darknes What concord hath Christ with Belial Or what part hath the beleeuer with the Infidell And what agreement hath the temple of God with Idols for yee are the temple of the liuing God as God hath sayde I will dwell among them and walke there and I will bee their God and they shall bee my people Wherefore come out from among them and separate your selues sayth the Lord and touch no vncleane thing and I will receiue you and I will bee a father vnto you and you shall bee my sonnes and daughters saith the Lorde almightie And in the next Chapter following hee addeth Now therefore beloued seeing wee haue these promises let vs cleanse our selues from all filthinesse of the flesh and spirite and growe vp vnto full holinesse in the feare of God 3 The temple of Ierusalem was called holy because it was not a lodging for men but the house of God wholye dedicated and consecrated to his seruice as were also the vesselles belonging thereto in the same respect called holy Nowe if Baltasar king of Babylon by vsing them in a banquet drinking in them with his princes and concubines dyd prophane them and was for the same soone after rewarded for the same night hee lost both his kingdome and lyfe surely they that shall abandon not the vessels but the temple it selfe and not a temple of stone and of wood but euen theyr bodies and soules that are made the liuely temples of the liuing God to the prophane and filthie vses of the world and the flesh in lieu of dedicating the whole to the holye seruice of God who is with them do most filthily prophane the Temple of God and can expect no other than a most horrible vengeaunce and punishment as the holie Apostle Saint Paule protesteth saying Hee that destroieth the temple of God God will destroie him 1. Cor. 3.17 for the temple of God is holy which you are When a king maketh his entrie into a Towne or Citie hee findeth those streetes where he is to passe made cleane and his pallace hanged howe much rather ought wee whome God chooseth to bee his temple and to make his entrie into vs to bee with vs and to dwell with vs to purifie and cleanse from all filthynesse and vncleannesse and to adorne the place of his habitation with all vertue and holynesse 1. Pet. 1 13 4 Heereunto doth Saint Peter exhort vs saying Gird vp the loines of your minde bee sober and trust perfectly on the grace that is brought vnto you by the reuelation of Iesus Christ as obedient children not fashioning your selues vnto the former lusts of your ignorance But as hee that hath called you is holie so bee yee holie in all manner of conuersation because it is written Leuit. 11.44 19. 2 Be ye holie for I am holy Where hee sayeth that the loyns of our minds must be girt hee sheweth that as they that weare long garments when they come in foule wayes doo tucke and girte them vp least they should load them with mire by dragging them through the same so wee whose mindes and affections doo so bend to the earth that they doo euen traile thereupon walking thorough this world full of mire and corruption must tucke them vp toward heauen least they shoulde touch such daungerous and damnable mire from the which we ought wholy to retire and separate our selues that we may be made holy to the Lord. If anie man 2. Tim. 2.21 sayth Saint Paul purge himselfe from these filthinesses and corruptions he shall be a vessell vnto honour sanctified and meet for the Lord and prepared vnto euerie good worke 5 Iesus Christ prayeth vnto his father to sanctifie vs but how Euen by withdrawing vs from the corruptions of this worlde Iohn 17.17 and guiding vs by his spirite to bee consecrated and dedicated vnto him If therefore we grow not in sanctification we do make vaine the prayer of Iesus Christ so farre as it concerneth our selues In the same prayer hee addeth this protestation For their sakes I sanctifie my selfe Iohn 17.19 that they also maie bee sanctified thorough the truth If our sauiour Iesus Christ sanctified and consecrated himselfe to God his father to the ende his holynesse might stretch vnto vs and so in him and by him wee might bee sanctifyed vnto God wee doo falsely boast that hee is Emanuel God wyth vs conioyned and vnited vnto vs and that wee are members of his bodie vnlesse that separating our selues from the corruptions of the worlde and the flesh 1. Cor. 1.30 wee bee sanctified in him and vnto him And in deede if Christ were of God made vnto vs not onely righteousnesse but also sanctification it is in vaine for vs to boast of iustification wythout sanctification for God beeing wyth vs and vnited vnto vs this vnion must of necessitie engender not onelye our iustification in him but also our sanctification by him 6 It is the holy Ghost dwelling in vs that hath conioyned vs with Iesus Christ that hee may bee E anuel God wyth vs For hee sayth the Apostle Saint Paul that hath not the spirit of Christ is not his And as there can bee no fire without warmth or lyght so cannot God bee by his spirite in vs or with vs but hee will also sanctifie and purifie vs from all vice and corruption Rom. 8.9 that hee may consecrate vs vnto God We beleeue the holy Catholike Church Holy I saie because God is with it causing it to participate in his holynesse Wee are not therefore members of this holy Church vnlesse wee also bee holie As lykewise wee adde that wee beleeue the communion of Saintes that is of the faithfull and children of God But falsely and in vaine shall wee beare the name of Saintes or pretende our selues to bee the faithfull and children of God vnlesse that denying the filthynesse and corruptions of the worlde and the flesh wee bee fully dedicated in all purenesse and holynsse to the seruice of God And in deede when the holy Apostle sayeth Ensue peace and holinesse Heb. 12.14 without the which no man commeth to the Lorde Hee aduertiseth vs that holinesse is as it were the bonde betweene God and vs also that without the same we cannot beholde the face of the Lord. 7 This is the will of God saith Saint Paule euen your sanctification 1 Thes 4.3 that is that wee abstaine from whooredome that euerie one of you shuld know how to possesse his vessell in holinesse and honour not in the lust of couetousnes euen as the Gentiles which knowe not God That no man oppresse or defrande his brother in anie matter for the Lorde is auenger of all such thinges as wee also haue tolde yee before time and testified for God hath not called vs to vncleannes but vnto holines 8 Whereas Emanuel commaundeth vs to sanctifie the sabaoth daie hee therein sheweth vs how much his holynes doth bind vs to amend our liues The
of euery one indifferently or that we would not care although afterward they liued other wise then might beseeme the children of God or were occasion of offence to the weake then would they surely come to communicate But if they may not be admitted before they haue talked with some minister or elder of the Church yea peraduenture be forced to beare with some Christian admonition in case they do not afterward walke in the course of Christianitie they will rather chuse to depriue thēselues of the communion As also to the end to confirme them in this mislike they shall find some discontented persons who to mislike the order of the Church will euen against their owne consciences charge it with the title of a new tyrannie inquisition Yet must wee confesse that the Church of Christ cannot consist without some order and as S. Paul saith All things must be done in order and decencie 1. Cor. 14.40 If no Cittie or familie can long continue without establishment of some order and gouernment Then the more excellent that the Church is the more necessarie it is therein to erect and obserue some gouernment which we tearme Ecclesiasticall Discipline Doctrine is as it were the soule of the Church and order as the sinnewes of the same to vphold it If the Church which is Gods house must not be a receptacle and harborow for dissolute persons and vnbeleeuing vnthrists and as both the Prophet and Iesus Christ himselfe termeth them a denne of theeues Then must there bee some order Iere. 7.11 Mat. 21.13 whereby to purge and preserue it from such 4 Particularly if the holy supper be ordained for the faithfull the children of God and the members of Iesus Christ Such as haue the gouernment of the Church must also haue some testimonie that they that desire to adioyne themselues thereto and to communicate therewith are taken to bee such as approuing the puritie of the doctrine doe not leade anie offensiue life And as for those that are once admitted to the communion they may continue therein by trying themselues because by the rule of charitie we are to beleeue that they perseuere in the faith godlines loue vntill either by reuolt from the doctrine offensiue conuersation or obstinate refusal of Christian admonitions exhortations they shew themselues vnworthie the communion whereto neuerthelesse vpon testimonie of their repentaunce and amendement of life they may bee againe admitted Let those therefore that stumbling at this order doe depriue themselues of the communion euen iudge in their owne consciences whether it bee not meete that order bee maintained and all persons subiected thereto rather then to bring in such confusion as indifferently to receiue to the Lordes supper all fornicators drunkerds theeues murderers and other like offensiue people whereof might ensue a most grieuous prophanation of the Lords table to the condemnation as well of those that so shall bee admitted as of them that voluntarilie doe admit them When Christ and Saint Iohn doe crie Amend your liues they speake also to such people that they vnderstanding how requisite this order is for the happie conduct of the Church in the feare of God accommodating themselues thereto may so dispose of themselues as to communicate in the Lordes supper to his glorie and theyr owne comfort and saluation 5 Some there are that voluntarilie doe abstaine from the communion because they cannot saie they resolue where the Church is as stumbling at the infirmities of such as doe communicate and still finding more faulte in the Church then in themselues These men shaming to bee reputed either halfe Papistes or of no Religion doe sometime frequent Sermons but they staie there and ioyne themselues to no Church Yea they euen doe seeme to reioyce when they heare of any the offences or infirmities of any of the members of the Church that thereby they may haue some collour to stand a loose Yet must they confesse that there is a Church in the worlde and that they must ioyne themselues thereto if they desire to bee in Gods house and partakers in the promises made to the Church To bee short if they looke to bee saued By alowing no Church they seperate themselues from the true Church that is vpon earth and consequently from the entrie into that which is in heauen If themselues should be in the fieldes ouertaken with some sharpe storme of wether woulde they stand still and seeke no couert vntill some great thicke leaued tree would offer it selfe to defend them Are they without fault The onely pride that possessing them maketh them to condemne all Churches considering they ioyne themselues to none doth sufficiently shew that they are not restrained so much by the particular faultes of some of the Church as by their owne offences and corruptions Mat. 18.1 and consequently haue such a mislike that they thinke no bread good In Christs Church which consisted but of twelue Apostles there was one traitor Mat. 26.65 There were ambitious disputations who should be chiefest in the kingdome of Christ They all forsooke their master and S. Peter thrice denyed him Mat. 26.69 How many faultes and corruptions did Saint Paule note and reproue in the Church of Corinth and the seuen flourishing Churches of Asia Apoc. 2. ◠Yet all that ioyned in these Churches and in them were partakers of the holy supper were accompted faithfull chosen and contrariwise they that kept themselues without vnbeleeuers Neither is it a matter indifferent or at mens libertie whether they shal communicate or abstaine but a precept from God Doe this saith Iesus Christ in remembrance of me And S. Paul Let euery man trie himselfe Luk. 22.19 1. Cor. 11.28 Mat. 26.27 Num. 9.13 and so eate of this bread and drinke of this cuppe Againe Take eate Take drinke ye all God in old time ordained as is aforesaide that they that had opportunitie to eate of the passe-ouer and voluntarily did abstaine should be rooted out from among the people that is to say be no longer accompted any members of Gods Church We must therefore obey God and feare his iudgements and so resolue to ioyne with his Church and communicate in the holy supper of the Lord. 6 There is a certaine decree ascribed to Zepherin Bishopp of Rome wherein he ordaineth that all Christians should communicate at the least once a yeere In the decretal Cap. Omnis depen Remiss Platina in his life If wee consider the state of the Church in his time we shall finde that they oftner did communicate then they now doe in our Churches And indeed this communicating should bee better frequented then it is Neither did Zepherin meane to permit or alow them to cōmunicate but once a yeere but rather to reproue the corruption and sloth of those who desiring the name of Christians did neuer communicate and so shewed themselues vnworthie of that name if by communicating with the faithfull in the holy supper
of such a benefite of God and according to the threatning of Amos to endure such a famine not of bread but of the worde Amos 8.11 that the strongest and most lustie seeking after it but not finding it may perishe 5 Now it resteth that we speak of the third parte signified in the worde Honor which is the assistaunce of the Pastour and this is to be practised especially in two sortes First the Church is in dutie to prouide that her Ministers may haue conuenient mainteynance least they should be withdrawne from their charge by labouring for the sustenance of their family True it is that S. Act. 20.34 Paul did sometimes labour with his handes for his liuing but it was when the Churches had no meanes to prouide for him by reason of persecution or else when he perceiued that by receiuing his maintenance from the Church there was some back-sliding in the preaching of the Gospel as at Corinth For when some false Apostles preached there without reward Saint Paul would be no president for them to receiue maintenance from the Church as himselfe writeth vnto them saying We haue not vsed this power 1. Cor. 9.12 namely to take hyer of the Church but suffer all things that we should not hinder the Gospell of Christ 2 Cor. 11.9 but otherwise hee vsually tooke of the Churches wherwith to liue as himselfe saith that hee euen robbed them and tooke wages to doe the Corinthians seruice 6 Likewise albeit himselfe tooke nothing of them yet doth he at large tel them their duties to their Pastors Who saith he 1. Cor. 9.7 doth go a warfare any time at his owne cost Who planteth a vineyard and eateth not of the fruite thereof or who feedeth a flocke and eateth not of the milke of the flocke doth not the lâ—we say the same For it is written in the law of Moses thou shalt not mussell vp the mouth of the Oxe that treadeth out the corne doth God care for Oxen or saith he it not for our sakes For our sakes no doubt it is written that hee which eareth should eare in hope Gal. 6 6. and that hee which thrasheth in hope should be partaker of his hope And heereof he addeth a notable reason If wee haue sowen vnto you spiritual things is it a great thing if we reap your carnal things Know ye not that they which minister about the holy thinges eate of the thinges of the Temple and they which waite at the aulter are partakers with the aulter So also hath the Lord ordeined that they which preach the Gospell should liue of the Gospell It seemeth that among the Galathians some had small care of this duetie for where S. Paul saith Let him that is taught make him that teacheth him partaker in all his goods he addeth Be ye not deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape Here the Apostle sheweth that as the Church is bound to prouide for the maintenance of her Pastors so by such employment of her goods she receiueth not onely this incomprehensible benefite of instruction to saluation but also a reward in the life to come and they which make no accompt of this dutie and of Gods promises shall as contemners of him feele his vengeance Likewise as the Church is the house of God and the kingdome of Christ so they that bestow their goods vpon the maintenance of the holy ministerye without the which this house kingdome cannot subsist do offer a sacrifice of a most excelleÌ„t sweet sauour in the presence of the Lord. Prouision therfore for the Pastors whether by the magistrate or by the contribution of the flock is a most necessary and profitable duty of the church 7 The second and principall assistance that the Church oweth to the Pastors is earnestly and continuallye to praye to God for them for as Christ coÌ„mandeth vs to pray to the Lord of the hâ—uest to send workemen into his haruest Mat. 9. â—8 so is it our duty when hee hath giuen vs faithful Pastors to pray vnto him firste to preseâ—ue them in health and long life for the good and edification his Church secondly by his holy spirite to guide them that they may faithfully and with fruit employ themselues in their ministerye The rather is the Church bound to this dutie because it cannot otherwise expect any great fruit from man And indeed Sainâ— Paul an Apostle endued with most excellent giftes doth neuertheâ—esse desire the Churches incessantly to make supplications for him namely writing to the Ephesians he requireth theÌ„ to pray to God for him that he may open his mouth boldely to publishe the secrets of the Gospell that therein he may speake boldely as hee ought to speake The same doth he also require of the Colossians praying also for vs Colos 4. â— that God may open vnto vs the doore of vtterance to speake the misterie of Christ wherfore I am also in bonds that I may vtter it as it becommeth me to speake Writing also to the Thessalonians he saith Brethren 2. Thes 3.1 pray for vs that the worde of the Lord may haue free passage and be glorified euen as with you Rom. 15.30 and that wee maye be deliuered from vnreasonable and euill men for all men haue not faith Writing to the Romains he proceedeth further saying Brethren I beseech you for our Lord Iesus Christs sake and for the loue of the spirite that ye would striue with me by praiers to God for me That I may be deliuered from them which are disobedient in Iudea and that my seruice which I haue to doe at Ierusalem may be accepted of the Saints If so excellent an Apostle doth plainely confesse that hee cannot open his mouth to preach the worde that he cannot auoide the crosses and assaultes of the wicked or that he can doe nothing that may be acceptable to the Saints without the assistance and blessing of God If hee acknowledge that to obtain these graces he standeth in need of the praiers of the Church and if in so many places so instanly he desireth her employment heerin what good may we expect in the ministery of our Pastors euen of those that be most apt and faithfull vnlesse feruently and continually we doe praye vnto God for them Most men haue small minde of the dutie and importance of these praiers yet is this negligence and ingratitude many times punished in the most dangerous faults of the Pastors which turn to the great preiudice of the Church besides that God also in his iust iudgement taking to himselfe the faithfull Ministers or transporting them elsewhere doth either giue vs hyrelinges or wholye depriueth the Church of the holy ministery To the end therefore that according to the exhortation of Iesus Christ wee maye amend let vs acknowledge how precious the spirituall heauenly and eternall giftes that we receiue by the ministery of our Pastors are And what an excellent charge
hath prepared for them a Cittie Heere the Apostle sheweth that Abraham Isaack and Iacob were strangers in the land of Canaan in respect of Vr in Chaldea from whence they came when Abraham at Gods commandement left his countrey his kinred and the house of his father But in that they were called forreiners and strangers it was not in that respect but in respect of heauen where God had prepared a Cittie for them and therefore albeit they had time to returne to Vr their natiue countrey yet sought they a better namely the heauenly and in that regarde conuersing vpon earth they are called strangers 3 Now the remeÌ„brance that we are strangers pilgrims trauellers ought to induce vs to lift vp settle our thoghts minds cogitations vpon our heauenly country that in the coÌ„templation of God of the glory of Christ and of the excellency of our inheritance we might reioyce with the angels souls of the saints that are already gathered thither and incessaÌ„tly sing praises vnto God with them And indeed as the Apostle saith Heb. 12.22 Wee that beleeue in Christ are come to the hill of Syon and to the cittye of the liuing God to the heaueÌ„ly Ierusalem to millions of angels to the church of the first born that are written in the heauens to God who is the iudge of all to the soules of the righteous that are sanctified and to Iesus the mediator of the new couenant Being ascended so high hauing our coÌ„uersation in heauen as Burgesses therof if froÌ„ thence we look vpon the earth and cast our view vpon the kingdomes riches dignities men and the most excellent things in the world all will seem in our eyes so small that wee will be euen ashamed to esteeme of them yea euen so much as to think vpon them so far will we be from setting our affections thervpon and truly goe vp vnto a high steeple and look from the top therof looke vpon men that go in the streets and they wil seem to you not to be men but children their houses euen cabbins for if it were possible to climbe fiue or six leagues higher ye should see no men yea the greatest townes would seeme but as one house and the Sea a poole Moreouer if possibly ye could ascend to the heauen of the moon which is the lowest the greatnes of the whole world would seem nothing it would not shew so much as a good pinnes head hanging in the middest of a great Church What would it be in case hee were in the highest heauen among the starres or aboue the heauens in the house of our father and in the heauenly citie wherof we are burgesses Much rather in those dayes will the vniuersall worlde be vnto vs nothing at all 4 To this purpose doe we read of a great Romain personage who in a dreame or conceit being ascended into the region of heauen among the Starres Cicero in Scipios dreame and beholding their greatnes and brightnesse thence casting downe his eyes vpon the earth it seemed that the whole worlde was so little that hee was ashamed of the Romain empire which neuerthelesse extended into so many realmes Now as this Ethnick could in his discourse clymbe no higher so if wee that are burgesses of heauen doe ascend aboue al heauens there conuersing in spirit doo behold the glorye of God and his pallace of light of an incomprehensible extent and afterward shal looke downe to the earth we will be ashamed of the smalnesse thereof and of all the kingdomes therein which thence will not shewe so great as a graine of sande but euen nothing at all The three Apostles when they had seene some parte of the glorye of Christ in his transfiguration vppon mount Thabor were so mooued that they saide Mat. 17.4 Lord it is good for vs to be heere let vs builde three tabernacles What then would we doe if we should conuerse in heauen and there beholde the maiestye of God and the glorye of Iesus Christ wold not euen the apprehension therof allure vs to wish to dwell there and to forget and despise the earth or then remembring and looking towardes the same woulde wee not reproue our selues as that Romain was reproued by his father who saide vnto him why dost thou yet cast downe thine eyes vpon the earth 5 Among other the vanities that men doe seeke and so feruently desire is glory and the reputation of vertue valour riches power wisedome and such other like but this Romain Ethnick being in a dreame rapt aboue the starres is by his father admonished in the smalenesse of all the worlde to contemplate the vanity of this ambition men will talke saith hee of thee and thy vertues but wher be it throughout the Romain Empire yet shall not thy fame passe such and such mountains there will no man once speake of thee What a folly is it therefore so to delight in the reputation of great welth ornaments of body excesse in banquets goodly houses honourable functions euen wisedome and humaine discretion sith all this fame and glory shal be shut vp in so small a corner of the worlde that when thou art ascended into the Citie whereof thy selfe art a Burgesse thou shalt not be able to see it most men labour to haue faire houses gardens of pleasure lordshippes and to heape vp possession vpon possession as if themselues should dwell alone vpon the earth as Esay saith Esay 5.8 and yet when they haue purchased whole townes and kingdomes if they should from heauen looke vpon them they would disdaine and contemne the smalnes and basenes of them And indeed let a man looke vpon a towne platted in foure leaues of paper hee shall somewhat discerne the order of the streetes and houses thereof but afterward laye downe in the like quantity of paper the whole prouince wherein that cittie standeth and the same will not shew so great as a mans nayle And lastly let him represent the whole worlde in asmuch paper and he shall see neither house nor towne yea scarsely the whole prouince perhaps hee may finde the names of the realmes and see their extent in the breadth of two or three nayles and looking from heauen the whole worlde will not seeme so much What a folly then or rather a madnesse is it for those that are strangers vpon earth and burgesses of heauen diuersly and by sundry meanes to offend God Gen. 25 34. Heb. 12.16 for the getting of so small a portion of earth which is as nothing wherein they resemble Esau who for a peece of bread and a messe of pottage solde his birth-right 6 Againe such as are strangers in a forraine countrey and haue parents and great wealth in their natiue soyle being hardlye entreated where they soiourne and vpon the pointe to returne home into their countrey are vndoubtedly very glad thereof euen already they seeme to see their houses lands and possessions and in their conceiâ—s doe
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
The Contents The first Booke Of mans follies and that his wisedome consisteth in the Amendement of the same That the word translated Amend you signifieth to be better aduised And why Chapter 1. Follio 1. Of the first folly to thinke that there is no God Chap. 2. Follio 4. Of the second folly to thinke better of man then of God Chap. 3. Follio 24. Of the third To thinke to liue euer Chap. 4. Follio 33. Of the fourth Not to know wherefore we doe liue Chap. 5. Follio 39. Of the fifth By the outward appearance to iudge of mans felicitie or miserie Chap. 6. Follio 50. Of the sixt To put more coÌ„sidence in our enemies then in our friends Chap. 7. Follio 59. Of the seuenth To thinke our selues wise Chap. 8. Follio 65. The second Booke Wherein man ought to Amend That man knowing what Idolatrie superstition is ought wholy to abstaine from all participation in the same Chap. 1. Fol. 70. That it is not enough that we seperate our selues from Idolatrie but that we must moreouer ioyne with the Church of Christ Chap. 2. Fol. 77. That we ought diligently to frequent Sermons Chap. 3. Fol. 80. That in dutie we are to participate in the holy Sacraments Chap. 4. Fol. 91. That we ought to assist at common Prayer Chap. 5. Fol. 97. Of the dutie concerning domesticall and priuate praiers of euery faithfull man Chap. 6. Fol. 101 Of our dutie in reading the holy Scriptures Chap. 7. Fol. 105. That we must put in practise the word of God Chap 8. Fol. 117. Of charitie in generall Chap. 9. Fol. 120. Of Almes and releefe of the poore Chap. 10. Fol. 125. Of Couetousnesse Chap. 11. Fol. 152. Of Pride and Ambition Chap. 12. Fol. 168. Of Sumptuousnesse and excesse in apparell Chap. 13. Fol. 183 Of Ryot and superfluitie in banquets and feastes Chap. 14. Fol. 192. Of Voluptuousnesse in generall Chap. 15. Fol. 199. Of Drunkennesse Chap. 16. Fol. 205. Of Adulterie and other whoredomes Chap. 17. Fol. 215. Of Daunces Chap. 18. Fol. 228. Of games at hazard as Cardes and Dice Chap. 19. Fol. 249. Of Enuie Chap. 20. Fol. 255. Of Backbiting and slaundering Chap. 21. Fol. 262. The third Booke Who ought to Amend Of the duties common both to the man and the wife Chap. 1. Fol. Fol. 274. Of the particuler dutie of the wife to her husband Chap. 2. Fol. 285. Of the particuler dutie of the husband to his wife Chap. 3. Fol. 293. Of the duties of fathers and mothers to their Children Chap. 4. Fol. 297. Of the duties of Children to their fathers and mothers Chap. 5. Fol. 316. Of the dutie of Magistrates to their subiects Chap. 6. Fol. 327. Of the dutie of subiects to the Magistrates Chap. 7. 374. Of the duties of the ministers of the word to their Church Chap. 8. Fol. 385. Of the duties of the Church to her pastors Chap. 9. Fol. 416. The fourth Booke Of the causes of Amendement The first cause why wee shoulde Amend taken of the Authoritie of Iesus Christ to commaund vs. Chap. 1. Fol. 422. The second cause is drawne from the name Holy attributed to Iesus Christ And doth briefly intreate vpoÌ„ election reprobation Gods prouidence Chap. 2. Fol. 426 The third cause deriued from the predestination and prouidence of God intreated of in the former Chapter Chap. 3. Fol. 448 The fourth cause grounded vpon the name Emanuel attributed to Iesus Christ Chap. 4. Fol. 464. The fifth cause drawne from these titles Holy Wonderful a counsailer The strong and mightie God The prince of peace The father of eternitie Attributed to Iesus Christ Chap. 5. Fol. 473. The sixt cause deriued of these two names Iesus Christ. Chap 6. Fol. 485. The seuenth cause gathered of the signification of this word Amend Chap. 7. Fol. 497. The eight cause taken of the reason added by Iesus Christ where hee saith For the kingdome of heauen or of God is at hand Chap. 8. Fol. 499. The ninth cause taken hereof That the kingdome of God which wee looke for in heauen doth admonish vs that in this life we are straungers pilgrimes and trauelers Chap. 9. Fol. 506. The tenth cause deriued from the kingdome of heauen which is in vs. Chap. 10. Fol. 516 The eleuenth cause taken of the holy ministerie called the kingdome of God Chap. 11. Fol. 520. The twelfth cause taken hereof That by the kingdome of heauen is signified the blessed felicitie of the children of God in heauen The kingdome of God in vs and the holy ministerie Chap. 12. Fol. 533. The thirtenth and last cause of Amendement deriued of this saying of Iesus Christ The kingdome of heauen is at hand Chap. 13. Fol. 540. Faults escaped Page 40. line 2. for same Read sunne Pa. 79. l. 11. at the end R. in heauen Pa. 124. l. 28. pronouncing R. procuring P. 162. l. 2. so plentie as R. as plentie of P. 164 l. 37. hateh R. loueth P. 180. l. 41. so to resist R. so to employ our forces to resist P. 224 l. 2â— 22. as also R. otherwise P. 257. l. 31. grounded vpon R. pining at Ibidem l. 34. setting sure footing is brought R. pining away is worne ib. l. 37. soule R. haâ—t P. 259. at the end of the page read at the good of others and reioyceth at their P. 267. l. 27. shew R. shame P. 295 l. 21. prone R. reproue P. 323. l. 22. grieued R. reuealed ib. l. 32. after mother Re. to his Disciple Iohn P. 341. l. 22. after should R. not l. 40. after did R. not Pa. 387. l. 14. put out owne Pa. 403. l. 39. after deliuered R. to the death P. 409. l. 16. path R. youth P. 412. l. 41. passion R. parson P. 417. l. 14 carnall R. eternall P. 428. l. 36. after ghost R. to say P. 450. l. 1. that R. thereof but P. 465. l. 39. after clense R. our selues P. 467. l. 20. we R. ye P. 482. l. 25. after resolue R. to walke P. 496. l. 37. after that R. neuer P. 498. l. 9. amend R. bee damned P. 499. l. 29. best Re. least P. 505. l. 41. after if R. we belieue these things that l. 1. God R. we P. 513. l. 40. hand R. hart P. 515. l. 4. wine R. wiues P. 519. l. 6. after this R. ioy l. 16. after retaine R. in vs P. 526. l. 36. after the R. darke and for darke R. Deuill P. 527. l. 8. signe R. Cyon li. 28. dead into R. mortified in P. 534. l. 20. hands R. harte OF AMENDEMENT OF LIFE The first Booke Of the foolishnesse of Man and that his wisedome consisteth in amendement of the same That the word translated Amend signifieth to be better aduised and why Chap. 1. IT is a matter worth the noting that the whole summe of the first sermon of Iesus Christ as also of Saint Iohn the Baptist is by S. Mathew comprised in these wordes Amend your liues Math. 3.2 Math 4.17
ouer and let die We do not willingly forget him whom we loue hartely wherevpon wee haue a prouerbe Hee that loueth heartely is slow to forget We call to mind his face his gesture his speech his countenance but when do we thinke vppon God how do we remember him or wherein do we cal to mind his maiestie his workes and his fauors towards vs Moreouer if to the end to spare for our children we desist from the releef of the pore and denie the maintenance of the seruice of God his church holy ministry are we not therby conuict of louing man more than God Our carnall children more than our heauenly father To be briefe how many be there who being ouercome transported by affection to parents to the husband to the wife or to the children do omit that part of their duty toward God Math. 19.37 which concerneth the confession of his name and obedience to his word Yet Iesus Christ manifestly declareth that in so dooing wee loue man more than God 3 By these examples and many others that might bee noted it doth euidently appeare that we loue and consequently do esteem more of man than of God and so do manifestly renounce God in our workes harts Augustine in his confessions whom we confesse with our lips S Augustine saith that we loue God lesse than we ought wheÌ„ we loue any thing besides him which wee loue not for his sake What will it be when wee shall loue man not for Gods sake but euen in spite of God in that wee loue him more than God It is so great a folly that Iesus Christ him selfe hath pronounced that wee bee not worthie to be his Luk. 14. â—0 vnlesse wee be readie and resolued to hate our neerest kindred best friends for his sake To the end therfore that we may amend our liues we must renounce this folly hereafter be better aduised that wee may loue God more than man yea euen that wee may loue God onely and not man but in God and for Gods sake 4 The second proofe resteth in this that we feare man more than God In case of anie transgression punishable by the magistrate no man is so prodigall of his life or honour neither so desperate as to offer himself to the sergeants or Iudge And why Least he should be apprehended and punished Theeues and robbers doo lurke in woods and dens that they may the more couertly execute theyr wickednes Iohn 3.20 Housebreakers and other theeues do chose the night to steale in To be briefe Whosoeuer as Iesus Christ saith doth euil he hateth the light neither commeth to the light least his deeds should be reproued Yet God seeth all that is committed in the woods in the darknes in secret all our imaginations desires passions enterprises punishable by his law not with the death of the bodie but with euerlasting damnation are in the presence of his maiesty yet are we as sore afeard of offending him as displeasing of man or haâ—â—â—g offended him do we stand in as great feare of punishment as when we haue coÌ„mitted some trespasse punishable by man Or are not al transgressions that are punishable by the magistrate punishable also in Gods iudgement Inasmuch therefore as those men which commit such things do shun the light for the feare of man yet in secret doo boldly commit them in the sight of God they therby do manifestly declare that they feare man more than God Euery man can confesse that the feare of God is the beginning of wisedome that thereby we restraine from euill Psal 111.10 Prou. 1.7 Prou. 16.6 2. Sam. 11 Dauid and Salomon haue so pronounced it Yet when Dauid had coÌ„mitted adulterie in the sight of God that afterward he called Vrias to minister to him occasioÌ„ to go to bed to his wife wheÌ„ he had made him dronk then had caused him to be slaine redoubling his sins in the sight of God to the end to hide theÌ„ froÌ„ men did he not declare that â—ee feared man more than God who did see al Gen. 37 Did not the children of Iacob shew that they feared their father more than God wheÌ„ they sent him Iosephs bloudie coate thereby to make him thinke that some wilde beast had deuoured him so to preuent his â—ust wrath and indignation But did not God heare them when they said Beholde this our dreamer come let vs kill him and wee shall see what his dreames will auaile him Did he not see when they let him down into the pit and afterward solde him Durst they haue so intreated him in the presence of their father Iacob Surely they feared Iacob a man more than God Let but some magistrate of a towne threaten euery one that shall take Gods name in vaine that for euerie oath they shall loose a tooth and the greatest swearer will soone be reformed and so beware that albeit through his former accustomacie he loose some of his teeth yet will he be sure not to loose all God threatneth that he will not hold him guiltlesse that taketh his name in vaine yet how many be there that can talke without swearing To be briefe to what guile deceit vice and iniquitie punishable in the sight of God with euerlasting death doeth man wholie giue himselfe which he would be ashamed to commit in the sight of man yea from the which if the magistrate should take notice and inflict anie punishment for them they woulde vtterly abstaine 5 But whereof commeth this folly that wee should feare man more than God Euen of this that confessing God with our lips we do notwithstaÌ„ding not beleeue that God is God that is to say that hee seeth all thinges that he is holy to hate wickednesse righteous to punish it and almightie to take vengeance thereof Gods forbearance to execute his threates maketh man to imagine that hee either seeth not either hateth not either cannot either is not able to punishe his iniquities concluding Psal 10.13 Mâ—tâ— 24.48 as Dauid in theyr person sayth that God will make no inquisition and so do they more boldly giue themselues to the woorkes of iniquitie much lyke that euill seruant mentioned by Saint Mathew who seeing that his master tarried long in the end concluded that he would not come and thereof tooke occasion to do euill euen as Salomon also noteth saying Because sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to doo euill But is not this a foolish malice that wheras Gods patience long suffering should stirre vp induce men Eccle. â— 11 as S. Paul saith to repentance that contrariwise thereof they take occasion to denie his righteousnes prouideÌ„ce that they may the more boldly offend him The prophet speaking of some wicked ones who without feare of God wronged the widows trode the fatherlesse vnder foot sheweth that they
earth shall perish from the earth from vnder these heauens He hath made the earth by his power c. Wherein we are to note that albeit Ieremie writ al his prophecies in Hebrew yet this one sentence is set downe in the Caldean or Babilonian speech therby admonishing the captiue Iewes to disaduow Idols to cōfesse the true God plainly sensibly in a language knowen to the Idolaters If this confession bee required of these poore captiue Iewes how can these men be excused who being at libertie to depart from among the Idolaters do assist at their Idolatry thereby to giue the world to vnderstand that they also are Idolaters therefore dare not vtter one word in reproofe of the Idols 9 Sith therefore that the first sermon both of Christ of Iohn the Baptist do notably proclaime Amend your liues Let all such as haue attained to the knowledge of the truth resolue with thēselues to renounce all Idolatrie superstition vtterly to denie all assistance participation whatsoeuer therin either in hart or body Let them remember that all abandoning of their bodies to Idolatrie is a prophanation of the temple of God That the yeelding of the body to the deuill reseruing the hart to God is intollerable sacriledge That the denial of the true God the worshipping of the deuill is detestable hipocrisie That thereby they blaspheme Iesus Christ honor the Idol that they giue offēce to their neighbours as well by confirming some in their errors as by inducing others to follow their examples But especially let them remember that their pretended excuse will redound to their double damnatiō For if he who thinking to worship God yet of ignorāce throgh worshiping an Idoll offendeth deserueth death surely then he that boweth his body to worship that which he knoweth to be an Idoll 1. Con. 10.20 Luk. 12.47.48 yea a very deuil as S. Paul calleth it offendeth in far greater measure deserues greter punishmēt And so doth Christ himself pronounce concerning the disobedient seruant who knowing his masters wil not doing it Exod. 20.5 shall be beaten much more grieuously thē he that was ignorāt therof And indeed it is not only a simple sinne and transgression as in the ignorant but more contempt and misprision against the maiestie of the law-giuer as God in many places complaineth of his people that they haue dispised him Rom. 5.20 yea euen hated him as himselfe faith in his law And hereto likewise may be referred the sentence of the Apostle where hee saith That God gaue the law that sinne might abound because the knowledge of the law taking away ignorance maketh the transgression to be conioyned with contempt and despising of God 10 The more therfore that we know the inconuenience of Idolatrie the more we are to detest abhor and flie from it and neuer flatter our selues in the presence of God who knoweth our hearts It is but a foolish enterprise to vndertake to deceiue the Lord or to thinke to prosper by offending him We feare the losse of our goods dignities countrie and life if we go not to masse with other men and counterfeate our selues to bee Idolaters as they are yet we feare not to loose the treasure and inheritance of heauen life euerlasting and the kingdome of God by polluting our bodies in Idolatrie euen by the assured testimonie of our owne hearts We are not to order our duties after the easements of our flesh but according to the word of God The meanes to obtaine safetie and felicitie consisteth not in prouoking God to wrath by seruing of Idols but if we desire his mercie and fauour towardes vs wee must renounce and denie our selues and the world that wee may worship and serue him onely Let vs obey S. Iohn who saith 1. Ioh. 5.21 Psal 97.7 1. Cor. 6.20 My little children keepe your selues from Idols And let vs remember that the holy Ghost pronounceth woe to all those that worship Idols And contrariwise blesseth all those that adore and glorifie God both in hart and minde That it is not enough that we seperate our selues from Idolatrie vnlesse we also ioyne with the Church of Christ by frequenting Sermons communicating in the Sacraments and comming to common prayer Chap. 2. AS repentance and Amendement of life consisteth in this that we forsake sinne and applie our selues to goodnesse So it is not enough that we keepe both bodies and soules from Idolatrie and superstition vnlesse that also seperating our bodies from Idolaters we adioine our selues to the Church of Christ by hearing his word receiuing the Sacraments calling vpon God in the name of Iesus Christ The titles that the holy Ghost attributeth to this Church do euidently declare vnto vs of how great importance to the glory of God saluatiō of mankind this duty of ioyning with the true Church is First it is in many places called the kingdom of God yet not without great cause For as this kingdome consisteth in euidēt assured knowledge of the true God of his Son Iesus Christ in faith righteousnes peace and comfort of the holy Ghost in sanctification to be briefe in euerlasting life glory So is it in the church wherin God manifests himself reueales his truth pleasure To the mēbers therof he giueth faith righteousnes holines peace ioy and finally life glory euerlasting Contrariwise the kingdom of Sathan cōsisteth in ignorance Mat. 13. infidelity corruptiō vice sin iniquity in a bad conscience trouble of mind dispaire death damnation The members therfore of Christs Church are the kingdome of God retired from the power dominion of Sathā to the end that God may raigne in them by his spirit the scepter of his word as contrariwise al that are without the Church do belong to the kingdome of Sathā as S. Paul also doth say of the excōmunicate that they be deliuered to Sathā who raigneth without the Church of Christ 1. Cor. 5.5 1. Cor 6.9.10 Luk. 13.28 Act. 1.47 This likewise is confirmed in that the same title of the kingdom of God wherby the Church is signified is also attributed to that blessed glorious estate which the elect shal enioy after the resurrection Wherin we are taught that theris such a cōiunction betweene the Church that glorious kingdom of Iesus Christ that it is as it were the suburbes gate thereinto wherupon also al they that refuse to ioyne with the Church can pretend no portion in this kingdom of heauē For the path to felicitie importeth an ascention frō the kingdome of God vpon earth to the kingdome of God in heauē And that doth S. Luke note saying that God did dayly adioyne vnto the Church those that should be saued thereby signifying that such as refuse to adioyne themselues therto do minister no occasion to imagine that they haue attained the way to saluation and life euerlasting 2 By another title are the
premises confirmed in that the Church is called the house of God For as the holy scripture speaketh of two sorts of children only the one the children of God the other of the deuill 1. Tim. 3.15 1. Ioh. 3.10 so are ther but two houses the one wherin the childrē of God are gathered norced together the other wherin the childrē of the deuil are scattered abrod So many therfore as are in the Church are the children domestical seruants of God as S. Paul 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
gaue giftes vnto men And what giftes He gaue some to be Apostles some Prophets some Euangelists Ephes 3.8 some Pastors and teachers for the gathering together of the Saintes for the worke of the ministerie and for the edification of the bodie of Christ If therefore wee desire to be reestablished into life gathered vnto Christ and made liuely stones in the temple of God Iohn 21.15 1. Pet. 4.2 Act. 20.28 wee must vse this gift of Christ euen to heare sermons by the ministerie of the pastors Iesus Christ commandeth Saint Peter to feed his lambes and Peter exhorteth his companions in the holy ministerie to feed the flocke of Christ As also Saint Paul speaking to the Bishops of â—phesus who were come to Miletum sheweth them that the holy Ghost had established them in that vocation to the ende they should seede the Church of God which he had purchased with his bloud Hee therefore that seeketh the foode of his soule least it should famish die Math. 16 15 must labor that it may be fed with the worde of God through the preaching of the same Which is more Preaching is named the key of the kingdome of heauen thereby to declare that as by preaching of the Gospell heauen is opened to all that giue eare thereunto and do beleeue the word preached so al such as condemn the hearing therof are excluded from the same 3 Experience hath euermore borne witnes and euen to this day do testify what numbers haue bin illuminated reconciled to God and drawen to saluation life euerlasting through the preaching of the Gospell In one daie saith S. Luke by the preaching of the Apostles there were added to the Church about three thousand persons This efficacie of the preaching of the Gospel Act. 2.41 Luke 10.18 doth Christ confirm saying that when his disciples did preach it he saw satan like lightning fall downe from heauen therein shewing vs that satan by the ministerie of the pastors preaching the Gospell is banished destroied Doo we not euen in our daies see how by the ministerie of men Math. 13.31 preaching the Gospell the little graine of mustard seede as Christ tearmed it is growen into a great tree that with the branches and fruit thereof ouerspreadeth many prouinces and kingdomes As therfore there is no famine more dangerous than is that whereof Amos speaketh Amos 8.11 Math. 9.48 saying God shall send a famine not of bread but of the hearing of the word of God so is there no haruest more necessarie and blessed than that which is reaped by the workemen of Christ when they preach the Gospell 4 And in deede albeit men when they preach the worde haue not in them vertue and power to illuminate to giue faith to conuert harts and to saue soules 1. Cor. 3.7 for he that planteth and he that watereth as S. Paul saith are nothing but he that giueth increase yet is this one point which most soueraignlye commaundeth the holye ministerie of the worde that God who hath ordayned it doth also accompanie it with the efficacie of his holy spirit that it may illuminate and saue men Esa 59.21 This is my couenant with them saith the Lord My spirit which is vpon thee and my wordes which I haue put in thy mouth shall not departe out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed from henceforth for euer 2. Cor. 3.8 Gal. 3.2 And this is most singularly performed in the preaching of the Gospell Heereupon Paule calleth it The ministery of the holy Ghost And in another place he sayth that the Galathians receiued the holy Ghost by hearing of the faith preached And therefore speaking of himselfe and his fellowes 1. Cor. 3.9 he saith thus We are Gods laborers because that God imploying them in his seruice wrought in them by his spirite 5 Yet for the more commendation and authoritie of the ministery of the word Luke 10.16 Iohn 13.30 Iesus Christ aduertiseth vs that it is not so much that mortall men speake vnto vs as in deed it is God in them and by them He that heareth you saith Iesus Christ to his Apostles consequently to all preachers heareth me and hee that receiueth you receiueth me In this sense did the Prophets vsually begin their sermons Ier. 1.9 saying Thus saith the Lord Heare the worde of the Lord and made an end saying For the mouth of the Almightie hath spoken it And where Ieremie rehearseth that God speaking vnto him sayd Ezech. 33 I haue put my wordes in thy mouth it importeth the same that Ezechiel setteth downe Apoc. 10.8 saying God gaue me a scrowle to eate commanded me to declare his wordes thereby signifying that his preaching was but an vtterance of the words declared in the scrowle that hee had deliuered him to eate As also S. Iohn at the commandement of the Angell eate a booke which the Angell gaue him with this addition Thou must yet prophesie to many nations Therein declaring that his sermons were a deliuerie of that which God had written in that booke Psal 95.1 Heb. 7 18. 4.7 2. Cor. 5.20 1. Thes 2. Dauid likewise exhorting the people of his time to conuert to the Lord for the authorizing of his doctrine saith thus If at this daie ye will heare the voice of the Lord harden not your hearts The Apostle exhorting the Hebrewes to giue credit to the Lord vseth the same sentence saying This daie if ye heare the voice of God harden not your hearts The same doth S. Paule expresly confirme saying We are the embassadors of Christ as if God exhorted by vs. And thereupon he testifieth to the Thessalonians that they receiued his doctrine not as the word of man but as the word of God Adding as in truth it was True it is there is a difference betweene the ministers of the word and the Prophets Apostles neuerthelesse if we be bound to receiue the doctrine of the Apostles Prophets as the word of God and that the faithful ministers preaching their doctrine do likewise preach the word of God then they that in these daies do contemne the preaching of the faithfull ministers doo as Christ said to his Apostles contemne and reiect God in them and therfore the vengeance by Iesus Christ himself denounced against those that would not heare his Apostles who said That it should be easier for Sodome Gomorrha in the daie of iudgement than for them Math. 14. will likewise fall vppon the contemners of the preachinges of the faithfull pastours of our time And they who for their contempt incredulitie and obstinacie in euill dooing shall at this day bee bound in earth by the ministery of the word Math. 16.19 shall also be bounde in heauen It is not therefore because man hath this power in him selfe neither is it so great an offence not to heare men
the head our steadfast abiding in the doctrine of truth and vnion in the faith of our Lorde and Sauiour Iesus Christe are all wrought by the ministerie of the woorde which Iesus Christ hath ordained in his holye Church To bee short that preaching is as it were the knitting and ioyning of the sinewes to vnite the faithfull into one bodie Whosoeuer therefore despiseth or reiecteth this order and benefite of Iesus Christ hee tendeth onely to scatter the Church or vtterly to destroy it Neither is the light of the sunne yea euen meat or drinke so necessarie and profitable for the preseruation of this present life as is the ministery for the vpholding of the church and bringing vs to saluation and life euerlasting 10 The premises throughly considered do also teach vs the reason why God where he might haue vsed the seruice of Angels to reueale vnto vs the doctrine of saluation Act. 8.26 and to instruct vs by the reading of his word vouchsafed to speak vnto vs by the ministerie of men like vnto our selues whereof we haue sundrie notable examples The Eunuch treasurer to Queene Candâ—ces read vppon his chariot the booke of the prophet Esaye Act. 9.9 God was not satisfied with this his affection and dutie neither did he send an Angell to expound it vnto him but imploying the ministerâ—e of man he sent him Philip. When Iesus Christ appeared to Paul and conuerted him yea euen spak vnto him he could also haue instructed him himselfe Act. 10.3 or haue sent some Angell to doo it but he contrarywise sent him to Ananias that at the mouth of an aÌ„ he might learn his will The Angell sent to Cornelius the Centurion to declare vnto him that his praiers and almes were come vp before God in liew of teaching him appointed him to send for Saint Peter that of him he might vnderstand the doctrine of saluation What man therefore is he that now dare either by expectation of reuelation from heauen or by contenting himselfe onely with reading presume to reuerse or controll the order established in the wisdome of God for the teaching of men and the bringing of them to saluation by the ministerie of men What confusion might insue of such rashnes and presumption What ingratitude against God to contemne such an honour and reuerence doone vnto men and a benefite of such greate excellencie yea euen of profite and necessitie Truely therefore inasmuch as the preaching of the Gospell is tearmed the kingdome of God Col. 4. such as doo despise and reiect it doo make themselues not onely vnworthy thereof but also most wretched and accursed instrumentes to aduance the kingdome of sathan Rather therfore apprehending the incomprensible treasure of the ministerie of the woorde let vs with the Prophet Esay and the holye Apostle Saint Paule saye O howe beautifull are the feete of them that bring gladde tidinges of peace and doo also bring gladde tidinges of good things 11 Neither must wee imagine or thinke with our selues Esa 52.7 Rom. 10.15 that being a little entered thereinto we neede not to heare anie more preaching for euen all the daies of our liues must wee be Christs schollers in the schoole of his Church vnder the ministerie of men As also the faithfull in olde time were called disciples whereby the holy Ghost signifieth vnto vs Act. 11 26. that the children of God must continue daily disciples and so learn in Christs schole vntill that departing out of the same they ascend into heauen And in deede such as being impotent and weake when they haue some voyage or iourney in hande and therefore doo take a waggon or a horse and when they haue ridde some fifteene or twentie leagues doo not straight waie without consideration of they businesse leaue theyr horse or chariot but doo retayne the same vntyll they come to theyr iourneyes ende but our iourney wyll neuer bee at an ende vntyll that by death wee bee lyfted vp into heauen The forwardest among vs as the holy Apostle Saint Paule saith doo yet knowe but in parte 1. Cor. 12.13 Ephes 4.13 And the ministerie is ordayned to profite vs vntyll wee become to bee perfect men and haue attayned to the perfect measure and full age of Iesus Christ as the same Apostle more at large doeth teach vs. And this perfection and age of man is neuer accomplyshed vntyll death And truely as the office of the ministerie consisteth in feeding the flocke of Iesus Christ by the preaching of his holie woorde so this woorde Foode doeth teach and admonish vs that as for the time of our lyuing and beeing in this worlde wee doo stande in neede of foode for our bodyes so can wee not forbeare preaching and teaching for the feeding and nourishment of our soules vntill we be lifted vp into heauen 12 But wert thou as skilful as Saint Paul yet must thou confesse that thou still standest in need of the holy ministerie 1. Cor. 14.3 2. Tim. 3.16 For preaching is ordained not onely to teach vs that which wee knowe not but also to reprehend our vices to exhort vs to our duties to comfort vs and to strengthen vs in the faith and obedience of God Whatsoeuer hee bee therefore that knoweth himselfe hee doeth sufficiently by these reasons and considerations vnderstande that hee hath neede of the holy ministerie all the dayes of his lyfe Schollers haue nothing to learne but knowledge and that euen of humane doctrine and therefore theyr studies haue a limitation but preaching is ordayned not onely for increase of knowledge but also to teach vs to put our knowledge in practise that is to say to aduaunce vs continually more and more in faith and amendement of lyfe wherein we shall neuer be perfect vntyll death By the premises then it doth appeare that euerie one that hath anie purpose to obeye this exhortation of Iesus Christ and of Saint Iohn where they saie Amend your liues must resolue to ioyne with the Church of Christ that diligently and carefully they may heare his worde all the dayes of theyr lyfe Also that it is the duetie of euerie Christian to put in practise this saying of the Prophet Esaie Esa 2.2 In the latter daies the mountaine of the house of the Lord shall bee prepared in the toppe of the mountaines and all Nations shall flow vnto it and many people shall go and saie Come let vs goe vp to the mountaine of the Lorde to the house of the God of Iacob and hee will teach vs his waies and wee will walke in his pathes And that wee may inioye such a benefite let vs euen feele in our selues that burning affection and desire which that excellent Prophet Dauid had Psal 27.4 that with him we may praie to God to giue vs grace that wee abide and remaine in his temple all the dayes of our liues 13 Some there are that confesse that indeed it is their duetie to doe this but they can not
of our Lord Iesus Christ at the least once a yeere they seperated not themselues from the Idolaters and heathen shewing some testimonie of their Christianitie Let them that we speake of therefore consider by what title they may be called Christians sith they neuer communicate in the supper of Iesus Christ Neither may they replie as some doe that in ioyning with one Church they condemne all others for it is true that all assemblies that entitle themselues the Church of Christ are not so yet to acknowledge or alow of none for feare of condemning of the rest is to denie and condemne Christ in not condemning those who calling themselues Christ are Antichrists If a man bring a payment in golde where among there bee some peeces that seeme light or counterfaite thou doest not straight say I will take none least by taking so much as I take to be waight and currant you should complaine that I reiect the rest but thou wilt bring thy ballance and touch-stone and then wilt thou take so much as thou findest to be waight and currant and boldly refuse the rest Let these men therefore set before their eyes the markes of the true Church as their touch-stone and scales and by them consider where they are thereto also adioyning prayer to God that he will direct them by his holy spirit and so knowing the true Church and ioyning themselues therto Amend their liues by communicating in the holy supper of the Lord. Of our dutie to assist at publique Prayer Chap. 5. AS concerning publique or common prayer Gen. 17.7 Act. 9.14.21 2. Tim. 2.19 Psal 14.4 Esa 56.7 Mat. 21.13 Ioh. 16.23 Mat. 18.19 considering that thereby the holy Scripture signifieth the whole seruice of God also that his seruants are called people calling vpon God it alreadie appeareth that such as despise the same do cut off themselues from the degree of Gods seruants Where God calleth the temple the house of prayer he sheweth that the principall part of that seruice which he requireth of vs is that wee should assemble to pray and call vpon him as indeed these publique praiers are of great efficacie For albeit all priuate praiers directed to the heauenly father in the name of Iesus Christ haue promise to be heard yet is it not without cause that Iesus Christ aduertiseth and promiseth vs that if two faithfull doe agree vpon earth whatsoeuer they demaund of their heauenly father it shall be graunted This is a fauour as it were peculiar to the Church and noted by Dauid where he saith Praise waiteth for thee in Sion Psal 65.2 and vnto thee shall the vow be performed Herein he sheweth that the praiers of the Church signified by Sion are so sure to bee heard that God who heareth them looketh for praise in theÌ„ as indeed it is his dutie whose prayers are heard to yeeld thankes praisings to God And truely as when a whole Burgeoysie of a Citie doe come before their Prince and with one voice craue pardon for some offence or begge some grace or fauour the Prince will be more moued then if they being absent some one maÌ„ should speake for the whole Euen so wheÌ„ the whole Church assembled together doth with hart and minde in the presence of God accoÌ„panie the praiers which the preacher as the mouth of the congregation poureth forth let them be assured that those praiers do penetrate the heauens and that God is moued to heare them Not that he is subiect to passions as we but that by the feeling of our affections hee vouchsafeth to assure vs of his mercy goodnes toward vs. WheÌ„ Amb. de paenitent diuers how few so euer saith S. Ambrose are assembled together being vnited they are great And the praiers of a gret multitude cannot possibly be coÌ„temned 2 Likewise all people and nations in the world euen the Idolaters haue euermore had their assemblies therein publique prayers This sence or feeling being grauen in all mens harts that haue any religion that they ought to call vpon their God that it is an honour that God requireth at their hands and the true meanes to purchase his blessings toward them But in Christian Churches there is also this farther reason That their publique praiers are as it were a publique renouncing of all sects and societie with Idolaters and prophane people an acknowledgement and confession of the true God a publique sanctification of his name to his glory And therefore Act. 16.13 as the Iewes in old time so since haue the Christians euermore very carefully obserued this dutie of pietie and seruice to God as appeareth by the writings of the Apostles Prophets and by al Ecclesiasticall histories And to this purpose doth S. Luke rehearse that Paul and his companions being at the towne of Philippos came forth vpon the Sabaoth day and went to the riuers side where they vsed to pray This vndoubtedly was some out corner where the faithfull vsed secretly to meete to call vpon God So that albeit euery man priuately might haue prayed in his house Act. 21.5 and so haue auoided both the paine and daunger yet knowing that in dutie they were to separate themselues from Idolaters and the efficacie of the praiers of the congregation they ouercame the feare of the danger met in that place especially to pray and with one consent to poure out their praiers to the Lord. When S. Paul and his companions departed from Tirus all the congregation with their wiues and children brought them out of the towne and kneeling with them on the shore prayed Shall wee in these daies find this zeale among Christians No men will bee ashamed to imitate it and to kneele downe vpon a shore to pray to God publikely And yet the faithful of those times neuer did it without both reson fruit It is therfore a holy ordinaÌ„ce of God a most profitable exercise to come together to call vpon the Lord. As also it is ytâ—uty of al faithful carefully to come to such praiers that they may be pertakers of the fruits of the same especially in time of gret calamities or vpoÌ„ feare or liklihood therof We should eueÌ„ extraordinarily come together to call vpon God as we read that the prophet Ioel in the name of God coÌ„maunded Blow the trumpet in Sion sanctifie a fast Ioh. 2.15 cal a solemne assemblie gather the people sanctifie the congregation gather the elders assemble the children and together cry vnto the Lord in praiers feruent and extraordinarie old and young none exeÌ„pted And as euery one in respect of himself is therto bound so is it not enough that he faithfully employ himselfe only vnlesse he sollicit exhort others according to the prophesie of Zacharie saying The enhabitants of one Cittie shall say to another Vp let vs goe and pray before the Lord and seeke the Lord of hoasts I will go also Zach. 8 21. 3 Neither is it inough that in body we
in adioyning our selues to the Church of Christ ther to hear his word attentiuely to participate in his sacrameÌ„ts holily deuoutly with our whole affections to assist at coÌ„mon praiers Of the duetie both of domesticall and priuate praiers of euery faithfull Chap. 6. NOw as we haue shewed that publique praiers in the Church and the preaching of Gods word are vnto vs most profitable necessary so are we to vnderstand that notwithstaÌ„ding the same we are not neuertheles to neglect the vse both of Domesticall and priuate praier nor yet to forbeare the reading of the holy Scripture in our houses These be two points wherein as in that they be more coÌ„mon pernitious in respect of negligence slouth so are we the more hartely in dutie to seeke to Amend As for the praiers which euery housholder is to practise among his family Morning Euening we will speake of them hereafter where we entreate of the duties of housholders But for the priuate praiers of euery perticuler person ther is no man but besides his publique and domesticall exercises ought dayly to exercise himselfe therin Were we endued with the true knowledg both of our selues our estate condition of the efficacie of praiers we should need no solliciter to put vs in mind many times to present our selues before God to pray him more and more to reueale his truth to encrease in vs faith loue pacience and other his spirituall gifts to mortifie our corruptions to strengthen vs against the temptations and assaults of the flesh the world and the deuill to prouide vs of such and such necessaries wherof we are in want to preserue vs from so many daungers wherwith we are enuironed To be short to grant vs his holy spirite happyly to conduct vs all the daies of our life He that feeleth not the necessity of such graces and consequently of praier to obtaine them is sencelesse and voide of al vnderstanding as also euery man perticulerly in his vocation hath great need of Gods assistance and consequently of praiers Parents that God will giue them grace vertuously to bring vp wel to nurture their children Ministers of the word in holines to employ themselues in their ministerie Marchaunts and artificers faithfully to follow their traficke and trades Generally all men that God will vouchsafe to blesse them in their vocations workes and labours And besides there may be many of our acquaintance whose estate and condition bindeth vs to pray to God for them also 2 To be briefe ther is not any but after all priuate petitions accomodated to the time to the persons or to the occurreÌ„ces ought dayly to put in practise the doctrine of Iesus Christ where he saith You shall pray thus Our father which art in heauen c. as followeth In this forme of praier teaching vs that euery of vs ought dayly to present himselfe before God is a procurer first of his glorie then of the benefit and saluation of the congregation The zeale of Gods glorie as also our loue towards our neighbours do bind vâ— dayly to make this praier and that with greater diligence and feruencie because that making it as it were from the month of Christ the author thereof we shall be assured of hearing and consequently it shall make greatly to the aduancement as well of the glorie of God as of the good and saluation of our neighbours whereupon also as God in the obedience of his law doth more respeâ—t the obedience of his children then the worke it selfe so may we say that this praier whereby in the three first petitions we seeke the glory of God and in the three last the good and necessities requisite both for the body soule as well of our neighbours as of our selues being dayly with hart and mind poured forth is as it were a fulfilling of the lawe the summe whereof consisteth in this that wee loue God with our whole hearts and our neighbours as our selfe 3 Moreouer in these praiers lifting vp our hearts vnto God and so communicating dayly with him we do by little and little forget the earth and the world and doe grow spirituall and heauenly Euen as Moses in olde time hauing conuersed with God fortie daies and fortie nights when hee came downe to the people seemed to haue shining beames in his face And indeede as by little and little we learne the maners and language of those with whom we do ordinarily conuerse besides that by such conuersation ther breedeth a certaine affection betweene them more then others so by this our conuersing with God in our praiers we learne both the manners and language of heauen and in our selues doe perceiue some encrease of loue towards God Which is more as wee are but to much enclined either to our selues or at other mens solliciting to some riot or iniquitie so when we call to mind that in the morning we haue praied vnto God that he would vouchsafe to keepe vs also that at night we are to return againe to do the like the same is vnto vs a mightie bridle to restraine vs from wickednes and to retaine vs in due obedience towards God Besides as when we pray vnto him we haue regard to his promises the experience of his benefits and so cal him father beseeching him to guide vs as a father doth his children the same is a good meanes to strengthen our faith and a foundation of comfort in euerie vocation and estate whereinto it pleaseth God to call and place vs assuring our selues that by such praiers euery thing that shall come to passe shall be according to the worke and conduct of our father yea euen the accomplishment of his will which cannot be bad vnto vs. To be short such as through Gods grace doe dayly exercise themselues therein do by experience find what a comfort benefit and contentation they receiue by the same 4 This is the reason why the most excellent seruants children of God haue beene the rather addicted thereto How seruently did Moses employ himselfe therein when hee continued groueling before God in prayer for the space of fortie dayes and fortie nightes Likewise Samuell when hee sayde God sorbid that I shoulde sinne against the Lorde and cease praying for you Deu 9.18 1. Sam. 12.23 Psa 119.147 Psal 88.14 Act. 10.2.4 Especially the princely Prophet Dauid who in his Psalmes sufficiently declareth that he was as it were tyed thereto by dayly exercise As perticulerly wher to this purpose hee sayth I preuented the morning light to praye to God Againe My prayer preuenteth thee in the Morning Cornelius the Centurion so laboured therein that he prayed continually Whereby finally the Lords Angell sayde vnto him Pphil 1.4 Ehe 1.16 Col. 1.9 1. Thes 1.2 5.17 Col. 4.2 that his praiers were come in remembraunce before God S. Paul in many Epistles protesteth that he ceased not night and day to pray for the Churches As also in many places
himselfe from this duetie beeing in his iourney yet riding on his chariot hee read the Prophet Esaie but wee Christians will almost be ashamed to shew our selues so religious Yet might this diligence of a great Heathen Lord as yet ignorant together with his feruent affection to reade the holy Scripture make vs to blush for shame for that we do neglect so many our conuenient opportunities and great leasure to reade the doctrine of the Gospell so cleere and full of singular consolations 5 Saint Augustine reporteth that himselfe was conuerted to the true Christian religion by reading the holy scriptures In his confessions also that he was mooued to the sayde reading by hearing the voyce as it were of some little childe singing and saying Take and reade Rom. 13.14 And that obeying that voyce he lighting vppon this place Put on the Lorde Iesus Christ and take no thought for the flesh to fulfill the lusts thereof was conuerted to the Lorde whome hee had so mightily wythstood How many thousands euen in our dayes haue there beene conuerted and illuminated by reading the Scriptures and other good bookes written vpon the same But this is the mischiefe that many are content with some small tast and darke or weak beginning and neuer thinke it necessarie dayly to goe forwarde albeit vndoubtedly such a beginning of lyght and comfort shoulde kindle theyr heartes and cause them to imitate the labourers in the mines of siluer and golde who when they haue found a good vain of mettall doo followe it to the end But the end of this golden vaine of the holye Scripture will neuer bee sounde for the farther wee reade the more wee shall finde and such are the pleasures thereof that the more wee eate the more will our appetite increase 6 It is surely maruellous that all the endeauours of sathan euer seeking to depriue vs of the holye Scriptures cannot bee vnto vs a manifest aduertisement assured testimonie of the commodity or rather necessitie of reading the same For to what ende did he in the dayes of Antiochus seeke to abolish all the bookes of the lawe 1. Mac. 1 Or to what purpose dyd hee in the Romish Church procure that the people might not bee permitted to reade the holye Scriptures especially in a vulgar or knowen language Could hee more euidently declare himselfe to bee the prince of darknesse and father of lyes than by taking from the people of God the light and truth of Gods most holy and sacred worde May wee not thereof gather that in vs hee feareth nothing so much as the reading of the same Or ought wee not wyth greater courage to growe more diligent and feruent in this duetie This zeale did appeare when by Sathan wee were oppressed wyth this effecte that wee myght not reade but as violence is asswaged so our zeale is quayled The fire appeareth not because the stone lighteth not vppon the steele Yet sayeth Saint Augustine hee that careth not for reading the holy Scriptures August in his 56. sermon to the brethren in the wildernes Esa 5.13 1. Cor. 4.38 sent out of paradise is to feare not onely depriuation of eternall felicitie but also that hee can neuer escape euerlasting punishment For the neglect of reading Gods holy worde is so daungerous a matter that the Prophet in greate sorrowe cryed out My people are gone into captiuitie because they had no knowledge For hee that is ignoraunt shall bee ignorant Vndoubtedly God will not vouchsafe to knowe him in eternall felycitie which in this lyfe careth not to seeke after God by reading the holy Scriptures It were good that we feared Math. 25.12 least wee shoulde heare the same that was sayde to the foolish virgines when the doores were shutte I knowe you not Why shall hee not knowe those whome hee wyll sende into euerlasting fyre Yes so farre foorth as not to aduowe those who in this lyfe cared not to knowe him to bee his in the daye of iudgement Prou. 28.9 And therefore are wee dilygently to note the saying of Salomon Hee that turneth awaie his eare from hearing the lawe euen his prayer shall be abhominable Hee therefore that desireth that God shoulde heare him must first heare God For how can hee pretend that God shall heare or graunt his petitions considering that himselfe careth not for hearing of God when hee speaketh vnto him in his holy Scriptures Then proceeding in his purpose hee addeth this complaint Some Christians yea euen some of the Cleargie when they are vppon a iourney doo prepare bread wine oyle and so foorth or other things sith they care so much for the flesh or bodie can they not also care for feeding their soules by diligent reading of the holye Scriptures 7 Bee diligent sayth Chrisostome before the Sermon Chrisost vpō Iohn Ca 1 Homil. 10. Tome 5 to take into your handes the Gospels that wee are to reade and in your houses repeat them many times seeking diligently the vnderstanding of the same then giue attentiue heede to the Sermon so shall I more easily teach you by reason of your perfectnesse in the sentence which you shall haue read at home and beeing your selues soone instructed you shall bee the more readie to teach others If anie man pretend excuse vppon his businesse and employmentes eyther publyke or priuate surely it is a great abuse so much to giue himselfe thereto that for temporall affayres and worldly commodities hee shoulde neglect the studie of such as bee eternall The time that they sometimes spende euen by whole dayes together in conuersing with their friendes in walking for theyr pleasures in playes and pastimes and in long sittinges wherein they neuer excuse themselues by anie of theyr businesses will take from them all excuse whatsoeuer in the daie of Gods iudgement You vse such dilygence sayth he about these base abiect and vaine trifles that you account such as bee spirituall and concerne heauen to be vtterly vnprofitable and of no value 8 Some there are which thinke reading to bee a studie to belong onely to the Minister and for the most parte they will content themselues wyth a Sermon and as for the rest they wyll dispense therewyth that they may the more liberally employe the rest of theyr time in the affayres and businesse of this lyfe Neyther is this anie newe corruption crepte in of late For it had taken root in the time of Chrisostome who also then complained thereof and sharply reprooued it Chriso in his 2. Tom. 2. hom vpō the first of Math. Also in his 3. sermon of Lazarus as vtterlye dislyking of the same You will aunswere sayth hee I am no Monke I haue a wife and children and charge of familie and householde But see this is the plague that corrupteth all that yee wyll laye the whole burden of holy reading vppon the Monkes as if it belonged vnto them onelie notwithstanding contrarywise it be more requisite and necessarie for you than
liues To bee short euen wythout praying to God to giue them his holy spirite But wee must ioyne to our reading both pietie and feare of God wyth a desire to amend our liues as it is written in the Psalmes The secrete of God is reuealed to them that feare him Psal 25 14 Ioh. 7.17 Augustine of the profite of beleeuing c. 6 and his couenant to giue them vnderstanding Agayne If anie man sayth Iesus Christ will doo the will of my Father to him it shall bee giuen to knowe my doctrine whether it bee from God or whether I speake of my selfe Euerie man maye out of the holy Scriptures sayeth Saint Augustine drawe so much as maye suffice to satisfie and replenishe his spirite in case hee reade them wyth deuotion and holynesse according as Christian relygion requireth Moreouer wee are to praie vnto God August vpon the Epistle of Iohn Tract 2 that hee wyll graunt vs his spirite of vnderstanding Iesus Christ sayth Saint Augustine dyd open the harts of his disciples that they myght vnderstande the Scriptures Let vs lykewise praie vnto him to giue vs the lyke grace and to open our mindes and hee wyll heare vs. This prayer is to bee vsed before reading and of euerie man put in practise for if the prophet Dauid Psal 119 so perfectlye instructed in the lawe of God doth notwythstanding so often praie vnto him to giue him vnderstanding to comprehende it which of vs hath not neede to praie vnto God that wee maye profite in his holye woorde Let vs also accompt this doctrine of Saint Augustine as a holy rule August vpon Ioh. Tract 18 namely to reade the holy Scriptures with fruite and due reuerence that in those thinges which we shall vnderstand according to the analogie of faith wee may reioyce as of a good foode but for that which wee cannot vnderstand according to the rule of faith to deferre the comprehension thereof Yet in the meane time let vs not doubt but euen the same which we cannot comprehend is both true and holy 12 To conclude as Saint Peter admonisheth vs Let vs bee alwaies readie to giue accompt of that hope that is in vs 1. Pet. 3.15 And that wee may effect it and dulie discharge our selues Chrisostome vpon Iohn ho. 16. toward the end let vs bee carefull and diligent in the practise of this our dutie toward the holy Scriptures It is a straunge matter sayth Chrisostom that a Phisition a Shoomaker a Taylor generally euery Artificer is readie and able to yeelde a reason in defence of his profession and trade and yet the Christians can giue no accompt of their religion And yet ignoraunce in other Artes is no hinderaunce but in this life but ignoraunce in religion is hurtfull to the saluation of the soule That wee are so feruent and earnest in applying our mindes to other sciences and yet in that which is most necessarie for vs and as it were the fortresse of our soules wee are so negligent and slouthfull This sayth hee causeth the heathen to remaine obstinate in their errors and to skorne our religion For they studiing to maintaine falsehoode and wee not knowing how to defend the truth of our doctrine they conceiue that ours haue no soundation and thereof doo take occasion to blaspheame Iesus Christ as if he cunningly abusing the simplicitie of the people had deceiued and circummented them The same occasion doe we also minister as wel to those of the Romish Church as to the Anabaptists and other sectaries whereby to remaine obstinate in their errors because most of vs are so ignorant as you shall find very fewe able to yeelde any reason of the hope of their saluation no not so much as to shew wherefore they haue forsaken the Church of Rome and will not goe to Masse 13 Now as negligence in reading the holy Scriptures breedes this offence so is there yet another greater and more daungerous And that is that wee still abide in the former corruptions of the world and the flesh wheras contrariwise we should resemble burning torches to giue light to the poore and ignorant wee should I say be wholy renewed rauished in spiritual heauenly busines As in truth were wee more diligent and feruent in reading the holy Scriptures wee might greatly profite in this duetie for as in our prayers wee speake to God so in reading God speaketh to vs. Either is there anie sitter meanes or of greater efficacie for the reforming of vs into newnesse of lyfe than by dayly hearing them speaking vnto vs teaching admonishing reproouing and comforting vs setting before vs the blessed estate of the kingdome of heauen and lifting vp our mindes into the contemplation of Gods graces and of the life and glorie euerlasting There is no passion of our soules Chrisost on Gen. Hom. 29 sayth Chrisostome but needeth phisicke and cure from the holie Scripture Also whatsoeuer increase of strength groweth to the bodiâ— by meate the lyke groweth to the soule by the reading of the holy Scripture To bee short as a barre of yron by long lying in the fire waxeth hot red and of the nature of burning fire so that soule that dayly imployeth it selfe in reading and meditating the worde of God groweth to bee spirituall diuine heauenly and kindled in the loue of God The reading of the holy Scripture Chriso third sermon of Lazarus sayth Chrisostome is a strong fortresse agaynst sinne and the ignorance thereof a great daunger readie to cast vs headlong into a deepe gulfe and bottomlesse pit To knowe nothing of the holy Scripture is a great maime to saluation It engendreth heresies it begetteth corruption of lyfe and it maketh a mixture of heauen and earth Truely it cannot bee it cannot bee I saie that that man shal departe without fruit who taketh pleasure in the continuall and attentiue reading of the Scriptures As therefore this admonition of Iesus Christ Amend your liues ought continually to sounde in our eares so acknowledging our neglygence and former slouth in dayling reading Gods worde Aug. cap 22. of his meditations let vs heartily giue our selues to amend practising the same which Saint Augustine sayth of himselfe I delight O Lorde to heare of thee to talke of thee to write of thee to deuise of thee and in my heart to print whatsoeuer I reade of thee For this cause also doo I enter into the pleasant meddowes of the holy Scripture I gather the greene hearbes of holy sentences I eate them I chewe them I gather them together and I keep them in the coffer of my remembrance Let vs I saie doo our dueties better heereafter so that endeauouring and applying our selues with our whole heartes and mindes to the reading and meditating of the holye Scriptures with an carnest desire to profite and praier to God to graunt vs his holie spirite wee maye proceede in the knowledge of his heauenly will that so beeing instructed and readie to render a
reason of the hope of our saluation wee may feele within vs the efficacie of this doctrine making vs to renounce the earth the world and the flesh that through true and liuely faith wee may aspire to the inioying of the heauenly glorie and finally attaine thereunto through our Lord Iesus Christ That we ought to put in practise the word of God Chap. 8. NOw as we vnderstand that in dutie we are to ioyne with the Church of Christ carefully to frequent Sermons deuoutly to communicate in the holy Sacraments namely in the Supper zealously to assist at common praiers feruently to exercise our selues in priuate praier and diligently to reade Gods word so the principall end and purpose of all these duties doth import that we should order our liues according to the will of God and thereafter put in effect and practise as well whatsoeuer wee learne in the worde and Sacramentes as also euerye thing which in our praiers we beg at Gods hand For as medicines doo minister health to none but those that take them whose nature also is strong and wel prepared to receiue their operations so is it requisite that they which heare and reade Gods word should receiue and apply it to themselues and praie vnto God to prepare them and by his holie spirite so to dispose their harts that the doctrine and exhortations may worke their operation in them And in deed if the end of all sciences as an ancient philosopher teacheth consist not in the knowledge but in the practise the same ought especially to take place in Christian religion and doctrine Hee that studieth ciuill law or Phisicke is not straight satisfied with the knowledge that he hath gotten but proceedeth to practise One becommeth an aduocate a counseller or a president the other spendeth his time in the cure of diseases They that haue learned the arte of sewing of cordwainrie of draperie and so foorth yet are not reputed taylers cordwainers or drapers vnlesse they doo in act exercise those sciences which is in deede the purpose of theyr apprentishippe in like manner let vs neuer looke to bee Christians or Gods children notwithstanding wee haue learned the manner thereof vnlesse wee also performe the woorkes of Christians and of the children of God Blessed are they sayeth Iesus Christe that heare the worde of God Luke 11.28 Rom. 2.13 Iam. 1.22 and keepe it Agayne The hearers of the lawe are not righteous before God but the dooers of the lawe shall bee iustifyed Wee must therefore as Saint Iames saith bee doers of the lawe and not hearers only otherwise we shall deceiue our selues And in deede as the holy Scripture is full of exhortations to obedience to the will of God and Amendement of lyfe so it importeth not onely that wee shoulde knowe that wee must amend but also that wee amend really and in deede Luke 16.6 The figge tree that bare no fruite was threatened to bee cut downe a Sunne without light Iam. 2.17 is but a painted Sunne a coale without heate is dead a bodie without motion liueth not euen so saith without woorkes is dead and the Christian that bringeth not foorth the fruites of the spirite of Christ belongeth not to Christ and so is no Christian After we haue shorne our heads and our beardes Rom. 8 before we come foorth wee looke in the glasse whether it bee well how much rather ought wee after wee haue heard the Sermon the end whereof tendeth to amend our liues immediatly to looke vppon and peruse our soules to the ende to see whether our corruptions and vices beeing cut downe and mortifyed the same bee cleere and pure in the sight of God For as a certayne Philosopher in olde sayde The vse of the bath and of the worde that purgeth not is vayne and vnprofytable and therefore sayth the Apostle Saint Paule Yee haue not so learned Christ if so bee ye haue hearde him and haue beene taught by him and the truth is in him That yee cast off concerning the conuersation in time past the olde man which is corrupt through the deceiueable lustes Ephe. 3.20.21 22.23.24 and bee renewed thorough the spirite of your minde and put on the newe man which after God is created in righteousnesse and true holynesse Still labouring that in the ende wee maye bee founde irreprehensible without spot wrinckle or blemish and that the image of God maye bee restored and shine in vs. This is it that wee are now to intreate of 2 Heere haue wee worke inough cut out For what is man become by the transgression of Adam Euen the verie same as the Apostle Saint Paule describeth him saying There is none righteous no not one there is none that vnderstandeth there is none seeketh God they are all gone out of the waie they haue beene made altogether vnprofytable Rom. 3.10 there is none that doeth good no not one Their throate is an open sepulchre they haue vsed theyr tongues to deceite the poison of Aspes is vnder theyr lippes whose mouth is full of cursing and bitternesse Destruction and calamitie are in their wayes and the waie of peace haue they not knowen the feare of God is not before their eies True it is that some sparkes of the image of God doo yet remayne in man but verie fewe small and of no strength which also wee doo quench or at the least so abuse that man is neuer more deuoyde of reason than when hee suffereth himselfe to bee lead by reason and of those sparkes he is to looke for no profite but that thorough them hee shall bee made the more inexcusable in the daie of the Lorde Manye beastes and fowles doo in vertue goe beyonde man The Doue in simplicitie the Ant or Emet in diligence and industrie Esa 1. the Storke in kindnesse the Dogge in loue and fidelitie the Oxe and the Asse in memorie and acknowledging of benefites the Lambe in meeknesse the Lyon in magnanimitie the Cocke in wakefulnesse and lyberalitie the Serpent in wisedome generally all in sobrietie and contentment But in vice man passeth them all For hee is more traiterous and cruell than a woolfe more craftie and subtill than a Foxe more proude than a Peacocke more voluptuous and vnthankefull than a Hogge more daungerous than an Aspick Moreouer al vices and wickednesse whatsoeuer that resteth particuler and seuerall in sundrie beastes are altogether or for the most parte in one man For wee shall see one man both couetous proude craftie cruell enuious vnthankefull and a theefe To bee short as many members vnited make one bodie Rom. 6.6 so the holie Apostle Saint Paule tearmeth this heaping of vices in man the bodie of sinne euerie vice beeing as it were a member to that bodie It is sayde that in a sheepe euerie thing returneth to profite and commoditie the flesh for foode the wooll for clothing the sinnewes for strings for musicall instrumentes and so foorth But contrarywise euerie thing that is in man
it were at the hand of God all meet reliefe for their necessities thereby praise God for his care ouer them for the meanes that he vseth in releeuing their want and necessitie Let them therefore beware of murmuring at their owne pouertie because others haue such plenty welth Let theÌ„ think that this is ordred by the skilfull prouidence of God who being their father loueth them and louing them wisheth their good and saluation And as hee is able to do whatsoeuer he willeth so would he make them as rich as other men if hee thought it expedient but being wiser than we we ought as obedient children to be content to be lead by him 27 Besides praier it is also conuenient that euerie one shoulde labour in his vocation to maintaine his familye by caring for to keepe it without almes Exod. 20 9 except vpon great necessitie First God hath commanded that we should labour sixe daies in the weeke wherein euerie one is so to discharge his duetie as if hee were to giue account vnto God for such time as he looseth in idlenes wheÌ„ he might worke Psal 1â—8 2 but doth it not Secondly they are to remember that as Dauid saith the man is blessed that eateth the labors of his owne hands wherin he sheweth that as such as will not work that they may liue of theyr owne labours doo therein feele the curse of God so doeth not mans felicitie consist in hauing great riches heaped vp for him but rather in that he laboring in his vocation and contenting himselfe with a mediocrity doth eate the fruit of his owne labours In correspondence whereof in the time of Saint Paule 2. Thes 3.11 when there were some that alreadie walked licentiously in idlenesse who liued curiously and medled in thinges nothing appertaining to theyr vocation he chargeth and exhorteth theÌ„ in the name of Christ to labor to eate their bread in quietnes How grieuously would he now therefore reprooue those that neuer worke but against theyr wils and doo lesse than well they are able waiting vppon the reliefe of the Church as if it were a certaine rent and take no care to husband that which they get either by worke or by such reliefe Yet how much more sharply would the Apostle reproue others who beeing wholie giuen to idlenesse the mother and nurse of all mischiefe doo haunt Tauernes there in stead of getting by theyr labours to spend in drinking suffering their wiues poor children in the meane time to starue for hunger if they had not reliefe from others whereon also they will depend 1. Tim. 5.8 shewing themselues cruell and vnkinde to theyr wiues and children yea euen worse than Infidels as the Apostle tearmeth them because they haue no care of theyr families Let such therefore as receiue the almes and reliefe which they might well spare eyther by earning by theyr owne labors or soberly sparing that is ministred vnto them thinke and well vnderstand that they are but as Church robbers in the sight of God who seeth all and to whome all must yeelde account in the day of iudgement 28 Moreouer if the poore doo thinke theyr calling to be base and contemptible in the sight of the worlde let them looke vpon Iesus Christ the prince of glorie theyr sauiour who made himselfe poore to inriche vs and comfort themselues in that they beare his image in their pouertie 2. Cor. 8.9 which they maye assure themselues selues is blessed sanctifyed and made honorable in the pouertie of theyr head Iesus Christ Let them imagine that the seruant which is as well vsed as his master hath no cause to mislyke If they bee poorely or meanely housed let them beholde Iesus Christe the creator of heauen and earth borne in a stable in stead of a cradle laid in a manger afterward protesting Math. 10.24 Ioh. 15.20 Luke 2.7 Math. 8.20 Gen. 18.11 2. Cor. 11.27 that the foxes haue holes and the birds of heauen neasts but the son of man hath not wheron to rest his head If their lodging be homely and base let them looke vppon the Patriarke Iacob who tooke a stone for his pillow If their clothing be pore let them remember that S. Paul was molested with nakednesse If at anie time they hunger thirst or bee a colde let them hearken to the same Apostle protesting that himselfe also hungred thirsted and was a colde as also that the same which he saith of himselfe he also affirmeth in his fellowe labourers of the Lordes worke Vnto this houre we both hunger and thirst 1. Cor. 4.11 and are naked If in sicknesse or otherwise thirsting they haue but water or small beere let them behold Iesus Christ vpon the crosse Iohn 19.28 to whom in his thirst they ministred vineger to drinke If after wealth and dignities they be fallen into pouertie Heb. 11.24 let them thinke vpon Moses who when he might haue bin called the sonne of Pharao Exod. 3 1 refused it and accounting reproch with Christ to bee greater riches than all the treasures of Aegypt forsooke all and became a shepheard and not for his owne but for another mans 29 If rich men haue as it seemeth greater commodities as concerning the flesh and are in greater estimation with the world let the poore think that many times they sleep not so quietly as they also that theyr carnall commodities haue theyr recompence in cares and labours of minde wherewith they are more troubled than the poore Let them also remember Math. 13.22 that riches make not a man blessed in the sight of God for they are also common to the wicked Luke 16.9 yea and oftentimes doo minister occasion to offend God as also they be sometimes tearmed thornes vnrighteous Mammon Math. 19.23 And in that sense Iesus Christ pronounced that it was a verie hard matter for a rich man to enter into the kingdome of heauen And contrariwise Luke 2.8 Math 11.5 Iames 2.5 as in old time the good tidings of the birth of our Lord Iesus Christ was by the Angell first deliuered to the shepheards so vsually the Gospell is especially preached to the poore As also S Iames saith that God hath chosen the pore of this world which are rich in faith and heires to the kingdome that he hath promised to them that loue him To bee short in beeing poore 1. Tim. 6.17 they haue not anie such occasion or temptation to to be proud or to trust in the vncertaintie of their treasures as the rich men but to repose themselues vpon the liuing God to depend wholy vpon him and dayly to saie Giue vs this daie our daily bread and dayly to waite for the same Luke 15. as for Manna descending from heauen To conclude as the prodigall childe hauing goods in the wasting of them gaue himselfe to the world and the flesh but hauing fallen into pouertie thought vpon his fathers house and returned thereto so shoulde
man is content wyth the same estate that hee hath attained vnto but seketh a higher Man is neuer satisfied so long as one may go before him for Ambition suffereth him not to see whence hee came howe farre thee is gone or whether hee doeth aspire Euerie souldier desireth to be Captaine beeing a Captaine he climbeth higher and seeketh from degree to degree to come to bee a king yea if hee might attaine to be Emperour of all Europe he then would couet to be Emperor of the whole world Great Alexander was not content wyth the realmes that his father left him therefore vndertooke the conquest of all the world yea when he had obtained a great victorie agaynst Darius king of Persia refusing the offer that he then made of his daughter in marriage and halfe his dominions he answered That as there was but one Sunne in the world Iustin in his 11. booke so would he bee the onely king in the world How many such Alexanders are there in these latter daies Whereto tended this roiall deuice taken of the increase of the Mooâ— Vntill shee fill her whole compasse Also of an Emperour Farther Bee not these euident testomonies that mans heart is ambitious and vnsatiable that it is so farre from beeing satisfied by increase that the same increase doth whet the appetite and still minister more increase to the vnsatiable coueting of more honor and glorie 2 There is not anie that in estate or dignitie either in towne prouince or kingdome is second but hee aspireth to climbe and to bee first if not in the principall degree as king yet to bee next to his person as Ionathan sayde to Dauid Thou shalt raigne and I will bee next to thee 1. Sam 23 17. Math. 20.20 The mother of the Apostles Iohn and Iames made a petition to Iesus Christe that in his kingdome the one might sit vppon his right hande 3. Iohn 1.9 the other on his lefte Saint Iohn also taxed one Diotrephes that coueted to bee chiefest in the Church Plu. in the life of Iuli. Caesar The Romane Emperour Iulius Caesar when some maruelled that in a little towne where they passed through there was strife who shoulde be greatest freely sayde that himselfe had rather bee the chiefest in that litle towne than the second at Rome Were not the Apostles at controuersie who shoulde bee greatest And dyd not they demaund of Iesus Christ who shoulde be greatest in the kingdome of heauen Mark 9.34 Math. 18.1 They imagined that Christe shoulde raigne vppon earth as Salomon before had doone and before they saw the crowne vpon his head they demanded which of them shoulde haue the chiefest offices Which is more he that might attaine to the soueraigntie of the whole worlde woulde yet seeke to bee greater and if it laie in him to climbe euen into heauen and as Adam dyd to bee lyke vnto God Some are of opinion that the sinne of the Angels that were turned to deuils proceeded of the lyke ambition Esa 14.13 taking it to be the same which Esaie noteth where hee speaketh not directly of them but of Nabuchadnezzer king of Babylon declaring him to be in deede of the race of Adam in these woordes I will ascend into heauen and exalt my throane aboue besydes the starres of God I will syt also vppon the mount of the congregation in the sides of the North I will ascend aboue the height of the cloudes and I will bee lyke to the most high All the kingdomes of the earth coulde not satisfie the ambition of greate Alexander Valerius in his first booke who by the readinges of Anaxarchus vnderstanding that his master Democritus maintayned that there were sundrye worldes cryed out saying Woe is mee wretch that I am that haue not yet attained to the possession of one of them Wherevppon Valerius fitly noteth yet speaking as a Heathen man that mortall man esteemeth his glorie to bee straighted because it is bounded in one worlde which neuerthelesse might suffice for the habitation of all the Gods Hee also writ to the Lacedemonians requiring them to place him among the Gods and to offer sacrifice to him Plutarch in his Apotheg as vnto a God Wherevppon one named Damis scorned his ambition and sayd Well let vs giue Alexander leaue to bee called God 3 It is no maruell that the Heathen so exalted themselues considering that some who not onely take vppon them the name of Christians but also doo boast to bee Saint Peters successors haue growen to as great ambition For the Bishops of Rome not contented with the title of Bishops of the first sea haue taken vppon them to be called vniuersall Bishops heads of the Church vppon earth placed themselues aboue kinges and Emperours compared themselues to the Sunne and Kings and Emperors to the Moone because as the Moone hath no light but from the light of the Sun so kings and Emperors do hold their power dignity from them yea they proceed farther share with God Cap. Satis Dist 69 suffering themselues by their parasites to be called Gods vpon earth Whervpon Pope Nicholas concluded that sith God might not be iudged by man neither might the Popes And this is it which Saint Paul foretold 2. Thes 2.4 that Antichrist should exalt himself against al that is called God or that is worshipped so that he doth sit as God in the temple of God shewing himselfe that he is God Thus we see that the ambitious man is vnsatiable and cannot be satisfied with all the glorie of the world but that hee must also climbe into heauen to become God euen hee who beeing a poore worme vppon the earth and coueting to bee great like vnto God through his ambition fell so lowe that he is not now worthie to be mentioned among the least creatures in the world 4 As this ambition burning in the hart flameth euen vp to heauen so is there no vice corruption sinne or iniquitie Bern. in his 40. Serm. but it engendereth and in deede the eldest daughter of the first sinne namely of the incredulitie of Adam and Eue coulde not but bee a fruitfull mother and plentifull in vicious pernitious and damnable children Ambition sayth Saint Barnard is a secrete poyson a hidden sinne a forger of fraude a mother of hypocrisie a spring of enuie a fountaine of all vice a moath to holynesse a blinding of the heart conuerting remedyes into diseases and medecines into languishing First what poyson or plague is more mortall than ambition whereby man seeking to bee equall wyth God was made lyke vnto the deuill not onelye worthie of death but also so vicious and corrupt that at euerie moment hee hastneth more and more to death Psal 51.7 Ephes 3.2 2. Sam. 15.2 â— 4.5 This vnthankefull ambition which was also the breeder of disobedience hath infected vs with this plague and scabbe that wee are conceiued in sinne borne in iniquitie and by nature the children
to the host by some one of the companie euen of those that professe the religion yet ordinarily in such sort as the host accompteth it as a commendation of his magnificence plentie As also if he that semeth to find the fault chance afterward to make another it shal likewise be such as he likewise wil looke for the like censure which hee also will take to redound to the praise of his liberalitie and plentie Hereto haue relation all excuses of meane entertainment and desire to take patience euen in a feast that sloweth with all dainties and are motioned onely to minister occasion to the guests to say that there is but ouer much and by such a censure to get the commendation of plentie and liberality Thus each man reprouing and accusing other of excesse no man sheweth any Amendement Yet let vs not thinke but these pettie censures proceeding either of worldly ciuilitie and slatterie or of Christian admonition are so many sentences giuen by our owne mouthes which shall be laide before vs in the daie of iudgement to our condemnation God hath ordained meate and drinke for two principall purposes First to nourish and relieue vs to the end that thereby recouering new strength and force which fitly is called refection wee may euery man applie our selues to that seruice whereto he hath called vs But our banquets contrariwise doe returne vs vnprofitable as growing so dull and heauie by our long sittinges and plentie that wee are fitter and more readie to sleepe like hogges then as Christians prouided to follow our vocations especially to heere or reade Gods worde or to tend to prayers and meditation And thus in our banquete we take not our refection but destruction If a horse by eating too many Oates should grow heauie and slacke to goe or drawe wee woulde beware of giuing him too much least wee shoulde both loose our prouender and weaken our horse Euen so in meate and drinke and long sittinges if the plentie make vs heauie and slow in our vocations namely in the seruice of God we haue iust cause to cut it off and so to take away the abuse which is especially hurtfull and to be condemned 2 If our studies were as much applyed to make our feasts as sober and simple as they are plentifull and delicious both our bodies would be better at ease our soules more readie to their actions and our selues better able to relieue the poore And indeede euen in dutie we are bounde to leane more to sobrietie then to superfluitie and excesse to vertue then to vice and to remember the saying of Iustine to this purpose Iustine lib. 20 Frugalitie is the mother and nurse to all vertue Yet doe our aboundaunce of dainties our diuersitie of meates and our inuentions of new sauces and wantonnesse declare the contrarie So that now it will aske more time to learne to be a good cooke to make the body sicke then to be a Doctor of Physicke to minister health We reprooue such women as to the end to seeme more beautifull and to allure mens fancies doe paint themselues Yet wee commend such cookes as can make diuersitie of sauces to prouoke appetite to meate Do we feare eating too litle an appetite accompanied with health There was neuer man that repented his being sober but many their eating and drinking too much The best is therefore to vse common and grosse meate for that is easiest gotten soonest and with least labour made readie of lowest price nothing so hurtfull and such as wee eate not much off The Romaines did eate either in publique or with their doores open that euery man might be a witnesse of their frugalitie 3 The second purpose and vse of foode is to procure vs to prayse and glorifie God for his goodnesse and liberalitie towards vs. And therefore Saint Paule saith Whether wee eate or wether we drinke 1. Cor. 10.31 or whatsoeuer wee doe let vs doe all to the honour and glorie of God But to the contrarie which of vs when we tast the sauour of meate or drinke is in heart mooued to say with Dauid O Lord thou art good and gracious Psal 119.68 In how many of our feastes doe wee take occasion or argument to enter into the acknowledgement or discourse of the goodnesse sweetnesse or power of God the auctor of all goodnesse Plutarck reporteth that a certaine nation called Siborites Plu. in his banquets of the 7. Sages did vsually inuite Ladies to their feasts a yeere before hand to the end that they might haue time to prouide themselues to come honourably or rather in great pompe But it were fitter saith he when we are inuited to a banquet in time to prepare to come prouided of speech and honest profitable and conuenient communication If this consideration coulde take place in a heathen Philosopher what a shame is it for vs Christians to come into companie and feastes vnprouided of such holie and vertuous talke as might tend to Gods glorie and the edefying of the assistants And indeede the sauce of Christian banquets ought to consist of wise vertuous and holie discourses But our want of instruction and the starued affection of our hartes to vertue doe cause vs to consume our time at banquets either in vaine talke or in vrging our guests to eate and drinke Xenophon and other Philosophers were of opinion that it were good and profitable to collect note downe al table talke If Christians yea euen our selues that professe the reformed religiō Plut. in his Syme lib. 1 shold put this in practise what should we find in such registers Words and discourses which the next day would be found vnworthy our vtterance euen such as euen worldlings would be ashamed of So long as the Chruch continued vnder the crosse at euery feast the table talke consisted of holy communication questions of edificatiō But now such discourses are odious anoy vs. Ther is now no newes but of mery sētences sauoring somtimes too much both of the world the flesh Plutarch in the banquet of the 7. sages 4 The Egyptians in their banquets cōmonly exhibited that which they called Scelet in which word they signified the bones of man dryed ioyned knite together and thereby admonished the assistants that within some shorttime themselues should bee like to the same This truly was a meanes to restraine thē from vsing their food with excesse or vaine speeches At Metz in Lorraine they haue a custome that at marriage feasts the hangman in person cōmeth to demand a dish of meat And this at such feasts ministreth occasion to talke of death of vertuous life To many men these customes may seeme bitter and not fit for banquets but if we wist how ready we are to too much mirth to offending of God in our banquets we would confesse that our diseases do require such Phisicke Iobs children were well taught instructed yet no doubt at their banquets one
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
blaspheming of God Or who will not adiudge the tree that bringeth forth such fruit to be naught and worthie to be cut down or rooted vp For in this consideration haue such games bin euer more detested euen among the heathen There is among the Pandects a law that saith Digest lib. 1 ◠T it 5. lib. 1. If a man beat him in whose house he hath played at Dice or Cardes saith the Pretor or that others haue doone him iniurie or stollen his goods whiles any playd at Cardes in his house I will doe him no iustice Likewise him that forceth or induceth another to play I wil punish according to the exigence of the case Asconius Pedianus vpon the second booke of Cicero of diuination saith that in olde time such gamesters were at Rome condemned in fower times so much as they played And the law Roscia banished out of the land all such as had lost more then the condition of their person estate could beare Christian Emperours haue also very straightly forbidden these games Among the rest Iustinian Respecting saith he the good of our subiects Cod. lib. 3 Tit. 43. Leg. Alearum vsus we doe by this law forbid all men and in all places all play namely that either in common houses or priuate there bee no gaming at Cardes or Dice neither any looking thereupon Which is more in the same law he chargeth Bishops Pastors diligently to looke thereto And enioyneth them in reformation of this inconuenience to employ the power and authoritie of the iudges and gouernours of their prouinces Yea he ordaineth that no man shal be forced to pay any thing that hee hath lost at play Also that if any hath so paide he suffereth him to redemande it and commandeth that it be restored except vpon the prescription of 50. yeres In the Canon these games are also forbidden C. Epist dist 35. c. 42. 43 vnder paine of excommunication as likewise the same prohibition was made by the Canons intituled of the Apostles Cyprian of dycing and dicers 6 As concerning the Doctors of the Church Among the rest Saint Cyprian hath written a treatise expresly to shew in what detestation and abhomination Christians should holde these games of Chance and Hazard Among other things he saith that gaming is a snare inuention of the Deuil which he purposedly forged to maintaine Idolatrie in greater vse commendation among men And indeed as som are of opinion that Mercury a God of the heathen inuented Dice and Cards so S. Cyprian sayth that he caused himselfe to be painted vpon thē willing that at the beginning of their play they should sacrifice vnto him And this sacrifice or homage consisteth in kissing the Card or the Die or in pouring forth of wine in honor of this painting or in some such like ceremonie That Christians retaining the game haue onely changed the Images and in stead of Mercurie pictured a King a Queene and a varlet What else is it then to play at Cardes and Dice but to delight in the workes of the Deuill deuised for our destruction and to refresh the memorie of in part to confirme the auncient Idolatrie which wee ought to abolish out of all memorie among vs The Deuill saith Cyprian is present at our play and lurketh to catch vs and hauing taken vs to triumph ouer vs. And indeed in these games we finde nothing but deceite lying folly rage periurie wrath dissention redinesse to iniurie cruel boldnesse fellonious and fretting minds wasting of goods time and honour yea sometimes stripes and murder Thou player at Dice Cardes saith he that tearmest thy selfe a Christian thou art none indeede for thou art too much addicted to worldly pleasure and canst not be a friend to Christ so long as thou delightest in the inuentions of his enemie the Deuill O daungerous hand and tormenter of his master which can neuer forbeare playe either winning or loosing 7 An other Doctor named Nicholas Lira in a small tract called Preceptorium aledgeth nine reasons by the which hee maintaineth that playes are not to be admitted among Christians but are to be banished out of the Church of God Likewise Lambert Daneus a professor of deuinitie and a learned and godly man did lately publish a declaration concerning the games of Chance or Hazard where out I haue taken part of this here written wherein at large he declareth them to be vnlawfull The reason therefore before considered the authority of the word of God of the Doctors of the Church of the lawes both ciuill and canon the iudgements of the very heathen ought to make vs to abhorre and detest such games as matters vnworthy of Christians euen of men created to farre better purpose And indeede when Chylon was sent from Lacedemonia to Corinth to conclude aliance betweene the two nations finding the gouernours playing at Dice hee returned without any speech of his charge saying He would not defame the Lacedemonians with so great a reproch as to enter societie with Dicers How much lesse ought Christians then to abstaine frō defiling their glory with Dicers Cic. Phil. 2. so farre should they bee from being themselues gamesters We also reade that Cicero as one of his gretest offences Sueton in the life of Augustus c. 17. obiected vnto Marc Anthonie that hee played at games that consisted in chance and hazard Suetonius writeth that the only report that Augustus vsed such games redounded greatly to his reproch indeed he was much addicted therto as himselfe testifieth by two Epistles rehearsed by the same author yea this brute rūning of him made him to be reputed among vnthrifts notwithstanding many great vertues wherewith hee was endued Aurel. vict in the life of Augustus Sueton. in the life of Claudi As also another author repeating his vices among the rest sayth expressely that hee vsed much to play at Dice Claudius Caesar an Emperor of Rome as the same Suetonius doth note witnessed him selfe to be a foole not only in respect of his other vices but also because he so gaue himselfe to Cards Dice that he wrote a booke of the Art of play which bred him great obloquy How much rather then should we Christians accompt these games of chance hazard to be pernitious and vtterly to be abhorred 8 If any reply that in this case we shew too much rigour we will aunswere with Chrisostome That the cutting off of superfluitie in the life of the faithful Chrisost in a Serm. against the excesse of time is no bringing of them into too much austerity of life But these games are not only superfluous but also hurtfull pernitious Likewise albeit we might accompt them among things indiferent yet should Christian libertie bee subiect to such politicke laws as forbid them and without consideration hereof to practise the same which S. Paul protesteth of things indifferent namely Neuer to play at Cards Dice so long as we liue rather
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
her owne workes praise her in the gates Of the perticular dutie of the husband to his wife Chap. 3. NOw let vs proceede to the perticular dutie of the husband to his wife First he is to vnderstand that albeit he be ordained to be her head yet must hee not tyrannize and torment her at his pleasure for such husbands are monsters in nature The creation of man doth sufficiently shew that al that is in the head as reason wisedome iudgement sight hearing and other the giftes and graces of God do tend to the conduct and happie guiding of the boby not to torment and cast it downe This dutie of a husband doth S. Paul note in the example of Iesus Christ saying Ephe. 5. 25. As Iesus Christ is the head of the Church Euen so is the husbande the head of the wife And how He is saith he the Sauiour of her body And thereof he taketh this exhortation Husbands loue your wiues euen as Iesus Christ loued his Church and gaue himselfe for it That hee might sanctifie and cleanse it by the washing of water through the word That he might make it a glorious Church not hauing spot or wrinkle or any such thing but that it should bee holy and without blame So ought men to loue their wiues as their owne bodies He that loueth his wife loueth himselfe for no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord doth the Church It is therefore the dutie of the husband so to loue his wife that after the example of Iesus Christ hee labour not so hartely for any thing as to set his wife free from trouble and calamitie and to make her partaker in al his goodes and honor To bee short if the authoritie of the head be vnited with a loue of her that is his moytie he will neuer abuse his dominion But loue wil make his authoritie and power to serue to the bâ—nefit comfort and saluation of his wife 2 Of this fountaine of loue springeth the dutie of the husband to beare with the infirmities of his wife and not by and by to enter into bitternes and wrath Colos 3.16 as S. Paule also noteth saying Husbands loue your wiues and bee not bitter vnto them To the same ende also doth the admonition of S. Peter vnto husbands tend where he saith 1. Pet 3.7 Husbands dwell with your wiues as men of knowledge giuing honor vnto the woman as to the weaker vessell euen as they which are heires together of the grace of life that your praiers bee not interrupted This is a notable exhortation of S. Peter For by exhorting husbands to behaue themselues discreetly and with knowledge and wisedome toward their wiues hee requireth of them two thinges First that they neuer say nor doe any thing that may iustly offend their wiues as some there be who being prodigal great spenders or Idle and slacke in their businesse doe cause their wiues children to languish in pouertie Others who haunting tauernes doo consume that which should maintaine their familie Others who coming home drunke doe beate and vexe their wiues and as it were driue them into dispaire Others who by high and bitter speeches by threatning and other actions vnworthy a husband doe prouoke their wiues and so stirre vp such strife and debate as doe conuert the felicitie of marriage into an hell Sith therefore that the husband is head he ought in such wisedome reason and discreation to beare himselfe that he giue his wife no iust occasion of offence or prouocation yea he must remember that if the head be drunk the whole body is in danger of weake gouernment euen of lying in the myre Secondly that albeit the wife should minister iust cause of griefe displeasure yet that the husband should not thereof take occasion against his wiues infirmities or enter into bitternes taunts or trouble but discreetly and patiently beare with her that so they might quietly and louingly liue together 3 The hurt or weakenesse of any one member of the body prouoketh not the head to wrath or bitternes but rather to compassion and an inclination to help it And indeed whereas God hauing created woman the weaker vessell as S. Peter noteth did so ioyne her to man it was not to the end that he striuing with so frail a vessel shuld bruse breake it But that by gentle discreete entreatie he should quietly enioy the helpe that God hath giuen him Let him therefore after the counsell of S. Peter so respect her as one who albeit she be weake is neuertheles a profitable vessel for him as God himselfe in the creation of the woman hath pronounced 1. Pet. 3.7 Gen. 2.18 saying I will make him a helper Moreouer let him loue and honor her as one whom notwithanding the frailty of her sex God hath so honored Iesus Christ so loued that being together with man redeemed with his bloud she is together with her husband coheyre of life euerlasting A Christal glasse is a precious profitable vessel yet brittle euen so is the maried woman For albeit she be brittle yet is she profitable to her husband precious in the sight of God as a child of God member of Christ As therefore a man doth more carefully take heede of breaking such a glasse theÌ„ some earthen or tinne vessel the one being more base the other more strong so should the husband haue such regard of the frailty of his wife that he may beare with her entreate her with gentlenes discretion that he may vse her as a precious profitable vessel to his comfort ioy And in as much as praier is an excellent seruice that God requireth of vs the redy meanes to purchace his blessings let the husband discreetly beare with his wife 1. Pet. 3.7 least otherwise through their strife and contention their praiers as S. Peter saith might be letted and interrupted 4 Yet must we not say but the husband both may and ought to tel his wife of her infirmities that she may amend But here we are to enter into coÌ„sideration of sundry points First he is especially to proue her offences against God As when Rachell said vnto Iacob Giue me children or els I die He reproued her of importunitie Gen. 30.1 saying Am I in Gods stead who hath withholden from thee the fruit of thy womb Also when Iobs wife said to her husband Iob. 2. â— Doest thou abide in thy integritie Curse God and die hee wisely reproued such a wicked speech saying Thou speakest as an vnwise womaÌ„ What shall we receiue good at the hand of God not receiue euil Secondly that it be with gentlenes testimonie of good wil as Helcana delt with his wife Anna wheÌ„ she mourned because she had no children 1. Sam. 1. And indeed it is meet that the husband should reproue his wife louingly rather by perswasion then by force
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
in all Churches sayth hee vnder thy charge as also in those that bee vnder other Bishoppes Priests and Deacons ye be diligent to restore such as be decaied likewise to build new in places conuenient And thy selfe and all other in thy name shall call to the gouernours and magistrates of prouinces for all things necessarie for the reparations or building of the same for I haue commanded them with al speed to prouide whatsoeuer your holynes shall call for Lykewise as it is requisite that there shoulde bee some prescript forme of Christian faith and Ecclesiasticall order and gouernment so haue they also extended theyr care in that dutie as we reade of the Emperour Iouinian of whome Ruffin writeth that the businesse of the Church was not the least parte of his care also that calling Athanasius Ruffin 〈◊〉 Eccl hist â— c. â—â— from him receiued he a forme of faith and order for the erecting and gouernment of the Churches 12 But to the end that magistrates may bee instructed and moued to the due practise of the matters aforesayde and so to cause theyr subiectes to liue in the feare of God It is also their dutie to procure the diligent reading of Gods worde and profiting in the same And some there haue beene that haue shewed great zeale in that behalfe Socr. l. 7. c. 22 Among others wee reade that the Emperour Theodosius would conferre of the holy Scriptures with the Bishops as if himselfe had bene a Bishop In this respect did God in old time command that the king that should be chosen ouer Israel so soone as he should be placed in the throne of his kingdome shoulde for himselfe write out a copie of the lawe in a booke Deut. 17.18 which he should take in the presence of the priests that it might remain with him and that he should reade therein all the daies of his life to the end to learne to feare God and to keepe all the wordes of his lawe and his ordinaunces to doo them The lyke commandement dyd hee giue vnto Iosua saying Let not this booke of the lawe departe out of thy mouth Iosua 1.8 but meditate therein daie and night that thou mauest obserue and doo according to all that is written therein for then shalt thou make thy waie prosperous and then shalt thou haue good successe The hundreth and nineteenth Psalme declareth how necessary this dutie is also how diligently Dauid emploied himselfe therein therby shewing himselfe to be a true patterne or myrror of pietie to all kings princes and magistrates Eusebius in the life of CoÌ„stantine l. 4 13 They are moreouer diligently to pray vnto God also to cause others to praie for them that they may duly discharge theyr dueties Heereto it seemeth that Constantine the great was much addicted For as Eusebius reporteth of him hee knowing verie well that the prayers of such as feared God might greatly profyte him in the due gouernment of all sought after such as might praie for him and besydes his owne prayers required also the praiers of the gouernours of the congregations for him In peeces also of golde that hee caused to bee coyned himselfe was portrayed wyth his handes lyfted vp to heauen as it were praying vnto God yea which is more hee tooke order that his souldyers shoulde learne to praie to God Pulcheria the daughter of the Emperour Arcadius Sozom. his Eccle. hist li. 9. cap. 1. vppon her fathers death at the age of fifteene yeeres taking vpon her the gouernment of the Empire caused her brother Theodosius the heire thereunto to bee brought vp in godlynesse and accustomed to much praier and hee thorough such bringing vp beeing much giuen to this godly exercise afterwarde in a matter of great importance founde the fruite of his praier for hauing on a time receiued from diuerse Bishoppes diuerse seuerall doctrines and confessions concerning the diuinitie of Christ Socrat. hist Eccl. l 5. c. 10 he went into a secrete place where hee feruently prayed vnto God to giue him grace to make choice of the same which contained the truth of that doctrine Then reading ouer all theyr confessions hee allowed and kept the same which taught that Christ was of the same essence wyth his father and defaced the rest as repugnant to the holy Trinitie Lykewise beeing to go to warre after the example of Dauid hee had recourse to prayers as knowing that it was in God onely to dispose of warres and as the same authour addeth hee executed his warres by praier and supplications Socrat. hist Eccl. l. 7. c. 22 c. 23. And after his victories ouer his enemies hee so acknowledged them to be from God that on a time as hee was looking vppon certaine triumphes and publike pastimes hearing of the death and ouerthrow of a certine tyrant that was risen against him immediatlye crying out to the people hee sayde Leauing these carnall pleasures let vs go to Church to giue thankes and praises vnto God And at the same verie instant leauing the pastimes being come into the Church they spent there the rest of the daie in praysing and blessing the Lorde 14 Some also there haue beene that so ordered theyr houses in the exercise of Christian religion Euseb in the lyfe of Constan li. 4 that theyr Courtes resembled Churches as Eusebius reporteth of great Constantine that hee had consecrated his whole house to the seruice of God the onely king of kinges that the domesticall multitude of his Court was euen a Church of God yea hee retayned aboute him sundrie ministers of God that ordinarilie praied for him Lykewise the Emperour Valerian in the beginning of his Empire so greatly fauoured the Christians that his Court beeing replenished wyth greate store of all sortes of people that feared God Eusebius tearmeth it The Church of God Eus hist Eccl. li. 7. ca. 10 They lykewyse verie well vnderstoode and perceiued that euen the prosperitie of theyr persons and estate depended vppon pietie and the establishment of the seruice of God according as the holie Apostle Saint Paule verie well noteth where hee sayth Godlynesse hath promise of the lyfe present and of that that is to come 1. Tim. 4.8 As also God speaking vnto the Prophet Samuell sayde I wyll honour those that honour mee Among others 1. Sam. 2.30 Constantine the greate writing vnto Anilin confesseth and acknowledgeth that by diuerse and sundrie experiences hee knewe that if Relygion wherein wee are to obserue wyth greate zeale a singular reuerence of holynesse and godlynesse bee anie whit neglected or diminished such neglect wyll prooue in time verye daungerous and hurtefull vnto the Common wealth And contrarywyse that being vpholden and maintained it breedeth great felicity and prosperitie to all men Zozom hist Eccl l. 9. c. 1 thorough the grace and blessing of God Heereupon Zozomenes rehearsing the wonderful prosperitie that God graunted to the Emperor Thedosius and wythall noting that this blessing proceeded of
the doctrine wherein by his sister Pulcheria hee was trained vp namely the feare of God and the establishing of his seruice gathereth that the onely pietie of Kinges and Emperours is sufficient for the happy preseruation of the people Also that without the same all armies all strength of the empire and all other prouision whatsoeuer is in vaine The same author reporting that many and mightie enemies of the Emperour Honorius were ouerthrowen Sosom Eccl. hist l. 9. c. 16 addeth that God brought it to passe to shew that the true honour and feare of God in an Emperour as it was sayth hee in Honorius is sufficient to preserue anie Empire 16 This doth Lactantius also confirme saying that in case there arise anie question of the happy maintaining of the society of men Lact. of wrath c. 2. c. 8 euen in respect of this life religion and the feare of God is the only and true meanes to decide it as also in the same booke hee maketh this protestation Take awaie sayth hee this bond mans lyfe will be replenished wyth folly crueltie and wickednes And this is confirmed by the testimonie of the greatest heathen Philosophers Plâ—t l. 4 of his comonwelth Arist Eth. l. 5 who saie that the chiefe foundation the strongest sinew the only saftie of the establishment of a common wealth consisteth first in religion and then in iustice And Cicero a Heathen also to this purpose sayth Cicero in his nature of Gods l. 1 Take awaie deuotion to the Gods and ye take awaie all holynes and religion which beeing once vanished from among men there followeth perturbation in life and all confusion Neither doo I knowe sayth he whether vpon the taking awaye of deuotion to the Gods faith also and societie among men together wyth Iustice a most excellent vertue can remaine And in this consideration when Romulus had erected his new Romane common wealth in matter of armes Tit. Liui. Malicai l. 2 Va. Ma. l 1 c. 3 his successour Numa Pompilius for the establishment and assuring of his estate erected the religion and seruice of the Gods It must needes therefore bee a great shame and reproch to Christian Magistrates endued with the knowledge of the true and onely God and such as haue his holye worde in continuall view August to Volus Ep. 3. towards the end not to beleeue that the establishment and preseruation of religion is the steadfast foundation and happie piller of theyr estate Saint Augustine giueth a verie lit and notable reason for the premises saying The holye Scripture saieth he is the commendable safegarde of the common wealth For no man can build and vphold a citie in prosperitie without the foundation and bond of fidelitie stedfast concord Iosua 1.8 which is brought to passe by louing the common good which is the soueraigne and true God Also when men doo sincerely loue one another in him and for his sake that can sufficiently discerne with what affection they loue together And therefore to conclude this purpose God speaking to Iosua declareth that the same wisedome which is the mother and nurse of prosperitie proceedeth of the reading meditation in the word of God 17 The premises doo manifestly declare how mightily the christian Emperours in olde time were addicted to holinesse and how zealous they were in maintenance of the heauenly doctrine and establishment of the pure seruice of God how carefull to cut off the course of heresies how affectionate to the reading of the holie Scriptures how feruent in praiers and supplications To be short how readie and resolute in anie thing that might import the aduancement of the glory of God the Church of Iesus Christ And therfore may be most excellent myrrors and patterns to all kings princes and magistrates of our daies to imitate and follow 18 Especially because the truth of the doctrine is as the soule of our soules and that in consideration thereof the principall pointe requisite for the establishment and preseruation of true religion the pure seruice of God consisteth in this that there may be good and faithfull ministers of the word for the due prouision hereof it importeth all faithfull magistrates diligently to aduise As also in publike and free Churches it is conuenient that such as are to be employed in the holy ministerie beeing chosen in the consistories synods should be presented to the Magistrates protectors and fauorers of true religion that if they be meet and such as they can like of they may haue their admission and authorization But if they proue otherwise then that others be nominated who being by them allowed may by their saide authoritie bee established in their charge with the approbation of the church For sith the conseruation and aduancement of the Church is vnto them commended by the Lord as the chiefe principall end of their vocation reason willeth that they also haue knowledg of those persons that are to be as instruments helpes to them in the discharge of their office which consisteth in the maintenance of their subiectes in true religion and the pure seruice of God 19 Moreouer when themselues do allow their ministers by their authoritie establish them in their vocation it is also their dutie to maintaine their ministerie the doctrine by them taught and whatsoeuer may therupon depend But especially inasmuch as the rule order and ecclesiasticall discipline is iustly tearmed the mistres of vertue the gardian of faith the hedge to stop out vice the whetstone to sharpen reprehension and the rudder or sinnewes of the Church it is requisite yea euen verie necessarie that there should be some prescript forme in such manner set down that the Ministers Elders and Deacons might not intrude or vsurpe vpon anie matter of politike gouernment as also that the Magistrate should leaue to them the exercise of Ecclesiastical gouernment so far as it may depend vpon their charge and the authoritie of Gods word Likewise that this formularie be such as being authorised maintained by the superior powers Ierem. 7.11 1. Tim. 3.15 it may in the execution therof be effectuall to the purposes afore mentioned in the titles thereto attributed namely that so neere as may be the Church be no longer a den of theeues as Ieremie tearmeth it and a receptacle of riotous and dissolute liuers but a holy house of God and a piller and supporter of the truth 20 It is therefore the magistrates dutie to maintaine the right authoritie of the church in all matters that concerne the holy ministerie and the exercise thereof namely against the disturbers of the peace of the same as heretikes prophane persons and all contemners of Ecclesiasticall orders And particularly inasmuch as the vse of consistories and synodes is requisite for the blessed gouernment of Christs Church it is the office of the magistrates to take order that it be maintained in certaine seasons according to the state
necessitie of the Churches yea to summon the same extraordinarily according to the extraordinarie occasions that may fall out and after the ancient practise and vse of all Christian Emperours 21 Moreouer the care of the saluation of the soules of their subiects doth sufficiently admonish them not to permit any assembly of heretiks that teach anie thing contrary to the truth also to prohibit the print sale of books especially not to admit or tollerate any heretikes in the instructing of youth or in anie publike charge of teaching in respect of the danger of infecting or casting away of the soules that are redeemed by the bloud of Christ As also in duty they are to prouide for the building and reparation of Churches likewise for the conuenient maintenance of such as doo seruice in the church of Christ not to permit that want shuld driue any to the vse of meanes and practises dishonorable to their ministery or to withdraw them from their studies and the exercise of their vocation Withall to take heed least any parents otherwise reasonably inclined to the bringing vp of their children in studie wherby to serue in the ministerie be not drawen to mislike or induced to take them from studie by the apprehension of the pouertie necessitie and contempt of diuers ministers whom they see for want of means to maintaine their families pining away at their decease vnable to leaue any thing for their wiues children to liue vpon 22 Likewise inasmuch as daily experience testifieth such a dislike in parents it is necessarie that the magistrates shuld maintain such yong men as may hereafter serue in the holy ministry And in truth it is the dutie of all men especially of such as haue both abilitie authoritie to labor that the heauenly truth and doctrine may bee maintained not onely among vs during our liues but also among our posteritie so that as S. Paul saith the Lords death may be preched euen vntill he come To be short 1. Cor. 11.26 let all magistrates vnderstand that whatsoeuer may serue to the aduancemēt of the church and the good ordring of the same is to them commanded commended by the Lord to the end that their subiects may serue God according to his word to this end let them behold the zeale deuotion of the kings of Iuda the Christian Emperours before mentioned that folowing their steps themselues may also be foūd to be true nurses and protectors of the church of Christ also that their families courts may be so guided according to Gods word in his feare in al godly exercises that they may be as holy churches consecrated to the Lord. 23 This one point will I also adde that besides all publike domesticall exercises of pietie seruice of God which no man shuld neglect it is requisite that all men especially kings magistrates should daily goe aside into some secret place there make theyr priuate praiers vnto God reade some chapters of the holy scriptures whereby to feed themselues in true godlines to guide theyr subiects in al happines to purchase Gods blessings to thēselues their gouernment people To conclude it were meet they shuld practise the counsell of Demetrius Phalerius Eras Apot. l. 7 who exhorted king Ptolome diligently to reade all that was written concerning the manner of good gouernment to the end ther to find such instructions as his friends durst not declare or make shew of And to this duty let them also adioine the praier of Salomon that God would giue them wisdome wherby they may happily gouerne their subiects 1. King 3.2 24 The second principall point of the duetie of Magistrates to their subiects consisteth in the maintaining of them in a peaceable and quiet life Rom. 3.14 1. Chro. 18.14 in such sort that none may sustaine iniury in his person name or goods And because that want of loue and charitie contrariwise abundance of mallice and frowardnesse among men maketh them to be wolues foxes each to other wherby as their mouths are full of cursings and bitternes so destruction and miserie so crosseth their paths that they knowe not the waie of peace Magistrates are ordained after the example of Dauid to minister iustice in maintaining the good punishing the wicked Now that they may well execute this part of their charge it behoueth them to haue fit and conuenient lawes whereby to maintaine theyr subiects in peace and tranquility with right and equitie And this did God manifestly declare in deliuering by the hands of Moses those lawes whereby he willed that his people Israel should be directed gouerned The heathen also haue euermore had most excellent personages to prescribe vnto them their lawes as Solon to the Athenians and Lycurgus to the Lacedemonians The Romanes hearing of Solons lawes Tit. Liui. l. 3 Feneste of the Romane magistrates c. 14. Pom. Laetus of Rom. Mag. Tit. of the Decemuirat sent three honorable personages to Athens for a copie of them as also to take information of the lawes customes of sundry other prouinces And at their returne to Rome which was three yeeres after their departure with the lawes that they had gathered they chose forth ten notable personages to reduce draw the same into ten tables which done they were read vnto the people and so allowed Afterward there were also added to them yet two more And thus were the so famous lawes intituled Of the twelue Tables Lampridius in his lyfe first collected Alexander Seuerus an Emperour of Rome shewed such care heereof that being to establish a certaine lawe for the gouernment of his subiects hee called twentie of the skilfullest and most learned Lawyers of his Empire to haue their opinions which hee demanded of each of them and that not simply but so as that hee woulde also heare their reasons neither would he accept of anie present aunswere but gaue them time to consider thereof least in a matter of so great importance they might happily deliuer some rash or vnpremeditated resolution Such lawes therefore are verie profitable and euen necessarie For inasmuch as men are inclined to error subiect to their passions laws are to magistrates as wel counsellors discreet guides as bridles to keepe themselues in the right course contained in the same Thus should all townes common wealths prouinces kingdomes haue theyr assured lawes whereof the Magistrates are gardians as the prince of Philosophers tearmeth them Aristotle in the vertuous execution of their charge according to the tenure of the same Heereupon sayth Dauid to his sonne Salomon 1. King 2.3 Take heed to the charge of the Lord thy God to walke in his waies and keepe his statutes commandements iudgements and testimonies as it is written in the lawe of Moses that thou maist prosper in all thou doest and in euerie thing whereto thou turnest thee Astuerus also a Heathen king Ester 1.15
wherein euery one being a pray vnto Satan runneth and casteth himselfe headlong into death and euerlasting destruction But the end of the ministery tendeth to assemble from this dissipation the elect in Iesus Christ to make them pertakers of that saluation that is in him And this doth the other similitude of the building of the body of Christ confirme for as they which are seperate from Christ our life are in death so the meanes to reuiue and saue them resteth in this that we be builte and engraffed into the body of Christ that we may be saued in him and thereupon doth S. Luke say that by the preaching of the Apostles God did dayly adde to his Church such as should be saued In this sence also are Ministers called Fathers Acts 2.42 engendring children to God because he vouchsafeth so to vse their ministery 1. Cor. 4.15 that they who by nature are the children of the deuill doe become the children of God and heires of euerlasting saluation The principall end therfore of the holy ministery is to withdrawe men from death and destruction Cipri in his Ser. of fall and to make them partakers of saluation and life euerlasting And therfore as S. Ciprian saith The shepheard can receiue no greater hurt then in the hurte of his flocke and this doth S. Paul sufficiently shew in his owne person saying I feare least when I come 2. Cor. 12.20 I shall not finde you such as I would and least my God abase me among you and I shall bewaile many of them which haue sinned alreadye and haue not repented of the vncleannes and fornication and wantonnes which they haue committed 3 And indeede as they which shal be saued by their ministery shal be as S. Paul calleth them their crown Phil. 4.1 glorie ioy in the day of the Lord they that shal win most to righteousnes shal shine as the Starres for euer so contrariwise Dan. 13. 3. the bloud of such as shall perishe through their owne negligence shall be required at their handes as the Lord doth protest by the Prophet Ezechiell saying Sonne of man I haue established thee to be a scoute ouer the house of Israel thou shalt giue eare to the worde of my mouth Ezech. 3.17 and shalt warne them from me When I shall say to the wicked thou shalt surely dye and thou giuest not him warning neither dost admonish him to departe from his wicked way that he may liue the same wicked man shall dye in his iniquitie but his bloud will I require at thy handes Heb. 13.17 Prosper of Contemplatiue life li. 1. God also establisheth Pastors ouer his flocke as the Apostle saith vpon condition to be accomptable vnto him for them in the day of iudgement If he saith a good old father to whom the dispensation of the word is committed be afraide or ashamed to reproue offenders albeit for himselfe he lead a holy life yet shall hee perishe through his silence And so what shall it auaile him not to be punished for his owne sinne when he shal be punished f r the sinnes of others 4 Now to satisfie this end of the saluation of men by the ministery the first principall duty consisteth in preaching the worde of God Rom. 1.16 which S. Paul therfore calleth the power of God to saluation to all that beleeue and this is it that hee teacheth in the sentence before alleadged saying Take heed vnto thy selfe and vnto learning for in doing thus thou shalt saue both thy selfe and those that heare thee The same maye wee also note in the other sentence 1. Tim. 4. 16. where the Lord saith I haue ordained thee a light to the Gentiles that thou maist be a saluation to the ends of the earth Acts 13.47 And truely how are the ministers the light of men to saue them but by preaching Christ also if it be so that we be saued by faith that faith commeth by hearing the word of God likewise that we cannot heare without a preacher It followeth the duty of the minister is to preach so to saue Rom. 10. Marc. 16.15 In this sence doth Christ commaund his Apostles to goe preach throughout the world adding this that he that beleeueth shal be baptised shal be saued for this cause doth S. Peter commaund them to feede the flock of Christ cōmitted vnto thē 1. Pet. 5.2 And S. Paul so earnestly cōmendeth this duty to Timothy and in his person to al Ministers 2. Tim. 4.2 Preach the worde saith he be instant in season and out of season improue rebuke exhort with all long suffering and doctrine yea he adiureth him in the name of God and of our Lord Iesus Christ who shall iudge both the quick and the dead in his apparition and kingdome 2. Tim. 4.1 to employe himselfe in this duetie whereby he declareth that they cannot neglect this dutie but they must hainouslye offend God and feele the vengeance of the soueraigne Shepheard of the sheep whē he shal appeare in iudgement as S. Paul also saith Woe be to me if I preach not The same Apostle saith If any man desireth to be a Bishop 1. Cor. 9.6 1. Tim. 3.1 he desireth an excellent worke But all titles and professions be knowen by the workes proper vnto them as hee is knowen to be a tailor that cutteth out and soweth garmentes he a shoemaker that maketh shoes hee a phisition that imploieth himselfe in curing of sicknesses and so of others And so likewise is a Bishop a Pastor and a Minister knowne in that he preacheth and teacheth the word of God 5 Howbeit as the Phisition who ordeineth a potiō which in liew of health procureth death is not a Phisition but a murderer so is it with the Pastors that doe preach lyes in stead of trueth and the inuentions and traditions of men in stead of Gods word and therfore did Iesus Christ enioyne his Apostles to teache men to obserue all that he had commaunded them Mal. 28.20 and the same doth Ieremy note Ier. 1.6 saying The Lord stretched foorth his hand and touched my lips and said vnto me Beholde I haue put my words in thy mouth The same doth the Lord also teach to Ezechiel saying Sonne of man I haue made thee a watchman ouer the house of Israel Ezech. 3.17 and 33.7 Thou shalt hearken to the woorde of my mouth and shalt warne them from me This duety is very plainely and expresselye by the Lord commended vnto al Prophets and Ministers in that speaking to Moses he saith Deut. 18.18 I wil raise them vp a Prophet like vnto thee from among their brethren and I will put my woordes into his mouth and he shall saye vnto them all that I shall commaund him 1. Cor. 11.23 It is therefore their duety to propound nothing to the Church either in doctrine or for the seruice of God but what they haue
false Prophet that hauing endeuoured to seduce and diuert the faithfull from the truth but through their constancye cannot compasse his purpose is notwithstanding worthy to be punished so the true Pastors wheÌ„ they haue constantly emploied theÌ„selues to reduce those that be straied into the way of saluation albeit in respect of this constancy they caÌ„not profite yet are they worthie their hire recompence in the sight of God As therefore the springs doe not cease from giuing forth their waters or the riuers their streames albeit no man come to take vp any or to sayle vpon them so must not the Minister cease from preaching admonishing and reprouing albeit in manner no man make profite of his doctrine and admonitions 11 Moreouer albeit many times it fall out that the Pastors by preaching admonishing reprouing and threatning with Gods iudgements do incurre the displeasure of some yet must they not therefore faint but remember what God commaundeth to Esay saying Cry out with open throat spare not lifte vp thy voyce as a trumpet signifye to my people their offences Esay 58.1 and to the house of Iacob their sinnes As also they are to this purpose to marke what the Lord saide to the Prophet Ieremy Gird vp thy loynes and arise that thou maiest tell them all the thinges that I commaund thee feare them not least peraduenture I treade thee downe in their sight Iere. 1.17 It is verye dangerous saith Hierome to desist from preaching the worde of God for any of these three thinges for feare sloth or slatterye yet doe we not say that they must crye out like mad men and seek glory in bolde reprehensions When the Apostles said vnto Iesus Christ Luke 9.54 Lord wilt thou that we commaund that fire come down from heauen and consume these Samaritans that deny thee lâ—dging as Elias did he answered 2. King 10. 12 ye wot not of what spirite ye are euen so there are some that think to imitate the Prophets in bitter and sharpe reprehensions but they are not led by the like spirite For they doe it either to purchase a reputation of zeale and to be thought such as will spare none 2. Tim. 1.7 or for some other peruerse passioÌ„ God saith S. Paul hath not giuen to vs the spirite of feare but of power of loue and of a sound minde thereby shewing that Pastors truely must not feare the apparance of persons to dissemble their sins and offences but must be strengthned by the spirite of Christ to discouer and open their wounds that they may be healed But to this power and boldnesse let them ioyne on the one side discretion and soundnes of minde whereby to be able to yeeld a reason of their power and boldenes and on the other side such loue and charitie that their reprehensions and threatnings may proceede from a hart not prouoked bitter or flowing with reuenge but as hauing compassion on such as doe amisse and seeking by loue to reclaime and reduce them into the waye of saluation Being thus disposed let them sound forth Gods iudgementes Esay 50.7 with all holye boldenesse saying with Esaye The Lord God is my helper and therefore I shall not be confounded for I haue hardened my countenance as a stone and I know that I shall not be confounded yea let them remember the protestation of Micheas saying Mich. 3.8 I am full of power by the spirite of the Lord and of iudgment and of strength to declare vnto Iacob his transgressions and to Israel his sinne 12 This holy constancy must remaine in the seruantes of God to the end that in the defence of the trueth against such as would oppresse it they may ouercome all slaunders and reproches wherwith the Deuill seeketh to quaile their hartes or otherwise to hinder the trueth of their faith and zeale Thus when the Apostles had told Iesus Christ that the Scribes Pharisees were offended and murmured because he saide Mat. 15.12 It is not that which entreth at the mouth that defileth the man he proceeded and shewed theÌ„ that they must not for that desist from teaching and defending the truth and purenes of doctrine So S. Paul declareth that wheÌ„ Peter came to Antioch Gal. 2.11 he resisted him to his face for he deserued to be reproued in that by his exaÌ„ple he enduced the Gentiles to playe the Iewes And by his writinges wee may perceiue how earnestly hee opposed himselfe agaynst those false Apostles that sought to mixe the necessitie of the ceremonies of the lawe with the doctrine of the Gospell Theodo Eccl. hist l. 2. c. 16 17. Wonderfull also was the constancie of Athanasius Bishop of Alexandria in defending the Godhead of Christ against the Arrians whose furious persecution and most impudent slanders he ouercame and was therefore iustly tearmed The bulwarke of the truth Him dyd Liberius Bishoppe of Rome most vertuously second in this constancie for being most sharply vrged both by the reproches and threatnings both of the Emperor Constantius of Eusebius the Eunuch and of Epicterus the Bishop to subscribe to the condemnation of Athanasius after many couragious answeres to the instances of the Emperour he chose rather to be banished than not to defend the iust cause of Athanasius And this his constancie thus much by the waie dyd the Romane women followe who when they had procured the Emperour to call him home agayne vnderstanding that hee should be ioyned in the ministery with Felix who had bin aduanced to his place did with one consent crie out One God one Christ one Bishop and thereupon Felix withdrew himselfe from Rome 13 Basil the great whom Theodoret tearmeth Theod. Eccle. hist l. 4. c. 19 The light of the world shewed the like vertue For when the Emperour Valens an Arrian had expelled the faithfull pastors out of all the Churches and was come to Cesarea in Cappadocia where Basil was Bishop the gouernour of the towne sent for him and hauing honourablie receiued him hee spake louingly vnto him and exhorted him to frame himselfe to the time and not to bring so many Churches into daunger for some small difference in doctrine promising him in the Emperours name all friendship and great benefites But hee stoutly answered that such perswasions were fit for yong men that toke plesure in such things but that such as are brought vp in holy learning cannot indure that one title of the truth shoulde bee endangered yea that they vse not to refuse anie kind of death in defence of the truth And heereupon dyd Denis Bisâ—oppe of Alexandria iustly condemne both the deede of Nouatus who ioyned with those that denyed that there was anie place for repentance or saluation for sinners and his excuse when hee alleadged that hee was inforced and compelled thereto And to this purpose is the Epistle that hee wrote vnto him verie notable Denis wisheth health to his brother Nouatus If thou wert as thou saiest Eusc Ecc.
hist l. 6. c. 45 forced agaynst thy will thou mayst now shew it in returning with thy will It had beene better to haue indured all things rather than to haue brought a schisme into the church Martirdome for preseruing the Church from diuision is no lesse glorious than the same that is suffered for not communicating in Idolatrie yea in my opinion it is worthie greater glorie because it is a greater matter to suffer for the preseruation of the vniuersall Church than for the sauing of one soule Now therefore if thou perswadest the brethren and euen compellest them to reunite themselues with the Church that notable action will be accounted greater than the former fault yea as the fault shall not bee imputed so the duetie and power to reduce them to concord shall be commended Yet if it shall happen that they rest so obstinate that thou canst not induce or perswade them at the least haue a care to saue thy owne soule by retiring from them 14 It is another case when the question concerneth thinges indifferent in Gods Church For therein wee must much relent and rather accomodate our selues than trouble the Churches or bring in anie schisme Euseb Eccle. hist l. 5. c. 26. And therefore when Victor Bishoppe of Rome had excommunicated all the Churches in Asia because they celebrated the feast of Easter vpon the fourteenth daie of the Moone contrarie to the custome vsed in the Latine churches where it was holden as it yet is vpon the daie of the resurrection Irenaeus Bishop of Lyons albeit himselfe also allowed the celebration vpon the daie of the resurrection did iustly reproue him and wrote to him a notable Epistle wherein he alledged the example of his predecessor Anicetus and of Polycarpus S. Iohns disciple who when he came to Rome and could not by Anicetus bee induced to alter the custome receiued from Saint Iohn in the Churches of Asia neither could induce Anicetus to receiue his custome they notwithstanding remained vnited and sealed their agreement wyth the holy communion 15 If the pastor for the faithfull discharge of his dutie in defence of the truth be wronged or slaundered euen of some of his owne flocke the rather must he beare it seeke to cure reduce them to amendement of lyfe And in deed albeit a sicke bodie troubled in minde should spit in the phisitions face yet would he not bee so displeased as to forsake and giue him ouer for it Likewise albeit the nipples of a womans brest should be so sore that she could not suffer her child without great pain to take them yet would she indure all to suckle her child euen so must pastors deale with theyr flockes and haue patience as S. Paul requireth them For hee exhorteth Timothie to preach the word to reproue 2. Tim. 2.24 2. Tim. 4.2 2. Cor. 6.4 to chide with all patience And in another place he saieth In all thinges let vs approue our selues as the ministers of Christ in much patience 16 Againe when the Phisition hath prescribed some potion or other receit for the cure of the sicke man returning the next daie he enquireth of the operation thereof and feeleth his pulses that hee may learne his disposition and thereafter order himselfe so it is not inough that the pastor preach reproue exhort and comfort the Church but he must also seeke to vnderstand how euery member thereof is disposed and what his preaching hath wrought in them In this sense are they tearmed Bishops which is as much to saie as ouerseers or watchmen to haue their eies vpon those whom the Lord hath committed to their charge And this is it that God noteth saying to Ezechiel I haue made thee a watchmaÌ„ ouer the house of Israel Ezech. 3.14 Heb. 13.17 Acts 20. Hereby are they warned to watch ouer the flocke which the Lorde hath committed vnto them as the Apostle saith that they watch ouer the soules as men that are to giue account vnto God As also Saint Paul saith Looke to your selues and to the whole flocke that the Lord committed to you 17 In this consideration they ought after the example of Iesus Christ to know their sheep Ioh. 10.14 27 chiefly to marke whether they heare their voice in diligent frequenting of their sermons and communicating in the holy supper of the Lord. For as at a feast when one that sitteth at the table eateâ—h nothing wee vse to demaund whether he be well or no so if anie of those that are committed to the pastors charge doo not eate of the spirituall foode vnto him offered it is to bee feared least he bee crased or not well at his ease and therefore without delaie the pastour is to hearken out the cause and diligently to see to his cure and to procure him an appetite Secondly as Iesus Christ requireth that his sheepe should not onely heare his voyce but also follow him so is it the pastors duetie to learne whether his auditours doo followe the doctrine preached vnto them and to that end he is to visit his sheepe Ioh 10.27 to see whether they bee instructed in the knowledge of the principall points of doctrine required to saluation whether they perseuere in the truth whether they profite in purenesse of lyfe and holy conuersation yea and to that effect hee is to take example in the care and diligence of some parents towardes theyr children that go to schoole whome they cause to saie theyr lessons or looke vpon theyr writing and by such examination trie and see whether they profite or no But finding them to bee neglygent and faultie they reproue admonish and exhort them to their dutie For so must the good and faithfull pastours deale with theyr sheep following the example of Saint Paul who visited the churches and thereby enquired of their estate As also hee wrote to the Thessalonians saying Yee are witnesses and God also how holily and iustly and vnblameably wee behaued our selues among you that beleeue As you know how that wee exhorted you Acts 15 36 1 Thes 2 10 and comforted and besought euerie one of you as a father his children that ye would walke worthie of God who hath called you to his kingdome and glorie And this doeth hee also protest to the Elders of the Church of Ephesus saying I haue kept from you nothing that was profitable Acts 20 20 but haue taught you openly and throughout your houses witnessing the repentance towardes God and faith in our Lord Iesus Christ. Heereto also should wee bee moued by the threatnings of the Lorde against the pastours of Israel where hee sayth Iere 23.2 Because yee haue not visited my sheepe beholde I will visite vppon you the maliciousnes of your actions And as a good shepheard seketh his lost sheep a surgeon bindeth vp the wounds a phisition trieth all medicines for the cure of the sick and a father seeketh all meanes to reclaime his vnthriftie sonne into the ryght
waie euen so are the ministers of the word bound to al these the like duties toward the members of their Church And in case they be negligent herein they shall surely feel the iust reproofe vengeance of God as wee reade of the pastors of Israel to whome by the Prophet Ezechiel he obiecteth saying The weake haue ye not strengthned the sicke haue yee not healed neither haue yee bound vp the broken nor brought againe that which was driuen awaie neither haue ye sought that which was lost Ezech 34 4 18 Agayne as it is the pastors duetie not onely to preach the word but also to administer the Sacraments so are they carefully and faithfully to beare themselues in the vse and administration of the same to the glorie of God the edification of the Church First as concerning the outward forme of administration as well of Baptisme as of the holy Supper of the Lord they are to followe the ordinance of Iesus Christ himself that alwayes they may with a good conscience protest with Saint Paule where hee speaketh of the holy supper and saie that they haue deliuered to the Church the same that they receiued from God And as for those whome they should admit to the Sacrament concerning Baptisme they ought to baptise the children of the Christians 1 Cor. 11 23 as in olde time the children of the Iewes were circumcised by the expresse commandement of God But if anie who being growen in yeeres haue not bene baptised but craue Baptisme him ought they first to catechise and instruct and heerein in olde time they were greatly exercised wheÌ„ the Church was to be gathered from among the Gentiles as wee reade of Origen that hee vsed extreame diligence in catechising so that considering the great number that came to him to bee instructed whereby hee had scarce leasure to breath for from morning till euening one after another Eus lib. 1. c. 15 they came to bee catechised that hee might the better performe this dutie with some ease he chose Heraclas to catechise the nouices while himselfe instructed such as were somwhat entered into the knowledge of the doctrine 19 Saint Augustine hath written a whole Tract of the manner how to catechize the first beginners in Christian religion Augustine of Catechising the ignorant c. 7.19 26. Idem ca. 8. 9. Idem cap. 1 15. And the same should all ministers of the worde diligently reade to the end to learne what they are chiefly to teach in catechising Also howe to teach each one according to his calling that is the learned after one manner and the ignorant and simple after another The same which hee writeth of the dutie of Catechising which was in vse in his dayes might at this daie make vs to blush for shame considering the small instruction now practised among Christians euen by those of the reformed Churches And this I speake not in respect of the administration of Baptisme for it is giuen to babes but because that afterward there is such neglect of the instruction in the heauenly doctrine whereby they might make profyte of theyr baptisme and bee prepared to the participation in the holye supper of the Lord. And in deede as in olde time they instructed the new conuerts to Christianitie so long that they were able to make confession of theyr faith before the Bishoppe and the people that they might bee baptised so they that were baptised in their infancie when they came to the age of discretion were by theyr parents presented to the Bishoppe to bee examined according to the forme of the Catechisme then in vse and to make like confession of theyr Christianitie as dyd the Heathen conuerts at theyr baptisme And when these children had thus made profession of theyr faith the Bishoppe layde his handes vpon them and prayed to God to giue them his holie spirite and so dismissed them 20 It were to bee wished that the lyke order were perfectly re-established and better obserued in the reformed Churches that thereby youth might bee instructed and consequently better prepared to receiue the holy communion As also for those who hauing professed another doctrine and religion doo desire to ioyne with the reformed Church and to bee admitted to the communion It is meete the minister should haue some knowledge of theyr instruction and manners to the ende hee might receiue such as are capable catechise those that need instruction admonish others who by theyr offensiue conuersation doo shew themselues vnworthie to be admitted to the holy supper of the Lord. But as for such as are alreadie admitted as members of the Church communicants in the holy supper they are to bee exhorted according to the doctrine of S. 1 Cor. 11 28 Paul to proue themselues so to be still receiued vnles by some scandalous behauior shewing themselues rebellious against admonition and giuing small likelyhood of amendement they manifestly doo declare that they doo vnworthily eate and drinke of the Loâ—des cup to theyr owne condemnation 21 To alleadge that by offering themselues to the Lords table they testify that they will allow the doctrine and liue like Christians as the onely example of Iudas crieth out to the contrarie so will experience declare that there may bee abuse Luke 22.21 1. Cor. 11.29 Heb. 13 And therefore seeing that they which communicate vnworthily do eate drink their iudgement the ministers that are to render account to God for the soules to them committed must not so neere as they may admit anie to communicate vnworthily to his damnation for otherwise themselues also should bee guiltie of their bloud before God Chrisost vpon Mat. hom 3. and of the prophaning of the holy supper of the Lord. And therfore was S. Iohn Chrisostom bitterly offeÌ„ded with such priests and pastors as for feare of the mightie and rich durst not put back anie that came Their bloud sayth hee shall bee required at your hands if you feare mortal man he wil despise you if you fear God man will honor you Let vs not be therfore terrefied with scepters diadems or purple for here haue we a greater power For my part I will rather offer my bodie to the death and suffer my bloud to be shed than I will be partaker in such pollution Saint Ambrose shewed himselfe verie constant resolute in this dutie Zozom Eccle. hist l. 7. c. 24 Zozom Eccle. hist l. 6. c. 34 when he put the Emperor Theodosius from the coÌ„munion yea euen thrust him out of the Church because of the innocent bloud that at his commandement was shed at Thessalonica As also we reade of the Emperor Philip the successor of Gordian who beeing a christian and purposing to ioyne with others at the last watch of Easter was by the Bishop commaunded to ioyne with the penitents because of many euils which he had committed whereto hee readily obeyed confirming his deuotion by action as Eusebius saith 22 As therefore the
modestie and piety which these men albeit Emperours dyd shew in taking this censure and repulse in good parte should be an example to all princes and magistrates not to infringe vnder colour of theyr greatnes the orders of the Church but rather to submit themselues for the defence of the same so is it the duetie of the pastours to bee discreet and moderate and not rashly or wythout a sure ground to anie vse such libertie and authoritie And as in the meane time they must not for feare or faint heart omit anie thing that God requireth at the handes of a faythfull pastour in the fulfilling of his charge so must they still remember the saying of Saint Paule 2. Cor. 10.8 13 10 confyrmed by his owne example That the power which they haue receiued from the Lorde must tende and serue to edification not to destruction 23 In correspondence heereof Saint Augustine giueth this counsell that if the pastours cannot purge and amend all faultes among theyr flocke as themselues coulde desire Augu. against Parm. l. 2. c. 1. l. 3. c. 1. 2 yet must not they therfore giue ouer theyr calling or trouble the Church wyth desperate rigor For whosoeuer as hee addeth doth correct so much as hee may by reproouing or that which hee cannot correct hee excludeth wythout breaking the vnitie or that which cannot bee excluded wythout dissention hee reprooueth yet beareth wyth all The same is exempt from the curse and is not guiltie of the sinne And the reason hee deliuereth in another place saying That the order and course to maintaine good gouernment in the Church must alwayes haue regarde to the vnitie of the spirite by the bonde of peace Thus sayth hee doeth the Apostle commaund vs to doo and dooing otherwise our remedie by correction is not onely superfluous but also pernicious and consequently looseth the nature of a remedie And going on hee sayth Hee that shall carefully consider these thinges wyll neuerthelesse vse seueritie yet so as to preserue vnion and not to infringe the bonde of peace or concorde by vsing intemperaunce in his correction Well doeth hee confesse that those Pastours which are neglygent to admonish reproue and correct tâ—e badde Ephe. 4.3 are guiltie in the sight of God And wythall hee addeth that hee which is a publyke officer and may excommunicate the wicked but doth it not sinneth to his owne condemnation As also he willeth that all bee done with discretion And lastly hee concludeth with Saint Cyprian whome hee alleadgeth saying let man therefore correct what hee may with mercie That which hee cannot let him patiently beare and mourne for it in loue Hee also giueth this counsell that if a whole nation bee infected wyth one sinne the seueritie must be moderated with mercie for saith hee to make a separation is but badde and pernitious counsell commonly hath euill successe Yea it rather troubleth the good that are weake than amendeth the bad that are obstinate in theyr sinne 24 The pastor is also in dutie to take care for the afflicted sheep whether in visiting to comfort and strengthen theyr patience and faith or in prouiding that they may be releeued and succoured in theyr want and necessitie First as concerning the visitation of the sicke If euerie faythfull man bee therein to imploie himselfe as Iesus Christ teacheth saying I was sicke and yee visited mee howe much rather ought they to exercise themselues therein to whome the soueraigne pastour Iesus Christe hath commended the health of soules For as men ordinarily at such times feeling the anguish of theyr sicknes and hauing some apprehension of death are most troubled wyth impatience mistrust and other temptations and daungerous assaultes wherein the deuill practiseth his vttermost indeuours so haue they at that time especiall neede of the presence of their pastors And therefore as the midwife hasteth to a woman in trauell to helpe her forth with her childe and the more that her paines increase the more shee helpeth and imployeth her selfe to procure the happie deliuery of her fruit euen so ought the pastours to hasten to the sicke of theyr folde to comfort and strengthen them In briefe to help them to deliuer vp their soules to God in the faith of Iesus Christ And in deede if they that are sicke in bodie haue neede of the phisition for theyr bodyes much more doo they stand in necessitie of theyr pastors for the health of theyr soules And therefore such as are negligent in this dutie do purchase to themselues the curse that almightie God hath pronounced agaynst the wicked shepheards of his people saying Wo vnto the pastors of Israel that feede themselues but feed not their flock the weake yee haue not strengthned Ezech. 34. 2 the sicke ye haue not healed neither haue yee bound vp the broken Esay hearing that Ezechias king of Iuda was sicke 2. King 20 Ruffin Eccle. hist l. 1. c. 4. dyd visite him and it seemeth that Paphnutius emploied himselfe herein for Ruffin writeth of him that by praying to God for them he healed many that were sicke 25 As it is the dutie of pastors to visit the sicke so must they be carefull to helpe the want and necessitie of the poore And this Saint Paule sayeth Gal. 1.10 2. Cor. 8. 9 was by the Apostles especially commended to him namely to haue care of the poore As also he protesteth that he was diligent herein and that doth the Epistle that hee wrote to the Corinthians manifestly confirme It is the glory of the Bishop sayth Saint Hierome to prouide for the necessitie of the poore And writing to Nepotian when hee hath reproued the superfluitie vsed in his time in adorning their Churches Hierom in his Epistles he commendeth Exuperius Bishoppe of Tholouse who then liued in that hee administred the Sacrament of the bodie of Iesus Christ in a small wicker basket and the Sacrament of his bloud in a glasse but withall taking order that no poore man should starue Like zeale and charitie dyd Cyril Bishoppe of Ierusalem also practise For when in a time of famine hee was not able otherwise to releeue the necessity of the poore he solde all the ornaments and vessels of the Church to distribute in almes Saint Ambrose seeing himselfe blamed by the Arrians for breaking the sacred vessels The Tripartite hist l. 5 Ambr. in his booke of duties l. 2. c 28 to paie the ransome of prisoners taken by the Infidels maketh his excuse or rather by an exhortation worth the memorie approueth his action saying He that sent the Apostles without golde assembled also the Churches without golde The Church hath gold not to hoord vp but to distribute and helpe in time of need To what end should wee keepe that which is to no vse Knowe we not how much siluer and golde the Assyrians tooke out of the temple of the Lord Is it not more meete that the pastor should make money of it
foretelleth that there shal be some that for couetousnesse shall make marchandise of such as are redeemed with the bloud of Christ As therfore this vice is vtterly vnworthy the seruant of God so that it might be the rather abhorred he hath punished it in some in most fearefull maner Iudas an Apostle being couetous became a sacriledgious person and hauing solde betrayed and deliuered his master Iesus Christ Iohn 12.6 Act. 8. did to his eternall damnation hang himselfe Simon Magus seeking to make profite of the gifte of the holy Ghost and to that end offering to buye the grace of God was accursed by God and so blasted that the purchase and sale of spirituall graces and promotions 1. Sam. 12.15 Acts. 20.25 1. Thes 2.5 is now by his name tearmed Symony Contrariwise Samuell both by protestation and by the testimony of the people sheweth how free he was from couetousnesse As also S. Paul protesteth to the Ephesians that he neuer coueted the siluer or golde of any man and in his Epistle to the Thessalonians he taketh God to witnes 1. King 17.4.6 Mat. 10.42 that he was not moued by any couetousnes to imploy himselfe in his vocation Let all Pastors therfore renouncing this vice repose themselues vpon the soueraigne Pastor that set them on worke and be assured that he wil carefully prouide for their maintenance euen albeit hee should therein employ Elias rauen And Iesus Christ who hath promised mightely and euerlastingly to reward him that shal haue giuen but a glasse of colde water in the name of a Disciple doth sufficiently declare what care he taketh of those that employ themselues in his seruice Aug vpon Iohn hom 57 2. Cor. 12.7 40 But as couetousnesse is most dangerous and vtterlye vnworthy the Pastors and Ministers of Gods word so there is no other vice more slippery and pernitious to this estate then ambition It is safer saith S. Augustin to heare the word then to preach it for he that heareth it learneth to humble himselfe but he that preacheth it is in dāger of exalting himself S. Paul albeit an excellent vessell Luke 12.24 doth confesse that himselfe was in danger of being exalted aboue measure through the abundance of reuelations that he had And the Apostles did question and striue who should be chiefe among them And indeed as wormes doe vsually breede in satte Cheese so they that in most plenty haue receiued the graces of God are most subiect to this cursed ambition And sometimes such is the force of this fire that it consumeth all the vertues that are in man casting him headlong through ambition to maintain al false doctrine to raise vp scismes in the Church of Christ to moue strife and debate to enterprise to expell good and faithfull Pastors yea to the end to attain to his wicked entēt to ioyne euen with those whose liues and doctrine he doth not approue And of such iniquitie or rather impietie wee haue but ouer many examples in the Ecclesiasticall histories Ruffin in his Ec. hist l. 1. c. 1. yet shall it be inough to alledge the onely example of Arrius who as Ruffin writeth extremely coueting after glory praise and nouelties began to propound his wicked opinions concerning the passion of Iesus Christ whereof ensued great persecution against the faithfull Pastors and a scisme no lesse pernitious then generall and of long continuance among Christians For the reforming therefore of so common and dangerous a vice let all Pastors remember what S. Paul saith What bringeth thee into reputation What hast thou that thou hast not receiued 1. Cor. 4. ◠If thou hast receiued it why dost thou boast as if thou hadst not receiued it yea let them know that God imparteth to them his grace not that they should be exalted pulled vp with pride but that himselfe might by them be exalted and glorified neither let them forget what Iesus Christ hath protested saying Mat. 23.12 He that exalteth himselfe shal be brought lowe But let them imitate the modestie and humility of S. Paul who saith We haue not sought praise of men 1. Thes 2.6 neither of you nor of others And throughout the whole course of their ministery let them leuell onely at this to aduance the glorye of God the kingdome of Christ the saluation of men and so to content themselues with the incorruptible crowne of glory which as S. 1. Pet. 5.4 Peter saith they shall receiue in heauen when the soueraigne Pastor shall appeare 42 The example of concord and loue among the Pastors is also of great fruit and edification to the Church and their coniunction indeed maintaineth the Elders and Deacons in vnion and the vnion of those that haue the conduct of the Church doe continue the members thereof in peace where contrariwise dissention among the Pastors engendreth strife among those that doe assist them in the gouernement of the Church besides that from their diuisions doe ordinarily proceede scismes among the members thereof For when the heads are at iarre they haue their partakers The prosperitie and peace of the Church doe sometimes breede like inconueniences Ruffin in his Ec. hist lib. 1. cap. 1. and 2. as we reade that in the time of Constantine the great the Bishops assembled in the counsaile of Nice to condemne the error of Arrius were more bitter in preferring complaints one against another then carefull to vnite themselues to beat downe the error of Arrius and to defend the trueth but the Emperour perceiuing it called for all their libels of accusations and complaints and without reading them cast them all into the fire So to cease all quarels that all occasion of strife being as it were quenched they all in liew of fighting one against another might ioyne togither to defende the truth of the Godhead of Christ Euseb in the life of Constant lib. 2. and lib. 1. Eusebius speaking of the same time doth more largely declare that the Bishops being at great strife their Churches were also deuided among themselues The Emperour Licinius very wel vnderstood how necessary the coniunctiō vnion of the pastors is for the peace prosperity of the Church For he taking vpon him to subuert the christian faith could find no readier way but to stop the good vnion and agreemēt of the Bishops Pastors straigthly prohibiting all communication between them and all ecclesiasticall and Synodall assemblies 43 Inasmuch therefore as their vnion and concord is of such importance for the good of the Church let them shun all dissention and so maintaine peace and sincere loue among themselues that as when one of our eyes turneth aside the other turneth the same way so all their consultations affections and deedes may ioyntlye and in a holy harmony tend to one selfe end euen to the glorye of God and the edification of his Church And to this end let them employ themselues in the affaires of the Church euen with one selfe
ought we to amend our liues that so we may retaine in vs this treasure of peace whereof Dauid speaketh Psal 16.11 saying Thy presence is the fulnesse of ioy and at thy right hand there are pleasures for euermore Againe By lifting vp the light of thy countenance vpon me Psal 4.7 thou hast giuen me more ioy of hart thē they had when their wine and their wheat did abound And in this sence did S. Paul say that the kingdome of God consisteth in this peace that proceedeth of the righteousnesse of faith and begetteth in vs ioy thorow the holy ghost the miserable estate of those who by offending God doe depriue themselues of this peace ought to make vs to resolue constantly in the feare of God and the rather because this peace cost so deare vnto the prince of peace who purchased it Rom. 14.17 not with golde or siluer or any other worldlye precyous thing but by the shedding of his precious bloud euen by suffering trouble feare terrour and incomprehensible astonishment which our selues haue deserued and dayly doe deserue to the end to deliuer vs from the same and to giue vnto vs that blessed peace and quietnesse May it then possibly come to passe that we meditating vpon such a price of this peace should suffer our selues to be drawen to sinne and to offend God and thereby to loose so excellent a treasure purchased so dearely Truely so shall we seeme to thinke Iesus Christ to bee a verye inconsiderate and vnaduised marchant that would giue so excellent and incomparable a price for a benefite whereof we make so small accompt and which we are so ready to leaue by offending God wherby we may please the world and the flesh our enemies 15 Moreouer Iesus Christ being the Prince of peace is the author of all blessinges both spirituall and carnall assured vnto those that obeying his commaundement doe amend their liues 1. Tim. 4.8 Godlynesse saith Saint Paul hath a promise both of this life and of the life to come As contrarywise they whose heartes cannot repent and amende doe heape togither the treasures of Gods wrath the fountayne of all wretchednesse And indeede Rom. 2. Leuit. 26. how many notable promises euen in respect of this present life doth the Lord make vnto those that walke in the feare and obedience of his commaundementes and contrariwise how many horrible and terrible threates doth hee vse against such as will not amend Deut. 28. hauing threatned the wicked disobedient with great wounds hee many tymes saith that if by the firste they will not amende but remaine hardned he will enforce them seauen times more according vnto the multitude of their sinnes Leuit. 26. and shall he not doe it iustly for seeing that by offending this Prince of peace and author of all blessinges wee prouoke him to wrath what can wee attend but in stead of his blessinges a whole burden of curses If a maister hath promised his man great goods in case he serue him in all reuerence obedience and fidelitye can hee hope for those goods at his maisters hand if forgetting and contemning this duetye hee applye himselfe to wrong him and doe him iniurye 16 Wee read that Hanun King of the Amonites when hee had iniuried and prouoked Dauid by wronging his seruantes 2. Sam. 10. whom hee sent to comforte him vpon the death of his father looked for warre and prepared to wage Souldiers and according to his expectation Dauid came vpon him and destroyed him What then are we to looke for when wee offend this Prince of peace and doe euen leauye warre against him by such thoughts willes woordes and woorkes as proceede from our fleshe what I say are we to expect either in liewe of peace prosperitye and blessings to haue such a warre as will redound to our eternall destruction and confusion Contrariwise if wee endeuour according to his commaundment to amend let vs be assured that hee will blesse vs who is the fountayne and author of all blessing for as there is no creature that can debarre the sunne from shining and the cloudes from dropping at the creators will so is there no creature that can diuert the blessing whereof this Prince of peace is author so long as by amendment of life wee doe cleaue vnto him And indeed the holy Apostle S. Paul saluting the Churches that hee writeth vnto doth vsually pray vnto God to multiplye his grace and peace vpon them through Iesus Christ by this conioyning of grace and peace shewing that it is in vaine to looke for peace and prosperitye at the hands of Iesus Christ vnlesse we also haue his grace but hauing his fauour and grace which resteth vppon such as amend their liues we cannot doubt but he will poure forth his blessinges vpon vs 17 We are also to thinke that this Prince of peace dying for vs hath with himselfe crucified our olde man that is to say the corruptions and vices of our soules to the end our thoughtes and affections which naturally are enemies vnto God should no longer war against him but remaining dead in his death our selues might serue God in hart minde walking in newnes of life and so amēding our liues according to his commaundement What madnesse and ingratitude is it in vs to suffer this bodye to reuiue in sin that againe we may leauy warre against this Prince of peace and prouoke him to wrath against vs doe we not hereby not onely voluntarily depriue our selues of all the blessings whereof this Prince of peace is the fountaine and author but also purchase vnto vs his curses by prouoking his wrath indignatiō against vs let therfore this title of Prince of peace binde and enforce vs to harty amēdment to the end that retaining this peace and quiet of conscience in the sight of God which is an inestimable treasure we may also keep this spring of all blessinges alwaies open vnto vs that so we may be blessed in this life but especially in the life to come 18 Lastly let vs acknowledge and apprehend these two titles wonderfull and Father of eternitye that so we may assure our selues First that in his wisedome power and goodnesse hee will so surmount whatsoeuer wisedome force or blessing that man can comprehend that hee will alwaies shewe himselfe as the Prophet Esay sayth Esay 28.29 Wonderfull in counsell and magnificent in woorkes And this is to teach vs truely to sanctifie his name and to assure vs as the Apostle Saint Paul saith Eph. 3.10 that hee is able more aboundantlye to poure his giftes vpon vs then wee can aske or thinke also to make vs to hope in him beyond all hope as knowing that if it were requisite to alter the course of nature and to worke miracles for our preseruation against our enemyes and to make vs to feele the fruites of his promises he would shewe himselfe wonderfull to his glory and to our comfort and saluation And
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
thou not remember what Iesus Christ pronounced That it had beene better for thee that a milstone had beene hanged about thy necke Luke 17. 2. and thou haddest beene cast into the sea then to haue offended euen the least of these Thus doe wee see how mightely the communion in the holy Supper of the Lord should moue our hearts to deny euery thinge that beseemeth not the children of God and members of the Church of Christ and more and more to endeuour to amende our liues Luke â—â— 19 1. Cor. 11.26 18 This holy Supper is also instituted to the end to celebrate it in the remembrance of Iesus Christ or as S. Paul saith to shew forth his death That is not only to report put men in mind that Christ is dead but also to represent vnto vs that he that dyed is the sonne of God and prince of glory Secondly that hee hath suffred not a simple death but euen such a death as was accursed in the law conioined with the terrible wrath of God Thirdly that he dyed not for the righteous and his frends but for sinners his enemies as our selues are all of vs by nature the Children of wrath Ephes 2.3 Can we then thus shew forth the death of Iesus Christ with our mouthes praise his great goodnesse mercie and loue towards vs which shineth therein yet in our workes prophane denie as it were euen spite him by liuing as men for whom Christ hath not dyed so in effect shew that sin liueth raigneth in vs which by the death of Christ whome we preach shold be mortified Let vs rather in eating the bread drinking the wine which lead vs to the death of Iesus Christ so relish and tast therein his goodnes and loue that our heartes may open our mouthes to declare this his death and that our hands and feet that is to say our works may agree herewith to the end in a holie harm onie to testifie by amendment of life the feeling of this in comprehensible benefite of his death whereof hee maketh vs pertakers in his holy supper to his praise and glorie 1 Cor. 10.17 19 Finally as loue is the fulfilling of the law and the marke of Gods children so is there nothing that can more mightely induce vs thereto then the vse of this holy supper And in deede as Saint Paule saith We that are many are but one bread one bodie for we are all partakers of one bread The bread made of many kernels is but one bread so we that communicate in the bread of the holy supper are but one bodie vnder one heade Iesus Christ There must therefore bee amonge vs such an vnion in thoughts minds and works such a feeling of the benefit of ioy and of the tribulation in sorrow such reliefe and support such equitie right such peace loue such help and succour as if there were but one liuing soule amonge vs all 1. Cor. 12.12 And this is it whereto S. Paule exhorteth vs saying As the body is one hath many members all the members of the body which is one though they be many yet are but one body so is Christ that is to say the Church vnited vnto the head Iesus Christ Neither is there as he saith in the same Chapter any deuision in a bodie but all the members haue like care one for another in somuch that if one of the members do suffer all the rest of the members do suffer with it and if one of the members be honoured all the rest do reioyce with it then he addeth Ye are the body of Christ the members thereof ech for your parts This seale therefore of our vnion should make vs to remember that which before was touched in the Chapter of charity or loue euen that we should not doe that to others which wee would not shoulde bee done to our selues also that we should so doe to others as we would be done vnto And as a great part of our amendement consisteth in the practise of theâ—e two rules so so often as wee do eate of the breade of the holy Supper let vs remember that that seale of our vnion doth bind vs to amend in any thing that dependeth vpon loue wherein consisteth the fulfillinge of the law as is aforesaid 20 Common prayers are also one part of the ministery And in the same ought euery one with hart and mind to accompany the mouth of the minister as if the whole congregation spake vnto God in him And what doe wee require in them Is it not that hee would vouchsafe to worke in vs all that he requireth of vs that wee may obey and please him Hereof then it followeth that the smale amendement that appeareth in vs is a manifest testimony that wee suffer the minister to speake alone to God and in our hartes haue no feeling of any desite or feruent affection to obtayne those graces that hee craueth of God for vs and consequently that we are ouertaken with hypocrisie and prophanation of the holy prayers Let vs therefore remember that we doe speak to God by the mouth of the minister and that we doe especially desire that hee would giue vs grace to amende that as our petition admonisheth vs of our obligation so being hearde wee may shew the fruit of our praiers in the amendment of our liues 21 To conclude the exercise of ecclesiasticall discipline is also a dependance of the holy ministerie And the principall ende thereof tendeth that euery member of the Church shold walke in the feare of God and that if any one goe astray he should bee brought backe into the way of saluation This doth euen already shew vs that wee are most desperately wicked if besides the documents exhortations reprehensions publicke admonitions we also despise reiect such as perticularly may be made vnto vs by those persons to whome God hath committed the care of our saluation by laying that burden vpon them When a man goeth astray in some forrest is it not a comfort to him to bee tould of his errour and taught the right way And when a man falleth into a ditch ready to be drowned is he not to thank him that pulleth him forth and saueth his life Surely this is the end and as it were the whole summe of this ecclesiastical discipline And because there bee some so hardened in wickednes that they dispise all admonitions and exhortations Iesus Christ hath giuen the Church authority to binde them denouncinge them to bee heathen and publicans that is men that haue no communion in the Church of Christ And this is it that he teacheth Mat. 18. 15. saying If thy brother trespasse against thee goe and tell him his fault betweene him thee alone If hee heare thee thou hast wonre thy brother But if he heare thee not take yet with thee one or two that by the mouth of two or three witnesses euery
word may be confirmed And if he will not vouchsafe to heare them tell it vnto the Church if hee refuse to heare the Church also let him be vnto thee as the heathen and publicans Verely I say vnto you whatsoeuer ye bind on earth shall be bound in heauen and whatsoeuer yee loose vpon earth shal be loosed in heauen This sentence threatning ought so neerely to touch our harts that we shold not despise the exhortations admonitions that tend to amendment For if the impenitent be detained in the bonds of Satan vntill by amendment they be vnbounde As their estate is truely wretched miserable so is there nothing that we should haue in greater regard then by amending our liues to be dissolued and vnbound Thus may we see how the holie ministerie signified by the kingdome of heauen considered in all the principall parts thereof ought to bind vs in all affectionate desire to amend The twelfth cause of Amendement taken of this That by the kingdome of heauen is signified the most blessed felicitie of the children of God in heauen The kingdome of God in vs and the holy ministerie in the Church Chap. 12. THis is one thing worthy the noting that by the kingdome of heauen or of God is signified the felicitie of Gods children in heauen the kingdome of God in vs and the holy ministrie or the Church This title The kingdome of heauen common to these three seuerall estates doth sufficiently shew that albeit there be a great binding coniunction betweene thē yea euen such that as being in the kingdome of heauen that is in the Church and vsing the holy ministerie we are in the waie to heauen so the kingdom of heauen proceeding there hence being in vs we are assured to enter into the kingdome of God which is in heauen And in deede these are as it were two steps to climbe vp and two gates which we must passe through to get in And therefore who so desireth to be resolued whether hee bee of the number of the elect and heires of the kingdome of God let him seeke the certaintie knowledge therof in himselfe For if he be a member of the Church and inioy the holy ministerie men may haue some ground and are euen bound to account him a child of God belonging to his kingdom but if he be gotten vp the second step and seeleth the kingdome of God in his heart let him bee assured that God accounteth him his child and that he shall enter into his kingdome of eternall glorie Nowe as there is no greater felicitie than to inioy the kingdome of God in heauen so is ther nothing to be more desired than to enter thorough both the first and second gate of this kingdome of heauen This is one sharpe spurre to induce vs to practise this commandement of Iesus Christ First seeke the kingdome of God Math. 6.36 and the righteousnes thereof and consequently let vs amend our liues For if the apprehension of the kingdome of glorie that is in heauen ought euen to rauish vs into a feruent desire to attaine theurnto Likewise that we cannot attaine thereto vnles the kingdome of heauen bee also in vs that is to saie if wee haue not faith fructifying in good workes amendement of life Furthermore that we cannot haue this kingdome of heauen in vs vnlesse we also be members of the Church and vse the holy ministerie It followeth that there is nothing that we should so feruently desire and so earnestly seeke for◠as the kingdome of heauen that is to inioy the holy ministerie in the Church and by the vse thereof to establish the kingdome of heauen in vs and thereby finally to enter into the fruition of the kingdome of God in heauen 2 But ordinarily wee doo the contrarie Wee seeke first the things that concerne this present life and as for those that belong to the kingdome of heauen we seeke after them but seldome slightly and as it were for a fashion Our reason Because wee doo naturally loue the bodie more than the soule and the goods and commodities of this temporall life more than the treasures of spirituall riches Wee resemble little children that esteeme more of an apple or morsell of Sugar than of an assuraunce of rents Neyther need we to open our eyes verie wide or to vse any spectacles to see this corruptiō in men experience doth but too plainly shew it And for our more manifest conuiction heereof let vs consider fiue proofes which wee may note vppon all the fingers of one of our handes that we may the better remember them and so take some care to correct them First wherupon we do first think when we wake that is what is neerest to our hands for sometimes euen the care of some matter doeth waken vs. If thou findest that thy first cogitations when thou doest awake are such as concerne the bodie and this present lyfe and do nothing concerne the kingdome of heauen the dutie saluation and comfort of thy soule this is one pin vpon the sleeue and a pricke in one finger to make thee to remember that thou carest more for earth than for heauen for the bodie than for the soule 3 Secondly Iesus Christ sayth that of the abundaunce of the heart the tongue speaketh Mat. 12.34 When therefore thou goest to bed thinke what speech communication thou hast had all that daie so shalt thou be forced to confesse that peraduenture thou hast spoken little of the kingdome of heauen or of the saluation of thy soul but rather or at the leastwise that the greatest part without comparison hath concerned the bodie and this present life The third point concerneth the care and affection that in many doth appeare to be greater for the getting of goods and other the appurtenaunces of this life than for the obtaining of the kingdome of God his righteousnes And in deede most men and the wisest in the worlde doo not so much as vnderstand the meaning of the kingdome of heauen and the righteousnes thereof so farre are they from seeking it rather than the riches commodities of the flesh wherewith they be better acquainted and which naturally they doo more desire The fourth resteth in the care which without comparison is greater for the preseruation of the bodie and this life present than for the keeping of the soule or anie thing that concerneth the kingdome of heauen And indeed al men do take more care to nourish the body than the soul also to preuent the diseases or woūds of the bodie rather than of the soule The fifth consisteth in this that according as our loue or inclination to any thing is great or small so is our sorrow for the losse thereof more or lesse If through dronkennes falling into the fire we chance to burne our face it troubleth vs more than when by dronkennes we lose the image of God and cast our soules into hell fire The loosing of
our bodie lyfe or earthly goods for anie offence coÌ„mitted by vs doth without comparison more daunt and quaile vs than the desert of euerlasting death and the losse of the kingdome of heauen 4 Let vs therefore plainly confesse the truth that naturally wee loue the bodie better than the soule the goods commodities of this temporal life better than the tresures of eternity And consequently that in lieu of seeking first the kingdome of heauen and the righteousnes thereof and thereupon expecting that all other things shall be giuen vs according to the promise of Christ wee contrarywise setting the caâ—t before the horse doo first and much more seeke that which concerneth the bodie and this present life than anie thing that toucheth the soule the kingdom of heauen And yet he that knoweth not that the body is more than the soul hath no soule neither hath anie vnderstanding or reason and is no man but a beast And he that confesseth not the kingdome of heauen to be infinitly better than all the kingdomes of the world sheweth himselfe to bee most peruerse and malitious 5 That we may therefore correct these corruptions so amend our liues Math. 13.44 45. let vs remember that Iesus Christ likeneth the kingdome of heauen to a treasure hidde in the field which when a man hath sound he hideth it and for ioy thereof departeth and selleth all that he hath buieth that field Also to a pearle of great value for the purchase wherof the marchant selleth al that he hath But what was this so excellent treasure or pearle of so great price euen the Church or holy ministerie The kingdome of God in vs and the kingdome of glorie in heauen This kingdome of heauen therfore must we first especially seeke after and after the example of those marchants sell all we haue that is to saie forsake all that we account to bee precious concerning this life that wee may inioy this kingdome of heauen 6 And in deede first they that beeing members of the Church doo vse the holy ministerie are accounted to bee the children of God and members of Iesus Christ who also imployeth this holie ministerie to driue from them the kingdome of Sathan and to establish his And so are they gotten on to the first step and entered in at the first gate In the meane time because there be also hypocrites that do enter and abide there for a time in shew keeping the place of Gods children it is requisite moreouer that the kingdom of heauen be in vs. For as all they that are possessed with righteousnesse Rom. 14.17 peace and the ioy of the holie Ghost which Saint Paule calleth the kingdome of God are certaine to enrer into heauen so is it in vaine to pretend to enter into the kingdome of God which is in heauen vnlesse the kingdome of heauen which is the gate be first in vs that is to saie if we haue not the true knowledge of God and of his sonne Iesus Christ a liuely fayth a feruent charitie vnles wee increase in sanctification of bodie of soule and of minde vnles in our selues wee do feele a good conscience conioyned with peace and ioy in the holie Ghost and vnlesse wee bee regenerate in newnesse of lyfe As also Iesus Christ himselfe doth plainly say That vnlesse wee bee borne againe wee cannot see the kingdome of God And in deede it is written Iohn 3.3 1. Cor. 6.9 That neither fornicators nor idolaters nor adulterers nor wantons nor theeues nor couetous men nor dronkardes nor euill speakers nor rauishers shall inherite the kingdome of God Yet before hee pronounceth this sentence hee wakeneth vs saying Deceiue not your selues to the end that casting off all illusions and sweete baites of the world the flesh and the deuill we may be assured that by amendement correcting of these vices and other lyke corruptions we shall inherite the kingdome of God Wherefore as where there bee two gates to a towne it is not inough that wee enter the first vnlesse wee also passe through the second so is it not inough that wee beeing members of the Church vsing the holie ministerie which we haue sayd to be as the first gate to the kingdome of heauen vnlesse wee thence proceede to the second in liuing as true and liuely members of the Church declaring the effectes of the holy ministerie by the testimonies of our faith mortification of the old man newnesse of lyfe in briefe by dayly amendement For albeit wee haue preached the worde of God yea and wrought myracles yet shall wee not therefore enter into the kingdome of heauen vnlesse wee also amende our liues as Iesus Christ also sayd Not euery one that saith Lord Lord Mat. 7.21 shall enter into the kingdome of heauen but hee which doth the will of my father which is in heauen Manye will saye vnto mee in that daye Lord Lord haue we not by thy name prophecied and by thy name cast out deuils and by thy name done many great workes Then will I professe vnto them I neuer knew ye Departe from me ye workers of iniquitie 7 The parable of the seede sowen in sundry sorts of ground doth euidently declare that for the establishing of the kingdom of heauen in vs Mat. 13. also that we may assuredly enter into the kingdome of God which is in heauen we are to amend in three points First as the seede that fell by the way side and so was deuoured by the soules of the aire so must we beware that our harts be not so hard and impenitent that the woorde heard when it cannot enter into theÌ„ vanish away and be as it were euen violently caught away by satan Secondly we must be so firmly resolued to beare in patience the losse of parents brethren sisters goods dignities yea euen of life that being possessed with this good humour of patience a good conscience and faith the sunny heat of persecution may not make this sacred seede vnfruitfull or vnprofitable or cause vs to forsake the Church which is the kingdome of heauen and so fall againe vnder the tiranny of Satan as a dogge to his vomite or a washed sow to her myre Thirdlye 2. Pet. 2.12 as the seede that fell among thornes coÌ„meth at the last to be choaked vp and stiffeled so must we beware that the cares of worldly affaires the earnest desire of the coÌ„modities of this transitory life do not choak vp the good seede of the heauenly doctrine These three pernicious inconuemences must we auâ—id and amend in case we desire to enter into the kingdome of God that is in heauen 8 Now where it is said in this parable that only the fourth part of the seed did bring forth fruite we are thereof togather for the inducing of vs to ameÌ„dmeÌ„t of life that the number of those that shal be saued in the kingdom of God which is in heauen shaâ—be small and this doth our
Lord Iesus Christ cōfirme saying Luke 12.32 Feare not little flocke for it is your fathers pleasure to giue you the kingdome of heauen And in another place Wide is the gate and broade is the way that leadeth to destruction and many there be which go in therat Mat. 7 13. Luke 13.23 and contrariwise Straight is the gate and the way narrow that leadeth to life and few there be that finde it This doth he speake as S. Luke noteth in an answere to one that had asked him saying Lord are there fewe that shal be saued Those men therfore are not the disciples of Iesus Christ but rather most pernitious instrumentes of Satan that affirme that the gospell is no ioyfull tidings because many doe perish for want of especiall grace that all men shal be saued by a certaine kinde of faith which they haue by nature of God the creator of heauen and earth euen they that neuer heard the Gospel or beleeued in Iesus Christ alwais excepting such as euen in this life by their owne mallice and perpetuall ingratitude haue purchased eternall paines for they doe maintaine merites they forge a faith to saluation without Gospell and without Christ they promise eternall life to hypocrites and to such as think themselues either to be no sinners or to be saued with their sinnes or to haue remission of their sinnes without Iesus Christ to be short they giue assurāce of saluation to all idolaters and sinners in the worlde in case by their workes they obstinatly make not neither shewe themselues abhominable truely they belye Iesus Christ for so should the gate of heauen be very large and wide and not onely many should enter in therat but euen the most part of the worlde as these men doe verily inferre albeit contrary to the expresse protestation of Iesus Christ 9 This is a pollicy of the deuill wherby he seeketh to rock men on sleepe in their sins and to lead them to death vnder colour of sauing them Eph. 2.12 First where S. Paul speaking to the Gentiles saith Before yee beleeued yee were without Christ and were aliants from the common wealth of Israell and were strangers from the couenants of promise and had no hope and were without God in the world Doth he not euidently shewe that all heathen that knew not Christ to beleeue in him and so not they onely that were more wicked then the rest are out of Christ the onely sauiour of the worlde are depriued of the promise of the couenant and are without hope and without God Phil. 2.16 Acts. 5.20 Eph. 6.15 Act 14.3 and 20 32. and 13.26 what reason or ground can they then lay holde of whereby to the contrary to maintaine that such men can haue any hope of saluatiō or that they shal be saued in the kingdom of Christ Moreouer as the gospell is called the worde of life of peace of grace saluation so can ther be no other faith that shal bring forth peace life and saluation but that which is grounded vpon the Gospell Faith therfore in God the creator vnknowen as a redeemer in Iesus Christ can bring no saluation or life euerlasting doth not this errour likewise abolish the holy ministery that is to say preaching and the vse of the sacraments sith men may be saued without thē Is it not also a dispensation to all the corruptions and vices of the soule euen to an infinite number of sins cōsidering that only those men shal be damned that of their perticular malice shall haue declared a perpetual ingratitude against God the creator or that hauing heard the gospel haue publickly reiected it and so what a folly is it or may it be to suffer for the name of Iesus Christ for let a man be an idolater let him neuer come at Sermon let him neuer cōmunicat the sacraments let him make profession of no religion let him burne in couetousnes and ambition yea let him foster vp hatred malice and enuy yet if otherwise he liue honestly after the maner of the world it is enough in their doctrine for his saluation 10 These are such monstrous opinions that the very shew of thē may suffise to confound them Now let vs returne to our purpose and with Iesus Christ conclude to the contrary namely that the number of those that shal be saued is very small for if vnto men there be giuen no other name whereby we may be saued Act. 4.12 but only the name of Iesus Christ such as boast that they beleeue in God and obey not Christ who commaundeth that wee should also beleeue in him can be no pertakers of the saluation that is in him Likewise if vnto those that know not Christ wee doe adioyne all those that albeit he be preached vnto them Iohn 14.1 doe not beleeue in him neither liue as the members of Christ euery one may easilye vnderstand the truth of his sentence who is the self truth namely that few shal be saued and that in respect of the others it is a small flocke that shal be partakers of the eternall kingdome And herein doe we gather two points that should mightily induce vs to amend our liues First that we must practise the exhortation that Christ himselfe gathereth thereof when he saith Labour to enter at the narrow gate but how by putting of the olde man by denying our selues and the worlde in breefe by daylye amendment Luke 13.24 Let vs therefore beware of the broad way and consequentlye of these cursed dispensations to offend God when we are attempted hereto let vs remember that as sin leadeth vnto death so must we seperate our selues from the multitude that walketh in the broad way that leadeth to destruction euerlasting neither must we hearken to those that say all the worlde doeth thus most men doe liue thus we cannot make a world apart if thou followest this world take the broad way thou shalt with the world go into destruction 11 Secondly the more stedfastly that we vnderstand and beleeue that there shal be few saued the more earnestly let vs praise God who hath chosen vs to be of that small number and hath called vs to bring vs in at the narrowe gate to be of his euerlasting kingdome let vs beholde the multitude that goe by the brode gate to destruction let the horror of their woe kindle our harts that we may praise God for his great mercy toward vs and walke cheerefully in the straight way that leadeth to heauen let vs couragiously reiect all desires of the flesh allurements of the worlde and all other temptations to the ende that by dayly amendment of life we may finally enter at the narrow gate that leadeth to the kingdome of eternall glory Thus we see how the consideration of this title of the kingdome of heauen attributed to the Church to the holye ministerye to the restauration of man consisting in righteousnes peac e and ioy in the holy ghost
and to the felicity of the Children of God in heauen doth admonishe and teach vs that we must first enter into the Church and vse the holy ministery secondly thereby increase in faith and amendment of life and so attaine to the fruition of the incomprehensible felicity and glory prepared in heauen for the children of God The thirteenth cause of amendment deriued of this saying of Iesus Christ The kingdome of heauen is at hand Chap. 13. THis saying of Iesus Christ The kingdome of heauen is at hand may be referred first to the kingdom of glory which we waite for in heauen Secondly to the renewing restauration of man and thirdly to the preaching of the gospel And indeed the kingdome of heauen considered in these three points Gen. 3. 23. did truely at the comming of our Lord Iesus Christ come very neere vnto man As concerning the kingdome of glory that is in heauen we know that our first parents Adam and liue when they had transgressed the commaundement of God were driuen out of the garden of Eden also that God placed the Cherubins on the east side of the garden with a flaming sworde continually mouing to keep the way to the tree of life Then God thereby hauing shewed that man was put forth and banished out of heauen and life euerlasting by the building of the tabernacle and afterward of the temple in Hierusalem gaue vnto his people some figure of a passage into heauen through the Messias that was to come For in that the people remained in the porch might haue no accesse into the holy sanctuarye Exod. 28.9 the figure of heauen God gaue them to vnderstand that they were vnworthy to come in but in that the high priest once in the yeere did enter with the twelue names of the twelue tribes vpon his shoulders and his breast God thereby signified that when Iesus Christ figured in this high priest should come he by his death should open vnto them the gate of heauen and should enter thereat not for himselfe onelie but as it were carying his people in with him And thereupon at the death of Christ the vaile of the Temple that seperated and did hide the holy Sanctuary did cleaue and rent to the bottom Mat. 27.51 Heb. 9.8 thereby to shew that the way of heauen was now open to the members of Iesus Christ which was not before reuealed as the Apostle saieth to the Hebrews Thus did the kingedome of heauen beginne to be at hand 2 Yet drew it nearer when Iesus Christ rising from death ascended into heauen For as the high Priest entring into the holy Sanctuarie vpon his shoulders and brest carryed the twelue names of the twelue tribes of Israel So Iesus Christ entred not alone into heauē but we also with him as saith Saint Paule Eph. 2.5 That God quickened vs together with Christ and raiseth vs vp together and made vs sit together in the heauenlie places in Iesus Christ And in an other place the same Apostle saieth If we be children we are also heires euen the heires of God and coheyres with Iesus Christ And this he sayeth to assure vs Rom. 3.17 that Iesus Christ hath so taken possession of heauen that it is not onely for himselfe but also for vs his coheyres As if vpon the confiscation of an inheritance common to many brethren when the prince afterward maketh a release the eldest brother taketh the possession for assurance that himselfe and his bretheren are restored to their goods the same is an assurance to the coheires with the eldest that in the person of their eldest brother themselues are put in possession of the inheritance common to them all Thus did the kingedome of heauen draw neare at the comming of Iesus Christ and this is it that he first wisheth vs to note for our amendment when he saith Amend your liues for the kingdome of heauen is at hand 3 The auncient fathers could neuer discerne this kingdome but a farre off and very obscurely God promised to Abraham Isaac and Iacob the land of Canaan Not that they should settle their minds vpon the fat of the earth but that it might be to thē as an image of this kingdome of heauen wherto they should aspire Heb. 11.13 But saieth the Apostle They are all dead and receiued not the promises but saw them a farre off and beleeued them and receiued them thankfully And this he meaneth not simply by the land of Canaan but principally by the opening of heauen approching of this kingdome of heauen fulfilled at the comming of Iesus Christ Howe neare then is this kingedome of heauen commen vnto vs by the comming of Iesus Christ in respect of them sith he toke possession both for himselfe and vs whom also we cannot behold in the fruition of this heauenly kingdome but we must withall behold our selues with him because he is our head and keepeth his members vnited to himselfe and our spouse who communicateth with vs all his goods in which sence Saint Paule also calleth vs Burgesses of heauen Doth not Iesus Christ therefore when he saieth Amend your liues iustly alledge this reason For the kingdome of heauen is at hand Ephes 2.19 And in deed If Abraham Isaac Iacob the Prophets Iohn 8.56 and the rest of the faithfull before the comming of the sonne of God in the flesh whilest the kingdom of heauen was yet so farre from them and from their view did notwithstanding reioyce as it is written of Abraham and accounted themselues Pilgrims and strangers in this world and lyued deuoutly righteously and religiously to be short did amend their liues as aspiring to this kingdome of heauen How much more earnestly ought we to feele in our selues that we are strangers pilgrims vpon the earth whereto his kingdome is come so neare that we do therein behold Iesus Christ and our selues with him Howe much rather I say should we be euen rauished to asp re to this kingdome which we see open by denying the world the flesh and all that might keepe vs backe that by amending our lyues we might increase in faith loue holynesse in euery good thing that might be vnto vs as a path a Chariot horse to transport vs really into heauen When winter is ouer the nearer that the Sun draweth vnto vs the more doth the earth being warmed by the heat therof fructifie And the longer that the dayes are the more worke may we do Euen so the nearer that the kingdome of heauen doth draw vnto vs by the cōming of Iesus Christ especially by his ascention into heauen the more should we be heat in the loue of God and charity to our neighbors to bring foorth the more fruite of holines be the more adicted to al good works 4 Secondly we are to consider the drawing neere of the kingdom of heuen in the restauratiō renewing of man Whē Christ died for our sins Rom. 4.25 Rom.
6. Heb. 2.14 rose againe for our iustification when by dying he mortified our old man by rising againe raised vs vp into newnes of life when by his death he destroyed him that had the empire of death did he not by destroying this kingdome of Satan bring the kingdom of heauen nearer vnto vs And in deed this kingdom of heauen was neuer so neare our fathers other the beleeuing Iews in old time Wel had they the promise that the seed of the woman should bruse the serpents head but we do see the performance thereof in Iesus Christ who by his death hath ouercomen the deuill and the power of Hell Well had they the pascall lambe to figure vnto them that for the auoyding of eternall death they must be washed in the bloud of Christ But as Iohn the Baptist euen with his finger pointed to this Lambe Iesus Christ saying Behold the Lambe of God that taketh away the sinnes of the world Iohn 1 2â— so this lambe did afterward really shed his bloud for the remission of our sinnes to free vs from eternall death Well did they stay and ofter innocent beastes in sacrifice as it were laying their sinnes vpon them that by their death signifying the death of Iesus Christ to come they might haue as it were an assured pledge of the remission of their sins consequently hope of life But there was not as yet any payment or satisfaction for sinnes And therefore these sacrifices were as it were bonds with sureties wherein man the principall debtor Coloss 2.14 acknowledgeth the debt Iesus Christ vndertooke as a pledge and surety 5 In this sence did Iesus Christ in his death make ful paymeÌ„t for the sins of al the elect consequently also of those that liued vnder the first testament as the Apostle saith which also S. Paul vnder the same coÌ„sideration termeth the former sins Coloss 2.14 Heb. 9.15 Rom. 3.24 not that they were not pardoned to the beleeuing Iews But because vntil that day there was no price laid downe for the satisfaction of Gods Iustice And in that sence dothe the same Apostle say that he nailed those obligations to his crosse as hauing then satisfied discharged the same And therefore were the expiatorie sacrifices circumcision with other like ordenances of the law abolished at his death Neither could they haue been kept as necessary but that they would still haue been witnesses that Christ stood yet bound Besides not content to haue by this abolition as it were canceled these obligations he hath also ordeined Baptisme and his holy supper to be vnto vs as it were authenticall acquittances and witnesses of payment made 6 It is likewise the benefite for the which he coÌ„mandeth vs to amend adding this reason For the kingdome of heauen is at hand For it is as if he had said Behold this is the time that I will breake the serpents head and destroy him that hath the empire of death and banish the prince of the world Now do I goe to make payment for al the sins of the elect to crucifie the old man that he may no longer raigne in them to purchase for them newnesse of life To be short to reestablish them in state requisit coÌ„uenient for the children of God Is not the kingedome of heauen then very neere at hand Amend therefore for it is time that you feeling your iustification and attonement to be made with God shold be at peace in your consciences should renounce the deuil the flesh the worlde and your selues mortifie the olde man who is crucified with me and become new creatures by vertue of my resurrection But if contrariwise you remayne hardened in your sinnes and will not giue ouer and mortifie the ambition pride couetousnes fraude whore dome insolencie dronkennes ryot hatred enuy malice and other corruptions and doe not amend by growing in al good workes shal you not so much as in you lyeth quench the kingdome of heauen that is in you and with most villanous ingratitude treâ—d vnder foote this incomprehensible benefit heere offered The heathen that neuer heard speaking hereof for their continued impenitency shall be iustly coÌ„demned The Iewes who had some knowledge albeit obscure and a farre off shal be more grieuously punished because they did not amend But you to whom this kingdome of heauen is neare at hand vnlesse ye amend shall incurre a condemnation without comparison more horrible and fearefull And the beleeuing Iewes who neuer sawe this kingdome of heauen but from far off and obscurely and yet as the Apostle saieth to the Hebrewes did beleeue it and reioyced and walking in the feare of God did amend Eph. 3.9 shal be your iudges to your confusion 7 We are furthermore to consider the preaching of the Gospel signified also by this kingdome of heauen Iesus Christ saieth Verily I say vnto you among them that are begotteÌ„ of women arose not a greater then Iohn Baptist Heb. 11. notwithstanding he that is the least in the kingdome of heauen is greater then he He doth not heere meane that the least in the christiaÌ„ Church shal either in piety or in glory in the kingdome of heauen excel Iohn Baptist but that they shal be greater Prophets then he that is to saie that they shal be able more amply perticulerly and euidently to speake of euery thing that concerneth our redemption saluation in Iesus Christ And indeed what euident assured knowledge hath there been reuealed to the Christian Church concerning the person of Iesus Christ that he was conceaued by the holy Ghost borne of the virgin Mary very God and very man likewise of his offices that he hath receaued the anoynting of the holy Ghost to be our Priest king Prophet Consequently of his sufferings death resurrection ascentioÌ„ into heaueÌ„ of the certitude of our iustification saluatioÌ„ not by workes but by grace by the merits of his death Moreouer how the Gospel of saluation was directed to the Gentils wherby there was reuealed to the world a mistery secret Mat. 11.11 which as S. Paul saith hath from the beginning been hiddeÌ„ in God coÌ„teining a wonderful wisedome then reuealed to the Angels And albeit the ancient fathers weâ—e neuer destitute of the spirit of God Yet had they it not euer without coÌ„parison so plentifully as it hath bene communicated by the preaching of the Gospell 2. Cor. 3.8 And therefore doth S. Paul call it in excellency the ministery of the spirite And Iesus Christ termeth it regeneration Mat. 19.28 as wheÌ„ he saith to his Apostles ye that haue followed me in regeneration shall sit vpon twelue thrones Truely therefore in regarde of the preaching of the Gospell Iesus Christ did saye that the kingdome of heauen was at hand and that therefore we must amend As indeed Mat. 19.28 what excuse may we pretend if hauing such a sonne of light before our eyes we be neuerthelesse giuen
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
the holy supper to the end that by participation in his body bloud we might the more be strengthened in this assurance that Christ is ours together with all his benefits so feede our soules spiritually to life euerlasting And indeed as ther is no saluation but in Christ so doth not Christ any whit profit vs except we belieue that he is ours together with all his benefits Well is he presented vnto vs in the preaching of the Gospell but ther be yet two other points those very notable in the cōmuniō of the holy supper For God who in his preaching speaketh generally to al men in his holy supper directeth his particular promise as it were by name to euery the cōmunicants therin And not so satisfied he also deliuereth them a seale and visible token to assure thē that his pleasure is that Christ with al his benefits should as certainely belong to euery of thē as they see touch and tail that they be partakers of that bread wine that is deliuered vnto thē He thē that careth not to be cōfirmed in this assurance that Christ with all his benefits is his is possessed with too much pride if hee thinketh it needles either that he prophane it as not feeling what a comfort and ioy it is to haue assuraunce of his saluation in Iesu◠Christ The second reason is that we presenting our selues at the Lords table may by so doing make as it were a publike protestation that we haue no fellowship with Idolaters and heretickes neither with the world But that we take our selues to be the children of God the mēbers of the body of Christ that we looke for life and saluation through him onely and so shew forth the benefit of his death al this in remembrance of him to his glorie The first reason declareth how necessary the vse of the holy supper is in regard of our selues The second how requisite it is to the glorie of God and the edification of our neighbours We might also add a third reason That is that the holie Supper is a seale of our vnion knitting together into one bodie vnder our head Iesus Christ as S. Paule expressely saith That we who are many are but one bread and one bodie because we are all partakers of one bread And thus those men that voluntarily do abstaine therefro do depriue their soules of their food Christ of his glorie and by their euill example doe minister offence to their neighbours To conclude They seperate or rather keep them selues seperate from the bodie of Christ Hereby it appeareth that they which be negligent and care not for communicating in the Lords Supper when he giueth them opportunitie do deserue not onely not to be accompted members of Christs Church Nomb. 9.9 but also to incurre the most horrible iudgement and vengeance of God As God in old time declared by Moses That the man that did not celebrate his passeouer should be cut off from among the people and beare his owne sin because he offered not the offering of the Lord in due season 2 Againe we see in sundrie reformed Churches a number of negligent hearers of sermons but yet are there many more that care not for communicating in the Lords Supper and that vpon sundry considerations first some that liue in bad consciences in whordome theft drunkennesse or other iniquities from which they are not determined yet to abstaine do forbeare the communion as doubting least they should aggrauate their condemnation according as saith S. Paule 1. Cor. 11. He that eateth and drinketh vnworthely eateth and drinketh his owne damnation These men doe resemble those who lyuing in fornication do refuse to marrie least thereby their fornication which they are not minded to giue ouer should be the more grieuous as being conuerted into adultery They may also be likened to those who hating their neighbours when they say the Lords prayer Our father which art in heauen c. do leaue out this petition forgiue vs our trespasses as we forgiue them that trespas against vs as imagining that if they should say that they should pray to God not to forgiue their owne sinnes because they forgiue not their neighbours But as they who lyuing in fornication and will not marry least they should forsake their adultery are in a wofull estate so the others that aske no forgiuenes for their transgressions and seek to continue in hatred against their neighbours are worthy double condemnation one in respect of their hatred that they continue the other for their sinnes for the which they aske no forgiuenes Euen so they that forbeare the holy Supper in respect of their bad consciences do pronounce sentence against themselues namely that they deserue double death first for their sinne which they do continue in wicked consciences and secondly because they seperate themselues from the communion of Christ in whom onely is the fulnesse of life What shall they then doe Let them put away their wicked conscience Let them dissolue the bands of Sathan Let them come forth of hell If they say that they can not so farre master their affections Why haue they married themselues to fornication hatred theft and other like iniquities vpon condition that they will neuer be diuorced from the same surely that is a token that they do not steadfastly beleeue that there is a hell prepared for such liners Or at the least the pleasure that they take in their sinne doth quench all remembrance thereof Otherwise the sole apprehension of this horrible and vnquenchable fire would force them to giue ouer the wickednesse that leadeth and draweth them thereto And indeed if in a mightie tempest they should chaunce to finde themselues vpon the sea in daunger of drowning they would a thousand times protest to forsake their bad consciences that so they might submit themselues to the obedience of God But how can they lie downe and sleepe vpon a pillow of fornication theft hatred and other wickednesse giuing themselues as a pray to Sathan if God in his long suffering should not recouer them Let them flatter themselues at their pleasures for if they continue in abusing the pacience of God and abstaining from the holy Supper to the end to goe on in a wicked conscience their estate is most woefull and accursed As he therefore who wanting the gift of continencie and liuing in fornication ought to abhorre it and to prouide himselfe of a remedie by marriage so as often as they haue aduertisment or heare of the celebration of the Lords supper let them at the least thinke themselues wakened and summoned to renounce their wicked consciences and by participating in the holy supper to seperate themselues from the societie of the wicked to glorifie God and to be confirmed in faith and courage to goe forward from good to better 3 Others doe forbeare the communion because they will not submit themselues to Ecclesiasticall orders and discipline If wee might admit
and cheerefull in the seruice of God 1. Ioh. 2.20.27 of the effect heereof is the name of oyle and oyntment giuen vnto him How then can wee saie that we are annointed with the spirite of Christ so long as we doo not amend our slacknesse in the seruice of God growing forward in strength and disposition to imploy our selues cheerfully therein Luke 3.16 11 To conclude hee is called Fire for two considerations First because it is hee that refineth burneth and consumeth our vicious lusts which are as the superfluities and excrementes of our soules and on the other side it is hee that kindleth our heartes in the loue of God and feruent desire to serue and honor him But if we perceiue no effects of this fire of the holie Ghost in vs â—ourning consuming our vice and corruption that by amending our liues wee may growe in purenesse and holynes With what conscience can wee saie that the spirite of Christ is in vs As this spirit cannot be dead neither can it bring forth vicious or corrupt fruit Likewise if wee increase not in zeale and loue to God this want of the operation of the holy Ghost is an assured testimonie of that hee is not in vs Exod. 8.19 21.18 Luke 11.20 Luke 1.66 because wee feele not his fire heating vs in the loue of God Finally the holy Ghost is called the finger and hand of God because that by him hee exerciseth his vertue and that by his inspiration wee are regenerate into heauenly life that wee may no more bee driuen or lead by our selues but bee gouerned by his motion and operation If therefore wee denie not our owne wisedome and the affections of our flesh and so suffer our selues to bee guided and lead by the hand of the holy spirite wee doo wrongfully challenge the name of Christians and boast of the spirite of Christ dwelling in vs. Thus this name Christ aduertising vs that hee hath receiued the holie spirite to make vs partakers thereof according to the measure to euerie one ordained ought to bee vnto vs a mightie inducement and sharpe spurre to mooue vs to amendement of lyfe 12 This vnction of the holy spirite dyd our Lorde Iesus Christ receiue to the end to exercise three offices requisite to our saluation namely to be our king our Priest and our Prophet And this also to represent vnto vs how deeply this name Christ bindeth vs to amend our liues First for the office of king Iohn 18.36 If his kingdome be not of this world as himselfe confessed before Pilat but spiritual we are to correct our false imaginations that leade vs to seeke the world in his kingdome as looking that hee shoulde giue to his seruants great riches honorable offices and other carnall commodities For it is the part of the princes of this world to present earthly kingdoms to those that reuerence them Math. 4.9 but as for our king Iesus Christ hee willeth vs to seeke all the felicitie that hee promiseth in heauen And therefore when wee are persecuted or otherwise afflicted wee must correct this false opinion of thinking our selues miserable or that our king hath no care of vs For contrarywise afflictions should make vs to lifte vp our heartes to heauen the dwelling of our king where hee hath layed vp the treasures ioyes and glorie of his kingdome Secondly sith hee is our king that hee may raigne in vs wee are warned to forsake the worlde sinne and the deuill his enemies so that hee onely raigning in vs mortifying sinne may make vs to denie the world and strengthen vs against Sathan Let not sinne sayth Saint Paul raigne in you Rom. 6.13 Iohn 16.33 Rom. 16.20 Luke 1 74 to obey the lusts thereof And Iesus Christ sayth Bee of good cheere for I haue ouercome the world And the Apostle promiseth vs that God will tread downe sathan vnder our feet Thus this king hauing deliuered vs out of the handes of our enemies bindeth vs as Zacharie sayth Without feare to serue him in righteousnes and holynes all the dayes of our lyfe and so to amend Let vs also remember that the scepter of a good pastor is deliuered vnto him blessedly to guide his sheepe that shall heare his voyce Psalme 2. and by amendement followe him As also hee hath an iron rodde to bruse as a potters vessell all such as shall rebell against him Let vs therefore amend and renounce euerie thing whereat this king may be displeased that we may bee happily gouerned by the sheepehooke of our good shepheard and not brused wyth the iron rodde of this iust king that breaketh those that wythout amendement of lyfe doo continue in vnbeleefe and obstinate in their sinne The kingdome of Sathan from which Christ hath redeemed vs doth consist in darknesse infidelitie and bad conscience and all vice silthynesse and corruption Contrariwise the kingdom of Iesus Christ consisteth in light in knowledge of the true God and his sonne Iesus Christ in faith loue holynes patience and other like vertues These are the true effectes of the spirituall kingdome of Iesus Christ We must therefore effectually shew that wee are transported from the kingdome of Sathan to the kingdome of Iesus Christ But how By amending our liues and growing more and more in faith loue patience and holynesse to bee short in all good workes and vertues required in the subiects of this spirituall king Iesus Christ 13 The second office of Christ is to be our high Priest who offered himselfe a sacrifice vnto God that by his death hee myght satisfie his iustice and so reconcile vs to him Who is there then among vs that representing to himselfe that it is the welbeloued sonne of God and the prince of glorie that giueth himselfe not to a common death but euen to the shamefull and cursed death of the crosse together with the apprehension and feeling of the wrath and terrible indignation of God ingendering in his bodie horrible terrour and mortall anguish in his soule And all this for his enemyes by nature the children of wrath poore sinners and the bond men of Sathan What man is there I saie that meditating vpon these things shall not bee euen rauished in admiration of his incomprehensible loue towardes vs which loue Saint Paul doeth at large and verie often make mention of Is it possible that this name Christ Rom. 5 Ephes 2 representing vnto vs this priest thus offering himselfe in such a sacrifice for vs poore and abhominable sinners and consequently the apprehension of his incomprehensible loue towards vs should not rauish and force our verie soules to loue him wyth all our heartes our mindes and our strength and through feruent loue to obey his commandement of amendement and to abhorre to thinke saie or doo anie thing that may displease this Christ our high Priest 1. Cor. 16. 22 If anie man sayth the Apostle Saint Paul loue not the Lord Iesus Christ let him bee had
in execration yea maranatha or excommunicate to death That is to saie let him bee cut off from the Church as the reprobate shal be at the comming of Christ whereof they are warned in this word Maran-atha which signifieth The Lorde commeth Yet is there more This Priest dying for vs hath killed sinne and corruption in his owne bodie as is before declared And to the end that sinne might die in vs and that we might practise this saying of the holy Apostle Saint Peter Inasmuch as Christ hath suffered for vs in the flesh 1 Pet. 4.1 that is to saie in his humanitie let vs arme our selues with the same minde which is that wee hauing suffered and beeing dead with him as concerning the corruption of the flesh shoulde desist from sinne to the ende that hence forwarde wee shoulde liue as much time as remaineth in the flesh not after the lustes of men but after the will of God And this is the amendement that Iesus doeth commaunde Saint Iohn sayth that Christ hath made vs kinges and Priestes vnto God This is another reason to moue vs the more seruently to amende in respect as well of the one office as of the other First Apoc. 1.6 seeing wee are raysed to this honour to bee kinges shall wee bee so miserable and senselesse as to make our selues the vile and wretched bonde men of Sathan and the seruauntes of sinne and the worlde If a king redeeming a poore bonde man whome his master diuersely tormented shoulde besides so farre fauour and honour him as to adopt him for his child Were it not a frantike or senselesse parte in him to forsake such honour and preferment and to returne to liue vnder the tyrannie and thraldome of his olde master Yet this doo they who beeing deliuered from the tyrannie and crueltie of Sathan and made kinges in Iesus Christ doo giue themselues to the lustes and pleasures of the flesh and the allurementes of the worlde thereby returning themselues into the wretched bondage of the deuill to abide eternally vnder his tyrannous dominion Let therefore this title King aduertise and admonish vs so to amende our liues that forsaking and vtterly renouncing the dominion and tyrannie of Sathan and the corruptions of the flesh wee may effectually shew our selues to bee spirituall Kinges and that the kingdome of Iesus Christ is in vs. Moreouer in as much as wee are also made Priestes let vs remember that if wee will amende our liues wee must with the kingly Prophet Dauid offer contrite and broken heartes pulled downe and humbled with the feeling of our sinnes with condition that wee will heereafter beware and take heede of the same Let vs also call to minde that we must offer our bodies a liuely holy and acceptable sacrifice vnto God which is our reasonable seruice and not to forme our selues after this worlde Psal 51.19 but bee transformed by the renuing of our mindes to the ende wee may proue what is the good perfect and acceptable will of God Neyther let vs forget alwayes to offer vnto God thorough Iesus Christ the sacrifice of praise and thankesgiuing which is the fruite of our lippes confessing and acknowledging his name Rom. 12.1 To conclude let vs remember his benefites and communication wyth vs for God is delighted with such sacrifices Beholde therefore howe this honour which wee receiue of Iesus Christ Heb 13 16 euen to bee kings and priests to our God may be a mighty inducement vnto vs to amend our liues 14 There doth yet remaine the office of a Prophet which also doth admonish vs to amend because hee hath reuealed vnto vs all that hee hath knowen of his father Iohn 15.15 and declared as well what wee must doo in obeying him as what wee are to beleeue to our saluation And this is an incomprehensible benefite as wee may euydently consider by the miserable and wretched estate of those to whome the worde of God comprised in the Lawe and the Gospel is not preached And this doth Saint Paul in few words represent vnto vs saying They are not in Christ neither haue anie portion in the commonwealth of Israel but are straungers to the couenant of the promise Ephes 2 12 without hope and are without God in the world And in deede if Gods worde bee as Dauid calleth it a light to our steps those men to whome the worde is not directed Psa 119.105 are poore and blinde cannot choose in all their wordes and deeds but stumble and fall All that they doo is sinne because they doo it wythout faith whereof the word is the foundation Much lesse also haue they any knowledge of the remission and satisfaction of theyr sinnes in the bloud of Christ Rom. 14. 25 10.17 and therefore all theyr sinnes doo remaine and shall be imputed vnto them to be in the daie of iudgement most horribly and eternally punished If they then that neuer heard this prophet shall bee iustly punished in eternal fyre what iudgement and vengeance are they to expect for theyr ingratitude and rebellion that heare this Prophet and by him eyther by reading or hearing his worde doo vnderstand the will of God and yet doo make no care of amendement of lyfe by obeying the will of God vnto them reuealed Luke 12.47 and by them knowen The seruant sayth Iesus Christ that hath knowen his masters will and hath not done it shal be punished much more grieuously than hee that neuer knew it And surely the sins committed by those that know the wil of God are not only transgression against the lawe but also contempt misprision against the maiestie of God And in that regard doth Iesus Christ denounce agaynst many townes wherein the Gospell was preached a more horrible and terrible iudgement than against Sodome Gomorrha and other townes that heard the word of the Lorde Seeing therefore that this worde Math. 10.15 to vs addressed by this prophet Iesus Christ doeth tend to illuminate and to exhort vs to amendement of life Let this office and name of Prophet attributed to Iesus Christ make vs to remember our bonde and duetie whereby wee are bound to amend and to yeld obedience vnto all that our Prophet Christ doth teach ordaine and command as being assured that as they that will not heare this Prophet to obey him shall bee rooted out so contrarywise they that shall heare and obey him shall by the path of good workes proceeding of faith apprehending the iustice of Christ attaine to the fruition of life euerlasting In this sort must these two names and titles Iesus and Christ serue to make vs to feele our bond and dutie and to inflame our affections to amend all the daies of our lyfe The seuenth cause of Amendement gathered of the signification of this worde Amend Chap. 7. IN the first Chapter of the first booke we haue declared that the holy Ghost commanding vs to amend doeth ordinarily vse two wordes