theyr comfort and instruction to saluation As also it were theyr partes to vse them dayly to reade some Chapters of the holy Scriptures thereby to incline theyr affections to the word of God to inure them in the phrase of the holy Ghost by lyttle and lyttle to learne the heauenly doctrine to note the examples of Gods vengeance poured vpon the wicked and disobedient and of his blessinges vnto those that walke in his feare Athanasius to this purpose sayth verie well If thou lookest that thy children shoulde obey thee Athan. vpon the 6. to the Ephe. ioyne and accustome them to Gods woorde it wyll redound greatlye to thy profyte Let thy children heare and reade the holy Scriptures for in them shall they learne Honour thy father and thy mother But if thou doest otherwise thou trainest them vp in the Scriptures of deuilles whereout they learne most wicked things But it is not so when they are instructed in the holy Scriptures 4 Parents therefore are diligently to applie themselues to this which God commandeth and so often and earnestly commendeth vnto them namely to instruct theyr children in the knowledge feare of God Plut. in his Lacon Apotheg and in the faith of Iesus Christ When one asked of Agesilaus king of Lacedemon wherin it were best to instruct children Hee answered In those things which they are to vse in theyr age This aunswere sheweth what a folly it is to linger children in the learning of vaine trifling and vnprofytable things which as they grow in yeres they will contemne and forget Parents can be carefull enough to bring vp theyr children in some course trade or other estate wherin to get their liuings wheÌ„ they come to be men and in deede such fathers as doo neglect that are vnworthie to haue children and in that consideration dyd a certaine lawe giuer in olde time ordaine Solon that the child whom his parents had not trained vp in some conuenient course whereby to get his liuing should not be bound to nourish them in their olde age But as the soule is more precious than the bodie so is it the duetie of parents in youth to traine vp their children in the practise of those thinges wherewith in age euen in this life they may glorifie God and bee heires of the Lord. 5 And to that end they are to consider especiallye so many the commandements of God so expresly inioyning parents to instruct their children in the heauenly doctrine Deut. 6.6 These words which I command thee this daie sayth Moses shall be in thine heart thou shalt continually rehearse them vnto thy children and shalt talke of them when thou tarriest in thine house as thou walkest by the waie when thou liest downe and when thou risest vp Now the worde whereby wee doo saie Thou shalt teach in that language wherein Moses wrote signifyeth Thou shalt sharpen Therein shewing that as when wee should pitch some stake in a hard ground by making it a point we sharpen it so parents are to sharpen instruction to theyr children But how By often repeating vnto them the heauenly doctrine that it may enter euen into the dullest wits Moses hauing written that excellent song which containeth so many notable aduertisements and is rehearsed in the two thirteth chap. of Exodus Deu. 32 4â— doth adde Set your heartes vnto all the woordes which I testifye against you this daie that yee may commaund them vnto your children Ephes 6.4 that they may obserue and doo all the wordes of this lawe The Apostle Saint Paule exhorteth Christians to the lyke duetie commaunding parents to bring vp theyr children in the instruction of the Lorde 6 The examples of such as haue shewed themselues faythfull and obedient to these commaundementes of God ought to moue our heartes to imitate them This testimonie doth God himselfe giue of Abraham Gen. 18.19 1. King 2.1 1. Chro. 28.9 that he knew that he would command his children and his familie after him to keepe the wayes of the Lord and to minister iustice and iudgement Dauid before his death gaue notable and holy preceptes vnto Salomon admonishing him to keepe the commandements of God and to walke in his feare And it is not the dutie of fathers onely but also of mothers to bring vp their children and to instruct them in the knowledge and feare of the Lord. Prou. 31 2. Tim. 1.5 Act. 16.1 As Bethsheba Dauids wife gaue notable instructions to her sonne Salomon as appeareth in the booke of Prouerbes And as Saint Paul beareth witnes that Timothie euen in his childhood was instructed in holy writ thereby commending the faith of his grandmother Loys and his mother Eunice by whom no doubt hee was taught especially considering his father was a Gentile 7 Saint Hierome writing to Leta not only exhorteth her to instruct her daughter in her youth in holy writ but also telleth her that her selfe must teach her Let her sayth he in stead of precious stones and silks loue godly bookes and in those bookes let her delight not in the leaues beautifyed with sundrie colours but in the distinct and pure doctrine according to faith First let her learne the Psalter that by such Canticles she may forsake the world and in Salomons Prouerbes let her bee taught to liue vertuously In Ecclesiastes let her accustome her selfe to tread vnder foot and to contemne worldly matters in the booke of Iob let her imitate his example of vertue and patience Let her laie holde of the Gospels and still keepe them in hand and with her whole hart let her learne the Acts and Epistles of the Apostles Thus when she hath stored the closet of her heart with such treasure let her by heart learne the Prophets the bookes of Moses of Kings of Chronicles Esdras and Hester last of all let her learne Salomons song For if shee shoulde reade that first shee might take harme as not vnderstanding the holye songes of spirituall marriage vnder carnall wordes But let her forbeare all Apocrypha let her bee still busied in the bookes of Cyprian Athanasius and Hillarie It maye seeme that Saint Hierome requireth much more than a christian maiden albeit zealous is able to performe But let this exhortation make the maidens of our daies to blush yea euen men and women who are so farre from this dutie that they are not able to alleadge one sentence of holy Scripture either for their own comfort or to resell the errour of heretikes or to instruct their neighbours 8 Moreouer Parents are commanded to instruct their children not onely in the worde but also in the vnderstanding of the Sacraments sacrifices and other of Gods holye ordinaunces When thy childe Deut. 6.20 sayth Moses shall hereafter aske thee saying What meane these testimonies ordinances and lawes which the Lorde our God hath commanded you Then shalt thou saie vnto thy sonne Wee were Phaâ—aohs bond men in Egypt but the Lord brought vs out
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
THE AMENDMENT OF LIFE COMPRISED IN fower Bookes Faithfully Translated according to the French Coppie Written by Master Iohn Tassin Minister of the word of God at Amsterdam MATH 3. v. â— 4. v. 7. Amend your liues for the kingdome of heauen is at hand LONDINI Impensis Georg. Bishop 1595. To the chiefe Magistrates and Gouernours of the Towne of Amsterdam Grace and peace from God the Father and from his Sonne Iesus Christ our onely Sauiour MY verie good Lordes as Sainct Iohn propoundeth vnto vs two sorts of children of whome he calleth the one the children of God and the other the children of the deuill so doeth the holie Scripture plainly testifie that in the day of iudgement there shall bee a maruellous difference betweene the one and the other For the one shal incomprehensibly and eternally be blessed and the other extreamely and infinitly accursed and wretched This difference which shall then appeare betweene the children of God and the children of the deuill doth aduertise and admonish vs that there ought also to be a great difference betweene them euen in this life And in deed euery one may well vnderstand that the waie to heauen is one and to hell another and consequently that the workes and affections of Gods children are of one sorte and the workes of the children of the deuill of another Neuertheles so brutish are many become that they neuer think vpon this difference betweene the one and the other neither in regard of this life nor of the life to come Others thinking slightly thereupon do neuer take information of this difference to vnderstand it Others somewhat vnderstanding it are so dazeled with the glistering shew of the world so carried awaie with the lusts of the flesh that they haue no care therof Yea euen among the children of God liuing in this peruerse world abandoned to all wickednes we see verie few that doo make shew of that difference that in this life should be betweene them and the children of the deuill Now Saint Mathew in this sentence Amend your liues for the kingdome of heauen is at hand hauing comprehended the summarie of the first Sermons of Iesus Christ and S. Iohn the Baptist doth to this purpose teach vs. First that all the duties of the children of God are contained in this word Amend also that the same is it that representeth the difference betweene them and the children of the Deuill in this life Secondly that the apprehension of the kingdome of heauen to be so neare vs ought mightily to induce vs to Amendement Vpon this consideration to the end to correct the negligence or rather the brutishnes of men in this point I haue vpon this argument framed these fower books In the first shewing how many dangerous follies there are that hinder man from Amendment In the second Wherein we are to Amend In the third who ought to Amend And in the last haue I laid down the causes that should induce vs to Amend our liues gathered out of the names and attributes of Iesus Christ out of this reason by him selfe set downe For the kingdome of heauen is at hand The whole tending to make vs to vnderstand and indeed to practise the difference which euen in this life ought to bee betweene vs and the children of the Deuill to the ende to hope with incomprehensible ioye to beholde for our selues the most blessed separation that shall bee betweene them and vs when wee shall bee lifted vp into the fruition of the eternal glory that is prepared for vs in the kingdom of heauen And vpon three principall reasons haue I resolued and emboldned my selfe to present dedâ—cate them to your Lordships The first is generall comprised in three points First in consideration of the seruent zeale holy affection that you doe testifie to the preseruation and maintenance of the true and pure religion Secondly in regard of your iustice and politicke gouernment administred with such discretion wisedome and equitie that al your louing Subiects are in dutie to acknowledge and confesse themselues to be blessed therein Thirdly in respect of your wonderfull courtesie which you vouchsafe to extend to the faithfull fled into this towne who liue vnder your authoritie and gouernment in as great case libertie and freedome as possibly they might in their owne natiue countries Which example of your clemency is also seconded by the marueilous humanitie of your subiects towards those that are harboured among them The second reason is in respect of the French Church to the seruice whereof it hath pleased God to call me In that your Lo. haue permitted authorised the holy publick ministerie with all things necessarie to the same That you haue prouided theÌ„ of a larg coÌ„uenient Church That you giue maintenance to theÌ„ for three ministers Lastly that you exercise and performe a verierare and true Christian charitie to the poore of the same Church And this your wonderfull charitie with other the vertues before noted do I here set downe first to the end that all and euery the members of the said French Church may more and more perceiue how deepely they are bound to bee your faithfull and obedient subiects Secondly that they may vnderstand and the more diligently put in practise their dutie in feruent praier vnto God for your health and prosperitie Lastly that all other Magistrates may in heart bee moued to imitate the example of those vertues that shine in your Lordships The last reason is particuler to my selfe in regard of the desire that you had to retaine me to the seruice of this Church which your selues vouchsafed to testifie in that besides your liberalitie extended to the two other ministers you offered to prouide me also both of a house maintenance As in effect it pleased you at my coÌ„ming to make demonstration of your fauor liberality affection towards me in that behalf Whereupon all such graces as God hath vouchsafed to bestow vpon me being in reson vpon iust cause vnto you due vowed I haue formed and doe acknowledge my selfe bound to dedicate and present these my fower bookes of Amendment of life vnto you to the end that being published vnder your name they may witnesse as wel my bounden dutie vnto you as also my desire according to my smal habilitie to employ my selfe in the seruice both of the Church and your Lordships Beseeching God most magnificent and vertuous Lords to maintaine you in his holy protection and with his holy spirite to guide you in all your affaires with increase of all prosperitie both spirituall and corporall And particulerly so farre to fauour me with his grace as so to blesse this small worke together with the affection wherewith it is vnto you presented that being acceptable to your Lo. It may especially redound to the aduauncement of the kingdome of Iesus Christ From your town of Amsterdam This last of Iune 1594. Your most humble and obedient seruant Iohn Taffin
saying Then did he see it and counted it he prepared it also and considered it And vnto man hee said Behold the feare of the Lord is true wisdome and to depart from euill is vnderstanding Hereby we see that as they that doo know Iesus Christ and walk in the feare of God are truly wise so they that haue not this wisdome are very fooles albeit they thinke themselues wise in that beeing esteemed wise men as concerning the world they are in deed foolish Christians in the sight of God 6 These seuen aforesaid follies do euidently declare that wyth great reason the holy Ghost warneth vs in the first sermon of Iesus Christ and of Iohn the Baptist that for the good and due Amendement of our liues the knowledge and feeling of our naturall follies ought to admonish vs to be more wise circumspect and better aduised hereafter For as in beleeuing that there is no God In thinking better of man than of God In thinking to liue euer so not to liue as if we should die In not knowing wherefore we liue and so liuing at randon not for the seruice of God and our neighbours but for our selues In iudging Gods children in respect of their outwarde tribulations to bee accursed and the wicked thorough their prosperitie to be blessed Beleeuing our enemies the world the flesh and the deuill rather than God our perfect and faithfull frend To be short in thinking our selues wise because we are wise as men and yet are ignorant and fooles as Christians Being I saie possessed of all these follies the same are against vs so many ropes and strong chaines in the hands of our enemy the deuill wherwith to pull vs on to sinne and to make vs continually to offend God to heape iniquitie vppon iniquitie and consequently to turne awaie from God from heauen from life euerlasting glory to folow after satan and so to cast our selues into the hel fire in to death into euerlasting damnation And contrariwise if beleeuing there is a God and esteeming him to be as he is all wise almightie all iust and true we doo loue feare and put our whole confidence in him If beleeuing that we must die and that shortly we doo applie our harts to wisdome liuing as we would euen at death wish wee had liued If knowing wherefore we doo liue we do referre the whole course of our liues to the glory of God to our saluation and to the seruice of our neighbors If iudging of mans felicitie or miserie not by the outward apparaunce but by the testimonie of God in his word we doo euen perceiue that the children of God albeit in tribulation are blessed and the wicked though in prosperitie accursed If renouncing the pernitious counselles of our enemies the world the flesh and the deuill we doo listen vnto and beleeue the counsels and admonitions of our God To conclude if considerding that all discretion knowledge and wisdome of man without the knowledge of Christ and the skil of saluation be but folly Also if vnderstanding that we be but fooles men deuoid of knowledge so long as wee are not wise and well aduised Christians therefore wee conuert and returne to God and walke in the waie that shall bring vs to heauen to life and to euerlasting glorie If I saie we doo thus conuert and amend our liues according to the will of God we shall finally become inheritours of his kingdome through his sonne Iesus Christ our Lord. The end of the first Booke VVHEREIN MAN IS TO AMEND The second Booke That man knowing Idolatrie and superstition ought wholy to abstaine from all participation in the same Chap. 1. WE haue before declared that the greatest Folly wherewith man is possessed is the offending of God And contrariwise that the beginning of all knowledge wisedome resteth in walking in his loue feare and obedience Also that as all men are naturally inclined to this Folly namely to offend God so we ought by amending our liues heereafter to become more wise and better aduised Now are we more particularly to vnderstand Wherein we are principally to amend The first point therefore to be intreated of consisteth in this That man hauing obtained knowledge of the truth ought to renounce all Idolatrie in no wise to participate in the same Many there are who with their bodies assisting at Idolatrie and superstition do neuerthelesse maintaine that they deserue not to be reproued because they disallow the same in their hearts These men should remember that sith Christ suffered both in body soule for the redemption both of our bodies and soules reason would that wee likewise should glorifie him as Saint Paul saith both in our bodies souls which are his And in deed inasmuch as man consisteth both of bodie and soule we are to cleanse both bodie and soule of all pollution that we may as Saint Paul admonisheth fulfill our sanctification 1. Cor. 6.9.20 1. Cor. 7.1 It is therefore a most sacrilegious and intollerable diuision to giue ouer our bodies to the seruice of the deuill when we say that we reserue our soules to God Will the worst husband among men bee content that his wise prostituting her bodie to whoredoome shall saie for excuse that she reserueth her heart for him S. Paule saith our bodies are Christes members and that applying them to whoredome we take them from the body of Christ make them the members of an harlot But the holy Ghost calleth Idolatrie whoredome he therefore that with his bodie assisteth at Idolatry dismembreth himselfe from Iesus Christ 1. Cor. 6 and maketh himselfe a member of the Idoll 2 In this consideration doth the Apostle exhort the Corinthians to flie from Idolatrie and least they should reply as these men do saying We disallow it in our hearts we know that the Idoll is nothing 1. Cor. 10 he addeth I speake as vnto those that haue knowledge not to the ignorant Then doth he bring them back againe to their owne iudgment the feeling of their owne consciences by the vse of the supper For as the communicants by eating the bread and drinking the wine haue a participation in Christ and are made his members so they that be assistants in the sacrifice of the Idols and doo eate of that that is sacrificed vnto them are made partakers of the Idols euen of the deuil as he expresly saith because that which is sacrificed to Idols is sacrificed to the deuill But saith he afterward yee cannot drinke the cup of the Lord and the cup of deuils yee cannot be partakers of the Lords table and of the table of deuils And to the end to preuent all replication he addeth Do we prouoke the Lord to anger Are we stronger than he And this he saith to shew vs that notwithstanding whatsoeuer we aledge that we do not apply our harts therto or that we know that the Idol is nothing yet in that we assist with our bodies
premises confirmed in that the Church is called the house of God For as the holy scripture speaketh of two sorts of children only the one the children of God the other of the deuill 1. Tim. 3.15 1. Ioh. 3.10 so are ther but two houses the one wherin the childrē of God are gathered norced together the other wherin the childrē of the deuil are scattered abrod So many therfore as are in the Church are the children domestical seruants of God as S. Paul also calleth them Ephe. 2.19 And contrariwise they that do refuse to adioyne thēselues therto are forreners strangers as the Apostle nameth thē Christ himself Ioh. 14.2 wher he saith that In the house of God my father ther be many māsions attributing the same title of the house of God to the heauēly Citie which is the congregation of the elect in heauen replenished with the glory of God as he doth to the Church and assemblies of Saints which do enioy the ministery doth admonish vs that the house of God vpō earth is the ready way there by to climbe the gate that we are to enter at into this house of God And cōsequētly that they that refuse to enter into the house of God vpō earth haue no accesse or entry into the house of God 1. Tim. 3.15 3 This Church is also called a piller of the truth in two considerations first because that without the same ther is nothing but lying cōsequently the dominion of the deuill the prince of darknes and father of lies Secondly to aduertise vs that all they vnto whō God hath reuealed his truth are by this title aduowed to be pillers therof by confessing preaching defending it before against all men yea euen by suffering for the same Whereby it euidently appeareth that such as will not make profession but refuse to ioyne with the Church do deserue to be giuen ouer to the power of the father of lies because so far as in thē lieth they suffer the truth to fall be brought to nought Gal. 4.26 But especially we are to note this title Mother attributed to the Church which sheweth her to bee the mother that brought vs foorth the nouise that suckled vs with her two pappes of the word and Sacraments the tutrix that bringeth vp guideth gouerneth vs vntil that hauing put of this mortall flesh we become like vnto the Angels And sith it is the wil of God that al they to whō he vouchsafeth to be a father shold acknowledge the Church for their mother those that shal refuse to adioyne themselues therto are not Gods children Which is more S. Paul calleth this Church Eph. 4. the assembly of Saints and body of Christ teaching vs that as the members therof are aduowed to be Saints mēbers of Christ so they that do refuse to adioyne thēselues therunto are holden as being no Saints nor members of the body of Christ to be the members of Sathan Mat. 12.43 whom the Scripture termeth the vncleane spirit Which consideration should minister as great terror confusion to these as contentment consolation to the members of the body of Christ When Iesus Christ therfore S. Iohn do cal vpon vs to Amend they do admonish vs that among al other things renouncing Idolatry we are especially to adioine our selues to the church of Christ to the end to become members of his body whereby departing from the kingdome of Sathan we may haue entrie accesse into the house of God wher hauing the Chruch for our mother wee shall bee assured to haue God for our father finally renouncing al falsehood we shal be made pillers and supporters of the truth by confessing and maintaining the same all the daies of our liues to the glorie of God and the saluation of our soules That we ought diligently to frequent Sermons Chap. 3. THe premises shall we much the better vnderstand when wee shall more particulerly be instructed what the Church is by the markes of the same And these are comprised principally in three points In the pure preaching of the word of God In the lawfull administration of the Sacraments and in the publike inuocation of one onely God in the name of our Lord Iesus Christ Concerning preaching Iesus Christ saith My sheepe heare my voice and follow me Thereby declaring that so many as heare the voice of Christ are his flocke and his Church Ioh. 10.27 and to that sence in another place he saith He that is of God heareth the voice of God But how can we heare Iesus Christ who is in heauē Ioh. 8.47 He that heareth you saith he to his Apostles Heareth me It followeth then that he that refuseth to heare Iesus Christ Luk. 10.16 when hee speaketh by his ministers is none of his sheepe And this indeed is euidently confirmed by the scope and right vse of the preaching of the Gospel noted in these titels which the holy Ghost attributeth thereunto The ministerie of reconciliation 2. Cor. 5.18 Ephe. 6.15 Act. 14.3 Act. 20.32 Act. 13.26 Act. 5.20 Phil. 2.15 The Gospell of peace The word of grace saluation and of life euerlasting For who be Christs sheepe the children of God and members of his Church but onely they that are reconciled to God That haue peace of conscience That feele Gods fauour and grace in their soules And that waite for saluation life in Iesus Christ according to the most assured testimonies of his holy Gospell Whereupon wee see there is nothing which wee are to holde more deare or in greater estimation then the ministerie of the word 2 Except we be illuminated we cannot be saued Now where Iesus Christ calleth his Apostles The light of the world Mat. 5.14 Esa 49.6 Act. 13.47 And S. Paul saith that God hath sent him to be a light and saluation to the Gentiles The same is likewise ment by all those that are called to preach the Gospell Neither are they called light in respect of their persons but of their doctrine Who so therefore desireth to see cleerely into the waie of euerlasting lyfe must diligently giue eare to those whose preaching is the light Iohn 3.5 No man saith Iesus Christ can come into the kingdome of God vnles he bee regenerated Saint Paul who calleth himselfe the father of the Corinthians and sayth 1. Cor. 4.15 that he hath begotten them to the Lord doth sufficiently declare that this regeneration is wrought by preaching of the Gospel Without faith we can neither please God nor be saued The same Apostle sayth that Faith commeth by hearing the preaching If wee be not saued Heb. 1 16. Ephes 2.8 Rom. 10.15 1. Tim. 4.16 we are for euer accursed Saint Paul writing to Timothie sayth that by the faithfull discharging of his duetie he shall saue both himselfe and those that shall heare him The same Apostle sayth that when Iesus Christ ascended into heauen he
resolue least they should be knowen to be of the religion so loose their goods dignities otherworldly commodities Is not the soule more precious then the body Must we not haue more respect to the soule then to the body In a time of famine we can be content to sell al for bread rather then to die for hunger Gen. 47. Did not the Egyptians giue all their money their cattle and finally their possessions to Ioseph for corne Nay more then so we will euen snatch bread out of the fire And lastly if wee haue no other meanes wee can bee content to leaue countrey kinred and friends to trauaile into forrein countries to seek for food rather then to die for hunger But why do we not as much for our soules The famished soule cryeth out I must liue And is it not meere rashnesse to think to liue without food We must therfore forsake all for to obtaine the spirituall food of the woord we must euen wrest it from out the fire and persecution or els depart into some other countrey where it may be had freely And thereto doth Iesus Christ lead vs when he saith Labour not for the meat which perisheth but for the meat that endureth vnto euerlasting lyfe Should we call in question his promise who saith Seeke first the kingdom of God and his righteousnes and all other things shal be ministred vnto you Hath he not effectually declared vnto vs what care he taketh to feed those that follow him to heare his word Behold there were sower thousand besides women children that folowed him into the desert to heare his doctrine They knew not what to eate but Iesus Christ had a care thereof I am moued in compassion toward this multitude said he for three daies haue they been with me and haue nothing to eate and I will not send them away fasting least they faint by the way Herevpon he blessed seauen loaues and a few fishes and gaue vnto them so that they were all satisfied 14 Some scorners and blasphemers will say let God take care for the soule and I will take care for the bodie But contrarywise let vs say Let vs take such care for the soule as God hath commanded and he will care for the bodie as he hath promised Let his promise be vnto vs as the pitcher of oyle and the barrell of meale to the Widow of Sarepta that neuer wasted euen a more certain rent then the money in our purses or the goods in our houses What will it profit a man to win all the world and to loose his owne soule What a folly were it to buy a house for the bodie laying out so much therevpon that for want of goods the bodie so well housed must die for hunger Euen so what shall a man get by keeping his goods for to feed and cloath the bodie which is the house of the soule and in the mean time suffer the soule to pyne away and die for hunger Sith therefore the question now dependeth vpon the amendement of lyfe let vs resolue to frequent and heare the preaching of the Gospell and so to feed our soules with the word of God turning away our eyes from all incumbrances offered by the flesh and assuring our selues that we can catch no harme by obeying God and seeking food life and saluation for our soules 15 Others there are who albeit they may freely without danger frequent Sermons are neuertheles marueilous cold and negligent in that dutie who think it sufficient that they haue the liberty albeit they vse it not Such men respect only the commodities of the flesh the world They be prophane in their harts and deuoid of religion accompting of no other God but their riches neither religion Augustine of the manners of the Catholike Church but a care skill to purchase wealth to grow mightie in the land S. Austen rehearseth three degrees of woe He saith he that hath not that he loueth cannot be said to be blessed Neither he that hath that which he loueth if his loue be hurtful vnto him Neither he that hath that which is soueraignely good profitable if he loueth not that which he hath Now as we may to sample the first bring in those who louing the holy ministerie haue no meanes to come by it the second such as loue superstition Idolatrie and do enioy it so for the third among others we may place those that are in place where they may freely commodiously haue the vse of the holy ministerie of the word and sacraments but doe not loue it therefore doe either neglect it or peraduenture despise it These men shall incurre Gods double iudgement for contemning treading vnder foot the food of their soules the incomprehensible graces which God offereth vnto thē in the preaching of his word They be men that thinke not thēselues to be men for they liue as beastes that care only for the body and this life but make no accompt of the soule and life euerlasting If sometime they come to a Sermon it is but for a fashion because it is an honour to be of the religion But let them harken to Iesus Christ who crieth Amend your liues to that end meditat vpō that which we haue spoken that therby vnderstanding that the preaching of the word is ordained to build Gods house the body of Christ which is his Church to illuminate vs with the truth to strengthen vs in saith to reproue our vices to exhort vs to liue acording to God to comfort vs in our afflictions to bee short to saue vs That vnderstanding I say how profitable and necessarie it is they may awake from their giddinesse and take hart to heare diligently the Sermons to the glorie of God and the saluation of their soules Let them not thinke the time bestowed at Sermons to be lost as some doe but let them assuredly beleeue that they cannot better employ their time then in the preseruation of the life of their soules in encreasing the health of the same in strengthening their hearts against all temptations and mortal assaults in the more certaine apprehension of the kingdome of heauen the riches of the glorie prepared for the true disciples of Iesu Christ in glory euerlasting Of our duties to communicate in the holy sacraments Chap. 4. NOw let vs come to the sacraments As concerning baptisme in as much as among all Christians except the Anabaptistes the institution ordinance of Iesus Christ to baptiste children is obserued reseruing to another place the corruptiō of not knowing much lesse practising the vse of our baptisme wee will proceed to the supper The supper was ordained principally for two reasons The first As a mother hauing brought forth her litle one doth not forsake it but nurseth bringeth it vp So Christ hauing ordained baptisme to bee as a seale pledge of our spiritual new birth into his Church did institute
for them For such as through worldly conuersation doo dayly receiue wound vppon wound and one infection vpon another are in the greater neede of celestiall and heauenlie phisicke Chriso 3. sermon of Lazarus And heereunto hee addeth also That it is a greate deale worse to thinke or imagine the holye Scriptures to bee fruitlesse or vnprofytable for them than to bee vtterly ignoraunt in them And in another place prosecuting the same argument he sayth Therefore I desire you not onely to come hether often to heare the holye scriptures read vnto you but also that in your owne houses you take in hand the holy Bible and with feruent desire to profit you receiue what so euer you finde therein And soone after Loose not I beseeche you by your neglygence such a commoditie but euen in your houses attend the reading of the holy scriptures Chrisostome vpon the Epistle to the Colos Hom. 9 The same Chrisostome vppon these woordes of the Apostle Let the worde of God dwell plentifully in you sayth thus You that liue in the worlde you that haue wiues and children marke how the Apostle commandeth you especiallye to reade the holye Scriptures and that not slightly or for a fashion but plentifully and with great diligence Then hee addeth Buy the Bible which is the medicine of the soul at the least the new Testament the writings of the Apostles the Acts the Gospels that therein you may diligently reap daily instruction for the ignorance in the scriptures is the cause of all euill 9 Others there are that care not for reading the Scriptures because therin they find no tast or comfort and this is an euill signe For as hee that for a while hath beene kept eating and therefore refuseth good meat for want of appetite must thinke that his stomacke is not wel so he that findeth no tast in the reading of Gods word may well feel that his soul is sick Yet should he follow the counsel that the Phisition giueth to his patient to whom he saith Eate by eating your stomacke will come to you But this theyr want of tast proceedeth heereof that they be not acquainted with the phrase of the holy Ghost and so doo resemble those who hearing a sermon but not beeing perfect in the language doo therein reape neither instruction nor comfort to saluation It were good for those men many times to heare God speaking vnto them by reading the holy scriptures so shall they by little and little learne the speech of the holy Ghost euen as men vse to learne other languages through the exercise of hearing reading speaking Some spices there are which without brusing doo yeld no smell but the more they bee chafed the sweeter they are euen so is it with the holy scriptures such as reade but little can finde no taste but the more they bee perused and read the more doo they yeelde foorth the treasures and pleasant fruites hidden in them And in deede sayth Chrisostome the cause why many doo vnderstand nothing procedeth not so much of ignorāce as that they wil not dayly haue the writings of the Apostles or reade them That which we know Chrisostome in his preface on the Epistle to the Romanes sayth hee afterwardes if wee knowe anie thing commeth not so much of the excellencie of our vnderstanding as of this that beeing as it were tyed to the writings of the Apostle we neuer leaue reading them If you therefore will in heart applie your selues to diligent and earnest reading you shall vnderstand that which you desire For the saying of Iesus Christ Seeke and you shall finde is true 10 It is likewise a vaine and friuolous excuse to alledge that the holy Scripture is darke and profound and that we vnderstande it not Plato sayth Ierome writ for few Hiero on the 86 Psal To. 8. Chriso in his 3. sermon of Lazarus and few doo vnderstande him but the Apostles writ not for few but for all And therefore Chrisostome saith Truely the grace of the holy Ghost hath so disposed and moderated the holy Scriptures that both publicanes fisher-men tent-makers shepheards and Apostles fooles and men vnlearned may by those bookes bee saued Least also some foole might haue recourse to anie excuse in the difficultie therof he hath vouchsafed that the thinges there spoken shoulde bee easie and that handy-craftes men and seruantes widdowes and the most ignorant among men shoulde reape some benefit and profit by the reading thereof For they whome God from the beginning hath accounted worthy the grace of the holy Ghost haue not set down all these things for anie vaineglorie like the Heathen but for the saluation of their hearers The Prophets and Apostles haue written their bookes easie plaine as publike Doctors for the world so as euerie one may learne their contents by reading and meditating onely Againe how wilt thou vnderstand the contents of the Scriptures when thou wilt scarse so much as looke vppon them Take the bookes in hande reade the whole historie remember such thinges as are playne and referre darker places to another time But if by continuall reading thou canst not finde the meaning get thee to some wiser man or to some Doctour and impart to him those thinges that are written declaring thy feruent desire then if God seeth such a readynesse and diligence albeit no man woulde teach thee yet woulde he himselfe vndoubtedly declare them vnto thee Remember the Queene of the Aethiopians Eunuch who albeit hee was a Barbarian Act. 8.28 a man troubled with many cares one that vnderstoode not what hee read yet woulde not passe his iourney without reading howe much lesse beeing at home in his owne house Also if hee read so diligently when hee vnderstoode not what dyd hee after hee was instructed And in deede God seeing his zeale and diligence sent Philip to teache him Neither wyll God at this time despise our desire to profyte in his woorde but wyll make vs to feele the fruite of this promise They shall all bée taught of God And therefore sayth Saint Augustine Iohn 6.45 Augustine of Christian doctrine the holye Ghost hath so moderated the holy Scriptures that hee hath prouided to remedie the darke places by others more easie and playne For hardly is there anie obscuritie but is layde open and expounded by some other place in the same Scripture Augustine of blasphemie against the holy Ghost And heerein doeth the wisedome and goodnesse of God appeare For as hee sayeth in another place as by easie places wee are fedde so by the more harde and difficult are wee exercysed by these wee put awaie sorrowe by the others famine 11 Others there are that take no profit by reading Gods word because they reade it as it were some prophane booke and neuer thinke that it is God that speaketh to them neither giue anie attention to the reading thereof and so feele no feruent desire to profite to saluation or to reforme theyr
saith Saint Paule 1. Thes 4 â— Colos 3.5 euen your sanctification and that yee should abstaine from fornication Againe Ephe. 5.3 Mortifie your members which are on the earth fornication vncleannesse inordinate affection and euil concupiscence In another place he proceedeth farther saying But fornication and all vncleannesse let it not be once named among you as it becommeth Saints If these admonitious do not sufficiently penetrate our consciences to resolue vs to Amend our liues and to flie from whoredome the rather to abhorre it let vs note what punishments God inflicted vpon fornicators and adulterers Wee haue alreadie touched the example of his horrible iudgement in killing 23000. 1. Cor. 10.8 Iewes in one day for whoredome which Saint Paul propoundeth to diuert vs from the like offence for feare of the like punishment But especially wee are to feare the sentence of death and euerlasting damnation pronounced by the Soueraigne iudge against whoremongers Whoremongers 1. Cor. 6.10 Heb. 13.4 sayth Saint Paule shall not inherite the kingdome of God What shall then become of them The Apostle aunswereth that God shall condemne them And because the world hath neuer beene free from scorners who apprehending no part of Gods iudgementes haue endeuored likewise to diuert others from feare thereof Ephe. 5.5 Saint Paule hauing vrged the consciences of the Ephesians in saying Yee know that no whoremonger no vncleane person hath any inheritance in the kingdome of Christ and of God hee addeth Let no man deceiue you with vaine wordes for for such thinges commeth the wrath of God vpon the children of disobedience And this word Commeth he doth vse as if hee had euen pointed vnto it and shewed it discending out of heauen Saint Iohn describeth vnto vs this wrath and condemnation in a fearefull manner Apoca. 21.8 saying The portion of the whoremongers shall bee in the lake which burneth with fire and brimstone which is the second death And to the ende to make them the more sensibly to feel that God hath reiected them Saint Paul commaundeth that they should bee excommunicated and that we should forbeare to conuerse with them 1. Cor. 5.9 vnlesse to the end to bring them to repentance 16 To conclude let vs note the liuely pregnant reasons that Saint Paul propoundeth to make vs to abhorre whoredome Know you not saith he that your bodies are the members of Christ 1. Cor. 6 15. Shall I then take the members of Christ make them the members of an harlot First let vs remember that our spirituall vnion with Christ concerneth not the soule only but also the body For wee are members of his flesh and his bones Ephe. 5.30 Otherwise wee should haue but a weake hope of the resurrection if the coniunction implyed not the whole person coÌ„posed both of the body and soule And this our coniunction with him is such that wee are all one with him as being members of his body taking life from the same spirit as he also saith Hee that is vnited and conioined to the Lord is one selfe spirit But what of al this 1 Cor. 6.17 Euen the same that S. Paul saith Hee that committeth fornication taketh a member from the body of Christ maketh it a member of a harlot And indeed as he addeth He that coupleth himselfe with a harlot is one body as it is written Two shall be one flesh It must therefore of necessitie follow either that Christ must together with the member of his body be taken and vnited to the harlot which euen to imagine is most horrible or els the member must be plucked from the body of Christ when it is coupled and vnited vnto the harlot which also is detestable as he sheweth saying God forbid 17. His second reason is this Euery sin that man coÌ„miteth is without the body but he that committeth whoredome sinneth against his owne body Which some do note as if whoredome did therein print some greater blemish of villanie and infamie then any other sin As also S. Paul speaking of sinne against nature saith Rom. 1.24 They haue defiled their owne bodies betweene themselues Otherwise that he sinneth against his owne body in that he the whore with whom he sinneth are one body Besides that beeing an excellent member of the body of Christ he sinneth deeply against his body in pulling it off from the body of Christ and making it a member of a villanous whore and thereby becomming one body with her 18 Saint Pauls third argument is this Our bodies are the temples of the holy Ghost But the holy Ghost cannot abide in any vncleane or polluted place We do therfore by whoredome driue away the holy ghost make our selues an habitatioÌ„ for the vnclene spirit which is the Deuil To conclude he saith 1. Cor. 6 we are no longer our owne why Because God hath bought vs with a price In that he deliuered his son Iesus Christ to the death for vs. And therefore as he addeth we are to glorify God in our bodies in our spirits which are his not to commit such villanous sacriledge as forsaking God to giue to a whore that which is not our owne but Gods 19 What are we then to do 1. Cor. 6.18 Euen to the end to amend our liues according as Iesus Christ admonisheth commandeth vs we are to put in practise the same wherto Saint Paul exhorteth vs saying Flie fornication therby declaring that it is our dutie so to abhor it that in liew of seeking after it we flie from it Hierome in his Epistles Greg. in his Moralles as froÌ„ a most pernitious damnable and accursed pestilence and to the same purpose let vs remember the saying of Saint Hierome Oh how sharpe is the fruite of whoredome It is more bitter then Gaule and more cruell then the sword and diligently let vs meditate vpon the saying of another Doctor When whoredome hath once taken holde of a mans vnderstanding shee will hardly suffer him to thinke of any goodnes For the desires of man are as it were glued together Of the suggestion of the flesh commeth imagination of imagination conceite of conceite affection of affection delectation of delectation consent of consent action of action custome of custome dispaire of dispaire excuse of excuse boasting and of boasting of sinne condemnation If therefore through the infirmitie of our flesh we feele in our selues the first steppes to this corruption let vs either breake off or preuent the rest that follow least we ascend to the highest from whence the fall is no lesse then certaine and horrible damnation Of Dances Chap. 18. ANd hereto will we yet adde two kindes of pleasure or voluptuousnesse Dancing and playes And we wil begin with dancing as with that which many times ministreth occasion of whoâ—dome before spoken of As it is not meete to condemne al recreation and pastime so is it no reason to alow dancing in maner as
it is now vsed among Christians to our great shame and confusioÌ„ where men and women yong men and maides al mixed together doe dance with many gestures of wantonnes vanitie and slippery behauiour whether to the noyse of instruments or of songs for the most part dishonest and seeming only as bellowes to kindle fornication to minister pleasure delight First such dances haue alwaies been either effects or fruits or dependances of great wickednes as Idolatry drunkennes fornication And vsed among such as neuer were led or restrained by the feare of God Among the heathen such feasts as implyed most villanie lewdnesse and dishonestie as those that were dedicated to Bacchus Pan and such like were vsually celebrated for the most part with dancing 1. Cor. 10.7 Eod. 32.6 18.19 Yea euen the Iewes when they had erected the golden Calse and sacrificed thereto sat downe to eate and drinke and rise vp to playe which most interpreters doe referre to dancing As also Moses noteth that comming downe the mountaine he heard the noyse of singing and piping The like is also vsuall in the Church of Rome in their consâ—aries dedications and holy daies wherein they apply themselues to dancing Great feastes likewise and belly cheere are for the most parte accompanyed with this vanitie of dancing wherof is growne this prouerbe After the paunche came the daunce And indeede dauncing is seldome vsed in the morninges or whiles men bee fasting After the Amalekites had sacked Siceleg 1. Sam. 30.16 Basill in his Serm. against drunkennesse and had beene merrie in eating and drinking Dauid sound them dancing And Basill reprouing the dances vsed in his time layeth the blame vpon wine If dances therefore vsually bee the fruites of Idolatrie and drunkennesse who dare aduow the fruite of such trees to be good 2 Well let vs now consider of the dance it selfe The caperings iumpes gambolds turnings windings courtesies paces first forward then backward wheeling about stamping vpon the ground with other like toies follies vanities what els do they represent but the gestures rather of a franticke or mad-man then of a sober person Their skips and wanton friskes doe better beseeme Kids or Gotes as by the tearme of capraying themselues do confesse or rather Apes as a certaine heathen Poet hath noted saying Ouid in his Metam Iupiter being offended with a people that gaue themselues too much to dancing transformed them into Apes Whereby hee declareth vnto vs that such as follow dancing are vnworthie to bee reckoned among men but rather deserue to bee transformed into Apes Also that the heathen and their Gods were of the same opinion But albeit we leaue them the name of men yet are we to esteeme them but as drunken and mad men considering their countenaunces and gestures quite altered from the shape of sober and wisemen And among the Romaines it was an approued sentence that none shoulde dance but such as were either mad or drunke Besides if from a farre off wee shoulde see some companye dancing and leaping and heare no noyse of Musicke or singing we should veryly take them to bee mad-drunken or distraught of their wittes 3 And as for such as being giuen to dancing cannot broke to be thought drunke or besides their wittes yet must they at the least confesse that most of them are led by some pleasures of the flesh which will engender filthy and cursed concupiscence which likewise would induce them to fornication Sueton. in Catelin were it not that God by his power and in mercy doth mightilie restraine them In this respect hath a heathen man tearmed dances the instruments of fornication Others the Deuils baudery as wee shall heereafter perceiue Is it not therfore the shamelesse impudencie and inuention of the Deuill euen among Christians to admit of the erection of publique schooles to teach dancing that is to say to transforme youth into Apes Ouid drunkerds or mad men and to giue precepts how to intise mens harts to lust and fornication The time was when a heathen Emperor banished a heatheÌ„ Poet for writing a litle booke of the Art of loue Yet can we Christians alow of schooles wherin to teach the practise alurements and occasions to draw or bee drawen into fornication But it were rather to be wished that these dancers men or women would carefully apply themselues in the schoole of the holy Ghost which is the heauenly doctrine to study how to forget dancing in such manner that neither it neither any such folly vanity or wantonnes might henceforth be remembred among Christians 4 Now let vs see what is taught in this schoole for the reiecting condemning vtter abolishing of such dances as we speake of together with the memoriall of the same 1. Pet. 43. First S. Peter saith It is sufficient for vs that we haue spent the time past of the life after the lusts of the Gentiles walking in wantonnes lusts drunkennes gluttonie drinkings and in abhommable Idolatries True it is that in expresse words hee saith not Dance not but let the proctors for dances aunswere what he meaneth by wantonnes conioyned to lusts drunkennes Idolatrie Is it not any thing that is repugnant to the modestie sobrietie chastitie required in the children of God And consequently all these sports toyes sollies gamboulds other vanities vsed in dances And doth not experience teach that drunkennesse is vsually accompanied with such insolencie and profane vaine songs And fornication with such villanous speeches songs toyings gestures other lasciuious fashions practised in dances what else are dances therefore but the insolencies fruits pathes and in a maner vnseparable companions both to whoredome drunkennesse And consequently who seeth not that dances and al dependances thereof are by the spirit of God prohibited in that it doth forbid all wantonnesse fornication and drunkennesse 5 If we should adde that dances are signified in the word gluttonie our dancers cannot well alow thereof Yet doth the worde which the Apostle vseth sometime signifie feasts and meetings to be merry in wantonnesse and dissolute gestures and sometime the dances that vsually do accompanie such feasts Which is more the God whom the heathen termed the God of good cheere riot and dances was called by the name of Comus from whence the Grecians as they wel know that vnderstand the tongue haue deriued a verb that signifieth to dance Must we not then confesse that by this word wherby we haue signified gluttonie the holy Ghost forbiddeth dancing meetings for belly cheere and al dissolutions Ephe. 5.11 Rom. 13 1â— S. Paul writing to the Ephesians prohibiteth al coÌ„munication in the vnfruitful works of darknes to the Romains he exhorteth vs to cast theÌ„ off and to put on the garmeÌ„ts of light Who therefore dare place dancing else wher then among the works of darknes rather then of light especially considering this title Vnfruitfull which the Apostle ioyneth with the works of darknes
For the least that we can say of dances is to cal theÌ„ vnfruitful considering they also are in many sorts hurtfull as hereafter we wil declare 6 The same Apostle in another place propoundeth two sorts of works or fruits viz. Of the flesh of the spirit Gal. 5. but sith we cannot without great impudencie place these dances among the fruites of the spirit we must in reason acknowledge them to be the works of the flesh And indeed in dances we find the same pollution insolencie the S. Paul expresly mentioneth among the works of the flesh but not that temperance which he tearmeth the fruit of the spirit 1. Ioh. 2.15 Iohn saith Loue not the world neither the things that are in the world and for example which they be he nameth Lust of the flesh lust of the eyes pride of life Is not al this found in dances No doubt theÌ„ they be of the world not of God And so consequently as he addeth Who so loueth them the loue of the father is not in him If in a picture we see some eating drinking some dancing so forth will we terme this a picture of the children of God not rather a representation of the world Againe to what end is dancing but to delight the world the flesh As the affectioÌ„s of the flesh be enemies to god so he that loueth the world maketh himself an enemy to God It therfore plainly appeareth in this prohibition of Saint Iohn that we should not loue the world dancing is forbidden and applying our selues therto we must needs fal at enmitie with God Ephe 5.4 Mat. 12.36 7 Saint Paul willeth vs to abstaine from al folish vaine speeches as things not beseeming the Saints And Iesus Christ saith that in the day of iudgement we shall giue accompt of euery Idle word If the holy Ghost condemneth al tauntes quippes pleasant and idle talke that tend onely to delight the companie and consequently beseeme Apes and iesters but are not any way conuenient among Christians and the children of God surely the sollies mirth vanitie of dances are without comparison more vnseemly among the Saints and rather to be condemned Ephe. 5.16 The Apostle representing vnto vs the time that wee haue lost during our ignorance whiles we yet serued the Deuill the world and the flesh exhorteth vs to redeeme it And how In forsaking the pleasures of our flesh for the price of the purchace But doe we obey his admonition when we loose the whole day yea and spend the night in dancing making our selues besides wearie and vnfit for our vocation in the morning 8 The holy Scripture in many places exhorteth vs to be sober modest 1. Pet. 5.8 Phil. 4.5 Luk. 12.35 Phil. 3.20 1. Thes 5.6 1. Pet 5.8 Col. 3.5 Gal. 5.24 1. Cor. 9.27 Eccles 7 3. Mat. 16 24. Phil. 2.11 stedfast in al parts of our life to haue our loyns girt vp that is not to suffer the affections of our soules to cleaue to the ground in the desires and vanities therof to haue our conuersation in heauen to watch to mortifie our members to crucifie our flesh and the lusts thereof to tame and subdue our bodies to goe rather to the house of mourning then of mirth that is to say to seeke meanes to quench our pleasures vanities by the representation of death to deny our selues to beare our crosse to weepe when the world reioyceth To be short to employ our selues in our vocation in feare trembling But such as vse dancing do little thinke vpon these rules and duties of Gods children The onely remembrance of these exhortations and admoniâ—ions might suffice were they not desperate to make them renounce such vanitie insolencâ—e lightnes yea euen to abhorre and detest them If when they were in the châ—efe of their dance God should send some extraordinarie thunder or earthquake they would straight leaue off Yea if the same should long continue with other tokens from heauen then would all this mirth and vaine dancing bee conuerted into sorrow and griefe for their dancing and so their consciences would testifie that dances are repugnant to that disposition that should be in vs to watch for the comming of the Lord. 9 Now to proceede to another consideration By three principal points we may iudge whether our deeds and works be good First whether they concurre with our vocation Secondly whether they edifie our neighbours Lastly whether they tend to the glory of God As concerning our vocation it coÌ„sisteth in this That we being freed from sin do she from it and shunne all apparance of euill As touching edification the same resteth in this that our conuersation be such as may beseeme the profession of the Gospell that others may be induced to embrace follow the same And for the glory of God Saint Paul saith Whether we eate or drinke or whatsoeuer we doe let all be done to the honour and glory of God Now we referre our eating and drinking to the glorie of God when wee vse the same in sobernesse and thankesgiuing that wee may euerie of vs bee the better disposed to serue God in our vocations The like is in our sleepe and all other the recreations of our bodies or mindes But is not dauncing directly repugnant to our vocation because that where we should shunne sinne and all apparance of euill with all occasions and allurements thereto it ministereth nothing but apparance and entisement to the same Likewise for the edification of our neighbours This folly and vanitie is to no other vse but to be an offence vnto them in that thereby the dancers seeme to inferre that the Gospel therein concurreth with the world and the flesh considering that we that professe the Gospell and therefore ought to renounce such vanitie are so bent giuen thereunto And as touching the glorie of God what dancer dare be so impudent as to mayntaine that God is glorified in dancing either that hee danceth to the ende to glorifie God or to bee the more apt to serue him in his vocation Moreouer the rule of good workes resteth not in the custome and vse of the world but in the testimonie of the will of God Rom. 1â— â— Fashion not your selues like vnto this world sayth Saint Paul but proue what is the good will of God As for dancing wee must therefore place it among the wicked woorkes because it is repugnant to our vocation to the edification of our neighbours to the glorie of God and to the rule of his will Rom. 14.23 Agayne if euerie worke that is not of saith bee sinne as Saint Paule affirmeth and that there can bee no faith without the testimonie of Gods will let our dancers eyther prooue that it is Gods wyll that they shoulde dance or else acknowledge and confesse that dancing is sinne 10 Furthermore let vs consider the persons If they be stroken in yeeres dancing is an vnseemly lightnesse
simplie condemned This reformation were good in things of themselues good as thus Wee must not abolish the vse of the Sacramentes because they haue bene abused but we must take awaie the abuse The bodie because it is sicke must not bee killed but the feauer taken awaie but dances considered in theyr originall in theyr forme in their ends and naturall vse cannot be placed in this course but as things in themselues and in euerie their partes vicious they are to bee abolished Euen as a tree venimous in her leaues fruites and bodie must not be lopped but quite cut downe by the roote But let vs aske these reformers of dances what they thinke good to be taken awaie Some will saie all lasciuious songs others will adde that women and maides shall not bee mixed with men and young frie. This is somewhat yet not all Some will go farther and saie let him that list to leape dance do it priuatly in his chamber not openly All these reformations in deed will cut off most part of our dances which cannot be performed but in companie cause men to loose all affection and vse of the same For take away the mixture of men and women the lewd songes and tunes the publyke mirth and pastime the speeches communication and gesture that proceed of the flesh and the world who will dance Such a reformation will vtterly abolish all dances so vicious infected and corrupt they are in themselues As also there is no reforming of the stewes but by taking of them awaie 31 Some wyll saie If it bee not lawfull to daunce farewell all good fellowshippe Truelie it were farre more wisedome to forbeare such fellowship than thereby to stand in danger of offending God But if we chance thereinto let vs practise the counsell of Saint Paul not participate in the vnfruitfull workes of darknes but reproue them not in wordes onely but also in deeds that our constant deniall to dance may be a reall reprehension and actuall reproofe of such as do dance 32 Others will replie that if they denie to dance Ephes 5.11 they shall bee tearmed hypocrites scrupulous persons But it is better wrongfully to beare such tants than to ioyne with the wicked worke wickednesse with them Also what reason is it that hee that doeth euill should haue more power to draw vs to do euil with him than wee by our constancie to drawe him to vertue In this case therefore it were good to practise the decrees of the auncient counsels which command that when wee haue soberly and honestly eaten and dronken together if anie prepare to dance we should depart awaie from theyr societie But they will replie that so we shall minister offence to some yet is it more tollerable so to doo than to offend God Besides 1. Pet. 4.4 Saint Peter armeth vs agaynst this temptation aduertising vs that worldlings wyll bee grieued if we runne not wyth them to the same excesse of ryot But the worst they can saie of vs shall be that we would not dance that is that we would doo nothing vnbeseeming Christians And this constancie maye peraduenture touch some of the company procure them also to leaue such insolencie and riot Howsoeuer it bee there can bee no excuse in the sight of almightie God to doo euill And better it is to be a lyght in these darknesses and disordered companies than to suffer our selues to be lead by the blinde and to followe theyr faults and sinnes 33 Some will alleadge diuerse the profites that come of dauncing First that it is an exercise fit for health but the iudgments of the Phisitions doo saie otherwise for all vehement exercises are dangerous after meate and commonly dancing followeth the full belly Besides that theyr owne consciences doo testifie that in dancing the bodily health is the least parte of the minde yea if wee may beleeue experience wee shall finde that by the violent motions of dauncing more haue incurred mortall sicknesse than bodily health Likewise albeit dancing might be healthfull to the bodie yet beeing so preiudiciall to the soule as is before declared wee are to forbeare the same The vse of flesh is more requisite for the preseruation of lyfe than dauncing yet doeth Saint Paule saie that rather will hee eate no flesh while hee liueth 1. Cor. 8.13 than he will offend his brother How much sooner would he haue protested of dancing Others doo propound agilitie of the bodie But as this agilitie is not required in all so doo they not in dancing practise the getting of it but rather to boast of that which they haue and therein to take a pride Withall there bee many other exercises farre exempt from such daungers of the soule as wee finde in dancing 34 But among all commodities and profits by dancing some do alleadge that they bee pathes to marriage and meanes to attayne thereto But how As when Herodias daughter had pleased Herod in dauncing hee offered her the one halfe of his kingdome so some noting the grace gesture and amorous behauiours of some dancers doo fall into liking and so doo offer vnto them their bodies and goods crauing and taking them to their wiues But this allegation doth euidently confirme our former demonstrations that dances are bellowes to kindle the hearts in lust Besides that albeit they may bring forth marriage in some yet surely not in the thirtith part of those that by dances are inflamed and mooued to lust And therefore as such lusts are accursed by God euen so are the dances that breede and inflame them Moreouer what blessings of God are men to attend of such mariages practised by such daungerous vicious and offensiue means so repugnant to the modestie and holynesse that is required in the children of God Agayne marriages forced by lust are for the most part vnequall yet cannot bee restrained neyther the lust quenched but by concluding the marriage and therefore can yeelde no better fruites but trouble and other inconueniences so that it were better to roote out dancing out of the common wealth than to minister occasion of such wretched marriages So many vices therefore accompaniing dancing we ought with Cicero to resolue neuer to daunce albeit thereby wee might gaine a million of golde especially if wee remember the saying of the holie Apostle Saint Paule that wee must not doo euill that good may come of it Rom. 3.8 Such holy thinges as marriage must bee dealte in in holynesse and lawfully Besides so many vices and pernitious dangers concurring in daunces can bee no beginning or foundation of anie good worke 35 Our dauncers atturneys alleadge some examples out of the holy Scripture for theyr allowance Marie saie they the sister of Moses and Aaron daunced among the women of Israel after theyr passage ouer the redde sea When Dauid had ouercome Goliah the women of Israel daunced When Iudith returned from the slaughter of Holophernes the wiues of Bethulia daunced Dauid also leaped
oppose himselfe against the prouidence liberty of God as grieuing at the good that God vouchsafeth to those whom he pleaseth after his owne wisedome and power and that to such enuious persons belongeth the saying of Iesus Christ Is thine eye euill because I am good or is it not lawfull for me to doe as I wil with mine own Mat. 20.15 Neither must we forget that the end of our liues ought to tend to serue not our selues but God our neighbour that it is a most monstrous sin for vs to enuie that good which our selues either doe or should procure and set forward Yea that we euen make a skorne of God when according to our duties wee pray vnto him to enrease his mercies and blessings to our neighbours and in the meane time do enuie and are sorie for their wel-doing and prosperitie through the blessings of God As also wee ought in our harts to print this saying of Chrisostome Chrisostome hom 36. As by enuying of others we offend God so by reioycing at their prosperitie wee shall be pertakers of their goods Saint Cyprian also exhorteth vs to imitate the good Cyprian of zeale Enuy if we can follow them yet if wee can not follow them reioyce sayth he at their good In liew of enuiing make your selues pertakers through steadfast loue make your selues coheires of their goods by the coniunction of loue and brotherly vnion Finally let vs remember that there is but one commendable and profitable kinde of enuie euen the same that we so beare to the vertuous as to imitate their vertue As Themistocles giuing a reason why hee who in his yoouth was bent wholly to pleasures Plut. in his Apotheg Augustine vpon 139. Psal had lastly applyed his mind to vertue saith that the victorie of Miltiades would not suffer him to sleep As Augustine also commendeth that enuy of the righteous that pricketh vs forward to become righteous with them Of backbiting slaundering and euill speaking Chap. 21. ONe vice more will wee here entreate of which as it is no lesse common albeit smally accompted of so is it most pernitious Namely when we speake euill of our neighbours to the preiudice of their credit reputation and honor Exod. 20.16 Deut. 5.20 and this is called backbiting slaundering or euill speaking And by God is forbidden in the ninth CoÌ„mandement of his law Thou shalt not beare false witnes against thy neighbour True it is that he doth expressely name false witnesse But those words do extend very far First they which in the presence of the Magistrate or else wher either by oath or but by speech only do affirme any falsehoode to the preiudice of their neighbours are heere condemned and they bee properly tearmed slaunderers Yea they may be called Deuilish For the word Deuill signifieth a slaunderer or false accuser All slaunderers therefore are the children or Disciples of the Deuill who was iustly so called because hee was the first Author and inuenter of that iniquitie Gen. 3 as the historie of the holy Scriptures doth manyfestly declare For when the Serpent perceiued that Eue remained constant in the obedience of God also that she feared that he woulde execute his threatning which imported that thee shoulde die if shee eate of the forbidden fruite of the tree of knowledge of good and euill hee wickedly slaundered God as if vpon enuie fearing least shee and her husband Adam by eating of that fruite shoulde become like to himselfe and know both good and euill he had made that prohibition This was an impudent and detestable slaunder 2 Hauing by this meanes drawen Adam and Eue to disobedience Gen. 35. among other vices he also poured this deuilish poyson vpon all their posteritie as experience by most notable examples doth teach So did Putiphars wise slander and falsely accuse Ioseph that he would haue dishonored her So did Chore Numb 16. Dathan and Abiram falsely slaunder Moses and Aaron 2 Sam. 16.3 saying that they sought to exalt themselues ouer the congregation of the Lord. So did Ziba Miphiboseths seruant slander his master in the eares of Dauid Hester 3. 8. as if he had pretended that the house of Israel shold haue restored him to the kingdome and that therupon he remained at Ierusalem 1. Sam. 24.14 So did Haman falsely accuse the Iewes that were in captiuitie vnder king Assuerus that they denied to fulfill the kings decrees 2. Sam. 15. So did Saules Courtiers slaunder Dauid Iohn 7.20 as if hee ment to take away his kingdome So did Absalom slander his owne father Dauid telling the people that there was not any to heare their suites Mat. 11.19 to iudge of their affaires or to do them right With many impudent slanders did the Iewes assault Iesus Christ Luk. 23.2 obiecting vnto him that he had the Deuil that he was a drunkerd a glutton a friend to Publicans a seducer of the people Act. 24.5 and accused him falsely that hee denied tribute to Caesar and suborned the people So did Tertullus the Orator tearme S. Paul a seditious and pestilent fellow 3 Againe if the speeches gâ—â—en forth should in themselues bee true yet if they be misreported or wrested to any other sence then they were done or spoken this is also slaunder and false witnesse As S. Marke rehearseth Matâ— â—4 58 that finally there came in two false witnesses against Iesus Christ And affirmed that they heard him say I will destroy this temple made with hands and within three daies I will build an other made without hands Here was a double slaunder First in that Christ spake it not in that sort Ioh. 2 19. but onely said Destroy this temple in three daies I wil raise it vp againe Secondly because that which he spake of his body as S. Iohn expressely addeth That he spoke of the temple of his body they referred to the materiall Temple buâ—â—â— with hands at Ierusalem 4 It is also a deuilish malitious slaunder when men report that which is true but thereof to gather or perswade some wicked and reproueable action Psal 5â— 2 As when Doeg shewed Saule that Dauid had beene in the house of the high priest Achimelech in Nob that Achimelech had asked counsell of the Lord for Dauid 1. Sam. 21. Psal 52.5 that he had giuen him bread and that he had deliuered vnto him the sworde of Goliah Dauid obiecteth vnto him That his tongue was like a sharpe razor that he had imagined mischiefe spoken lies and vsed pernitions and deceitfull wordes Yet it seemeth that all that Doeg told Saul was true But heerein we are to note his intent which was thereby to gather and to perswade Saul that there was conspiracie betweene Dauid and Achimelech and in that consisted his slaunder and false accusation Dan. 6 The chiefest officers in Darius Court accused Daniel that he called vpon his God and so contrarie to the Kings
her husband As marriage was ordained besides all other matters for generation so together with the duties common both to the husband and to the wife which thereof doe depend and are before declared the woman is also perticularly called subiect to the bearing of children to the trauaile of child birth and to the labour of suckling and bringing them vp This estate is full of trouble yet is she hereto subiect by her transgression as God speaking to Eue said I will greatly encrease thy sorrows and thy conceptions in sorrow shalt thou bring forth children But as this consideration should cause her to walke in humilitie as in all her sorrowes and labour bearing the Badge of sinne so should them the same condition and estate conceiue comfort in that as S. Paul testifieth 1. Tim. 2.15 The woman shall be saued by bearing of children In which bearing of children the Apostle meaneth the heauinesse want of relish and other the troubles while she breedeth the sorrows and trauaile of child birth and the labours in nursing bringing them vp And this is the wonderfull wisedome goodnes of God that he laieth a foundation of comfort for the woman in that which otherwise doth breed her sorrow and care for these fruites of sinne shal be conuerted to her good and saluation Also by obaying quietly in this vocation shee doth seruice to God so is saued led through this meanes and way into euerlasting life in case as Saint Paule also addeth with modestie shee abide in faith loue and sanctification 2 As by this word generation of children is also ment her dutie in suckling them so is the woman to remember that God hath giuen her two brests not that she should employ them for a shew or ostentation but in the seruice of God and to bee a helpe to her husband in suckling the children common to them both Experience teacheth that God conuerteth her bloud into the Milke where with the cilde is nursed in the mothers wombe Hee bringeth it into the brests furnished with Nipples conuenient to minister the warme Milke vato the childe whom he endueth with industrie to draw out the Milke for his owne sustenance The woman therefore that can suckle her child and doth it not but refuseth this office and duetie of a mother declareth her selfe to bee very vnthankefull to God as it were forsaketh and contemneth the fruite of her wombe And therefore the brute beastes lying vpon the ground and graunting not one Niple or two but sixe or seuen to their young ones shall rise in iudgement against these daintie halfe mothers who for feare of wrinkling of their faces or to auoid some small labour doe refuse this office of a mother due to their children They might take example by Anna the mother of Samuell who suckled her child till the daies of weaning By Sarah the wife of Abraham as Moses noteth where hee attributeth to her these speeches 1. Sam. 1.23 Gen 27.1 Luk. 1â— 27 Who would haue said to Abraham that Sarah should haue giuen children sucke And for the words of the woman that said vnto Iesus Blessed is the wombe that bare thee the pappes that gaue thee sucke As the first part of her speech must bee ment by the virgine Marie so may we in reason referre to her also the second thereof gather that she suckled her son Iesus Christ 3 But let vs goe on to other the perticuler duties of the wife to her husband The husband is the head of the wife and the wife is subiect to her husband It is the ordinance of God grounded 1. Tim. 2.13 as Saint Paule noteth first vpon this that man was created first 1. Cor. 11.8 and afterward Eue Secondly as the same Apostle sayth in this that the man is not from the woman but the woman from the man thereto adding that the man was not created for the woman but the woman for the man And therefore it is meete she should bee subiect to her husband These resons do proue that the subiection of the wife to her husband is it not in her a curse for it was established by the order and end of her creation before the transgression But the third reason ensued vpon this That the woman being seduced by the Serpent seduced her husband 1. Tim. 2.14 as Saint Paule also noteth saying Adam was not deceiued Gen. 3.16 but the woman was deceiued and was in the transgression It was also the sentence which God pronounced when hee reproued the woman for that thee beleeuing the Serpent had seduced her husband Thy will sayth hee shall be subiect to thy husband and he shall haue dominion ouer thee 1. Pet. 3.1 Colos 3.18 Ephe. 5.22 Neither is it without reason that this subiection of the woman to her husband is so often commanded and recommended in Gods word Let wiues saith Saint Peter bee subiect to their husbandes Wiues saith Saint Paul be yee subiect to your husbands as it is meete in the Lord. Also writing to the Ephesians hee saith Wiues bee yee subiect to your husbands as to the Lord. 1. Pet 3.5 For the husband is the head of the wife as Christ is the head of the Church Saint Peter the rather to induce them to this dutie addeth For in time past the holy women which trusted in God attired themselues Gen. 18.12 not in sumptuous apparell but in vertue and were subiect to their husbands And for example he aleaged Sarah the wife of Abraham who called her husband Lord. 1. Cor. 11. This subiection in the daies of Saint Paule was acknowledged by the couering of their heads And in that consideration doth he so earnestly vpholde that the woman ought to couer her head in token that shee is vnder power of her husband This did Rebecca well vnderstand and practise for seeing her husband Isaac come Gen. 24.65 before she presented her selfe in his presence shee tooke a Vayle and couered her head as a token of subiection and testimonie of the reuerence that she did beare vnto him 4 The duties of the wife comprised in this subiection Ephe. 5.24 are by Saint Paule noted who sayth As the Church is subiect to Christ so let women bee subiect to their husbandes in all thinges As the Church therefore should depend vpon the wisedome discretion Gen. 3.1 and will of Christ and not follow what it selfe listeth So must the wife also rule and apply her selfe to the discretion and will of her husband euen as the gouernment and conduct of euerie thing resteth in the head not in the body Moses writeth that the Serpent was wise aboue all the beasts of the field and that did he declare in assaulting the woman that when he had seduced her she might also seduce her husband Saint Paule noting this among other the causes of the womans subiection doth sufficiently shew that for the auoiding of the like inconueniences it is
of Egypt with a mightie hande and the Lord shewed signes and great wonders and euill vpon Egypt vpon Pharaoh and vpon all his householdâ— before our eies And brought vs out from thence to bring vs in and to giue vs the lande which hee sware vnto our fathers Therefore the Lord hath commaunded vs to doo all these ordinances to feare the Lord our God that it may go euer well with vs and that hee may preserue vs aliue as at this present Exod. 12.26 Particularly concerning the pascall lambe Moses sayd When your children aske you what seruice is this you keepe Then shall yee saie It is the sacrifice of the Lordes passeouer Exod. 13.14 who passed ouer the houses of the children of Israel in Egypt when hee smote the Egyptians and preserued our houses Hee lykewise ordayned that they should teach theyr children what was meant by the commaundement to offer vnto God euerie male that first openeth the wombe and to redeeme the first borne of theyr children When thy sonne shall aske thee to morrowe saying What is this Thou shalt then saie vnto him With a mightie hand the Lord brought vs out of Egipt out of the house of bondage For when Pharaoh was hard hearted against our departing the Lorde then slew all the first borne in the land of Egipt therefore I sacrifice vnto the Lord all the males that first open the wombe but all the first borne of my sonnes I redeeme Iosua 4.21 And as Iosua commanded the people to take the twelue stones that they tooke out of Iordan when thy passed ouer drie shood so hee inioyned the fathers to teach theyr children the signification of those stones thereby to remember Gods wonderfull workes 9 By the premises wee may manifestly see the duties of Christian parents to teach theyr children But how doo they perform it Themselues at the least for the most parte knowe not the signification of Baptisme or the supper or wherefore those Sacramentes were instituted How can they then put in action these commandements of God or instruct their children in heuenly doctrin When they shall aske what is signified by the water that is pâ—ured vpon the babe or by the bread or wine that are deliuered in the holye supper How many bee there that can teach or tell them What a slacknesse is this that wee profyte no better in obedience to God in a matter so requisite and necessarie as is the instruction of our children 10 Neyther is this all for they are also diligently to note Gods wonderfull workes whether in the chastising of his people in the deliuerie of his Church or in the punishing of his enemies Deut. 4 9 thereof to make reporte to theyr children thereby to teach them to feare God and to put theyr trust in him Take heed to thy selfe sayth Moses and keepe thy soule diligently that thou forget not the thinges which thine eies haue seene that they depart not out of thy hart all the daies of thy life but teach them to thy sonnes and to thy sonnes sonnes This dutie is more amplie declared in the 78. psalme Psalme 78. 2 where the prophet sayth thus I will open my mouth in a parable I will declare high sentences of olde which wee haue heard and knowen and our fathers haue tolde vs. Wee will not hide them from their children but to the generation to come wee will shew the praises of the Lord his power also and his wonderfull workes that he hath done How hee established a testimonie in Iacob and ordained a lawe in Israel which hee commanded our Fathers that they shoulde teache their children c. Ezechias king of Iuda beeing recouered of a daungerous sicknesse protesteth that the fruit of his deliuerie shall be to praise God and to instruct his children in the lyke dutie The liuing sayth hee the liuing shall confesse thee Esa 38.19 The father to the children shall declare thy truth God hauing grieuously chastised his people sayth by the prophet Ioel Such a thing was done in your time or in the time of your fathers tell ye it to your children and your children to their children and their children to another generation Ioel 1. 3 By the premises may parents vnderstand how farre in duty they are bound to instruct theyr children in the heauenly doctrine and to rehearse vnto them the wonderfull workes of God that euen from theyr youth they may print in theyr heartes true godlynesse with an apprehension of lyfe euerlasting so leade them into the knowledge and obedience of God But what Some parents are so ignorant that albeit they would yet are they not able to teach theyr children As this ignorance is vnbeseeming any christian so shoulde the feeling thereof induce them to seeke to profit in the knowledge of the word and workes of God first in regard of their owne comfort and consolation next that they may bee able to instruct their children We reade of many who euen in their old age haue learned the Greeke tong or the arts Yea there was one that said that albeit one of his feet were in the graue yet wold he learn But our argument importeth not the knowledge or the learning of the artes or sciences that serueth this present life but the knowledge requisite for the glorifying of God and the attaining to life euerlasting And therefore it were good they should begin to profit in so neâ—essary a felicity rather late than neuer yet not in respect onely of their owne persons but also as is aforesaid that according to so many commandements so expresse and so often reiterated they may be able to instruct their children We reade of a Grecian Ladie who being a mother learned the liberall arts that she might teach her children and thereby purchased great praise Euridice Plut. in the bringing vp of children How much rather ought parents to be careful and zealous to profit in the heauenly doctrine were it onely to be able to instruct their children 12 At the least if they want knowledge or bee vnwilling to take leasure to teach them yet let them do as much for their soules and the life to come as for their bodies and this present life Parents that either cannot write and reade or will not or haue not time to teach their children will yet send them to schoole and such as would haue them learn some art or occupation or traâ—â—ike if them selues professe not the same wherin they like to imploy their children they will yet put theÌ„ to dwell with those that do professe the same to the end they may learne How therfore can parents excuse theÌ„selues when their children remain vntaught in these things that concern the glory of God life euerlasting But howsoeuer it be if they be neither able of themselues nor do prouide to haue them taught by others they shall be inexcusable in the sight of God the ignorance of the children ingendering contempt of
vicious thou puttest him in danger of losse both of body and soule 16 Some doo respect their friendship with some masters rather than their vertue and so doo commit to them their children least they should be angrie for putting them to another These men do resemble him who being daungerously sick vseth the aduise of an ignorant phisition that is his kinseman or familiar friend for feare he should take offence if he shuld cal another albeit without comparison more learned skilfull If thou shouldest haue any waightie matter in law wouldest thou rather commit thy cause to an igâ—anâ— and negligent atturney because he is thy friende than to him that were both diligent and learned Making a voiage through some daungerous sea wouldest thou in a tempest commit thy ship to a yong pilot vnskilful or dronke because he is thy friend what a foole art thou that wilt not take the like care of the profit honor and saluation of thy child 17 Others commit their children either to him that is best cheap or by whome they may growe into greatest aduancement in the world but neuer respect the hazard of their child so they may either spare or get worldly goods When one shewed the Orator Lycurgus Eras Apo. li. 8 that hee had offered great wages to a philosopher to teach his children he vertuously answered If anie man will assure me to restore me my children endued with more vertue I will giue him not onely that some but euen halfe my goods The vertuous and wise Emperor Marcus Aurelius writeth that in the Annals of the Tarentine warre he found that the renowmed Purlius did weare a ring wherein was ingrauen this sentence The dominion of the whole earth is a small reward to him that is vertuous but to the vicious the losse of life is a simple punishment Heereby may fathers learne how carefully they ought to restraine their children froÌ„ vice to inure theÌ„ to vertue As in deede the fathers that instruct or cause their children to be instructed do far excel such as onely do beget them for of these they receiue life only of the other good and vertuous life 18 Moreouer parents ought not so much to relie vpon the diligence of childrens masters as neuer to care to vnderstaÌ„d how they profite and proceed in vertue for the regarde of such diligence would make the masters more carefully to discarge their dueties And thereof came the prouerbe The masters eie fatteth the horse this The masters eie is the fruitfulnes of the garden Parents ought not too much to hearken or credite children when they complaine of their masters rigor and seueritie Among the Lacedemonians if the children vpon the reproofe or chastisement of any whosoeuer Plutar. in his Lacon Instit for anie man was at libertie to vse correction euen to other mens children did complaine to their parents the same was a great reproch to them because themselues corrected not their children Not that we are not in discretion to inquire or take notice whether the master vseth crueltie or inhumanitie towarde them least through too much rigor hard vsage they shuld grow desperate 19 Howbeit such is the inclination of many euen from theyr youth to wickednesse that instruction by words either of parents or masters will not suffice without the rodde and correction And this doth God command and experience sheweth it to bee most necessarie He that spareth the rod sayth Salomon hateth the childe Prou. 13.24 Prou. 19.18 Pro. 29.15 17. Prou. 23.13 but he that loueth him basteth to correction Againe Correct thy childe while there is hope and regard not his crying Againe The rod and correction minister wisedome but the child lefte at libertie shameth his mother Correct thy sonne he will giue thee rest and pleasure to thy soule Withdrawe not correction from thy child if thou smite him with the rod hee shall not die Thou shalt smite him with the rod and deliuer his soule from hell The booke of Ecclesiasticus intreateth heereof more at large saying He that loueth his sonne causeth him oft to feele the rod Eccle. 30 1â— â— that he may haue ioy of him in the end Hee that chastiseth his son shall haue ioy in him and shall reioyce of him among his acquaintance An vntamed horse will be stubborne and a wanton child will be wilfull 8.9.10.11.12 13. If thou bring vp thy sonne delicatly he shal make thee afraid if thou play with him he shall bring thee to heauines Laugh not with him least thou be sorie with him and least thou gnash thy teeth in the end Giue him no libertie in his youth and winke not at his folly Bow downe his necke while he is young and beat him on the sides least he waxe stubborne and be disobedient to thee and so bring sorrow to thy heart Chastise thy child be diligent therein least his shame grieue thee In this sense do we say that many times the rod is better for children than bread And in deed as Phisitions surgeons Apothecaries are necessarie in a town for the cure of sicknes and bodily wounds so are rods chastisement for the correction of the corruptions of the soule 20 Herein is God so resolute that in the dutie of the father to chastise his child he willeth vs to learn that he doth the office of a father when he chastiseth vs with afflictions And as a father by correction declareth a true loue to his child with a desire of his good and saluation Heb. 12 so is it the will of God that wee should receiue such afflictions as he laieth vpoÌ„ vs as effects of his loue towards vs as testimonies that he accepteth vs as his lawfull children and no bastardes Likewise if seeing many children fighting together wee also see a man come and correct onely one of them wee presently thinke that to bee his childe because hee performeth the dutie of a father and so sheweth that hee loueth him better than the rest whome hee letteth goe without correction Therefore as wee saie that the pittiful and gentle Surgion empaireth the wounds so doth too much gentlenesse toward children and winking at their faults without correction breed theyr disobedience vnthriftinesse and miserie Likewise as God is thereby greatly dishonoured so doeth hee not suffer the parents that are slacke in theyr duetie to their children to escape scot free And to this purpose haue we a notable example in Holy the high priest for when he heard of the wickednesse and offensiue dealings of his sons Ophny Phinces he vsed some verball reprehensions yet because he neither reproued nor chastised theÌ„ more sharply God obiecteth to him their iniquities saying Wherefore haue you kicked against my sacrifice and hast honored thy children more than me 1. Sam. 2 Then doth hee pronounce also this horrible sentence That the priesthoode should be taken from his house that both his sonnes should die in one
they haue discharged themselues of a great care for it is theyr partes to thinke thereof 1 Cor. 7 and generally to prouide for the marriage of theyr children not to tarrie vntill through their negligence peeuishnesse and other difficulties in that prouision for them the children take occasion of lewdnesse or so ship themselues without the knowledge of their parents that afterward they bee forced to proceede to that that may redound to theyr greate sorrow and heartbreaking So dyd Abraham thinke vppon the marriage of his sonne Isaac to that end committed the charge thereof to his eldest and most faithfull seruant Gen. 24.3 whome hee wylled to seeke a wife for his sonne as in truth it is not properly for the children but for the parents to thinke vpon and prouide for the same The same doth Ieremie teach where writing to the Iewish Fathers in the captiuitie of Babylon hee sayth Iere. 29.6 Iud. 14.2 Take wiues for your sonnes and giue your daughters in marriage Heereupon when Sampson had found a maiden to his lyking himselfe dyd not demaunde her in marriage but comming to his parents hee sayd Gen. 34.3 Giue mee her to Wife Likewyse Sichem the sonne of Hemor hauing bent his heart vnto Dina the daughter of Iacob sayde vnto his father Giue mee this maide to wife Yet is it meete that as the parents make the motion so the children giue the consent Gen. 24.57 This dyd Laban declare when talking of Rebecca whome Abrahams seruant craued in marriage for his masters sonne Isaac he sayde Let vs call the mayden and aske her consent So calling her they sayde vnto her Wilt thou goe with this man And shee aunswered I will go For of matching eyther sonne or daughter agaynst theyr wylles there doo many times arise great inconueniences and much sorrowe and griefe yea the lawyers are of opinion that a free wyll is not so expedient in anie thing as in marryage 27 Now 1. Cor. 7.40 as it is the dutie of parents to prouide to match their children so are they diligently to see it be done as Saint Paul saith In the Lord that is not to demaund anie maiden for their sonne or to accept anie sonne for their daughter vnlesse the same bee affected to true religion and make profession thereof hauing a good reporte of pietie the feare of God and other Christian vertues which qualities and giftes of God are to be preferred before wealth or anie other worldly or carnall considerations So when Abraham sent his man to seeke a wife for his sonne Isaac Gen 24.3 he sware him that hee shoulde not take anie Daughter of Chanaan So when Sampson required his parents to giue him a wife of the daughters of the Philistians they aunswered Is there neuer a wife among the daughters of thy brethren Iudg. 14.3 or among my people that thou must go take a wife of the vncircumcised Philistines If Parents would consider of the daunger of the losse of theyr childrens soules by matching them with such as are of a contrarie religion or otherwyse giuen more to the world than to pietie and the seruice of God eyther what strife or contention doo for the most part ensue of such marriages how small comfort is taken in the same how slenderlie the dutie of praier is performed and what a neglygence or hinderance they are to the bringing vp of children in the feare of God they woulde abhorre euen to thinke of anie such match and in few speeches preferre him that were endued with godlynesse other vertues before riches and all other carnall and worldly considerations They would put in practise the wise aduertisement propounded by Salomons mother albeit but simply folowed by her sonne which wee reade in the Prouerbes Many daughters haue done vertuously Prou. 31.29 but thou surmountest them all Fauour is deceitfull and beautie is vanitie but the woman that feareth the Lord shall be praised But if the difficultie rest in question of maintenance for the familie let parents remember that it is better to choose knowledge than wealth that is skill and industrie howe to get than goods alreadye gotten and in his possession that hath no skill or knowledge howe to vse them Heereto may wee referre the answere of Themistocles Plutarch in his life Ci. in the first booke of offices who purposing to marrie his daughter and beeing asked why hee preferred a vertuous man before a rich answered That he liked better of a man without monie than of monie without a man or as some doo write that hee had rather match his daughter to a head of a man than to a head of siluer And therefore to conclude this speech we may wel say it is better to match our children with Christian vertuous heads that haue litle monie than with much treasure in the possession of worldly and vicious heads 28 Heereto will we yet adde two points concerning the duties of parents to their children first that in all their wordes workes they be vnto them continuall examples and myrrors of pietie and vertue so shall their admonitions exhortations be still of greater efficacie and themselues shall haue more authoritie to reproue admonish chastise their children And in deed the same that Marcus Aurelius saith that to make children vertuous they shall more profit by good example in one month than by instructiō in a whole yere may be most truely applied vnto parents He that teacheth a childe to write may sometime saye yee must make this letter long this short this straight c. But the chiefe meanes to make him to profit in writing is to set him good examples or coppies to write before him And so is it in the instruction of vertue and the feare of God For contrariwise he that teacheth well and liueth euil buildeth with one hand and pulleth downe with another And experience teacheth that more may be pulled downe in one hower then will be built vp in one day The euill example of parents is as a line to draw the children to follow them And therefore the Prophet Ezechiell reprouing the people of his time for their Idolatrie and other corruptions declareth that therin they haue taken the ordinarie course that is Ezech. 16 42. they haue followed the example of their parents Behold saith he all that vse prouerbs shall vse this prouerbe against thee saying like mother like daughter Thou art thy mothers daughter that hath cast off her hushand and her children and thou art the sister of thy sisters which forsooke their husbands and their children your mother is an Hittite and your father an Ammorite Here are three olde prouerbes which proue that children ordinarily are ready to imitate the bad examples of their parents First Like mother like daughter Secondly Thou art thy mothers daughter Thirdly Thy mother is an Hittite and thy father an Ammorite That is to say Thy parents forsaking the seruice of God haue
giuen themselues to the idolatries of the Ammorites and Hittites and thou hast followed their example The same did the Emperour Marcus Aurelius who aboue all men was careful to bring vp his children in vertue obiect to his wife for speaking to her of the instruction of her daughters hee said What will it auaile for her mistres to teach her honestie and modestie when our selues in our workes doe inuite her to wantonnesse 29 Verball instruction without example of good deedes is a dead doctrine and contrariwise good examples are the life of instruction to make it profitable and effectuall If the example of parents be contrarie to their instruction If I say they teach their children sobrietie modestie and chastitie and yet themselues wil follow drunkennesse foule and lasciuious speeches gestures and actions it is as if with their tongues they should say Be vertuous and by the hands lead them with them to al vice and corruption Plut. in the Educat of children Wicked fathers saith a certanie heathen Philosopher are wicked counsellers to their children If we would take him to bee a monster in nature and vnworthie to liue in a common wealth that should counsell his childe to drunkennesse and fornication what shall wee thinke of those who committing such iniquitie doe by their example much more mightily put forward their children to such abomination then by word they are able What accompt can those fathers giue vnto God who by their euill example haue drawne into hel their children whom he deliuered to their charge to be guided into heauen Albeit such fathers pitie not themselues yet at the least let them take pitie of their children and not carrie them with them into euerlasting destruction Plut. in the precepts of marriage Wee reade that the graue personage Cato deposed a senator out of the Senat of Rome onely because hee kissed his wife in the presence of her daughter This truly was extreme seueritie especially if we consider the maners of our daies But this Ethnick hereby declared how grieuously such parents are to be reproued as shall vse any lewd speeches or shamelesse behauiour in briefe any worldly or carnall actions in the presence of their children to whome their example may be as a dispensation to giue thēselues to the like As also how can they forbid that in their children which themselues doe commit How can they correct them for the faultes which themselues doe vse Albeit children in respect and reuerence to their parents dare not reply and say that themselues doe those things for the which they reproue them yet will the neighbours or others obiect it to their shame Besides their authoritie shall bee so much the lesse in that they declare in their works and actions that they alow that which they forbid in words If parents therfore desire that their instruction may be effectuall and yeeld fruite let them declare the same in holy life and vertuous conuersation Plut. in the Education of children Let them saith an auntient Philosopher so order and gouerne themselues that their children seeing the same as it were in a glasse may be restrained from dishonest speeches and wicked deedes Let them do as guides that shew the right way and foords ouer riuers by going before those whom they lead that their children following the steps and examples of their parents may conforme thēselues to their vertues so with them and by them be led to saluation and life euerlasting 39 Finally let all parentes diligently and feruently pray vnto God first for themselues that he by his holy spirit will vouchsafe to guide them in the instruction of their children that they may with all diligence faithfulnes and discreation employ themselues in euery part of their dutie toward them Secondly let them dayly commend their children by hartie praiers to the father of light who is the giuer of all goodnesse and blessings that hee blessing their labours about their children may replenish them with the gifts and graces of his holy spirit that they may profit in all things requisite to his glorie and their owne benefite and saluation And this dutrie let them begin to performe euen so soone as they are in hope of generation by praying to God to preserue it to giue to the mother happy deliuerance of her fruite and so to dispose that the child may receiue the seale of saluation by Baptisme grace to bring forth fruites to Gods glory Let them remember that the praier of the whole Church for their children in their Baptisme is a warning of their bounden dutie dayly to do the like for them after they be admitted into the couenant by Baptisme Iob. 1.5 In this point let them remember the care of Iob for his children that were already growne and come to age not only in that he dayly sent vnto them to sanctifie them by admonishing them of such infirmities as they might peraduenture haue committed in banqueting albeit modestly and soberly together But also in that he dayly rose vp earely and offered sacrifice for them according to their number saying to himselfe It may be my sonnes haue sinned and blasphemed God in their harts Wherein hee giueth vnto parents two notable lessons One that if the children doe sinne the parents are to examine whether themselues may not be guiltie in the sight of God as not hauing sufficiently performed their duties in teaching admonishing giuing good example praying to God for them The other that they ought to haue such a care of the saluation of their children that albeit they haue not committed any notable apparent sinne yet presupposing that according to mans frailtie they liue not without offending God after the example of Iob who offered sacrifice to God for his children and that no doubt his sacrifices were accompanied with hartie praier for them they must pray for their children that their sinnes may bee forgiuen them through the onely sacrifice of Iesus Christ 31 To conclude As S. Paule tearmeth the family of Philemon Philem. ver 2. Rom. 16.5 Psalme 101. also of Aquila and Priscilla the Church so all parentes and householders ought so to gouerne their children and familie that their houses may be euen so many small Churches whereout according as Dauid protested that he would employ himself in that dutie all vice and corruption may bee expelled and banished to the ende the house of God may bee holy also that God may bee praised worshipped adored and called vpon Euening and Morning and at meales For vndoubtedly al families thus ordered shal euen feel the truth of Gods promises that he wil be in thē as in his temple will blesse thē with al his graces pomised to his Church Of the dutie of children to their parents Chap. 5. NOw let vs come to the duties of children to their parents And these doth God comprehend in the fifth commaundement of the lawe in these words Honor thy father and thy mother And
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
no reputation took on him the forme of a seruant and was made like vnto man was found in shape as a man He humbled himselfe became obedient vnto death euē vnto the death of the crosse And therefore in obedience to parents children are to lay off all greatnes and excellencie whatsoeuer and to submit themselues to any rebuke yea euen to the shamefulest death rather then by contempt or disobedience to offend their parents And least any man should reply that ther is great difference between God the father and fathers according to the flesh Luk. 2.51 S. Luke noteth that Iesus Christ was subiect to his mother and to his supposed father Ioseph What greatnes then may there bee in children that should exempt them frō obedience to their parents sith Iesus Christ the prince of glory the king of kings and Lord of Lords because subiect and obedient to a poore man his putatiue father and to a mother of simple and meane calling 8 This obedience doth S. Paul commend vnto vs saying Col. 3.20 Ephe. 6.1 Children obey your parents in all things Adding this reason for that is acceptable to the Lord. And in that he saith in an other place It is right He taketh from children all reply For is there any child that will denie that he is not bound to do that which is right or that which is pleasing or acceptable vnto God Moses saith Leuit. 19.3 Euery of you shall stand in awe of his father and mother And in truth he that loueth his father and his mother feareth their displeasure As contrariwise he that reiecteth their precepts admonitions or reprehensions and so shaketh off the yoke of obedience subiection that obstinatly he may set himself to work wickednes sheweth that he despiseth the image of God that they beare treadeth vnder foot then authoritie ouer him Such children or rather monsters in nature are to looke for no other but Gods horrible iudgement against thē Prou. 30.17 And Salomon saith The eye that meeketh his father despiseth the instruction of his mother the Rauens of the vally shall picke it out and the young Eagles shall eate it Neither would God permit that such impietie shoulde escape without an expresse decree to put to death such children If any man saith Moses hath a sonne that is stubborne disobedient Deut. 21.18 which will not harken vnto the voice of his father vnto the voice of his mother they haue chastened him he would not obey them then shal his father and his mother take him bring him out vnto the elders of his Citie and vnto the gate of the place where hee dwelleth and shall say vnto the elders of his Citie This our sonne is stubborne and disobedient he wil not obey our admonitiō he is a riotor a drunkerd Then all the men of his Cittie shall stone him with stones vnto death so shalt thou take away euill from among you that all Israell may here it feare Behold how God by cōmanding that disobedient children should be rooted out willeth that all children should feare to disobey their parents least they might incur the like punishment For surely the disobedience of children is an assured token that God will roote them out As wee reade of the sonnes of Hely the high priest 1. Sam 2.25 who when their father reproued them for their iniquitie did not obey his voice because it is expresly set downe the Lord purposed to destroy them The very heathen haue euermore highly cōmended reuerence obedience vnto parents Among the rest The Lacedemonians published a law wherby it was lawfull for parents to make whom they would Plut. in Licur euen straungers their heires Therby to induce children to reuerence and obey their parentes 9 Yet must this subiection obedience be holy and not repugnant to the seruice of God So as obedience to parents be no disobedience to God Ephe. 6.1 And this doth S. Paul note saying Children obey your parents in the Lord that is to say according to the Lord or for the Lords sake therfore if parents cōmand any thing contrary to Gods glory or the saluation of the soul the children are in duty to practise the instruction of the Apostles Act. 4.19 who said Is it right in the sight of God that we obey you rather then him The law is comprehended in two Tables the summarie wherof doth import that we loue God and our neighbor But the loue of God goeth before Iesus Christ calleth it the first gretest commandement And therfore saith Mat. 22.38 Mat 10.37 He that loueth father or mother more then me is not worthie of me Gods cōmandement of obedience to parents doeth not abolish all difference betweene good euill neither bindeth children to disobey God the parents authoritie cannot priueledge their children to cōmit sin The well ordered child will alwaies agree with the law to abstaine from whatsoeuer is therein prohibited neither will he obey such cōmandements of his earthly father as are contrary to his heauenly father Yet are childrē in duty to loue honor obey their parents whatsoeuer euen Idolaters and wicked For as the loue of nature is not abolished by the wickednes of men for they still abide men so wicked Idolatrous parents remaining parents doe retaine the right of parents Prosper sentences out of Augustine and such are to be honored yea euen to command bee obeyed so long as they cōmand nothing prohibited by the heauēly father We must saith S. August so loue men that wee loue not their vices For to loue that which they are is one thing to hate that which they doe is another 10 Yet doth this word Honor cōprehend an other dutie of children to their parents That is to comfort them in their aduersities to relieue their want and to helpe and serue them in whatsoeuer they need at their childrēs hands neither shal they herein perform any more thē the payment of part of their debts whereto they are bound in cōsideration of the benefits that they first receiued from their parents This is the duty wherto S. Paul expresly exhorteth them saying If any widow haue children or childrē of her children let thē learne first to shew godlines toward their own house Tim. 54. to recompence their kindred for that is an honest thing acceptable before God Herein did Ioseph performe the duty of a child to his father brethrē Gen. 45.9 To whom when he greeued himselfe he saide make hast and get ye vp to my father and say vnto him thus saieth thy sonne Ioseph God hath made me Lord ouer all Egypt come therefore vnto me and make no tarying and thou shalt inhabite the land of Gosham shal the neere vnto me Thou thy children the children of thy children I wil relieue thee least thou shouldest perish for hunger thou
thy houshold and all that is thine Being aduanced to such honor he forgot not neither dispised his poore father besides that albeit his brethren had so wickedly entreated him yet he forgot that iniury and vndertoke to feed them Hereto had relation Christs commending of his mother whē he said behold thy mother hee accordingly performed the duty of a child to her and toke her home vnto him Iohn 19 27. We also read that when a certaine father was condemned to be famished in prison his daughter came daylie to visit him and because she was narowly serched least shee should bring him any food hauing no other meanes to help him she suckled him with her brests Valerius Max. wheervpon because her father liued longer then was expected she was watched and being knowen how shee had relieued him they gaue him to his daughters piety and deliuered him out of prison 11 This duetie did the Grecians name by a name deriued from the Storckes who feede and nourish their dammes when they are impotent through age so are vnto vs as misterisses to teach vs to acknowledge the good that wee haue receiued from them that brought vs into this world and bred vs vp Such therefore as being able doe refuse to supply and relieue the necessities of their parents so shew themselues deuoide of naturall affection must bee sent to schoole among the Storckes that of them they may learne to yeelde due reuerence to their parentes And of these is the number at this day too great yea and such that it is growne to a common speech that one father or mother can bee content to relieue a dozen children but a dosen children will not feede one father or mother But if of necessitie they be put to doe it it is with great difficulty such strife as may iustly minister occasiō of grief and sorrow vnto both father and mother A certaine Cinical Philosopher writing to his wife about his new borne sonne promiseth so to teach him Crates that he will returne him vnto her not a dogge alter the name of their sect but a Storcke that should relieue her in her age But the children of our daies are more hard to receiue this instructiō the rather cōsidering the inhumanity that appeareth in many notwithstanding they be taught their duties in the schoole not of a Cynicall philosopher but of God himselfe in his Church 12 But as in many children couetousnes choaketh all feeling of this duty toward parents So Satan transforming himselfe into an Angel of light euen long since induced the Iewes to defeate their parents of this reliefe assistance vnder the colour of the seruice honor of God Mark 7.9 In this respect doth Iesus Christ obiect vnto thē that they taught that euery gift by the children offered vnto God should profit the parents but he bitterly reproueth thē for it protesting that it is the tradition of men that reuearseth the commandement of God And herein he declareth first that this commandement Honor thy father and mother comprehendeth also the dutie to relieue helpe them in their necessities Secondly that refusing to relieue the want of their parents euē vnder colour of offering vnto God that which they ought to giue vnto them they do quite abolish this cōmandement Thirdly by conferring Gods ordinance to put to death all those that shall curse either father or mother with this cōmandement to honor them in relieuing their necessities he sheweth that despising of parents in their necessity and not relieuing them is as a cursing of them and consequently a transgression that deserueth death 13 To cōclude to the end to inuite childrē to honor their parents as is afore shewed God addeth this promise Ephe. 6 2. That thy dais may be long in the land which the Lord thy God giueth thee And Saint Paul doth note that it is the first commaundement with promise For albeit there be a promise added to the second yet is the same common vnto the whole law But this is peculiar and especiall to all such childrē as honor their parents for herein hath God declared how highly hee commendeth the obedience and honour that children yeelde to them And the same haue the Heathen also noted as among others Menander an auncient Poet who saith Of honor vnto parents due the hope of happy life ensue But the Lord spake to the Israelities properly of the land that hee had promised them for an inheritance which should be vnto them as a testimonie and seale of his goodnesse and loue toward them It is therefore as if he should haue said To the end that liuing vpon the earth thou maiest long enioye the earnest penye of my goodnesse and grace toward thee But now seeing the whole earth is blessed to the faithfull the promise of long life vpon the earth is vnto vs also a blessing of God First because we can not liue long without participating in many and great benefits of God euen in respect of the preseruation of this present life Secondly because the faithfull may the longer employ themselues to serue and glorifie God In consideration whereof we see what the Church in olde time saide Psal 115.17 The dead praise not the Lord neither any that goe downe into the place of silence But we will praise the Lord from hence foorth and for euer The same doth Ezechia king of Iuda also note in his cantikle Esay 38.19 The lyuing the liuing he shall confesse thee as I doe this day The father to the children shall declare thy truth 14 In as much therefore as long life is promised as a blessing God doth continue it to obedient children so long as it is a blessing vnto them And hereupon doth Saint Paule ioyne together these two sentences That it may goe well with thee Ephe. 6.3 and that thou maiest liue long vpon the earth As also when God taketh away such obedient children before they be olde yea before they come vnto mans state whether it bee least malice shoulde corrupt their harts or to preuent some great calamities wherin they might paraduenture be entangled or vpon whatsoeuer other considerations to receiue them into a better life he doth faithfully performe his promise vnto such children because hee dealeth better then promise with them But as contrariwise this promise threatneth such children as will not honor their parents with short life So doe experience declare that many such children are of short and wretched life But if contrariwise such disobedient children do chance to liue long so farre is such long life from being vnto them a blessing that to the contrary it is an enforcement and encrease of woe because they enlarge their iust condemnation so as they had beene better to haue dyed in their youth But how euer it be God so disposeth hereof that by the effects we may perceiue that they which honor their parents are blessed and the others accursed 15
Finally that according to the exhortation of Iesus Christ we may Amend our liues besides all that is before spoken let vs adde the counsels Ecclesiatheus 3.2 admonitions and exhortations of Ecclesiasticus deliuered vnto children concerning their due obedience to their parents Here your fathers iudgement children saith he and do therafter that ye may be safe For the Lord wil haue the father honored of the children and hath confirmed the authoritie of the mother ouer the children Who so honoreth his father his sinnes shall be forgiuen him and he shall abstaine from them and he shall haue his dayly desire And he that honoreth his mother is like one that gathereth treasure Who so honoreth his father shall haue ioy of his owne children and when he maketh his praier he shall be heard He that honoreth his father shall haue a long life and he that is obedient to the Lord shall comfort his mother He that feareth the Lord honoreth his parents and doth seruice vnto his parents as vnto Lords Honor thy father and mother in deed and word that thou maiest haue Gods blessing and that it may abide with thee vnto the end For the blessing of the father establisheth the houses of the children and the mothers curse rooteth out the foundations Reioyce not at the dishonor of thy father for it is not honor vnto thee but shame Seeing that mans glorie commeth by his fathers honor and the reproch of the mother is dishonor to the children My sonne helpe thy father in his age and grieue him not as long as hee lyueth And if his vnderstanding faile haue pacience with him and despise him not when thou art in thy full strength For the good entreatie of thy father shall not be forgotten but it shall bee a fortresse to thee against sinnes In the day of trouble thou shalt bee remembred and thy sinnes shall melt away as the Ice in faire wether Hee that forsaketh his father shall come to shame and he that angreth his mother is cursed of God These admonitions and exhortations are as a summary of the duties of children to their parents And therfore it resteth that they vnderstanding them do pray vnto God to giue them grace to put them in practise to his glory and their good saluation Lastly let them remember the saying of Plato that God is not more enclined to heare any praiers then such as parents doe poure forth for their children As they are therefore to feare their curse for offending them so must they by honoring and pleasing them seeke to be blessed in their praiers Gen. 27 28 which are bessings ratefied vnto them in heauen as the blessings of Isaac to his sonne Iacob doe manifestly declare Of the duties of magistrates to their subiects Chap. 6. NOw let vs come to the duties of Kings Rom. 13. Princes other Magistrates or as S. Paule termeth them superior powers ouer their subiects The first point that the magistrates to the end duely to discharge their office are to consider is this That God hath aduanced them to that authoritie not for their priuate commoditie or honor but to do seruice vnto God in seruing to the benefite and saluation of their subiectes And this doth the Apostle note saying The magistrate is the minister of God for the wealth of the people Which he also confirmeth in a more particular declaration Rom. 13. importing that the end of their vocation office is that we may liue a quiet and peaceable life in al godlinesse honesty Euen the heathē in sundry notable sentences did teach that Magistrates are ordained to liue and to serue not themselues but their subiects 1. Tim. 2.2 First one of thē saith Princes are the seruants of God ordained to take care for men and to prouide for their preseruation Plutarch in a booke of the doctrine required in a Prince Cicero in his cōmonwelth lib. 5. Xenophon in his rememb of Socrates lib. 3. Arist Polit. lib. 8. c. 10. Cic. Offic. l. ◠whether by ministring to them of their goods that hee hath bestowed vpon them or by defending them Cicero also writeth that the end of gouernors should ayme at the prosperous life of their subiects because as another saith they be chosen not to liue at ease daintily but that they which haue chosen them may by their industrie liue quietly and happily And therefore saith the Prince of Philosophers Herein resteth a difference betweene a King and a tyrant That the tyrant seeketh his owne profit the Kinge or Magistrate the profit commoditie of his subiects Such saith Cicero as are to gouerne the common wealth ought diligently to obserue these two instructions of Plato First that they so maintain the cōmodity of the people that euery their action without respect of their owne priuate profit may haue respect thereto Secondly that they tend to the preseruation of the whole body of their people that they seeke not so to maintaine one part that they forsake the other 2 Thus may the magistrate easily learne that the greatnesse of gouernment is but a greatnes of care also that as Seneca saith he is in duty to warant the sleep of his subiects by his own wakfulnes their peace by his labour Iustin lib. 6. Epaminondas Plutarch in his Apotheg their ease by his industrie and their leasure by his businesse And in that sence doe we reade of a great personage who neuer accepted gouernment or publike office for his owne sake but for the common wealth of his countrie so that on a time when the people were feasting and very merrie being asked why himselfe walked sadly vp and downe the towne he answered That you may make merrie and reioyce Thus when the magistrate is called the sheepeheard the father and head of the people he is to remember that the sheepheard being more excellent then the sheepe the father then the children and the head then the body the sheepheard the father and the head are established in this preheminence The one to lead and feed the flock the other to nourish and bring vp his children and the other happily to gouerne the body It is therefore the magistrates dutie so to gouerne his subiects Seneca of clemencie that by the effects they may know that he is ordained not onely to be ouer them but also for them 3 For the better vnderstanding and practise hereof let vs more perticularly lay down the dutie of their function by three principall endes thereof before mentioned Namely that wee may liue a quiet and peaceable life in al godlinesse and honestie Now godlinesse comprehendeth the religion and seruice of God Peace and quietnesse proceedeth of the administration of iustice and iudgement and by honestie is ment sobrietie chastitie and other the vertues required for an honest life as by day and in the sight of God Concerning godlinesse and religion As God is aboue all men the soule more excellent then the
peruerse permit no murtherers or periured persons to liue that hee vpholde the Church feed the poore establish iust men in publike offices retaine ancient wise and discreet counsellers that in anie wise hee apply not himselfe to the superstitions of deuiners magitians and pythonicall spirites that he deferre his displeasure and defend his Countrie from his enemies with magnanimity and iustice that he repose his whole confidence in God that hee bee not puffed vp in prosperitie and with patience beare aduersitie that hee maintayne the Catholike faith and suffer not anie wickednes in his children that he allot certaine houres to praier vnto God and eate not but in due season for woe be to the earth where the gouernors doo arise early to eate These things sayth Saint Augustine doo minister prosperitie in this lyfe and doo leade the king to a better dominion euen to the celestiall and eternall kingdome Seeing therfore that our Lorde Iesus Christ exhorteth vs to amend our liues let all magistrates examining themselues by that which hath bin before spoken concerning their duties determine aduise themselues to amend such faultes as may be in them that they may imploy themselues to gouerne theyr subiects more and more in vertue wisedome and holynesse to the glorie of God and the benefit and saluation of themselues and their sayd subiects Of the dutie of Subiects to their Magistrates Chap. 7. NOw let vs proceede to the duetie of subiectes to their Magistrates As in the fifth commandement of the Lawe the word Father signifyeth all superiours that haue charge conduct and gouernment of others and consequently all Magistrates so the word Honour includeth all duties and offices wherein the subiects are bound to the superior powers And this doth Saint Peter confirme 1 Pet. 2.17 saying Honour the king Where this word Honor doth especially import loue reuerence subiection obedience assistance to conclude praiers and supplications for them As touching the first point that is to loue them God commaundeth it in his lawe for the summe of the second Table thereof importeth that wee loue our neighbour as our selues And if all men bee our neighbours how much rather the Magistrates who in the fiftth commandement are signified by the worde Father the rather to admonish vs that we ought to loue them as our fathers and in deed they be many times tearmed fathers of the people Moreouer if the image of God that resteth vppon all the children of Adam doth binde vs to loue them howe much rather are wee to loue those who besides the image common to all the rest of Adams brood haue yet one particular and most excellent portion therof in that they are as it were Gods lieutenants to gouerne his people and of the same doo beare the title of God I haue sayde yee are Gods and the children of the highest sayth the prophet Dauid Psalm 82.6 Agayne God sitteth in the assemblie of Gods he iudgeth in the midst of the Gods 2 This consideration bindeth vs to loue them albeit they discharge not their duties to theyr subiects For theyr faulte taketh not awaie the Image or priuiledge of God The king sayth Saint Augustine beareth the image of God and must therefore be honoured and loued If not in respect of his person yet for his calling and office howe much rather then shoulde the people loue theyr magistrats when they shew themselues to be the seruants of God for our good and as their office requireth to draw vs to liue a quiet and peaceable lyfe in all godlynes and honestie and so to make vs happie For were it not a monstrous and vnnaturall matter not to loue those by whose handes care wisedome power and authoritie God vouchsafeth to establish and preserue vs in a blessed estate both of bodie and soule 3 This image and title of God which they doo beare doth also admonish vs to reuerence and regarde them both in heart and minde in worde and worke For surely he that despiseth them despiseth God in them And that is one cause why hee forbyddeth backbiting of them saying Thou shalt not speake euill of the Iudge neither shalt thou curse the prince of thy people Exod. 22.28 And because many doo presume to murmure and backbite them as imagining that they shall neuer knowe of it Salomon warneth vs not to deceiue our selues in that point saying Curse not the king no not in thy thought for the foules of heauen shall carrie the voice Besides Preach 10.20 albeit the same bee kept secret from man yet God that heareth it wyll reuenge the wrong done to his maiestie Saint Peter and Saint Iude doo declare 2. Pet. 2.10 Iude. 8. that euen in theyr time there were some that contemned the superiour powers and dominions proude persons giuen ouer to theyr owne sense euen such as dyd not abhorre to reproue and controll authoritie And some there be in these our daies that shew themselues to haue bene their schollers for they maintaine that a faythfull man the childe of God cannot exercise the office of a magistrate especially as concerning the vse of the swoorde agaynst transgressours Doo not such men tread this holy ordinance of God vnder foote when they affyrme that superior power beseemeth none but the wicked and vnbeleeuers 4 Besides the loue and reuerence due vnto Magistrates we are also to yeeld vnto them subiection and obedience as Saint Paule admonisheth vs saying Let euerie soule bee subiect to the higher powers Rom. 13.1 for there is no power but of God and the powers that be are ordained of God Whereupon hee also inferreth and that iustly that whosoeuer resisteth the magistrate resisteth the ordinance of God and they that resist shall bring vpon themselues iudgement The same Apostle writing to Titus Titus 3.1 sayth Put them in remembrance that they be subiect to principalities and powers and that they obey their gouernours And surely sith God hath printed in the person of the Magistrate the characters of his image and maiestie wee haue greate reason to beware of offending him And this wee reade of the people of Israel in the behalfe of Iosua That the Lord did magnifie him in the sight of all Israel and they feared him as they had done Moses all the daies of his life Iosua 4.14 This feare of offending the magistrate is grounded vpon two reasons first vpon the authoritie and power that God giueth him to punish such as are rebellious as the Apostle sayth If thou doest euill feare the magistrate for hee beareth not the swoorde for naught Rom. 13. 4. but is the minister of God to take vengeance on him that doth euill Secondly because albeit hee were not armed with this power yet we ought to feare God who commaundeth vs to be obedient to the Magistrate and to bee subiect vnto him And this doth Saint Peter note saying Submit your selues vnto all manner ordinance of man 1. Pet. 2.3 Rom. 13. 5. for the Lordes
For sith from them we cannot expect this soueraigne felicitie namely to liue in peace in honesty and piety vnlesse they also be guided or strengthened by the spirite of God in their charge our desire and necessitie to enioye it doe sufficiently admonish vs feruently to praye vnto God for them And whereas Kinges were in those dayes idolaters hee addeth this farther reason that God desiring the saluation of all men that is to saye men of all callinges and that they should be brought to the knowledge of the truth wee might by our praiers obtaine that the idolatrous and peruerse Magistrates might be conuerted and saued as well in respect of themselues as for the happy conduct and gouernment of their subiects 12 Now if we be bound to pray for idolatrous and peruerse Magistrates how much rather for those whome God hath already in mercy vouchsafed to illuminate or adopt for his children and to constitute to be protectors and nurses in his Church Pro. 11.14 Both reason and experience doe shew what a benefite it is to haue such Iudg. 2.19 8.33 1. Sam. 7 13 Where the Gouernour is vnwise saith Salomon the people are scattered And it is with them as with a shippe that wanteth a Pylot or guide We read that when the iudge or gouernour of Israel was dead the people returned to their wickednes And it is noted in this historye that all the time of Samuel the hand of God was heauye against the Philistines and it is truely a great fauour and grace of God when he giueth vs good Magistrates as Hyran King of Tyre said vnto Salomon 2. Chro. 2 11. Iob. 34.30 Esay 3.3 Because God loued his people he made thee to raigne ouer them and contrariwise he maketh an hypocrite saith Iob to raign for the sinnes of the people And in the same sence doth God threaten to send children to be Princes and effeminate persons to beare dominion Sith then it is so great a benefite of God to haue good holy and vertuous Magistrates is it not our partes feruently and continually to pray to God still to send vs such to preserue them to guide them by his holy spirite and to blesse their counsails and labours to his glory and to the good and saluation of his people 13 It also hath beene the continuall custome of all Christian Churches to make publique supplications for Kinges Princes and Magistrates and thereof wee haue a formularye written by that good Father and Doctor Tertullian And the reformed Churches of our dayes doe also recōmend and ordinarely vse the same dutie for in trueth there is no seruice that the Magistrates ought more to desire and require of their subiects then that they should praye for them And in this respecte Dauid a King after Gods owne hart and endewed with such excellent graces knowing neuerthelesse how highly he stoode in necessitie of the praiers of his people framed them that excellent praier for their prosperitie which we doe reade of in the twentith Psalme Eusebius reporteth that the Emperour Constantius Euseb in the life of Const lib. 1. lib. 4. Euseb in his Ec. hist lib. 10 and cap. 8. lib. 1. of the life of Const the Father of great Constantine protected his house by the praiers of such as feared God Also that his Sonne Constantine the great imitated his pietye For knowing as the saide Eusebius writeth that the praiers of good men those that feared God did greatly conduce to his preseruation he instantly required them to pray for him and commaunded the Bishops by name to imploy themselues in this duetye and contrariwise he reproued the Emperour Licinius for banishing the Christians out of his Courte alleadging this reason that hee depriued himselfe of the fruit of their praiers 14 Seing the fruit of praier for the Magistrate is such how vnthankfull are those subiects that will not feruently employe themselues therein especially considering the good and prosperity that themselues are to reape thereof we may truely say that the vsuall negligence of the people in employing themselues in this duetye doth many times procure God to giue vs Kinges and Magistrates in his wrath to chastice our ingratitude and slackenesse in matter of such importance That we may therfore amend our liues according to the exhortation of Iesus Christ let vs diligently employe our selues in this so profitable necessary a dutie wherby we may alwaies haue good holye and vertuous Magistrates that vnder their conduct and gouernement we may liue happily and beare to them all loue and reuerence yeelding vnto them voluntarilye all subiection and obedience and employing our bodies and goods in their seruice and assistance with assurance that in so doing and in praying vnto God for them as is aforesaide the Lord will blesse them and vs with them and by them Of the duety of the Pastor and Minister of Gods woord to his congregation Chap. 8. IT now remaineth that wee speake of the duties of the Pastors and Ministers of Gods worde to their Congregations and of their congregations vnto them As concerning the Pastors dutye the same may be referred to the principall end of their vocation togither with whatsoeuer is requisite thereunto This end is the saluation of the soules redeemed with the bloud of Iesus Christ as the Apostle writing to Timothy doth note saying Take heed vnto thy selfe and vnto learning 1. Tim. 4.16 continue therein for in doing thus thou shalt saue both thy selfe and them that heare thee This is their principall end euen to saue soules and indeed S. Paul applieth to his Ministery this sentēce of Esay spoken in the person of the Lord I haue ordained thee to be a light to the Gentiles Esay 49.62 Acts 13.47 1. Cor. 3.1 Acts 13.26 Rom. 1.16 2. Cor 5.18 that thou maist be a saluation to all the ends of the earth True it is that God onely is the Sauiour also that he can saue without the ministery of men but it pleaseth him so to vse their seruice that S. Paul therfore calleth the Ministers of the word coadiutors and workemen with God therefore the doctrine that they preach is tearmed the worde of saluation and the power of God to saue all that beleeue likewise where the holy ministery is called the ministery and word of reconciliation with God the same is only to teach vs that where we be by nature the children of wrath and consequently in death the ende of the holy ministery is to withdraw saue vs by reconciling vs to God and making vs acceptable to him in his welbeloued sonne 2 Heerto must we also referre the saying of S. Paul that Iesus Christ gaue some to be Apostles Eph. 4.11 some to be Prophets some Euangelistes some Pastors and teachers for the gathering togither of the Saintes for the worke of the ministery and for the edification of the body of Christ. For sinne by seperating vs from God did engender this cursed dissipation
receiued from the Lord according to the rule that S. Saul prescribeth to himselfe protesteth Iere. 3.15 saying What I haue receiued from the Lord I doe deliuer to you Marke 7.9 and heereto must wee referre that fauourable promise that God made to his people saying I will giue you shepheards after mine owne hart that shall feede you in knowledge and vnderstanding Ezech. 22.28 and indeede the onely worde of God is the knowledge and vnderstanding of man and therefore Christ condemneth the Scribes and Pharisees who in steed of Gods commaundements taught the traditions of men as also by Ezechiel he reproueth such false Doctors saying Her Prophets haue daubed them with vntempered morter seeing vanytyes and diuining lyes vnto them saying thus saith the Lord God when the Lord had not spoken 6 As they are therefore to reiect the doctrine of men and to teach the pure woorde of God so must they behaue themselues therein in all reuerence and pietye as if God spake by them without mixing any prophane matters 1. Pet. 4.11 and applying euery thing to his right end that is to edifie and the same doth S. Peter note saying If any man speake let him speake according to the word of God 7 Moreouer the minister being such a one as S Paul requireth namely fit to teach must so preach that cutting out directlye and skilfully the bread of Gods worde 1. Tim. 3.2 as the housholder cutteth out bread to his children the Church may therwith be nourished and edified In correspondence whereof it is his duty not only to teach but also to comfort the afflicted hartes to exhort such as are slack to strengthen such as are weake and fainte and to helpe vp those that are fallen yea he must accommodate himselfe to the weaknes of his auditorye and after the example of the Apostle Gregory minister milke to such as are not capable of stronger meate also as saith a good father beware of teaching high misteries to yong hearers least preaching without fruite he minister occasion to thinke that he preacheth rather for ostentation of his knowledge then to seek the edification of the Church and therfore it is also the ministers duetie to insist especially vpon arguments and matters necessarye and profitable to the Church euen as the myners who when they finde a vaine of golde or siluer will not willingly leaue it but continue and follow it to an end 8 Moreouer as all scripture is giuen by inspiration from God and is profitable to teach to improue to correct and to instruct to righteousnes 2. Tim. 3.16 so ought the Pastors to be instructed and strengthened that they may be able not onely to teach but also as S. Paul saith Tit. 1.9 to conuince those that withstand the same doctrine and to reduce such as are gone astray into the way of saluation For as the office of the Phisition consisteth in 2. points first to prescribe things meet for the health and to preuent diseases and secondly to cure such as fall into any sicknesse so it is the office of the Pastor in such sorte to accomodate his doctrine that it may serue to preuent the snares stumbling blockes of sinne also to reproue redresse and comfort such as are fallen and as the curing of the plague requireth more forcible and violent medicines then the preuenting therof also as it is necessary to haue more helpe to pull a man out of the water when he is fallen in then to holde him from falling in euen so must the Pastor vse more sharpe and vehement admonitions in the raysing vp of such as are fallen into sinne then in preuenting the fall neither is he to imploy himselfe in his function slightly and as it were for a fashion but as S. Paul protesteth of himselfe where he saith Remember that in three yeeres space Acts 20.31 night and daye I neuer ceased to warne euerye one with teares so must hee be carefull diligent and constant to teach and admoinsh 9 And albeit many times the Pastor doe perceiue no great fruit of his labours yet must he not faint Phisitions albeit when they haue tryed many receipts for recouery of a sicke person they perceiue no amendment yet do they not desist from visiting him and continuing the employmēt of their art so long as there is any hope of life the like custome are the Pastors to vse for the soule as the Phisition doth for the bodye and still to perseuere in due admonitions exhortations and consolations in hope that finallye God will blesse their constancy in this duetie When a man taketh vpon him to fell a great Oake with 40. or 30. of the first blowes it may seeme that he loseth his labour because the tree wil not stirre but stand stiffely without stooping yet in continuance it commeth at length downe and so sheweth the effect of the firste blowes conioyned with the last Iesus Christ as Chrisostome very aplty noteth Chrisost vpō Iohn chose Fishermen to be his Apostles for as Fishermen doe often cast their nettes into the Sea and take nothing yet are not discouraged but cast so long vntill they light vpon some fish so are the fishers of men patientlye and constantlye to proceede in their duties in hope that it wil be with thē as it was with S. Peter who when he had taken nothing all the night Iohn 21. yet notwithstanding so much labour lost did againe cast forth his nets at the commandement of Iesus Christ and took a great multitude of fishes 10 And albeit the incredulity and obstinacy of man should make their constancye and labour vtterly vnprofitable in their behalfs yet should they not lose their labours with God for first as S. Paul protesteth of himselfe they are free from the bloud of those that perish as God also saide to Ezechiel Acts 20.26 Ezech. 33.9 When thou shalt admonish the vnbeleeuer to turne from his waies if he returne not from his waies hee shall dye in his iniquitie but thou hast deliuered thy soule Besides our zeale and obedience in this respecte is a sacrifice of sweete sauour before God as S Paul also saith that they which preache the Gospell are a sweet sauour in Christ euen in those that perish 2. Cor. 2.15 because thereby they are made the more in excusable in the iudgement of God Esay 49.4 And therefore albeit wee thinke that we haue laboured for nothing and wasted our strength in vaine and for nothing as Esay saith yet let vs be content with this that as he addeth our iudgement is with the Lord and our worke in the sight of God The husbandmen whē they are disapointed of their expected haruest haue not anye to recompence their losse but all is gone both seede and labour but notwithstanding the labour of the Minister doth not profite with men in respect of their incredulitie yet hath hee his reward in heauen And indeed as the
shoulder as the Prophet Sophony speaketh who by that similitude sheweth Sophany 3.9 that as they that ioyntly do beare the masse of a Ship or any other great peece of timber vpon their shoulders doe employe themselues in a ioynt labour and all tende to one selfe thing so the Pastors ought to be ioyned and vnited in the affaires of the Church of Christ that happely they may aduaunce and finish their worke to his glory 44 For the maintaining therefore of this so necessary peace and concord among the Pastors among other thinges it is requisite that they beare one with another and be not soddenly prouoked but be ready to pardon and to be recōciled in case the kingdome of Christ may thereby be aduanced S. Paul hearing that some preached Christ vpon contention and not sincerely Phil. ◠1◠as weening to adde affliction to his bondes reioyced because therby Christ was preached We read of great enmitie betweene Seuerian and Chrisostome both Bishops Socrates in his Eccles Hist lib. 6. cap 11. which was augmented by a wicked slaunder of Serapion for he taking part with Chrisostom would not salute Seuerian as a Bishop Wherupon Seuerian in displeasure said If Serapion dye a Christian Christ was not made man Hereof did Serapion accuse Seuerian to Chrisostome as if hee had saide onely Christ was not made man whereupon Chrisostome driue him out of the towne but he was called againe by Eudoxia the Emperors wife who laboured diligently to reconcile thē this when she could not obtaine at the hands of Chrisostom she finally so followed the matter that her sonne Theodosius falling at his feete with many exhortations praiers and adiurations obtained that hee receaued Seuerian to reconciliation Now had there beene no enmity betweene them Serapion would haue saluted Seuerian as a Bishop Had Seuerian bene moderate he had not vsed such wordes Had Serapion borne with him hee had not vsed such a wicked slaunder against him and had not Chrisostom bene falsely incensed prouoked he would not haue driuen him away before he had knowen the truth nor yet would not haue beene so hardly entreated to be reconciled 45 For this time we will be content with this briefe deduction of the principall duties of the Ministers of the word exhorting them to employ themselues faithfully and in holines as also we do with them besides the premises to remember that the holye Apostle Saint Paul making as it were a summary or abstract of al that is to be required of a Bishop or a Pastor 1. Tim 13.2 doth ordeine that hee should bee vnreproueable as a guide in the house of God the husband of one wife not selfe willed watchfull sober modest harborous to strangers apt to teache not giuen to wyne no striker not giuen to filthy lucre but gentle no fighter not couetous one that loueth goodnes wise righteous Tit. 1.8 holy temperate holding fast the faithfull worde according to doctrine that he may be able to exhorte with holesome doctrine and improue them that say against it one that can rule his owne house honestlye 1. Tim. 3.4 hauing children vnder obedience with all reuerence for if any cannot rule his owne house how shall he care for the Church of God True it is that the Apostle heere teacheth what qualities doe beseeme him that is called vnto the ministerye yet withall hee teacheth all Pastors what vertues should be in them and what vices they ought to shunne for their happye employment in the Lords woorke Let them therefore to that purpose remember what in another place the same Apostle Saint Paul writeth to Timothy saying 2. Tim 4.5 1. Tim. 1.18 1. Tim. 6.4 Watch thou in all things suffer aduersitie doe the worke of an Euangelist make thy worke fully knowen Again Do the dutie of a good souldier with faith and a good conscience Again Shun questions and strife in words whereof commeth enuie strife raylings and surmises vaine disputations of men of corrupt mindes and destitute of truth 2. Tim. 1.12 2. Tim. ◠15 and accompt Godlynes a great gayne from such seperate thy selfe and followe after Godlynes righteousnesse faith loue patience and meekenesse fight the good fight of faith laye holde of eternall lyfe And againe Keepe the true patterne of the holesome wordes which thou hast hearde of me in faith and loue which is in Christ Iesus Againe Studye to shewe thy selfe approoued vnto God a woorkeman that needeth not to be ashamed deuiding the worde of truth aright Let such also as desire to employ themselues vertuouslye in holynesse and prosperously in this vocation read and continually meditate the exhortation of S. Act 20. Paul to the Elders that is to the Bishops and Pastors of Ephesus and generally all his Epistles but especially as S. Augustine of Christ doct lib. 4. cap. 16. Augustin doth expressely exhorte the three written to Timothy Titus whereout we haue taken the aduertisements before mentioned So shall they finde as well in his person as in his writings a most liuely and excellent patterne of all that is requisite for a true and faithfull Pastor To conclude that they may the more couragiously and constantly beare themselues let them also think vpon the promise of S. 1. Cor. 3. 8. Paul who saith Euery man shal be rewarded according to his labour and they as Daniel saith that winne most to righteousnesse Dan. 12.3 shall shine as starres for euer and euer Neither let them forget what S. Peter promiseth saying When the soueraigne shepheard shall appeare they shall receiue the incorruptible crowne of glory Now let vs goe on to the duties of the Church to her Pastors Of the duties of the Church to her Pastors and Ministers of the word of God Chap. 9. IN as much as the word Father mentioned in the fifth commandement of the law doth also include the Pastors and Ministers of Gods word it followeth that the word honor must comprehend the duties of the Church towards them and seing the said word honor signifieth the loue reuerence subiection and obedience with assistance in time of neede it therby appereth that the members of the Church are bound to doe these duties to their Pastors First to loue and beare them affection as also the dutye of this honoring is comprised in the summary of the second table of the law which containeth the loue to our neighbour And indeed if we ought to loue al men euen our enemies how much rather those whom God vseth for to beget vs to the Lord that we may be the children and heires of his heauenly and euerlasting kingdome Surely sith the soule is so excellent and the holye and euerlasting life so much to be desired wee cannot in truth sufficiently loue those good and faithfull Pastors Iohn 6 27. Fathers and nources of our soules that doe instruct vs in holinesse and lead vs to life euerlasting If we ought to labour not for the meat which perisheth
but for that which endureth vnto euerlasting life then truely the Pastors that feede our soules with spirituall and eternall foode are more to be loued then they which giue vs bodily bread Alexander the great did highly reuerence and affect his scholemaster Aristotle and said that he was no lesse bound to him then to his Father Eras Apotheg lib. 4. for as from his Father he receiued the beginning of his life so from his scholemaister he tooke the beginning liuing well How much rather should we affect loue our faithful ministers from whom we receaue our beginning to liue well according to God whereby to attaine to life euerlasting Galat. 4.14 The Galathians shewed a maruelous loue and affection to Saint Paul as he himselfe witnesseth saying that they receiued him as an Angell of God yea euen as Christ himselfe testifiyng also that if possible they could they would euen haue pulled out their eyes to haue giuen them to him 2 Of this affection and loue is engendred a certaine respect and reuerence toward them 1. Cor. 4.1 Tit. 1.7 2. Cor. 5.20 1. Cor. 3.9 2. Cor. 3.6 the rather in consideration of their charge whereto God hath called them in that they are the Stewards of the secretes and misteryes of carnall saluation Gods Embassadors for Christ bringing the message of our attonement with God coadiutors or labourers with God in the saluation of men Ministers of the new couenaunt not of the letter but of the spirite These so honourable tytles and most excellent offices in the sight of God doe sufficiently and plainely declare what respect and reuerence the Church ought to beare vnto them Also Luke 10.16 that who so despiseth them despiseth Christ in them as himself protesteth and are vnthankfull for the benefites and blessings that God offereth by them but especially they are to be loued regarded when they doe faithfully and diligently behaue themselues in their charge according as their tytles doe admonishe and binde them And in this respect doth the holy Apostle Saint Paul so earnestly exhorte the Thessalonians to this duetye saying Bretheren 1. Thes 5.12 we beseech you that ye know that is to say that ye loue and reuerence those which labour among you and are ouer you in the Lord and admonishe you that yee haue them in singular loue for their workes sake The same doth he also signifie in his Epistle written to the Philippians For hauing touched the vertues of Epaphroditus Phil. 2.29 he exhorteth them to receiue him in the Lord with all ioye and to esteeme of all that are such Besides that in so dooing the Pastors will be the better affected to their flocke taking the greater care for their good and saluation and employ themselues therto the more cheerefullye as the Apostle Saint Paul writing to the Corinthians saith of Titus namely that when hee remembred their obedience 2. Cor. 7. 15. and that they had receiued him with feare and trembling his affection was the more encreased toward them 3 The second principal point of the duty of the church to her pastors consisteth in subiection obedience vnto them The Apostle writing to the beleeuing Hebrues commandeth thē to obey their Pastors Heb. 13.17 to submit themseues to them his reason For they watch for your soules as they that must giue accompts that they may doe it with ioy and not with griefe for that is vnprofitable for you This subiection and obedience consisteth especially in three points First in diligent hearing of Sermons communicating in the holy sacraments and assisting at publike praiers Secondly in bringing forth fruit and shewing the effects of these sacred exercises Thirdly in receiuing the admonitions reprehensions and exhortations of the worde in all humilitie and modestie In the second book cap. 3.4.5 8. But seeing we haue sufficiently before treated of these points especially of the two first we will not any more insist vpon them in this place onely we will adde this briefe aduertisement that as they that sit at a table doe eate chewe and disgest their foode so they that heare the word of God ought to listen vnto it meditate vpon it print it in their hartes that so they may receiue the nourishment signified by the worde and duetie to feede commended to the Shepheards of Christs flock And as in meate we are not somuch to seek lickorousnes as health so must it be in the preaching of the worde for Ecclesiasticall assemblies be not like to common playes whereto men resorte for plesure but in sermons we are to loke for that which is helthsome for the soule and as in a banquet if any dishe chaunce to be ouersaulted or otherwise it is not well dressed the same doth not so offend vs that therefore we can eate but little of the rest that is well seasoned so if in sermons we heare any sentence or word not so fitly applied as it wer to be wished we must not for that leaue to make our profite of the rest that is wel deuoutly spoken S. Paul confesseth that himselfe hath no eloquence neither alluring speeches in his preachings and thereof addeth one notable reason saying That your faith may not be in the wisedome of men but in the power of God 1. Cor. 2.3 And indeed when a man filleth out but a little wine into an excellent wrought and grauen cup men regarde more the cup thē the wine when contrariwise if most excellent wine be brought in a simple cup they consider and commend the wine rather then the cup euen so is it with the treasure of the Gospell presented in a cup either of earth or of golde as S. Paul saith because mans curiositie hath more respect to the pot 2. Cor. 4.7 the mouth or the eloquence then to the treasure 4 Such as haue no taste of the sermon that is not stuffed with humaine eloquence doe shew that they haue no appetite and consequently that they are inwardly out of frame and this breedeth great greefe and heauinesse to many faithfull Ministers as contrariwise such as shewe themselues desirous to heare the worde of their Pastors are a great encouragement to them to proceede the more cheerefully and doe euen as it were bring wordes into their mouthes as we see by experience that the sucking of the childe bringeth in milke into the mothers brest Moreuer as it is in vaine to call the Phisition and to heare his counsell when wee list not to take the medicine that he doth prescribe so they that heare the sermons and doe not put the wordes in practise in steade of reaping profite shall incurre the greater damnation for as hee that hauing bene two or three yeeres at schoole and hath not profited is worthie to be taken away so they that haue bene many yeeres in the schoole of Christ and heard his worde yet doe not amende neither increase in faith and loue doe worthily deserue to be depriued
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
man was crucified with Iesus Christ wee must not nowe raise him again but leaue him dead And as a dead man is no longer possessed of the motions thoughts affections and woorkes of a liuing man so wee by our Baptisme beeing dead into Iesus Christ must no longer haue anie motions affections wordes or workes of our old man 13 There yet resteth this consideration that by Baptisme we do put on Christ But Christ whom we haue put on is holy and of a sweete sauour before God Gal. 3.27 And shall we be so slouthfull as to trail this sacred garment through the mire and silthines of this worlde Or putting it off to put on the villanous and stinking garment of flesh by walking in the affections thereof Let vs walke saith Saint Paule honestly as in the daie not in gluttonie or dronkennesse Rom. 13.13 neither in chambering and wantonnesse in strife and enuying But let vs put on Iesus Christ and take no thought for the flesh to fulfill the lustes thereof Thus doeth our Baptisme diuersely and in sundrie wise binde vs to amende our liues But because in Baptismes names are giuen as in olde time in the circumcision so ofte as wee heare our names let the same be an aduertisement vnto vs of our Baptisme putting vs in minde of our duties to amend 14 Vpon the holy ministerie dependeth also the communion in the holy supper of the Lord. Many are the reasons for the which Christ dyd ordaine it all which doo also binde vs to amend Of these wee will now consider soure principall The first by the vse of the holy supper our faith is strengthned and our soules are spiritually fed in the hope of lyfe euerlasting And therfore as the child when hee commeth to age is bound to honor his parents not onely for his begetting bringing into this life but also because they haue fed and brought him vp still do continue the same duties vnto him euen so should it be with vs whom God hath as it were begotten into his Church through our Baptisme and to whom he hath since in his holy Supper ministered the food of our soules in the communion of the bodie and bloud of Iesus Christ For not onely our spirituall new birth by Baptisme but also the spirituall foode which this good father â—â—eth vnto vs in his holy supper do binde vs to honor him yea and should thereto mightily induce vs considering that for food to our soules hee hath deliuered his onely sonne Iesus Christ to be crucified for vs. If anie man had a child so sicke that nothing coulde serue for his foode and recouerie but pearles confected or preserued how much should such a child bee bound to loue and honour his parents that for his releefe had not grudged at theyr expense Truly it were a most bitter ingratitude not to care to please or obey them Euen so what reproofe shoulde we deserue of our heauenly father who seedeth vs in his holy supper not with pearles but with the verie flesh and bloud of his son Iesus Christ in case wee should make no account to please him by amendement of life withall considering that as there is no comparison betweene pearles and the body and bloud of Iesus Christ so the spiritual life of our souls is without comparison much more excellent than the life of our bodies 15 Moreouer as meate and drinke ministred vnto the bodie do maintaine the life motions senses of the bodie so from the communion in the bodie and bloud of Iesus Christ which is the foode of the soule must proceed the spirituall and heauenly life cogitations affections wordes and deedes And therefore as it were a strange case if the bodie by eating and drinking shoulde gather no sustenance and consequently want all motions sense and bodyly operation so were it a monstrous matter that the soule communicating in the body and blood of Iesus Christ should gather no spirituall foode that might bring forth newnesse of life and holines in words and deeds 16 Besides as the holy supper is the table of Gods children the faithfull members of the Church of Iesus Christ so the communicating thereat is a solemne protestation that wee are the children of God true belieuers members of the church of Christ and that so we seperate our selues from the prophane worldly and vicious people and do purpose to liue holily righteously and religiously as it beseemeth the children of God and faithfull members of the Church Such therefore as communicating in the holy supper doe not neuerthelesse amende their liues but walking after the worlde and the flesh are giuen to whoredome drunkennesse gluttony couetousnesse deceite fraude ambition pride enuye hatred backbiting with other like vices and corruptions doe shew themselues counterfects hipocrites do eare and drinke their owne damnation and doe horribly scandalize or offend the Church whereof they shoulde be members togither with the doctrine that they doe professe First what an impudency is it solemnely to protest by taking the bread and wine that thou thinkest thy selfe to bee the childe of God and yet in thy selfe doest find that thou doest not so think that thou art a member of Christ and yet dost not belieue him that thou renouncest the world and the flesh and yet art in loue with them that thou wilt liue in holinesse and yet hast no will thereto that thou seekest life in Iesus Christ when voluntarilie thou doest cast thy selfe into death that thou wilt amende thy life yet hast no intent to forsake thy vice and corruptions to be short thus to abuse this holy communion to the end to make men belieue that which God seeth to bee false and contrarie to thy protestation 1. Cor. 11.27 Doest thou not belieue the protestation of S. Paule who saith that Whosoeuer shall eat this bread and drinke of this cuppe vnworthely doth eate and drinke his owne damnation because hee discerneth not the Lords bodie namely from bodily and carnal food which the mouth of the wicked and abhominable do receiue as wel as the mouth of the righteous man one that feareth God 17 Againe doest thou not apprehende the offence that thou doest commit in that thou openest the mouth of the aduersary to religion to condemne the doctrine of truth to reiecte the Church of Christ to blame the children of God and to blaspheme God himselfe thinkest thou not that thou doest harden them in their errours in the way of destruction damnatioÌ„ doest thou not consider that thou doest arme and encourage them to seduce such as are members of the Church and redeemed by the blood of Iesus Christ by declaring vnto them that men so giuen ouer to the world and the flesh cannot bee of the true Church that the doctrine of truth can bring forth no such fruits that the Church is no house for drunkerds adulterers couetous persons deceiuers quarelers enuious people men possessed with other like vices shouldest