be somewhat punished for neglecting the instruction of his sonne 23 Yet is it not meant that parents vppon euery escape of theyr child should vse extreame rigor and seuerity for the same must be entermixed with discretion and gentlenes according to the nature of the child and the qualitie of the offence And in that sense saith Saint Paul Fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. Againe Ephe. 6.4 Col. 3 2â— Fathers prouoke not your children to anger least they be discouraged Vnto children naturally inclined to vertue praise for well doing and chiding when they doo amisse are more effectuall than rigorous intreatie For praise allureth them to vertue and chiding restraineth them from vice And therefore such must be according to the occasions somtimes praised and sometimes checked that if they bee too merry they may by a word be humbled or if they be too much daunted some commendation may reuiue them And herein we are to imitate nurses who sometimes making their babes to crie do immediatly giue them the breast to appease them againe 22 Againe parents or others that haue the bringing vp of youth are to require no more of them than they are able to do least they discourage them and make them to hate their studie or any other thing whereto they would bring them For it is loue that causeth vs to profit in our studies or exercises And therefore it is needful that children shoulde haue some time of recreation from their labours for our life consisteth and is diuided into exercise and rest as we see in the daie labour and in the night rest which doth styll accompanie the whole course of our life And this is it that an ancient man saith Rest is the sauce that maketh vs to relish our labour As also we vse to slack the strings of our bowes and lutes to make theÌ„ the stiffer to hold the better when we list to shoote or plaie Plants reasonably watered doo take heart and grow but too much moisture doth drowne and choake them euen so is it with the mindes of children Moderate exercise and labour aduanceth them to goodnesse but oppression dulleth and spoileth them 23 It is also the dutie of parents to maintaine their children in peace concord and amitie For if discord contention be dangerous and pernitious among all men how much rather between brethren sisters Likewise if it be hard quenching of stomacke and debate betweene those that are not conioyned in kindred it is far more difficult to reunite brethren because enmitie among them is mightie and strong like yron bars to keepe them asunder Neither is there anie thing more slipperie or of greater efficacie to subuert a family than dissention among brethren It is an olde saying Plutarch in his Apotheg By concord small things do grow but by discord great things come to nought And this is soonest found among brethren Scilurus who had fourscore children to induce them to liue together in peace concord did verie aptly represent vnto them the truth of this sentence thus He toke a sheafe of many arrowes offered it to each of his children one after another willing them to break it but they could not Then pulling forth the arrowes one by one they brake them all Euen thus sayd their father is it with you for so long as you remaine vnited and loue each other no man can hurt or break you but if once ye fall at iarre and strife euery man will destroy ouerthrow you This duetie of parents to keepe their children in peace louing concord did the Lacedemonians well vnderstand For when on a time two brethren fell at strife and contention Plut. in his Lacon Apotheg they punished both the father and mother because by good instruction they had not preuented or at the least presently appeased the dissention betweene their children 24 Againe how dangerous it is for parents to shew more loue affection to one child than to another except vpon great and iust cause the example of Iacobs childreÌ„ doth testifie For what was the originall of their enuie and crueltie executed against their brother Ioseph Moses saith that Iacob louing Ioseph better than his brethren Gen. 37.3 made him a partie coloured coate thereof they tooke occasion to hate him and to speake roughly vnto him Parents therefore to the end to preuent like inconueniences are to vse equalitie among theyr children so neere as may be whether in their ordinarie vsage or in the diuision of their goods For as all men naturally are inclined but too much to the loue of earthly goods so the vnequal sharing of the same doth oftentimes breed great braules and pernitious debate betweene brethren 25 Moreouer as children grow toward the state of matrimony it is meet that theyr parents should restrain them from all companie whereby they might be allured to the sinne of fornication For besides the hainousnes of the offence against God the incoÌ„ueniences thereof depending are for the most parte verie pernitions If such mischiefes ensued between Thamar Ammon Dauids children how much rather are they to bee feared in the ouer familyar conuersation of those that are nothing a kin at the lest not so neere as they Gen. 34 Had Iacob kept in his daughter Dina and not suffered her to runne abroad to see the daughters of Sichem she had not beene rauished and desloured neither had that wicked and abhominable murther committed by her brethren bene perpetrated As also if the daughters of Silo had not gone to dancing the Beniamites had neuer rauished them Iud. 21.20 26 Among all remedies as Saint Paul teacheth marriage is one and in deede the parents that haue honestly matched their daughter
Empire consist in my due obedience to him For that man putteth off the affection of a childe to his father who by the eminencie of an office ouer him quencheth the name of a sonne Salomon forgat not himselfe in this kinde of dutie for hee did not onely bow before his mother Bathseeba as is aforesaide but also called her mother saying 1. King 2.20 Mother aske and I will not denie thee And this doe we the rather note also vpon another consideration namely that his example condemneth the custome of these daies wherein this name of father and mother is accompted so base and comtemptible that the children of Kinges Princes yea euen of meane Gentlemen speaking to their parentes must not say father mother but Sir my Lorde my Ladye Madam c. 5 But the due honor to parents that we here speake of implyeth not onely this outwarde reuerence but also that wee shoulde so esteeme of them as that neither our selues should dispise them neither shoulde wee suffer others to haue them in contempt Ioh. 8.49 Telecrus Plut. in his Lacon Apotheg And this are we to vnderstand in the saying of Iesus Christ I honor my father but you dishonour mee Hee there defendeth the honor of his father against the false opinions and slaunders of the Iewes A certaine Lacedemonian in olde time did truely performe this dutie of a childe For when one tolde him that his father spake hardly of him he aunswered Stobeus Scr. 177. that he would not doe it if he had not good cause Thus hee choose rather to beare the blame himselfe then his father shoulde In this sence when an other was readie to accuse his father in iudgement did one Pittacus reprooue him saying if thou preferrest a bad cause thou shalt bee condemned Likewise if the cause be right thou also shalt bee condemned for procuring thy fathers condemnation This also in this case is to bee noted that amonge the Romaines the childe was not admitted to sue the will or testament of his deade father by action but by petition onely wherein hee shoulde speake of him with humilitie honour and reuerence and referre his case wholy to the discretion and consciences of the iudges Thus ought children to honour and respecte theyr parentes Bodin in his first booke of a common-wealth cap. ◠But some there are so vnnaturall and peruerse that forgetting all due reuerence and respecte to theyr parents they will not onelie despise them in theyr owne hearts and suffer others to speake hardly of them but also will themselues so farre exceede as euen to laye them open to the skorne of others Gen. 3.22 C ham the sonne of Noah seeing his father lye vncouered called his brethren to shewe them his fathers shame But so odious was this impietie in the sight of God that Noah by the conduct of the holy Ghost cursed both him and all his posteritie And therefore we well and truely may say that those children who in liew of defending the honor of their parents doe lay them open to shame and reproofe are come of the cursed seede of Cham. 6 But what if they proceede farther Deut. 27.16 Exod. 21.17 Leuit. 20.9 Exod. 21 1◠and vse stubborne speeches against them with demonstration of pride and contempt which the holy Scripture tearmeth accursed This iniquitie is so abhominable in the sight of God that hee pronounceth Woe vnto those children that curse theyr father or mother Yea hee ordaineth that they should bee put to death as also all such as in action shall iniurie their parents by smiting either with staffe or fist c. And to cut off all replication as if death were to hard and rigorous a punishment especially in case there were no hurt or wound Leuit. 20.9 he confirmeth the former iudgement with this addition Because he hath cursed his father or mother his bloud shall bee vpon his owne head And indeede such children as either in word or deede shall iniurie father or mother euen those I say of whom they haue taken life who beare the Image of God and the title of father proper to God so that God is in them iniuried and condemned are monsters in nature In this respect among other the causes why the children of Israel were so hardly entreated by Nabuchadnezzer Ezech. 22.7 led captiue into Babilon the Prophet Ezechiel obiecteth vnto them that they dispised and contemned their parents Besides by experience we see that vsually those children that iniurie their parents are afterward as hardly intreated by their owne children Eras Apotheg lib. 8. And the knowledge of this iust vengeance is naturally imprinted in the hart of man as we reade of a wicked childe who being accused that he had smitten his father answered And he likewise did smite his father and this lad pointing to his owne sonne when he groweth bigger will also smite and wrong me And surely Laert. lib. 1. c. 1 as Thales the Milesian said As children doe intreate their parents so will their children entreate them Therefore it might beseeme children to suffer their parents rather to treade them vnder their feete then so furiously to rise against them And to that ende let them acknowledge this Image of God and remember what their parents haue done for them that detesting such enormities of cursing or smiting their parents as is aforesaid they contrariwise may beare them reuerence respect and honor in heart and minde both in word and deede 7 This commaundement of honoring our parents comprehendeth also subiection and obedience as Saint Paule plainely teacheth saying Children obey your parents in the Lorde for this is right Ephe. 6.1 Honor thy father and mother Which is the first commaundement with promise That it may bee well with thee and that thou maist liue long vpon the earth Hereby it appeareth that subiection obedience forced and constrained the Lord doth not accept but that which proceedeth of honor and reuerence either to father or mother And therefore it is the dutie of children vnluntarily to submitte themselues to their parents commaundements without replying or cōtradiction euen albeit the obedience might import some trouble and difficultie Ionadab the sonne of Rechab forbad his children that they should build no houses plant no vines nor drinke any wine They obeyed their father Iere. 35. and that with such constancie that the Prophet Ieremie obiecteth the same against the Iewes in reproch of their disobedience against God The obedience of Abraham vnto God when he was ready to sacrifice vnto him his only sonne is highly commended Gen. 22.9 and as notable was the obedience of his son Isaac in that he suffered himself to be bound and was content to be slaine sacrifised vnto God But most excellent of al was the obedience of Iesus Christ Who as S. Paul saith being in the forme of God thought it no robberie to bee equall with God Phil. 2.6 yet made himselfe of
forget that Dauid putteth among his roiall verses the support of the good and the punishment destruction of the wicked Also that Salomon to the same purpose sayth Pro. 20.26 A wise king scattereth the wicked causeth the wheel to turne ouer them 48 But as there is great difference betweene iustice crueltie so this representation of the duetie of magistrates to punish vice and sin according as iustice requireth tendeth not to induce them to crueltie but to the execution of the iust iudgement and vengeance of God according to his holy lawes and commaundements For as for crueltie it is so much the more detestable as that there is nothing more against the nature of God Seneca of clemeÌ„cy to Nero and the coniunction that he hath constituted among men It is as Seneca sayth a vice not of man but of a wild beast and therefore it is to be abhorred and detested but especially by such as are not onely men but also the lieutenants and vicars of God least by crueltie they shoulde pollute and prophane the seate of his holy maiestie And they also who vpon ambition couetousnes wrath or anie other passion are moued and induced to this crueltie cannot but expect iudgement without mercy and consequently horrible and fearefull besides the hatred and feare of men and so leade a most miserable wretched life both in this world and in the world to come as by the examples of many tyrants from time to time we may euidently perceiue And Aristotle in his Politikes noteth that tyrannie can neuer holde out in one family to the fourth generation for in deede crueltie can haue no continuance and hee that is feared and dreaded of many doth also stand in feare and dread of many It breedeth rather feare in gouernment than power to gouerne the rather because that continuall seueritie taketh awaie authoritie besides it is most certaine and vndoubtedlye true as Iulius Caesar sayeth that the remembraunce of a passed crueltie is meruaylous and exceeding grieuous to olde age Seneca of Clemencie 49 This cruelty may be coÌ„sidered three wais first when by death or otherwise hee is wronged that hath not deserued it As when Saul wrongfully charging Abimelech the priest of Nob 1. Sam. 2â— of conspiring with Dauid against him caused him together wyth foure score and fiue priests that wore the Ephod to be murthered yea and which is more stroke wyth the edge of the swoord all the inhabitants of the towne men and women young and olde and all theyr cattell This was monstrous crueltie The lyke crueltye is set downe of Herod Math. 2.16 who seeking to slaie him whom the wise men reported to bee borne king of the Iewes put to death all the children that were in Bethleem and in all the borders round about from two yeeres old and vnder The second kind of crueltie consisteth in punishing transgressions excessiuely and wyth greater rigour than they deserue I call those men cruell sayth Seneca that hauing iust cause to punish doo obserue no measure in punishing Heereupon dyd God ordaine that if a wicked man had deserued stripes the Iudge shoulde in his presence cause him to bee beaten according to the hainousnes of the offence Deut. 25. â— to a certaine number of stripes but not aboue fortie The third resteth in this that some doo receiue pleasure and contentation in the euill and tormentes that others doo indure This doth Adonibezecke confesse of him selfe saying Iudg. 1.7 Ioseph in his Antiquit. l. 17 c. 9 Seuentie kings hauing the thumbes of their handes and of their feet cut off gathered bread vnder my table As also Herod seeing himselfe at the point of death knowing that the Iews would reioyce because of his cruelties exercised against them called the chiefest among them and shutting them vp in a great roome commanded that immediatly vpon his decease before there were any noise thereof they should all be slaine to the end the Iews might weepe and mourne at his death And among all tyrants Lucian Erasm in his Chiliads in this point the crueltie of Phaleris is to bee noted who caused fyre to bee put vnder a brasen bull so arteficially made that the partye there inclosed dying wyth heate and thorough anguâ—â—h crying out yeelded not the voyce of a man but the roaring of a Bull. 50 Contrarywise Magistrates in punishing the trespasses and offences of theyr subiectes ought in themselues to apprehende the nature of parents chastising theyr children for so farre are they from reioycing therein that they doo it wyth griefe and such compassion that were it not in respect of Gods commaundement together wyth experience which teacheth that correction is euen profitable and necessarie for children they would neuer do it This may we note in Iosua who seeing that Acan was taken by lot as guiltie and culpable of Gods wrath against the people Ios 7.14 did neuerthelesse call him My sonne thereby shewing a fatherly affection to him and yet disobeyed not God but condemned him to death 51 This was a kinde of mercie which being generally considered Salust to Caesar enclineth the heart to gentlenesse and clemencie but wyth iudgement and discretion And this vertue is specially requyred in Magistrates for it engendereth loue and loue safetie And by experience wee haue euermore found that such as haue vsed gentlenesse and clemencie haue alwaies prospered and haue founde theyr verie enemies more righteous in theyr behalfe Pliny Epistle Lib. 8. Liuy Lib. 8. Seneca than Citizens haue beene to those that haue exercised crueltie ouer them And in deed of greater force is the peoples loue of the magistrate for the obtaining of anie thing than theyr feare and no dominion is more sure than the same that the subiectes like of Neyther can that long indure Plut. in the banquet of the 7. Sag. which the people doo hate Wee reade that the seuen Sages of Greece sitting all at a banquet beeing demanded what might make a king happie and purchase him glorie dyd all aunswere diuersely Solon sayde by changing the dominion of one into a popular gouernment By as If himselfe be the first in obeying his countrie laws Thales If by the course of nature he die an olde man Anacharsis If himselfe onely bee wise Cleobulus If hee repose not himselfe vpon his familiars Chilon If his mind runne not vpon worldly matters but vpon immortalitie If saith Pittacuâ— hee teach and accustome his subiects to liue in feare not of him but for him But nothing doth sooner engender feare not of the magistrate but for the magistrate than good will and clemencie for as too much crueltie and seueritie of a prince doeth make his subiects to feare him with hate so doeth generall good will and gentlenesse make them to loue him and to feare leaâ—â— hâ—e should bee taken from them or incurre anie mishappe To câ—nclude this purpose let all magistrates remember the aunswere of a Lacedemonian
The Contents The first Booke Of mans follies and that his wisedome consisteth in the Amendement of the same That the word translated Amend you signifieth to be better aduised And why Chapter 1. Follio 1. Of the first folly to thinke that there is no God Chap. 2. Follio 4. Of the second folly to thinke better of man then of God Chap. 3. Follio 24. Of the third To thinke to liue euer Chap. 4. Follio 33. Of the fourth Not to know wherefore we doe liue Chap. 5. Follio 39. Of the fifth By the outward appearance to iudge of mans felicitie or miserie Chap. 6. Follio 50. Of the sixt To put more coÌ„sidence in our enemies then in our friends Chap. 7. Follio 59. Of the seuenth To thinke our selues wise Chap. 8. Follio 65. The second Booke Wherein man ought to Amend That man knowing what Idolatrie superstition is ought wholy to abstaine from all participation in the same Chap. 1. Fol. 70. That it is not enough that we seperate our selues from Idolatrie but that we must moreouer ioyne with the Church of Christ Chap. 2. Fol. 77. That we ought diligently to frequent Sermons Chap. 3. Fol. 80. That in dutie we are to participate in the holy Sacraments Chap. 4. Fol. 91. That we ought to assist at common Prayer Chap. 5. Fol. 97. Of the dutie concerning domesticall and priuate praiers of euery faithfull man Chap. 6. Fol. 101 Of our dutie in reading the holy Scriptures Chap. 7. Fol. 105. That we must put in practise the word of God Chap 8. Fol. 117. Of charitie in generall Chap. 9. Fol. 120. Of Almes and releefe of the poore Chap. 10. Fol. 125. Of Couetousnesse Chap. 11. Fol. 152. Of Pride and Ambition Chap. 12. Fol. 168. Of Sumptuousnesse and excesse in apparell Chap. 13. Fol. 183 Of Ryot and superfluitie in banquets and feastes Chap. 14. Fol. 192. Of Voluptuousnesse in generall Chap. 15. Fol. 199. Of Drunkennesse Chap. 16. Fol. 205. Of Adulterie and other whoredomes Chap. 17. Fol. 215. Of Daunces Chap. 18. Fol. 228. Of games at hazard as Cardes and Dice Chap. 19. Fol. 249. Of Enuie Chap. 20. Fol. 255. Of Backbiting and slaundering Chap. 21. Fol. 262. The third Booke Who ought to Amend Of the duties common both to the man and the wife Chap. 1. Fol. Fol. 274. Of the particuler dutie of the wife to her husband Chap. 2. Fol. 285. Of the particuler dutie of the husband to his wife Chap. 3. Fol. 293. Of the duties of fathers and mothers to their Children Chap. 4. Fol. 297. Of the duties of Children to their fathers and mothers Chap. 5. Fol. 316. Of the dutie of Magistrates to their subiects Chap. 6. Fol. 327. Of the dutie of subiects to the Magistrates Chap. 7. 374. Of the duties of the ministers of the word to their Church Chap. 8. Fol. 385. Of the duties of the Church to her pastors Chap. 9. Fol. 416. The fourth Booke Of the causes of Amendement The first cause why wee shoulde Amend taken of the Authoritie of Iesus Christ to commaund vs. Chap. 1. Fol. 422. The second cause is drawne from the name Holy attributed to Iesus Christ And doth briefly intreate vpoÌ„ election reprobation Gods prouidence Chap. 2. Fol. 426 The third cause deriued from the predestination and prouidence of God intreated of in the former Chapter Chap. 3. Fol. 448 The fourth cause grounded vpon the name Emanuel attributed to Iesus Christ Chap. 4. Fol. 464. The fifth cause drawne from these titles Holy Wonderful a counsailer The strong and mightie God The prince of peace The father of eternitie Attributed to Iesus Christ Chap. 5. Fol. 473. The sixt cause deriued of these two names Iesus Christ. Chap 6. Fol. 485. The seuenth cause gathered of the signification of this word Amend Chap. 7. Fol. 497. The eight cause taken of the reason added by Iesus Christ where hee saith For the kingdome of heauen or of God is at hand Chap. 8. Fol. 499. The ninth cause taken hereof That the kingdome of God which wee looke for in heauen doth admonish vs that in this life we are straungers pilgrimes and trauelers Chap. 9. Fol. 506. The tenth cause deriued from the kingdome of heauen which is in vs. Chap. 10. Fol. 516 The eleuenth cause taken of the holy ministerie called the kingdome of God Chap. 11. Fol. 520. The twelfth cause taken hereof That by the kingdome of heauen is signified the blessed felicitie of the children of God in heauen The kingdome of God in vs and the holy ministerie Chap. 12. Fol. 533. The thirtenth and last cause of Amendement deriued of this saying of Iesus Christ The kingdome of heauen is at hand Chap. 13. Fol. 540. Faults escaped Page 40. line 2. for same Read sunne Pa. 79. l. 11. at the end R. in heauen Pa. 124. l. 28. pronouncing R. procuring P. 162. l. 2. so plentie as R. as plentie of P. 164 l. 37. hateh R. loueth P. 180. l. 41. so to resist R. so to employ our forces to resist P. 224 l. 2â— 22. as also R. otherwise P. 257. l. 31. grounded vpon R. pining at Ibidem l. 34. setting sure footing is brought R. pining away is worne ib. l. 37. soule R. haâ—t P. 259. at the end of the page read at the good of others and reioyceth at their P. 267. l. 27. shew R. shame P. 295 l. 21. prone R. reproue P. 323. l. 22. grieued R. reuealed ib. l. 32. after mother Re. to his Disciple Iohn P. 341. l. 22. after should R. not l. 40. after did R. not Pa. 387. l. 14. put out owne Pa. 403. l. 39. after deliuered R. to the death P. 409. l. 16. path R. youth P. 412. l. 41. passion R. parson P. 417. l. 14 carnall R. eternall P. 428. l. 36. after ghost R. to say P. 450. l. 1. that R. thereof but P. 465. l. 39. after clense R. our selues P. 467. l. 20. we R. ye P. 482. l. 25. after resolue R. to walke P. 496. l. 37. after that R. neuer P. 498. l. 9. amend R. bee damned P. 499. l. 29. best Re. least P. 505. l. 41. after if R. we belieue these things that l. 1. God R. we P. 513. l. 40. hand R. hart P. 515. l. 4. wine R. wiues P. 519. l. 6. after this R. ioy l. 16. after retaine R. in vs P. 526. l. 36. after the R. darke and for darke R. Deuill P. 527. l. 8. signe R. Cyon li. 28. dead into R. mortified in P. 534. l. 20. hands R. harte OF AMENDEMENT OF LIFE The first Booke Of the foolishnesse of Man and that his wisedome consisteth in amendement of the same That the word translated Amend signifieth to be better aduised and why Chap. 1. IT is a matter worth the noting that the whole summe of the first sermon of Iesus Christ as also of Saint Iohn the Baptist is by S. Mathew comprised in these wordes Amend your liues Math. 3.2 Math 4.17
of sweete sauour vnto the Lorde Besides wee ought to account his promises more certaine than monie in our purses and bread in our cupboordes They should bee vnto vs as a spring alwayes running wherein our purses should serue but as cesterns and those all broken and crackt in many places This confidence in Gods promises should more content vs and make vs thinke our selues better prouided of wealth and assurance than such as abound in all wealth and haue theyr houses furnished therewith The widdowe of Sarepta was more rich and better assured of foode than anie in all the Countrie 1. King 17 because by Gods promise shee was certefied that her cruse of Oyle and her barrell of Meale shoulde not fayle her 19 Others doo extend their reasons farther namely to theyr children Plu. of the couetousnes of riches for whose sakes they cut off the due reliefe of the poore to the end to leaue them the more riches But these men deserue to bee sent to schoole among the Heathen who without respect to this dutie of Charitie did neuerthelesse reproue and condemne this excessiue and dangerous care And in deede many times it commeth to passe that when the parents doo leaue to their children great wealth before the second or third generation one vnthriftie successour shal squander awaie and wast all that they haue gathered by wronging both themselues and the poore Besides What can children learne in such a schoole but likewise to keepe theyr goods after the example of theyr parents without anie care of the poore Better it were to induce and frame them to Charitie by giuing liberally to the needie The loue and reliefe of the poore is a goodly inheritance and fauour of God Blessed is hee that trayneth vp his children therein better it is to be charitable than rich In the time of a great famine in Israel the aforenamed widdowe of Sarepta had but one handfull of meale for her and her sonne 1. Kin. 17.10 yet the Prophet Elyas comming vnto her willed her to make him a cake and promised her that her meale in her barrell shoulde not faile her Shee beleeued him and brought him the cake albeit it was all that was lefte for her selfe and her sonne This was a notable example of faith and of Charitie And in deede soone after shee founde the truth of the Prophetes promise for in her barrell she had as it were a fountaine of meale whereof she and her sonne liued so long as the famine lasted If therefore thou hast many children Ciprian of workes and almes sayeth Cyprian bee the more carefull to bring vppon them Gods blessing and fauour by distributing to the poore Deliuer vnto him the goods that thou wouldest keepe for thy children let him bee their tutor guardian and protector No man shall wreast out of his handes the patrimonie that thou hast deliuered him to keepe This doeth the Prophet Dauid by experience confirme saying I was young Psal 37.25 and nowe am olde yet did I neuer see the righteous man forsaken neither his seede begging their bread Hee daylie giueth to the poore and lendeth and his seede is blessed And in another place he saith Psal 112.5 The good man giueth almes and lendeth hee distributeth to the poore his righteousnesse remaineth for euer and his horne shall bee exalted Contrariwise sparing and keeping from the poore to make his children rich is the subuersion of himselfe his house and his children Of what heauenly and euerlasting treasures doest thou voluntarily depriue thy selfe for the leauing of worldlie riches to thy children who peraduenture may abuse them to theyr confusion and euerlasting dampnation Must the inriching of thy children bee a cause to suffer Gods children to die for hunger Must thou leaue the members of Christ naked that thou mayest cloath those with excesse who peraduenture thereof maye take occasion to offend God yea it may bee euen to denie Iesus Christ What answere wilt thou make in the daie of iudgement when he shall obiect vnto thee that thou diddest denie him meate drinke and cloth Will hee thinkest thou accept of this excuse I spared my goods to inrich my children Hee commaunded thee not to leaue them wealth but to releeue the poore If thou louest thy children better than God canst thou thinke that he will acknowledge thee to bee his childe What is it to thee although thy children inherite but six or seuen hundred in sted of a thousand Or how many sacrifices of sweete sauour maist thou offer to God out of the two or three hundred that thou shalt diminish from them which vnto thee will bee a mightie treasure to euerlasting life 20 Some againe seeing the manifest and euident sparing of such as they take to bee better prouided for than themselues wyth murmuring complaintes will giue out and tell those that come to demaunde anie thing for the poore that they must solicite and call vppon the others and so seeke by all meanes to excuse themselues that they wyll by theyr good wills giue verie lyttle or nothing at all But Chrisostome doeth verye fitlie make them aunswere saying Chri. hom 65 vpon Math. cap. â—9 tom â— Thou wylt saie that such a man is rich and gyueth nothing or verie lyttle But what is that to thee So much the more wonderfull and commendable is thy charitie if thou hauing lesse than hee art more lyberall than he Neyther maruelled the Apostle at the Macedonians because they gaue but because being poore they gaue so liberally Iudge not another but of thy selfe make thy selfe so commendable that thou maist eschue all accusation For the greater tormentes do attend thee if in that whereof thou condemnest others thy selfe doest not thy duetie but art guiltie of the same fault Let vs not iudge others neither let vs haue an eie to their slouth but let vs looke vppon our Lorde Christ and of him take example of all good woorkes Haue not I sayth hee giuen vnto thee heauen he benefites Haue not I redeemed thee that thou mightest looke vppon mee Wherefore then leauing thy Lord doest thou looke vppon the worke of thy fellowe seruant I haue set you an example that you should doo as I haue done Moreouer seeing among men thou hast examples of charitie in Abraham Iob and others why doest thou not imitate them rather than stumble at those whom thou doest looke vnto 21 Others againe to excuse themselues from giuing of theyr goods to the poore will plaie the good husbandes and saye that many doo abuse almes This is in deed but too true yet no doubt as well they that take almes without neede as they that doo abuse it 2. Thes 3 shall one daie as sacrilegious persons feele Gods iudgementes for it But as Saint Paul reproueth such people and exhorhorteth them to their duties so hee commandeth vs that we shuld not notwithstanding desist from wel doing The husbandman neuer looketh that all the seed which hee soweth should bring
to another whereto they inuited their sisters Iob 1. they could not beare themselues so soberly and modestly as were to be wished Yet their father Iob a man that feared God sent vnto them and purified them and rising earely offered sacrifice according to their number saying in himselfe Mat. 12.36 It may bee my sonnes haue sinned and blasphemed God in their harts Thus did Iob euery day And vndoubtedly we also do diuersly and in sundry maners offend God in our feastes if it be but in a number of vaine friuolous speeches of the which wee must giue accompt in the day of iudgement 5 We are moreouer for feare of offending God in our feasts Plu. in his banquet of 7. Sages to stand vpon our guard least we there meete with dissolute persons Chylon one of the seuen Sages of Greece had such a regard hereto that when he was inuited to any feast he would neuer promise to come before he knew who should be there For said he of necessitie a man must light vpon such coÌ„panie as in a ship or in the wars yet is it not the part of a wise man voluntarily at feastes to medle with any whosoeuer In like maner we reade that Antigonus the sonne of Demetrius being inuited to a banquet at the which hee knew there should be some insolent light women asked the aduice of the Philosopher Menedemus who answered only that hee shold remeÌ„ber that he was a kings son by that saying admonishing him to refraine and beware of all vnhonest companie occasion of euill How much rather ought wee who are the children of the king of heauen earth to remember to refraine froÌ„ banquets or any other coÌ„panie wher ther may be cause of riot vnthriftines 6 Why Will some men say is it not lawfull at feastes to haue any talke but of God or to vse any communication but of religion There is great difference betweene euer and neuer Men vse to water their wine for feare of drunkennes and put salt in their meate to season it euen so must our speeches sauour of sobrietie Christian reformatioÌ„ We may reioice together yet in the Lord in al modesty beseeming the childreÌ„ of God Besides in our plenty we must remember the poore and the saying of Iesus Christ to this purpose Giue Almes of those thinges which you haue and all things shall bee cleane vnto yow Luk. 11.41 Thereby declaring that the meate at our feasts and other al our goods shall be vnto vs vncleane vnlesse during such plentie wee take care of the poore to releeue their necessities by cutting off of our superfluitie to helpe their miserie In the daies of Assuerus King of Persia when Haman had obtained and published a decree whereby all the Iewes that dwelt within the seuen and twentie prouinces of the Kinges dominions should the thirteenth day of the twelfth month haue beene slaughtered God by his wonderfull prouidence reuersed that bloudie decree vpon Haman his children and their adherentes that hated the Iewes And such was this victorie and deliueraunce Ester 9.22 that Hester and Mardocheus ordained in remembraunce of so great a benefite that among all other matters yeerelie the fourtenth and fiftenth of this month should be ioyful and feastiuall daies wherein they should send giftes to the poore that they together with the rich might all reioyce in the Lord. Among the Romaines they had one law which inuiolably they obserued namely that no man should make any publique feast before hee had prouided for the poore in his quarter Where Iesus Christ sayth Luk. 14. 13. When thou makest a feast call the poore the naked the blinde and the lame and thou shalt be blessed because they cannot recompence thee for thou shalt be recompenced at the resurrection of the iust Hee thereby sheweth that inuiting those that inuite vs wee reape a simple reward for our paines and expences in our feasts For our payment is but I thank you or a dinner or a supper But contrariwise when we giue to the poore euerie dinner and supper is a treasure in heauen Yet are we not forbidden to inuite those that are able to requite vs But Iesus Christ teacheth vs that it is a wiser way to bestow the charges of our feast vpoÌ„ the reliefe of the poor for where they want wherewith to requite vs we know that Iesus Christ hath promised to recompence vs in heauen 7 To this purpose are we to remember that wee are not Lordes but stewardes of the goods which wee haue receiued vpon condition to render accompt to him that seeth all and most carefully commendeth to vs the feeding of the poore And therfore it is not lawfull for vs to spend so much as wee list but so much as we imagine in our perticuler of expences shall bee alowed in the recorde of the liuing Lorde Delâ—uering to thy seruaunt three or sower bushels of salt is it to the end she should put the more into the pot and so by casting in of whole handfuls ouer salt theyr pottage Yet the reprouing of her and saying that thy meaning was that shee should take so much as was requisite sufficiently to seasen thy meate will redound to thy condemnation In this pointe may the heathen make vs ashamed Agasicles being demanded wherefore he liued so sparingly considering his plentie of goods aunswered that hee who is able must not spend according to his lustes or couetousnesse but in reason and as neede requireth The Lacedemonian feasts were so wel ordered that they were termed scholes of sobrietie and abstinence But such are the feasts of Christians that lesse then the reuersion might suffice the whole companie which notwithstanding we suffer the poore to starue who might be well fed with the superfluitie thereof Plu. in his banquets of the 7. Sages Plutarch writeth that Perianders feast to the seuen Sages was moderate and more sober then this ordinarie diet because hee had inuited wise men Much rather shoulde our banquetes whereto wee inuite the children of God and professors of reformation bee sober and moderate to the end that the companie of honest and vertuous personages as Diocles one of the same seuen euen there noted shoulde bee no encrease but rather a deminishing of expenses 8 Some men to excuse their aboundaunce in banquetes doe aledge custome But custome contrarie to reason is a tyraunt who to get dominion reuerseth all law Others will demaund who shall first beginne to breake the custome of excesse and superfluitie But men should enquire who shall first leaue wickednesse and doe well and while others continue in euill deferre to doe good In a case of mischiefe or wickednesse wee are not so long in deliberating Wee neuer tarrie for another to beginne Wee make post hast to euill If a man speake of worldly gaine euery man will be foremost but if of losse last Yet in profiting the soule wee tarrie for another to beginne 9 Besides
of giuing anie occasion The bell hath a loude sound and therefore hee that wyll not heare it must beware how hee pull the roape and shake it So if the one wyll beginne to chide without a cause let the other bee eyther deafe Eras Apotheg lib. 8 and so not heare it or dumbe and make no aunswere Heereto hath the saying of Alphonsus king of Arragon relation Where the husband is deafe and the wife blinde marriage is quyet and free from dissention Heereby meaning that the wife must winke at many the infyrmities of her husband as if shee see them not and the husband put vp many shrewde speeches of his wyfe as if hee heard them not Neyther can it bee anie reproch to the husband and wife so steadfastly vnited to practise this dutie considering that Dauid protesteth that hee vsed the like patience and discretion among his enemies Psalme 38.12 They that seek after my life lay snares and they that go about to do me euil talke wicked things and imagine deceite continuallie But I as a deafe man hearde not and am as a dumbe man which openeth not his mouth Thus I am as a man that heareth not and in whose mouth are no reproofes 10 This vnion betweene man and wife doth also engender that dutie which the holy Ghost noteth saying Mat. 19.5 Ephe. 5.31 For this cause shal a man leaue his father and mother and cleaue to his wife As also the wife in the like respect is bound to the like dutie toward her husband Not the marriage exempteth any from their due honor and obedience to parents but to declare that the vnion betweene man and wife is greater then betweene the children and the parents And indeede the true loue of the husband to the wife and of the wife to the husband surmounteth all loue of children to their parents The husband and the wife haue their secret counsels and communication of matters concerning their profit and commoditie The wife is more obedient to her husband and the husbandmore desirous to please his wife then their parents Yea and at length it falleth out that they depart from their parents to keepe house by themselues And this plainely appeared in Lea and Rachell being sisters and the wiues of Iacob For Iacob grieued at the wronge offered him by their father Laban boldly made his moane to them Wherupon they also complaining of their father agreed with Iacob and consented together to leaue their father and to follow their husband Iacob Herein likewise consisteth another dutie of the husband to the wife and of the wife to the husband namely that they shew no greater secrecie or communication of their housholde affaires to their parents Gen. 26. then mutually each to other and this rule is especially to be put in practise when they groweth any discontent betweene themselues For if the husband should complaine to his parents of his wife or the wife of her husband such dealing might breede a most dangerous ielouzie and consequently perhaps irreconciliable dissention strife But if it should grow to any complaint it were requisite so discreetly to prosecute the matter as that the woman should come to her husbands parents and the husband to his wiues So should all cause of iealouzie cease and the complaint procure most assured remedie 11 This vnion in marriage produceth yet another dutie common both to the husband and the wife And that is that they neuer seeke neither once thinke of diuorce And to that end let them remember what is written That which God hath ioyned together Matt 10.6 let no man put asunder Likewise that nothing but adulterie may separate those that are vnited by marriage All other agreements and contracts made by mutuall consent may be broken and dissolued by the like consent of both parties but in the contract of marriage almightie God commeth in as a witnes yea he receaueth the promise of both parties as ioyning them in that estate And this doth Salomon note Prou. 2.17 where he obiecteth to the harlot that she hath forgotten the couenant or alliance of her God But Maâ—achie speaketh more plainely and giueth a reason why God punished such husbands as leauing their lawful wiues tooke others Because saith he Mala. 2.14 the Lord hath beene witnesse between thee the wife of thy youth against whom thou hast transgressed yet is she thy companion and the wife of thy couenant The promise therefore to God cannot be broken but onely by his authoritie In the daies of Moses husbands were very easily and soone entreated to forsake their wiues by giuing them a Bill of diuorce Yet so farre was this course from being lawfull that contrariwise Iesus Christ saith that it was tollerated onely in respect of the hardnesse of husbands hearts who otherwise would haue vexed their wiues and intreate them cruelly Mat. 19. 8 And this libell containing the cause of diuorce and putting away of the woman Leuit. 20.10 did iustifie her and condemne the man For seeing it was neuer giuen in case of adulterie which was punished with death all other causes aledged in the libell tended to iustifie the woman Iohn 8.5 and to declare that she was wrongfully diuorced and so condemned the husband as one that contraried the first institution of marriage whereto Iesus Christ condemning this corruption Mat. 1â— 1 doth returne them saying It was not so from the beginning and therefore whosoeuer shall put away his wife except it be for whoredome and marrie another committeth Adulterie and whosoeuer marrieth her which is diuorced doth commit Adulterie with her So straight is the bond of marriage 12 Hereof it followeth that notwithstanding whatsoeuer difficulties that may arise betweene the husband and the wife whether it be long tedious and incurable sickenesse of either partie whether naturall and contrarie humours that breede debate wrangling or strife about householde affaires Whether it be any vice as the husband to be a drunkerd or the wife a slouthfull Idle or vnthrustie huswife whether either partie forsake the truth and profession of religion doe fall into Idolatrie or heresie Yet still the bond of marriage remaineth steadfast and not to be dissolued Neither may they be seperated euen by their owne mutuall consent Mat. 19.6 2. Cor. 7.12 For as the holy Ghost hath pronounced That which God hath ioyned together let not man put a sunder And therefore S. Paul saith If any brother haue a wife that beleeueth not if shee bee content to dwell with him let him not forsake her And the woman which hath a husband that beleeueth not if he be content to dwell with her let her not forsake him Also because some did suppose that the vnbeleefe in any of the parties might breed some pollution or disquiet in marriage he aunswereth no his reason For the vnbeleeuing husband is sanctified by his beleeuing wife And the vnbeleeuing wife by her beleeuing husband And this he proueth by
this commaundement is the more to bee noted because it is often repeated in the holy Scripture Now by this word Honor is signified the loue reuerence dutie obedience subiection entertainment and necessarie assistance that children owe to their parents As concerning the loue the summarie of the second Table comprehended in these wordes Thou shalt loue thy neighbour as thy selfe doe manifestly confirme it For who can bee a neerer neighbour for the children to loue then the parents Besides that they are not to be loued onely as neighbours proceeding of Adam and Eue but also as fathers and mothers And therefore what an ingratitude is it not to loue those of whom next after God they haue their life and being together with many great and continuall benefites toward them Also the loue that parents doe beare to their children besides so many their labours sorrowes troubles and vexations should binde them reciprocally to loue them The sunne shining a while vpon the colde stones doth so heate them that they yeelde some warmth so albeit that children be as hard and colde as stones yet the experience and the dayly feeling of the loue of their parents towards them ought mightily to enflame their hartes to loue them againe Take away the beame from the sunne said a good old father and it wil not shine the springs from the riuer and it will drie vp the bough from the tree and it will wither the member from the body it will rot And so take from children their dutie to their parents and they are no longer children but brethren and companions with those vnto whom Iesus Christ said Yee are the children of the Deuill Plut. in his Agotheg of the Grecians 2 This loue ought especially to appeare in a certain care affection and desire to reioyce and content our parents For as we reade to this purpose Epaminondas said that of all the good and felicitie that euer happened him he neuer so much delighted in any as in his victorie ouer the Lacedemonians at Leuctria where he wonne the fielde while his father and mother yet liued Such was his loue to them that his singular contentation consisted in the pleasure that they would conceiue in the victorie of their sonne And that this his contentment consisted onely in his loue to his parents and not in couetize of vaine-glorie we may gather by his commendations published by Iustin who saith Iustin lib. 6. that it was a hard choise to discerne whether hee were an honester man or a better Captaine That in the exercise of any publike office hee neuer sought himselfe but the good of his countrie That he was not couetous either of glorie or of money These are notable commendations in a heathen Captaine God graunt that Christians may follow him and deserue the like His example doth declare that children ought so to loue their parents that their affection may tend to liue vertuously euen to reioyce them and to eschue euill least they should grieue them Prou. 10.1 And this is it that Salomon admonisheth saying A wise sonne maketh a glad father but a foolish sonne is an heauinesse to his mother Againe A foolish sonne is a griefe vnto his father and an heauinesse to her that bare him Prou. 17.25 3 This band of loue of parents should take place not onely toward such as are gentle and louing but also as Saint Peter saith 1. Pet. 2.18 of the duties of seruants to their masters euen toward such as bee rigorous For if wee ought to loue all the children of Adam euen those whome wee know not or our enemies and persecutors how much rather our parents albeit they should intreate vs roughly with rigour either in word or deede And indeede the principal cause still abideth namely that they bee our father and mother This ought children well to note to the ende that patiently bearing their reprehensions reproofes and in generall whatsoeuer their troublesome and sharpe affections they may still continue and declare their childe-like affection and loue And to that purpose remember the labour greefe anguish weeping sorrow and other troublesome cares that parentes doe abide for their children 4 This loue must be accompanied with reuerence and respect And to say the truth Mat 23.2 albeit the name of father belongeth properly vnto God as Iesus Christ said You haue but one father euen him that is in heauen Yet doth hee so impart it to those that haue begotten vs that they being called fathers doe beare the title and Image of God And this is it that bindeth children to respect and honor them and to testifie the same by their outwarde reuerence The Lacedemonians did so carefully accustome their children hereto that we reade of a good personage who had such respect to parents Plu. in his Lacon Apotheg that being demaunded wherfore at Sparta the young men did rise vp when their elders came in place hee aunswered To the ende that by honoring age they may learne and accustome themselues to reuerence their parentes Of this reuerence we haue a notable example in Salomon 1. King 2.19 He vnderstanding that his mother Bathseeba was comming to speake with him arose from his seat came to meet her bowed before her and set her vpon his right hand Neither could his greatnesse neither his Royal estate priuiledge him from this respect and honor due to his mother To this purpose we also reade a notable historie which may serue for an exposition of this matter As a certaine gouernour of Creet came with his father to the Philosopher Taurus finding there but one stoole readie Aul. Gellius lib. 2. c. 2. the father woulde haue had his sonne as a Romaine Magistrate to sit down but the Philosopher willed him as the father to sit downe and calling for another seate for the sonne said When the sonne doth execute his magistracie or publike office hee is greater then his father and must beare himselfe as a Magistrate not as a sonne But when he is out of place or execution of his office he must how highly soeuer he be aduaunced haue a respect and yeelde reuerence to his father But many times it falleth out otherwise For many children when they come to honor or wealth doe so despise their parentes if they bee of meaner calling then themselues that hardly they will acknowledge or call them father as if they were ashamed of them Decius the sonne of the Romaine Emperour Decius Valer. Max. l. 4 most liuely represented mans inclination to this vice and sought in his owne person to preuent it For when his father on a time saide that hee would inuest his sonne in the Diademe Imperiall his sonne refused it saying I feare least being Emperour I forget that I am a sonne Rather will I continue an obedient sonne then being an Emperour to neglect and forget the due honour that the sonne oweth to his Father Let my father commaunde and let my
declareth where he saith Doth Iob feare God for nought Hast thou not made a hedge about him and about his house and about all that he hath on euery side Thou hast blessed the work of his hands and his substance is increased in the land But stretch out now thy hand and touch all that he hath to see if hee will not blaspheme thee to thy face He therefore fought against the soule seeking by out ward tribulation to induce the same by blaspheming to offend God 9 This is a strange war for any other may haue an end either by making peace with the enemy by flying farre from him or by ouer comming him in fight but in this spirituall warre wee can not lawfully make any peace or agreemēt with our enemies the deuil the worlde and the flesh God doth forbid it and it would be our ouerthrow and destruction for they be euen so many traitors and i◠reconciliable murderers yea it would be worse for vs then for the sheepe to make peace with the woolse neither can we fly and so get from these enemies for the deuill will follow vs into al places who hath a whole army of Souldiers within vs euen our affections and couetous lustes that we beare about vs. Likewise whersoeuer we become we shall still finde the worlde an enemy it resteth therefore that onely we sight and ouercome in battell Thus doth this warre somewhat resemble the same that the Children of Israel prosecuted against the Kinges of the land that was promised vnto them when they went to take possession and inheritance thereof Deut. 27. and 20.16 for in respect that God had commanded them to destroy them they might not make peace with them or make them tributaries as also forbidding his people to feare them he would not suffer them to retyre or to returne into Egipt they were therefore of necessitie to fight and ouercome them True it is that if we consider our owne weakenes to withstand such mightye enemies Ios 1. it may breede some cause of feare but as God in olde time commaunded Iosua that hee should not feare the Cananites and assured him that he would be with him and that by ouercomming them hee would bring his people into the land of promise so likewise let vs giue eare vnto God that calleth vs to this battell with assurance that hee will stand with vs for vs and in vs to the end that couragiously fighting vnder his banner against our enemies that labour to turne vs back and to recoile we may finally by his grace and power obtaine full and perfect victorye and so ending this blessed voyadge attaine to the fruition of the heauenlye Cittie and our true countrey that we may liue with him in glorye for euer 10 As we must therfore beware of turning back by offending of God so is it our duety to take heede that in this blessed iourney wee turne neither to the right hand nor to the lefte By those that turne to the right hand wee vnderstand such as doe indeede fulfill Gods commaundement yet not to glorifie him but either to glorifie themselues or to merite Mat. 6. and by those that turne to the lefte such as following the traditions of men doe forsake the straight and assured path of Gods woorde Praier to God almes fasting and other like workes are commendable and ordeyned by God to the end by them to walke toward heauen 1. Cor. 13. but such as do them that they may be seene and praised of men doe turne to the right hande and depriue themselues of all reward in heauen because they receiue it vpon earth as our Sauiour Iesus doth teach It is also a straying to the right hand when hauing receiued the gifts of speaking the tongues euen of the Angels of prophecying of knowing all secrets and misteryes of hauing faith to remoue mountaines of destributing to the poore and of abandoning the body to the fire when I say all these giftes and graces are not accompanied with loue Such likewise as in the olde time among the Iewes did obserue the lawes and ordinances of God to the end to merite did also stray to the right hand and turned out of the way of saluation as S. Paul testified of them that they had zeale of God but not according to knowledge Rom. 10.2 Rom. 11.9 and this sentence doth hee pronounce of them They strayed out of the right way Their table shal be made a snare and a stumbling blocke On the other side such doe turne to the lefte hand as doe thinke to come to heauen by the path of mens traditions and seruices or voluntary deuotions not commanded by God as S. Paul tearmeth them Col. 2.21 as likewise Iesus Christ obiected to the Scribes and Pharisees that in their ordinances they ouer went Gods commandement wherto he addeth This people draweth neere me with their mouth Mat. 15.38 Esay 29.1.3 and honoureth me with their lippes but their hand is farre of from me But in vaine doe they worship me teaching for doctrines mens preceptes In as much therfore as God hath so farre fauoured vs as to teach vs the way wherein we should walke to heauen let vs beware that wee turne not either to the right hand or to the lefte but reiecting mens traditions let vs walke in that path which God in his worde hath shewed yet not to seeke any praise or commendation to our selues but to the end to glorifie our God 11 Thirdly by this name Trauellers we are taught that we must not stand still in the way but still goe forward that we may fructisie more and more in good workes and by amendment approche and enter into heauen and indeed such is the way to heauen that he that goeth not forward slydeth backward we nursse vp little children to the end they may grow great and waxe strong and it were a wonder to see a child continue as little and weake as at the birth euen so if we who being members of the Church of Christ and consequently entred into the path that leadeth to the kingdome of heauen and dayly do receiue the food of Gods word and sacraments should not encrease in faith working in loue amēdment of life it were a great ingratitude and vnexcusable obstinacy which should not escape vnpunished to stand still in the way and not to goe forwarde for hauing put a childe to schoole if at the end of foure or fiue yeeres he can neither read nor write any better then the first day that he went there is then good cause to take him away whereby he shall forget euen that little which he had at the first Neuertheles of how many euen of our selues may we make the like complaint as did the Apostle of the Hebrues to whom he writ saying When as concerning the time we ought to be teachers Heb. 5.12 yet haue ye need againe that we teach you the first principles of the word of
and to the felicity of the Children of God in heauen doth admonishe and teach vs that we must first enter into the Church and vse the holy ministery secondly thereby increase in faith and amendment of life and so attaine to the fruition of the incomprehensible felicity and glory prepared in heauen for the children of God The thirteenth cause of amendment deriued of this saying of Iesus Christ The kingdome of heauen is at hand Chap. 13. THis saying of Iesus Christ The kingdome of heauen is at hand may be referred first to the kingdom of glory which we waite for in heauen Secondly to the renewing restauration of man and thirdly to the preaching of the gospel And indeed the kingdome of heauen considered in these three points Gen. 3. 23. did truely at the comming of our Lord Iesus Christ come very neere vnto man As concerning the kingdome of glory that is in heauen we know that our first parents Adam and liue when they had transgressed the commaundement of God were driuen out of the garden of Eden also that God placed the Cherubins on the east side of the garden with a flaming sworde continually mouing to keep the way to the tree of life Then God thereby hauing shewed that man was put forth and banished out of heauen and life euerlasting by the building of the tabernacle and afterward of the temple in Hierusalem gaue vnto his people some figure of a passage into heauen through the Messias that was to come For in that the people remained in the porch might haue no accesse into the holy sanctuarye Exod. 28.9 the figure of heauen God gaue them to vnderstand that they were vnworthy to come in but in that the high priest once in the yeere did enter with the twelue names of the twelue tribes vpon his shoulders and his breast God thereby signified that when Iesus Christ figured in this high priest should come he by his death should open vnto them the gate of heauen and should enter thereat not for himselfe onelie but as it were carying his people in with him And thereupon at the death of Christ the vaile of the Temple that seperated and did hide the holy Sanctuary did cleaue and rent to the bottom Mat. 27.51 Heb. 9.8 thereby to shew that the way of heauen was now open to the members of Iesus Christ which was not before reuealed as the Apostle saieth to the Hebrews Thus did the kingedome of heauen beginne to be at hand 2 Yet drew it nearer when Iesus Christ rising from death ascended into heauen For as the high Priest entring into the holy Sanctuarie vpon his shoulders and brest carryed the twelue names of the twelue tribes of Israel So Iesus Christ entred not alone into heauē but we also with him as saith Saint Paule Eph. 2.5 That God quickened vs together with Christ and raiseth vs vp together and made vs sit together in the heauenlie places in Iesus Christ And in an other place the same Apostle saieth If we be children we are also heires euen the heires of God and coheyres with Iesus Christ And this he sayeth to assure vs Rom. 3.17 that Iesus Christ hath so taken possession of heauen that it is not onely for himselfe but also for vs his coheyres As if vpon the confiscation of an inheritance common to many brethren when the prince afterward maketh a release the eldest brother taketh the possession for assurance that himselfe and his bretheren are restored to their goods the same is an assurance to the coheires with the eldest that in the person of their eldest brother themselues are put in possession of the inheritance common to them all Thus did the kingedome of heauen draw neare at the comming of Iesus Christ and this is it that he first wisheth vs to note for our amendment when he saith Amend your liues for the kingdome of heauen is at hand 3 The auncient fathers could neuer discerne this kingdome but a farre off and very obscurely God promised to Abraham Isaac and Iacob the land of Canaan Not that they should settle their minds vpon the fat of the earth but that it might be to thē as an image of this kingdome of heauen wherto they should aspire Heb. 11.13 But saieth the Apostle They are all dead and receiued not the promises but saw them a farre off and beleeued them and receiued them thankfully And this he meaneth not simply by the land of Canaan but principally by the opening of heauen approching of this kingdome of heauen fulfilled at the comming of Iesus Christ Howe neare then is this kingedome of heauen commen vnto vs by the comming of Iesus Christ in respect of them sith he toke possession both for himselfe and vs whom also we cannot behold in the fruition of this heauenly kingdome but we must withall behold our selues with him because he is our head and keepeth his members vnited to himselfe and our spouse who communicateth with vs all his goods in which sence Saint Paule also calleth vs Burgesses of heauen Doth not Iesus Christ therefore when he saieth Amend your liues iustly alledge this reason For the kingdome of heauen is at hand Ephes 2.19 And in deed If Abraham Isaac Iacob the Prophets Iohn 8.56 and the rest of the faithfull before the comming of the sonne of God in the flesh whilest the kingdom of heauen was yet so farre from them and from their view did notwithstanding reioyce as it is written of Abraham and accounted themselues Pilgrims and strangers in this world and lyued deuoutly righteously and religiously to be short did amend their liues as aspiring to this kingdome of heauen How much more earnestly ought we to feele in our selues that we are strangers pilgrims vpon the earth whereto his kingdome is come so neare that we do therein behold Iesus Christ and our selues with him Howe much rather I say should we be euen rauished to asp re to this kingdome which we see open by denying the world the flesh and all that might keepe vs backe that by amending our lyues we might increase in faith loue holynesse in euery good thing that might be vnto vs as a path a Chariot horse to transport vs really into heauen When winter is ouer the nearer that the Sun draweth vnto vs the more doth the earth being warmed by the heat therof fructifie And the longer that the dayes are the more worke may we do Euen so the nearer that the kingdome of heauen doth draw vnto vs by the cōming of Iesus Christ especially by his ascention into heauen the more should we be heat in the loue of God and charity to our neighbors to bring foorth the more fruite of holines be the more adicted to al good works 4 Secondly we are to consider the drawing neere of the kingdom of heuen in the restauratiō renewing of man Whē Christ died for our sins Rom. 4.25 Rom.