of which two or three are spent so that now we are come to the last If a thousand and fiue hundred yeeres and more are with him but as one houre then can 70. or 80. be but one minute how long so euer we account theÌ„ It is therfore extreame folly to thinke to liue euer not to see death coÌ„sidering that our longest life is but a momeÌ„t 11 Sith then that this false opinion causeth vs to forget heauen for earth the soule for the bodie heauenly treasures for earthly goods that we may the rather Amend our liues let vs be of another mind and now being throughly perswaded that wee must die and that shortly that there is nothing more certaine than death or more vncertain than the houre of the same In summe that our life is but as the course of a day or of an hour yea rather as a minute of time let vs so liue as if wee were euery day to die yea euery hour of the day let vs liue in such sort as at the houre of death wee may be glad that we had liued let vs imploy this day hour or minute of life vpon such things as may tend to the ioy glory euerlasting let vs walke this day as if this night we should come to the eternal habitation let vs not build where we cannot long continue but in heauen where wee shall dwell for euer let vs make our prouision not where our piâ—grimage is so short but that we may liue wher we shal remain for euer let vs take heed that the thorns of this world catch no hold of vs to detaine and hinder vs in our course to heauen from whence he that is excluded is for euer accursed The bel at the gate ringeth the porter crieth out Make hast let vs remember the ten virgins Math. 25.1 take oyle in our lamps that when the bridegrome commeth wee may go into the marriage For one daie or houre or one minute of carnall pleasures let vs not depriue our selues of perfect ioy which shall neuer be taken from vs let vs indure stormie weather for one daie that wee may haue a thousand millions of yeeres of fair weather let vs patiently beare the tribulations of one moment of time which will breed vs great comfort for euer let not the reuenue of one maÌ„s life whose life is but a day depriue vs of the riches alotted to the life of Christ Ioh. 16. â— who liueth for euer let vs not for one apple which euen alredy beginneth to rot loose the euerlasting fruit of the tree of life 2. Cor. 4.17 for the purchase of goods which immediatly we must leaue let vs not forsake the tresures which we may inioy for euer 12 To coÌ„clude sith vndoubtedly we must die we know not the time which surely wil be shortly let vs liue as men alredy adiudged to death let vs liue as not knowing the houre thereof yea let vs liue as knowing it to be at hand And because it is so harde a matter to perswade vs that we must die that shortly let vs say with Moses the maÌ„ of God Teach vs O Lord to number our daies Psal 90.12 that we may apply our hearts vnto wisdome This praier seemeth of smal importance For who cannot reckon from 70. or 80. yeres But herein he sheweth mans dulnes that he cannot comprehend the shortnes of his life by counting that it is not past 70. or 80. yeres at the most Also that the holy ghost must teach vs that as he addeth we may apply our harts to wisdome Therby shewing that the knowledge of the shortnes of this life shall endue vs with wisedome to shun the vanities thereof that wee may apply our mindes to those things whereof the blessed fruit shal remain with vs for euer Thus we see how by renouncing this folly namely To thinke to liue euer and by beleeuing that we must all die that shortly we shall bee better aduised so amend our so short life that at the departure therefro we shall through Christ enter into life euerlasting The fourth Folly Not to know wherefore we liue Chap. 5 THe folly to think to liue euer is as we haue shewed great yet is theâ— another as great no lesse pernitious that doth accoÌ„pany it namely That we know not wherefore we liue And in deed if you question with men and aske them to what end God hath created them or wherfore they liue for the most part you shal haue either no answere or an answere to no purpose Ther are as is aforesaid four sorts of creatures in the world amoÌ„g whoÌ„ man is the most excellent yet aimeth lest at the purpose of his creation First some haue essence only as the earth the sea the stones such like creatures secondly some with essence haue life termed Vegetatiue as trees hearbs thirdly some with essence life haue sense or feeling as fishes soules beasts and so forth Lastly there is man who with essence life sense or feeling hath also vnderstanding reason Now aske of man wherefore God created the earth he wil say for the habitatioÌ„ both of men beasts the nourishing of hearbs and trees Wherfore the sea riuers for nauigation nourishmeÌ„t of fishes Wherefore stones to serue for buildings secondly wherfore God created hearbes and trees hee will saye for the foode of man and beast thirdly wherefore God created fish soules and other creatures hee will saie some for foode others for draught and burden and others for other vses Yea and ascending higher he will say that God created the sâ—â—â— to giue light to minister heate the ayre â—o giue breath so of other creatures Lastly aske of man him selfe wherfore God created him to what end he liueth he will answere That he knoweth not Or if he tell his mind plainely he will say for him selfe The poore artifiâ—er to nourish his family the marchant to enritch himselfe The Courtier or Captaine to grow into reputation to attaine to dignity or honour others who are worse then beasts to take their ease Generally all in this life to prouide themselues of whatsoeuer the lusts of their flesh may desire To be briefe experience doth euidently declare that there is not almost any that knoweth wherefore he liueth or that referreth not his life to som other end theÌ„ he should 2 This is a folly worthy great reproofe that man endued with vnderstanding can yeeld a reason for the essence and life of other creatures yet himselfe being the most excellent of all others wotteth not wherfore he liueth or wherfore God hath giuen him vnderstanding This is a most pernitious folly and replenished with all ingratitude for whereas all other creatures created for man do coÌ„tinually tend to the end purpose of their creation namely to serue man in giuing him all thinges needfull for his maintenance man only not knowing wherefore he liueth inuerteth
him and in offending him to cast our selues into the gulfe and bottomlesse pit of this eternall wo The same is an euident token that wee are either Atheists or Saduces that beleeue neither the resurrection of the bodie nor the immortality of the soul To be short neither heauen nor hell 10 When therefore we heare that Christ to the end to induce vs to amendement alleadgeth this reason For the kingdome of heauen is at hand Let vs stedfastly beleeue that there is a kingdom of heauen replenished with glorie immortall ioy let the apprehension of such a felicitie inflame our harts with a feruent resolute desire to denie our selues the world and the flesh so to amend our liues that louing God and our neighbors and endeuouring to yeld vnto him all obedience we may conforme our actions to his holy and good will as in hart to seeke nothing so much as to please him and to abhorre nothing more than the offending of him Let vs alwayes thinke with our selues that wee are no beasts who after death haue no feeling of good or euill but contrariwise let vs consider that at the seperation either of the body or of the soule the soule must goe either to heauen or to hell also that the bodye must followe after yea night and day let vs thinke and meditate vpon the difference that shal be betweene those that shall goe into the kingdome of heauen and the others that shall departe into hell 11 Let vs remember that not for a thousand yeares but euen for euer and infinitely we shal be either in soueraigne blisse or in extream misery Can we then possibly apprehend the glory and felicity of this kingdome of heauen Mat. 7.13.21 Luke 13 2◠without vnspeakable ioye and feruent desire to attaine thereto either consider of the cursed estate of the reprobate without trembling and feare let vs therfore think vpon the saying of Christ Labour to enter in at the narow gate least when you shall say Lord open vnto vs the gate of the kingdome of heauen that we may come in he answereth I know ye not depart from me ye workers of iniquitie There shal be weeping and gnashing of teeth when he shall see Abraham Isaac and Iacob and all the prophets in the kingdome of God and your selues shut out at dores Let vs beholde the difference betweene the two theeues that were hanged on either side of Iesus Christ of whom the one departed into hell Luke 23.39 and the other ascended into the kingdome of heauen as Iesus Christ sayde vnto him This day thou shalt be with me in Paradise Let vs looke vpon the soule of Lazarus by the Angels caryed into Abrahams bosome where it rested in ioy as hee testified Luke 16.19 and the soule of the cursed rich man cast into torments as S. Luke witnesseth and himselfe confesseth saying I am tormeneted in this flame When he praieth to be refreshed with a little water but was denyed To be short let vs beholde the great multitude of the blessed that stood before the throne and in the presence of the Lambe clothed in long white garments with branches of palmes of victorye in their handes seruing God day and night gouerned by the Lambe and by him leadde to the liuely springes of water Apoc. 7. 9. and withall let vs looke vpon the others speaking to the rockes and mountains saying Fall vpon vs and hyde vs from before the face of him that sitteth vpon the throne and from the wrath of the Lambe Let vs I say beholde them cast into the lake of fyre and brimstone to be tormented day and night for euer Apoc. 6.16 Apoc. 19.20 and 20.15 For who is it that will not be earnestly touched in hart hastely to departe and retyre out of the way into hell and diligently and constantly to walke by amendement of life into the kingdome of heauen Can it be possible if we should not think vpon them or can God think vpon them and not amend either can we amend and not feel our selues blessed by being gotten into the way of such a felicitie Apoc. 6.16 that wee may constantly perseuere vntill that God fulfilling his worke in vs doe receiue vs into the fruition of this kingdome of heauen to enioy the same for euer and euer The ninth cause of amendment taken hereof that the kingdome of God which we looke for in heauen doth admonish vs that we are strangers pilgrimes and trauelers in this life Chap. 9. THe holy scripture doth many times tearme vs strangers pilgrims and trauellers neither is it onely as it was with Abraham Gen. 23.4 when he spake to the Cananites saying I am a stranger and a forrener amongst you and as it is daylye with those who flying from persecution and forsaking the land of their natiuitie doe goe to dwell in another prouince and kingdome wherein they are strangers but we are so tearmed in respect of the kingdome of heauen our true and eternall countrey And indeed if we be Burgesses of heauen Eph. 2.10 Prosper in his sentences out of August Sent 17. as S. Paul teacheth we are strangers to the earth according to the saying of S. Augustin also All they that belong to the heauenly Cittie are pilgrimes and strangers in this worlde so long as this their tēporary life doth continue they do liue in an others countrey And that wee maye the better vnderstand this we call that land our countrey wherein we were borne and brought vp wherin our parents and ancestours successiuely haue made their abode and wherein we haue our principall goods possessions and inheritances Now whence doe we take our spirituall birth but frō our father which is in heauen Phil 3.20 where doe we receiue the soule of our spirituall birth but in the Church which is the kingdome of God or where is the house of our father but in heauen and there dwelleth our eldest brother Iesus Christ and al other our brothers and sisters in him 1. Pet. 1.4 Moreouer our treasure immortal inheritāce vndefiled and vncorruptible are reserued in heauen as saith S. Peter for vs that beleeue in Iesus Christ heauen is then our true coūtrey and in respect thereof are we here called strangers pilgrimes and trauellers on the earth 2 This doth the Apostle writing to the Hebrews euidently declare Heb. 11.13 where speaking of the ancient fathers he saith All these died in the faith and receiued not the promises but saw them a farre of and beleeued them and receiued them thankefullye and confessed that they were strangers and pilgrims on the earth For they that say such things declare plainely that they seeke a countrey And if they had beene mindefull of that countrey from whence they came out Gen. 12.1 they had leisure to haue returned But now they desire a better that is an heauenly Wherfore God is not ashamed of them to be called their God for he
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
more of man than of God and that confessing God with our lips we renounce denie him in our hearts and workes That we may therefore Amend our liues let vs renounce this so pernitious solly to esteeme more of man than of God And contrarywise let vs loue and feare God reposing our whole confidence in him onely as in him who only is vnto vs all in all for man is nothing but in God The third Folly To thinke that we shall liue euer Chap. 4. ANtigonus who succeeded Alexander the great in parte of his dominions beeing recouered of a certaine sicknesse sayde Plut. in his Apothegines That by the same among other documentes hee had learned that hee was mortall Wherein hee layeth open the common opinion of man who thinketh that hee should liue euer And in deede such is our inclination to incredulitie that vppon the long delaâ—e of anie thing that wee haue a while expected wee conclude that it will neuer come to passe So the euill seruant mentioned by Saint Mathewe seeing his master tarrie awaie so long Mat. 24.48 imagined and concluded that hee woulde neuer come 2. Pet. 3.3 Heereto hath the saying of Saint Peter relation In the last dâ—ie there will come mockers which will saie Where is the promise of his comming for since that our fathers dyed all things continue alyke from the beginning of the creation Thus wee see how the scorners only of the delaâ—e of the comming of Christ can take occasion to beleeue that hee wyll not come at all As also when God himselfe by his seruants threatneth them wyth death they turne it to a scorne saying Let vs eate and drinke Esa 22.13 Esa 28.15 to morow we shall die Again We haue made a couenant with death and with hell we are at agreement Though a scourge run ouer and passe thorough it shall not come at vs. Euen so we likewise when we heare of death yea and dayly see the examples thereof yet because it forbeareth vs a while taketh no hold of vs do imagine with our selues Cicero in hiâ— booke of old age that it shall neuer come at vs. And this is it which a certain Ethnike the prince of all Latine Orators signified Where he sayde that there is no man so ouer taken with age but that hee weeneth to liue yet one yere longer Thus doth he thinke to liue euer considering that albeit he hath liued a hundred yeres yea two hundred yet still he is of opinion that hee may liue one yere longer and when that is past yet one yere more and so by one and one for euer 2 This doth the common course of man confirme Wee all with our lippes do confesse that once we must die and that death is the gate either to heauen or to hell which not withstanding what one person doth liue as either hoping to goe to heauen or fearing to goe to hell If we see that resolutely within two or three dayes we must die then is there none of vs but is sorrie that he offended God that euer he liued in fornication drunkennesse deceit ryot and other excesse in a bad conscience deuoide of the feare of God Then will we desire to recouer that we may Amend Then will we vow to God that if he will prolong our liues we will walke vprightly Then will euery one with that he had cut off some of his pleasures and excesse to the end therewith to haue releeued the necessitie of the poore Then who could not be content wholy to haue beene giuen to the seruice of God to haue had more care of his soule then of his bodie of the life to come then of the life present We confesse that when death draweth neere we will vse these and such like complaints and lamentations Yet now whiles God graunteh vs time and meanes to liue according to the same why doe we it not Wherefore do we not make hast to liue in like sort as being at deaths doore we wish we had Surely because wee neuer thinke to die 3 When a man after condemnation is returned to prison all his mind runneth vpon death he detesteth his former life he falleth vpon his knees to pray to God he regardeth no soft bedding delicate fare or costly apparell Yea if he bee such a one as feareth God all his cogitations are bent to life euerlasting and forgetting the world and worldly businesse hee conceâ—â—eth great ioy in that he is so neere the gate and possession of the kingdome of heauen This sentence of death passed vpon vs the first day that wee came into this world Our soules are as in a prison in our bodies wee attend onely the time of execution wee all confesse wee must die yet wâ—t wee not whether within a day or an houre All this notwithstanding who either feeleth or sheweth himselfe readie or who prouideth to die as doth he that hath receiued his sentence from an earthly iudge But what is the cause of this our dulnesse and folly Euen because wee thinke not to die but doe imagine that our liues shall last for euer 4 If either woman or maiden preparing costly rayment with exquisite attires wherein to shew her selfe at some marriage feast shoulde beginne to finde her selfe euell at ease and withall that her Doctor or Phisition hauing felt her poulse shoulde assure her to dye within one fortnight would shee thinke any longer to proceede with her pompe feasting and pastimes No shee would then fall to weeping and prayer to giuing of almes and reprouing the vanitie of the world shee would aduertise her coÌ„panions to beware and to auoid the same But God who knoweth the length of our daies hath alreadie warned vs of our death hee saith it is at hand he hath not promised fourteene dayes neither two nor one no not one houre Wherefore doe our mindes then runne vpon the course of the world Why doe we so delight in vanitie ryot and excesse Wherefore doe wee not rather employ our selues vpon meditation of heauenly and eternall felicitie And why doe we not bestow our time in such workes as in our death may minister comfort and ioy Forsooth because we thinke to liue euer 5 Wee do reade of Philip king of Macedon and father to great Alexander that euery morning one of the gromes of his chamber at his first waking saide vnto him O king remember thou art a mortall man There is also a common posie written vpon many tablets and ringes Cogita mort that is Thinke to dye Why Was kinge Philip so forgetfull of his mortalitie that hee must be put in minde thereof euery day Or must wee Christians bee put in minde of death by painted tablets or ringes But as the end as well of the speech to the king as of this tablet tendeth onely to aduertise vs to liue as wee shoulde dye so are they likewise obiections to conuince vs of such folly and giddinesse as maketh vs to thinke that we
shall not dye Which truely is a great folly 6 Wee commonly vse to say that experience is the fooles sâ—hoole-house The reason For that albeit they bee not capable of discourse and reason yet at the least by experience they can learne that apples and peares will at length rot that greene trees once cut downe doe grow feare that grasse mowen downe doth wither that flowers gathered doe fade for all this doth experience by the effectes teach them And this doctrine of experience is so certaine that if a Philosopher shoulde goe about to proue the contrarye by reason and discourse as for example That fire is cold and snow hot he should shew himselfe but a foole readie to be referred to the schoole of experience and willed to put his finger in the fire or hand into the snowe Yet are our selues more foolish in that so much experience cannot perswade vs to beleeue that man is subiect to die 7 Where the Apostle sayth that it is appointed that all men shall die Heb. 9.27 He sayth no more than hath bene confirmed by a contynuall course from the beginning of the world And thereof doth the holy Ghost offer to our view the registers and tables As in the fifth Chapter of Genesis Moses writeth that Adam liued 930. yeeres then died Seth liued 912. yeeres and then died Malaleel liued 895. yeeres and then died Iared liued 962. yeeres and then died Methuselah liued 969. yeeres and then died Lamech liued 777 yeeres and then died Is not heere a table which most liuely doth represent vnto vs our mortalitie or that we also must die And in deede if they that liued nine hundred yeeres and vpward coulde not finally be exempt from death how thinke we with whome the strongest and of best constitution doo not liue much aboue 70. or 80. yeres at the most and yet few so long to liue euer not to die Dauid was better aduised when he sayd What man liueth and shall not see death Psal 8â— 49 Shall he deliuer his soule from the hand of the graue 8 But let vs leaue this little discourse to such as haue as lyttle reason and proceede to the mirrors and looking glasses that God setteth before vs. Can wee walke thorough the Churchyardes and by the graues and sepulchers and not bee admonished of death Can wee see a dead corse carried to the ground or heare the bells ring for a funerall but the same shall bee vnto vs as a heralde crying in our ears O men remember that you are mortal Are not the heads and bones of the dead packed vp in charuell houses or laid by the walls so many witnesses that we also must die The world hath continued 5530. yeres yet doth experience teach vs that if so many millioÌ„s as in all that long time haue liued Gen 5.24 Heb. 11.5 â— King 2.11 not one hath escaped death but only Enoch Elias who both were traÌ„slated saw not death Of whom then haue they that now liue purchased exeÌ„pption froÌ„ death nay contrariwise senteÌ„ce is past that they also must die Psal 82.6 Dauid speking to the kings princes of the earth saith thus I haue sayd ye are Gods ye are all the children of the highest But ye shall die like men ye princes shall fall like others Is it not then a double folly in vs yea are we not more foolish than the veriest fools that in this vniuersal continual schole of experience that hath stood euer since the beginning of the world we cannot yet learn that we must die 9 But behold yet an other great abuse This life which we take to be immortall is of very small continuance We thinke to liue vpon the earth for euer and yet we liue but a small time Psal 90.10 Moses in his Canticle saith The time of our life is threescore yeares ten if they be of strength fourescore yeres Of euery thousand that come into the world hardly shal you find two or three that liue to 70. or 80. yeres yet Moses in the same Canticle saith that this long life of 70. or 80. yeares is soone gon and we flee away What shall wee then say of the life of 40 30. or 20. yeares Wised 5.8 In the booke of Wisedome we reade that such as looked neuer to die but liued in pleasures wealth and honour did notwithstanding plainely confesse their folly abuse saying What hath pride profited vs or what hath the pompe of riches brought vs All those things are passed away as a shadow as a post that passeth by As a ship that passeth ouer the waues of water or as a bird that flieth through in the ayre or as when an arrow is shot as a marke Psal 102.12 1. Chron. 29.15 Psal 144.4 Iob. 8.9 Psal 103.15 Esay 40.6 Psal 73.20 Iob. 8.9 Iob. 7.6 Iam. 4.14 In how many places doth the holy Ghost coÌ„pare mans life to a shadow going vanishing away How often to the grasse yesterday green this day cut down withered How often to a flower yesterday flourishing this day gathered faded How often to a dream or to a nights watch Iob saith that we are of yesterday And in an other place My daies are swifter then a weuers shitle S. Iames compareth our life to a vapour which appeareth for a while then vanisheth away Yea the heathen haue also noted it of whom one doth say In our birth we begin to die an other that life is a race from one mother to another namely to the earth An other That man is a bubble And another being demanded what the life of man was made no answere but entred into his chamber straight came forth againe And being required of an answere said that by his going comming forth he had answered Therby signifying that life is but a passage in out Yet do we not so take it We resemble those who beholding the index or hand of a Dial do by their sight deny that it goeth albeit experieÌ„ce of euery half houre do shew the contrary For so do we imagine that the course of our liues wasteth not 10 But reckoning the life of a childe first by dayes then by weekes Gen. 47.9 so by moneths and yeeres before wee bee aware his life is run euen to death The Patriarch Iacob after hee had liued 130. yeeres said vnto Pharaoh that his daies had bene short the rather in respect of his auncestours who had liued 800. or 900. yeeres What comparison may wee then make where the strongest that now are do not liue aboue 70. or 80 yeares 1. Ioh. 2.18 with the eternity that shall ensue this present life It is not as a drop of water in respect of the whole sea So S. Iohn calleth the time froÌ„ the coÌ„ming of Christ in the flesh to the consuÌ„mation of the world the last hour fitly diuiding the continuance of the world into three or foure houres
owne and welbeloued Sonne Iesus Christ What mercy goodnesse and loue shineth in this redemption That he so loued the world that he gaue his onely begotten Sonne to the end that all that beleeue in him might not perish Ioh. 3.16 1. Ioh. 4.9 but haue life euerlasting What a seale of his truth in that notwithstanding the ingratitude and vnworthinesse of the world he yet in his appointed time sent the seed of the woman promised to our forefathers Gen. 3.15 to breake the Serpents head To be briefe what power shewed he in this redemption wrought by Iesus Christ Gal. 4.4 wherein he surmounted and ouercame the deuill sinne death and hell But what doth such an image of God so expressely represented before our eyes in the person of our Lord Iesus Christ accomplishing our redemption shoot at but to giue vs to vnderstand and earnestly to feele the wisedome holinesse righteousnesse mercy truth goodnesse loue and power of God the father of Iesus Christ That we might loue him put our trust in him cleane vnto him call vpon him acknowledging him to be the inexpuiseable fountaine of al goodnesse and so glorifie him And the rather because by this meanes we are reclaimed from death and euerlasting damnation we bee made the children of God through the same Iesus Christ and inheritors of his kingdome and glory Rightly therefore doe we say that the ende of our redemption shoulde tend to encrease our knowledge of God that we may glorifie him That it is the dutie whereto Saint Paul exhorteth vs saying You are bought for a price 1. Cor. 6.20 therfore glorifie God in your body in your spirit for they are Gods Also in another place Eph. 1.6 God hath chosē vs to him throgh Iesus Christ according to the good pleasure of his will to the praise of the glory of his grace 8 Ther is yet another consideration When Christ gaue sight to the blind raised the dead healed the sicke wrought other like miracles Mat. 9.8 Luk. 13.13 the same were so many testimonies seales of his diuinitie consequently arguments to induce men to glorifie him As he himselfe saith speaking of the sicknes of Lazarus This sicknes is not vnto death but for the glory of God Ioh. 11.4 that the sonne might be glorified therby For his raising frō death was a testimony of his diuine power But we al are naturally as concerning the soul dead in sin blind sicke of a hūdred diseases And as the soule is more excellēt thē the body so the illuminating restoring to life curing of the diseases of the soule are miracles more excellētly representing the deuine power grace then those of the body Of necessity therefore these miracles being performed in vs through faith in Iesus Christ do bind vs to glorifie him And how By effectual demonstration that where we were blind sicke dead in spirit we are now illuminated cured raised againe to life And indeed the motions affections holy works of Gods children being assured testimonies that in soule they be illuminated risen againe are the true meanes to glorifie God Contrariwise if we walk as men yet blind in the darknes of ignorance as men sicke polluted in vice corruption as men yet dead in sin We doo so much as in vs lieth abolish the miracles of Iesus Christ consequently his glory In this respect Saint Peter saith Haue your conuersation honest among the Gentiles 1. Pet. 2 1◠that they which speake euill of you as of euill doers may by your good works which they shall see glorifie God in the day of the visitation Mat. 5.16 And in the same sence saith Iesus Christ Let your light so shine before men that seing your good works they may glorify God your father 9 But what argument is this to glorifie God in our holy conuersation good works Because as we haue before said shewed the same be testimonies effects of our spiritual resurrection consequently of Gods power goodnes mercy toward vs. Wherupon the ignorant seing that we who in the time of our ignorāce were dead in sin giuen ouer to all vice corruption since we were illuminated in the truth of the Gospell haue by this spiritual resurrection declared such an alteration in vs that now we are contrariwise become as it were new creatures walking in purenes holines loue may also glorifie God in two sorts First in this miraculous alteration that they see in vs as being a worke truely proceeding of the power and goodnes of God Secondly in this that by such miracles they be moued to allowe and embrace the same religion which we professe as being conuict that it is truely of God not of man Psal 65.1 To conclude where Dauid crieth out O God praise waiteth for thee in Sion He manifestly declareth vnto vs that they which be regenerate through the redemption in Iesus Christ are burgeses of Sion and members of the Church bound to praise God And also that we frustrate God of his dutie and expectation Psal 119 175 if we refer not out whole liues to his glory saying with Dauid O Lord let my soule liue that I may praise thee 10 The secōd principal end of our life should tend to attaine to life euer lasting John 3.16.17 And indeed In as much as God hath sent his Son into the world that the world through him might be saued that he so loued the world that he hath giuē his only begottē son to the end that al that beleue in him might not perish but haue life euerlasting It thereby appeareth that as the end of our redemption accomplished in Iesus Christ is the sauing of the elect so we that beleeue in him shoulde in all the course of our liues aime at this To bee saued by him Otherwyse wee doo so much as in vs lieth reuerse that excellent and wonderfull work of our redemption God hath created man without comparison more excellent than beasts yet if man be not saued nor attaineth to life euerlasting hee is much more miserable than the brute beast which passing ouer this life a great deale more easilye than man after death feeleth no euill and contrariwise the man which aimeth not at this lyfe euerlasting after all his calamities both bodily and ghostly tribulations in this life at his death entereth into incomprehensible and eternall torments If man who naturally desireth felicitie could comprehend the felicitie of such as attaine to the kingdom of heauen likewise the miserie and woe of those who at their decease doo passe into euerlasting death the very horror of the death of these wretches together with the soueraigne felicitie of the blessed would make him earnestly to couet after life euerlasting to esteeme this incomprehensible felicitie to be one of the principall endes of his lyfe Such therefore as doo neuer propound the kingdome of
heauen for the scope of theyr liues are no men but beasts for they neuer thinke their souls to be immortall they beleeue not that they must die neither doo they remember that after death there is a hell and eternall fire prepared for those who liuing heere doo neuer seeke after lyfe euerlasting Yea Mat. 16.26 VVhat doth it auaile a man saith our sauiour Iesus Christ to winne the whole world and to loose his owne soule Luke 9.23 This lyfe beeing vnto him a high waie to death and to a firie torment that shall neuer be quenched 11 Let vs not therefore make riches honour or other carnall commodities the leuell of our liues but let vs aime at the celestial and eternall life as Iesus Christ admonisheth vs saying Iohn 6.27 Labour not for the meate which perisheth but for the meate that endureth to euerlasting lyfe Againe Seeke first the kingdome of God and his righteousnes Mathew 6 33. and all other things shall be ministred vnto you But we cannot attaine to this eternall lyfe without the knowledge of God that wee may put our trust in him call vpon him in all our necessities obey his commandementes and with thankesgiuing acknowledge that all goodnes commeth from him And in deede wee cannot trust in God neither call vpon him vnlesse we bee assured of his wyll and power to helpe vs neither can we obey him with anie kindly obedience which consisteth in loue vnlesse we knowe how deeply we be bound both to loue and obey him as also we cannot acknowledge all goodnes to proceed from him vnlesse we knowe him to be the fountaine of all goodnesse This therefore must be the end of our life euen to increase in the knowledge of God that by reposing our confidence in him by calling vpon him by obeying him and by acknowledging him to bee the fountaine of all goodnesse wee may attaine to lyfe euerlasting 12 True it is that in the creation of heauen earth and in the conduct and gouernment thereof he reuealeth himselfe vnto vs maketh vs to feele that he is a God almighty al wise al good well dooing howbeit especiallye in Iesus Christ as is aforesayde doo we knowe God God I saie our God father and sauiour almightie wise holy righteous mercifull good and true And this is the knowledge wherein God is truely glorified and by the which wee obtaine life euerlasting as Iesus Christe himselfe doeth teach vs Iohn 17.1 saying Father the houre is come glorifie thy sonne that thy sonne also may glorifie thee As thou hast giuen him power ouer all flesh that he should giue eternall life to all them that thou hast giuen him And this is life eternall that they know thee to be the onely verie God and whom thou hast sent Iesus Christ. And in deed as when a man is loth to go out of his way it is requisite he shuld know both whether which waie to go so haue we both in Iesus Christ very God very man For in that he is God Augustine of the Citie of God li. 11. c. 2 and consequently life to him we must go in that he is man by him we must come vnto God and bee vnited with him that wee may obtaine life euerlasting And in that sense doth he call himselfe the way Iohn 14.6 the truth and the life If he be the life he is the place whether we must go if he be the way by him we must trauell to attaine to life euerlasting As also by calling himselfe the truth he teacheth vs that hee is the accomplishment and truth of al that afore time was figured touching life euerlasting the meanes to attaine to the same Thus the second principall end of our life should consist in knowing of God through his sonne Iesus Christe and knowing him to put our trust in him to call vppon him to obeye his commandementes and to acknowledge him to be the fountaine of all goodnesse that so wee may glorifie him and glorifying him attaine to life euerlasting 13 Moreouer the end of glorifying of God our saluation wyll be a ready meanes to make vs to liue according to God for it will be a continual aduertisement rule to bridle vs from al thoughts affections words and deeds contrarie to the glorie of God the saluation of our soules considering that beeing contrarie thereto they ouerthrow the two principall ends of our life 14 Now let vs come to the third end of our life which is to bee considered in the particular vocation of euerie man This ende ought not to bee our profite honor or other carnall commoditie but that in seruing of men we may serue God God the creator and redeemer can well inough preserue both our bodies souls without the ministery of men but thus far he honoreth vs as to vouchsafe to worke his workes by vs. 1. Tim. 4.16 And in this consideration doth he giue and hath giuen vs shepheards ministers of his word to the end as S. Paul saith to saue those that harken vnto them by illuminating their hearts creating saith in them by reforming them to obedience through the means of the holy ministery with the efficacy of his holy spirit blessing the labors of his seruants In this respect also vouchsafing there should be food for the body he hath appointed some to be husbandmen to til the earth some to be millers and some to be bakers For the furnishing vs of apparell that some should be shepheards some shearers of sheepe some carders some spinsters some weuers fullers diers tailers c. For the prouiding of vs of houses that some should be carpenters masons c. To be briefe that there should bee an infinit number of artificers and marchants whose function is to furnish all things requisite for the entertainment and maintenance of the bodie Hee also ordaineth kyngs princes and magistrates by their authoritie to keepe euery one within the compasse of his vocation and so to execute theyr office in the maintaining of the good and punishing the wicked Thus God fulfilleth his work will in the preseruation of our bodies saluation of our souls Col. 3.24 by the emploiment of men in his seruice euery one according to his vocation Neither is there so much as the bondman but doth serue God by seruing his Lord as S. Paul saith That by faithful seruice to their masters they serue the Lord. 15 Hereby it appeareth that the end of mans life ought to rest in the seruing of God by seruing of men in their vocation It doth not therefore consist onely herein that the artificer should get sufficient to maintaine his family the marchant to obtaine ricâ—es other men credit dignitie and carnall commodities For this is the seruing of our selues not of God albeit men for the most part do thus corrupt prophane their labors workes life liuing to another end than they ought And in
to the poore whether to their reliefe or to their contempt to bee doone to his owne person Yea I say hee will make accompt of it and rewarde it as if it were done to himselfe Were it not our dutie therefore to abhorre all contempt of the poore For who would not thinke him either mad or desperate that shoulde denie Iesus Christ of meate and drinke in his hunger or thirst or cloth in his nakednesse or harborrow in his necessitie Euerie one would euen spit in his face that shoulde shew himselfe so vnthankefull and peruerse Or who would not euen take the bread out of his owne mouth and the garment from his owne backe to relieue Iesus Christ if in his owne person hee shoulde shew himselfe vnto vs naked or famished Who woulde not thinke it a great blessing to lodge him in his house and by displacing himselfe to lend him his bed Who woulde not goe to meete him and with olde Abraham and Lot saie vnto him If I haue found fauour in thy sight Gen. 18.3 19.2 I pray thee turne into my house and take thy repast The contempt and neglect of the poore in this behalfe doth to our confusion mightilie crie out that wee beleeue not Christ where he protesteth that whatsoeuer wee doe to the poore wee doe it to himselfe and so are wee conuict of this incredulitie Besides wee may boldly saye that the reliefe giuen to the poore in the name of Iesus Christ is vnto him more acceptable then if it were giuen to his owne person because that in relieuing the poore besides our charitie wee also shew faith apprehending the truth of his promise where in he accepteth any thing done to the poore as done to his owne person 2. Cor. 9.6 8 Moreouer the holy Ghost many times compareth Almes to the seed cast into the ground and thereupon Saint Paule expresly saith He that soweth sparingly shall reape sparingly he that soweth liberally shall reape liberally Augustine of the words of the Lord. The poore mans field saith S. Augustine is fruitefull and doth quickly and plenteously returne that which it hath receiued The husbandman byeth land oxen and horse and feedeth them he tilleth his ground he casteth in seed and all vpon hope of a doubtfull and vncertaine haruest but in giuing to the poore it is not so he shall not neede to lay out any money for fieldes or cattle neither to till or soyle his ground God doth shew and offer it readie prepared sit for to receiue the seede which being cast into the hands of the poore returneth assured plentifull and euerlasting fruite If any man shoulde offer his land readie tilled and soyled and will vs to sow it vpon condition the crop should be our owne we would neuer tarrie for much entreatie nay rather then to want seede we would sell our clothes for such a purpose sith therefore that the poore are a fat and fruitful soyle readie prepared by the Lord to receiue our seede what is that let that hindreth vs from sowing in that ground by imparting of our goods to the poore especially considering that there is neither frost nor drought neither weede nor darnell nor grashopper nor armie of souldiers to debarre vs from reaping the euerlasting crop thereof By experience we finde that if wee keepe our corne long in the garner it will at length take heate and spoyle but in sowing it wee doe not onely keepe it but also it is encreased and greatly multiplyed Euen so is it with our goods or rather better for seeking to keepe them they doe not onely decaie Mat. 6.19 as Iesus Christ sayth by â—ust moath or otherwise but also they doe corrupt vs by a peruerse confidence that wee repose in them and by the pride and surquidrie which they engender in our harts Wher contrariwise being sowen and scattered in the hands of the poore they are safely preserued and layed vp for vs with encrease in the kingdome of heauen 9 Againe Almes is called not onely seede to teach vs that we shall reape a blessed croppe therof Pro. 19.17 but also it is likened to a loane made vnto God Salamon expressely saith that hee that sheweth mercy to the poore lendeth to the Lord. If wee thinke nothing lost that wee lend to a goodman and one that is of abilitie but looke to receiue it againe much rather may wee looke to recouer that which wee haue lent to the almightie and faithfull Lorde What excuse may wee pretend in the presence of God when sinners doe lend to such as be like to themselues Luk. 6.34 vpon an vncertaine hope to recouer their loane and yet we refuse to lend vnto Christ when in his members he desireth to borrow and becommeth him self surety for it with promise of great reward as Saint Luke saith Lend to the poore looking for nothing againe and your reward shall bee great in heauen Luk 6.35 Of two thinges wee must confesse the one either that we doe not make so much accompt of the spirituall and euerlasting vsurie and rewarde is of a little money subiect to losse which at the farthest we must forgoe at death either else that wee accompt that which wee lend foorth vpon vsurie to men by nature lyers to be more safe then that which we lend to him that is truth it selfe who cannot shrinke or become banquerout a payment worthy diuers couetous persons that trust more in man then in God Augustine in his Epist If thou wilt be a good Marchaunt sayth Saint Augustine and an excellent vsurer giue foorth that which thou canst not keepe if that thou maiest receiue that which thou canst not loose Giue a little that thou maiest receiue a hundred times as much Againe giue a temporall possession for an euerlasting inheritance And againe Christ saith vnto thee giue mee of that which I haue giuen to thee I aske but mine owne giue and restore I haue beene a liberall giuer to thee now make mee thy debtour and I will pay thee euerlasting goods If some mightie towneship should vse such liberalitie towardes her Burgeoyses as to deliuer them good letters and sure assignations to receiue for a hundred in readie money a hundred of Annuall rent for life who would not deliuer foorth his money to such profit But God promiseth to these that shall giue to the poore a much greater rent without comparison and that not for a temporall life but for a hereditarie and euerlasting rent What then is it that letteth or stayeth vs from coÌ„ming deliuering our mony to him by the hands of the poore Euen our incredulitie because we think al that we giue vnto them to bee our losse Albeit contrariwise it is the onely way to keepe our goods for euer But all that we keepe during our liues is lost at our death so that which in our life time we giue to the poore we shall finde againe after our death and enioy it in life euerlasting
carried away or wasted himself would transport as much as he might into the towne and commit the custodie thereof to some friend euen so wee beeing aduertised of the daungers which dayly experience doth acquaint vs withall howe the man that this daie aboundeth in all prosperitie by to morow is made a begger let vs deliuer so much of our goods to the poor as conueniently we may before we loose all let vs by theyr handes transport at the least some part thereof into heauen and there deliuer it into the custodie of Iesus Christ who in the daâ—e of iudgement will restore it vs to our euerlasting ioy Secondly let vs doo good to the poore while wee liue here for as is aforesayde all that we giue in our life time shall remaine to vs for euer and what wee leaue at our death that wee loose Thirdly let vs doo it while the poore come among vs or that others do craue it in their name for we must thinke that then God maketh vs a signe to giue and whispereth in our eares saying Now is the time to doo well let not this occasionslip Thus wee see that dooing good to the poore while wee haue time and meanes wee shal giue them occasion to praise and blesse God and he acknowledging vs to bee his children wyll so faire fauour vs that in the great daie of the Lord standing at the right hand of Iesus Christ wee shall heare this blessed and comfortable speech directed vnto vs Come yee blessed of God my father inherite the kingdome of heauen prepared for you from the foundation of the world Math. 25.34 Of the dutie of the Poore 24 HEreto will wee adde some few instructions touching the duetie of the poore First as almightie God in commaunding the riche to relieue the necessitie of the poore and needie and for the same promising such great and euerlasting reward as is afore mentioned shoulde thereby so pierce and take possession of their harts as to constrain and make them both liberally and cheerfully to relieue them so are the poor therin to coÌ„ceiue a stedfast foundation of comfort as vnderstanding therby how carefull the Lord is for them who ordaineth men whom hee hath endued with wealth to be his seruants through whose ministration he will prouide for theyr necessities They are therefore to assure themselues that God doth not despise or neglect them but because in his wisdome he hath decreed that there shall bee both rich poor his will is to vse the rich in the releefe of the necessities of the poore When Iesus Christ to the end to induce the rich to performe their dueties did protest that whatsoeuer they did to the poore either in releeuing or in contemning them they did it to himselfe Could he more certainly assure them of helpe and releefe than by aduowing such releefe as they receiued as performed to himselfe and such contempt or deniall as was vsed in their behalfes as done to himselfe in theyr persons Coulde he declare anie greater care or affection to the poore than by recommending them to vs as his owne person Could hee more liuelie testifie how highly hee esteemeth or how heartely hee accepteth of theyr releefe than by bringing into his kingdome all those that haue releeued theyr necessities and by thrusting such into hell as haue despised them 25 If the poore doo call God their father can they doubt of his loue either that he louing them is not also willing to helpe them in theyr necessities Withall considering that by his Apostle he chargeth vs not to forget to doo good Heb. 13.16 and to distribute thereto adding that with such sacrifices he is pleased If a mother careth for her child before it be borne prouiding for it such things as may be necessarie when it commeth into the world thinke you that your heauenly father careth not to prouide for the necessities of his children alredy borne into the Church who do cal him father say vnto him Mat. 4.4 as it were by the mouth of Iesus Christ Giue vs this daie our daylie bread Surely there is no doubt but hee is wylling to releeue their necessities as also they may bee well assured of his power to doo it First in regard of that which Iesus Christ teacheth Man liueth not by bread onely but by euerie woorde that proceedeth out of the mouth of God Exo. 28.18 1. King 19.8 Mat. 4.2 They are to learne that euen without anie naturall or ordinarie meanes God can feed them only with his blessing the example whereof we haue in Moses Helias and Christ who liued forty daies without meate And in deed as he can when he purposeth to send a famine Leuit. 26 whereby to depriue man of the meanes to liue so take awaie the strength of bread 〈…〉 but eate a man neuer so much it shall not nourish him So can hee blesse euen one morsell of the bread that it shall yeld vs more sustenance than we ordinarily receiue of greater plentie He can so multiply it as he did in the wildernesses Math. 14.19 where he fedd fiue thousand men with fiue loaues Hee can prouide vs of foode as he fed his people in the desart for the space of fortie yeeres sending them Manna from heauen and as he did by them Deut. 8.3 Exod. 16.35 Deut. 8.4 1. King 17.14 1. King 17.6 so cause that our garments and shooes shall not weare or consume He can blesse our bread and oyle as he did for the widdow of Sarepta so that vsing that which we haue it shall not diminish To be short he can vse the seruice of Rauens to bring vs foode as hee did for Elias These testimonies examples of Gods will and power might assure the poore that God will prouide for their necessities to the ende that they in assurance of faith maye trust and depend vppon him onelie 26 By this assurance of Gods will and power they ought to bee stirred vp to praie vnto God that hee vouchsafe to prouide for theyr necessities and theyr praiers must proceed of faith For the will of God is that we begge of him whatsoeuer wee steadfastlye beleeue that he can and will giue vs. Rom 10 14 And in that respect it behoueth them to praie to God to touch the heartes of the rich and to moue them to charity and compassion that they may stretch forth theyr hands to releeue those that stand in need They are moreouer to vnderstand that as God hath ordained the office of deacons to prouide for their releefe acknowledging therin his wisdome goodnes they are diligently to praie vnto him to send such deacons as may be endued with giftes and graces requisite for such an office to preserue them vnder his protection to guide them wyth his holy spirit and to strengthen them that they may ouercome all labors and difficulties so that following their charge faithfully cheerfully they may by that means receiue as
for otherwise God would more plentifully distribute them to his welbeloued children in Iesus Christ whereas contrariwise they are more common to the wicked who for the most part are better prouided of them whiles the poor is more aduanced to the kingdome of God The gallant Bridles golden Sadles do nothing amend the horse but rather his agilitie nimblenesse and strength Euery beast saith Epictetus is estemed by his virtue shal man be so by his wealth Musicall instruments are to no vse to him that cannot play vpon them so are riches vnprofitable to him that cannot vse them As the horse is of no vse without a bridle so are riches without reason Wel may they make a vicioâ—s man more honorable in the sight of the world but as faire Tapisserie which couereth soule broken walles Besides they are endued with another dangerous vse for they draw flatterers who are eueÌ„ so many poisners of vertue How many other dangers are they also subiect vnto Lay not vp for your selues tresures vpon the earth Mat. 6.19 saith Iesus Christ wher the moth canker corrupt and where theeues breke through and steale Whereof wee haue experience enough in so many banquerupts robberies by sea and by land and persecutions for the name of Christ besides that albeit a man hath the vse of them whiles he liueth Seneca in his prouerbs 1. Tim. 6.7 yet at death he must forsake them To this necessity is euery couetous man driueÌ„ neuer to doe good vntill his death according to the prouerbe then he leaueth his goods to his heires And indeed as we came naked into the world Eusch in the life of Constantine lib 4 so must we certainely carrie forth nothing with vs. Great Constantine speaking to one of his courtiers said Oh couetous man how farre shall thy insatiable couetise extend Then with a Iaueling that he had in his hand marking out a mans length vpon the ground he said vnto him When thou hast gotten all the world yet at the last thus much must be thy portion if thou canst obtaine that Let the couetous man therfore that mindeth to Amend according to Christes exhortation diligently thinke that in lou ng and desiring riches he loueth and coueteth vanity he loueth coueteth the thornes that choake all vertue yea he loueth coueteth the rootes of all mischiefe the fountaines of al vice In liew of coueting if he haue any let him imagine how to auoide then allurements abuses as vnderstanding that in riches in stead of vertue felicitie he shal find occasion of corruption misery 13 The third remedy consisteth in careful meditation vpon the horrible vengeance grieuous punishmeÌ„t which the couetous meÌ„ must of necessity expect from him who iustly detesteth such vice Are we not already to note this one pointe that as charity is the gift of God proceeding from his fauour grace so contrariwise couetousnes is a vengeance which he poureth vpon those whoÌ„ for their sins he hath giueÌ„ ouer into a reprobate sence as S. Paul also noteth God so detesteth the couetous persoÌ„ that if any of those that professe his word doth giue himselfe to that vice Rom. 1.29 1. Cor. 5.11 S. Paul willeth vs to hold him excoÌ„municate not to eate or conuerse with him And this he saith to confirme that which he hath said in another place namely that the couetous man shal not enherite the kingdome of heauen in that sence doth S. Iames summon theÌ„ to Gods iudgement seate admonishing theÌ„ to consider of his horrible vengeance 1. Cor. 6.10 Iam. 5.1 Now saith he ye rich men houle ye weepe for your miserie that is at hand your riches are corrupt your garments are motheaten your gold siluer is cankered the rust of them shal be a witnesse against you shall eate your flesh as it were fire ye haue heaped vp treasures for the last daies Behold Gregorie in a certaine Homely Augustine vp on the words of the Lord. Ambrose of Naboth the Iesralite Augustine in a certaine Sermon the hire of the laborers which haue reaped your fields which is of you kept backe by fraud crieth the crie of them which haue reaped is entred into the cares of the Lord of hoasts The couetous maÌ„ saith S. Gregory in this life burneth in desire to get care to keep that he hath but hereafter he shall burne in fire of euerlasting tormeÌ„ts What a madnes is it saith Augustine to win gold to loose heaueÌ„ The couetous man saith Ambrose hath as it were steppes to couetousnes the more that he climeth the higher that he goeth the greater is his fal What shal be his last fal for gathering saith Augustine coÌ„sidering that he hath lost himself before he make any gain Couetousnes is a horrible giddines which maketh man insatiable to climbe high that he may fall low to kindle the fire of Gods wrath that he may feel the euerlasting slaine therof to lose the celestiall tresures to get terrestrial riches which fil him with vice misery 14 If they say that in this life at the least they shall reape coÌ„moditie plesure felicitie by theÌ„ let them think how miserably they are therin deceiued First be they such beasts as they cannot consider what this life is If they cannot deny but they must die what coÌ„tentation can they reape in cutting the wood making the fagots wherwith they shal hereafter burn for euer we read of an Ethnike who being demaÌ„ded whether he had rather be Socrates wise vertuous or Crassus welthy lustful answered in life he would wish to be Crassus but in death Socrates which he said in respect of the felicitie and reputation which hee imagined in Socrates after his death and he had some reason if being Crassus in his life time hee might haue beene conuerted into Socrates at his death But sith that might not bee he confesseth that he who in this life is Crassus vnlesse he be a beast deuoide of soule is in death most wretched as consequently also in life which in such men is no other but a path to woe an encrease of miserie Are not these couetous men then in this life miserable considering that they bee wretched except they bee beastes in that it is a heauie curse to them that they be men endued with immortall soules If there remained in them any sparke of the image of God If they had any remorse of conscience would not the same be to theÌ„ a tormentor vrging them to exclaime that they are miserable in the middest of al then wealth As if a man vexed with the Gout or with the Collicke should lie in a rich bed and haue al pleasures that might be so that to mens seeming he should be thought most blessed yet in himselfe he should feele all miserie and sorrow Againe albeit such were the dulnes of his conscience that he
any other then her to whom he is so tyed by marriage For it is adulterie and by Gods law forbidden where he saith Thou shalt not commit adulterie Exod. â—0 Deut 5. Mat. 10.19 Leuit. 20.10 Deut 22.22 Ioh. 8. Historie of Susanna ver 41. And albeit this restraint made by the liuing God might sufficiently mooue our consciences to beware yet knowing the hardnesse of many mens harts as also to take from them al excuse he commaundeth adulterers whether man or woman to be put to death And therevpon the Iewes conuenting before Iesus Christ a woman taken in adulterie acknowledged that Moses commanded to stone such offenders as also we see that Susanna charged with the like offence was condemned to die Which is more God from time to time hath euermore euen among the heathen vnbeleeuers declared that the committing of adulterie deserued death Gen. 20.11 And indeed when Abimelech king of Gerar had taken Sara Abrahams wife to haue enioyed her God presently closed the wombs of al the womeÌ„ of his house that they should not conceiue and appearing to himselfe in expresse words told him saying Abimelech thou shalt die Gen 26.11 Deut. 22.24 because of the woman whom thou hast taken for she hath an husband Likewise his successor Abimilech also king of the Philistians at Gerar knowing that Rebecca was Isaacks wife decreed death to any that should touch her Which is more this sentence of death Gen. 38.24 euen by Gods decree tooke holde likewise of her that was only handfast for hauing consented to this iniquitie the law commandeth that both should be put to death And thervpon Iudah the Patriarcke seing that Thamar his daughter in law for he had promised her in marriage to his sonne Sella had played the harlot hee presently condemned her to death euen to the fire saying Let her be burned 5 Likewise adulterie euen among the heathen was alwaies accompted abhominable Arist 2. polit 6. pen. Plato esteemed it to bee a great wickednesse worthy reproch And Aristotle saith Let the man or woman that accompanieth with any other then his moytie be esteemed among the basest and most infamous thinges that are Gen. 26.10 And in that respect Abimelech said to Isaac One of the peopl had almost lain by thy wife so shouldest thou haue brought sinne vpon vs. And by Abrahams speeches it seemeth they accompted adulterie to bee more grieuous then manslaughter Gen. 20 1â— for this was the excuse that Abraham made to Abimelech I thought surely the feare of God is not in this place and they wil slay me for my wiues sake Hardly shall we find any people or nation but hath decreed some notable punishment against adulterie The Egyptians did slit the womans nose Diod. Sic. li 5. Val. Max lib 6. of Iustice and inflicted a thousand stripes vpon the man euen almost to the death Zaleucus the Locrian law giuer ordained that both the adulterers eyes should be pulled out and because the law should not bee in vaine when his owne sonne was taken in that fault hee caused to pull out two eyes one from his sonne and another from himselfe The Germaines in olde time caused the adulteresse to be brought naked before her parents where they cut off her haire Cor. Tacit. Procop. in the warres of the Got. lib. 1. Instit de pub iudic § Item Leg. Iulia. lib 1. c. ad leg Iuli. de adult Lucian and then leading her through all the cheefe streetes her husband did scourge her with roddes The Gothes albeit a barbarous nation did accompt adulterie worthy of death as also did the Athenians in olde time as wee maie certainelie gather by a certaine Oration of Licias wherin he entreateth of the death of Eratostenes who suffered for adultery The famous laws of the twelue tables decreed death against the adulterers as did also among the Romaines the law Iulia established not by Iulius Caesar as some suppose but by his successor Augustus To bee short Saletus of Crotone published a law whereby such as committed adulterie should be burned 6 By the Ciuil laws Lib. 1. Digesâ— de extraor crim he that did but solicit a woman to alure her to adulterie albeit it came not to execution was punished Likewise notwithstanding the great licentiousnesse among souldiers in the warres yet if a souldier chanced to be conuict of Adulterie Dig. de re milit Ropiscus in life of Aurelian he was disgraded from bearing of armes sent home with shame And because this iniurie if it be done against a mans host or hostesse is the more detestable the Emperour Aurelian finding a souldier that had defiled his hostesse he caused his legges to bee fastened to two bowes forcibly strained downe which being let goe rent the souldier in pieces Thus by the premises we perceiue that Adulterie euermore and among all nations euen among the heathen and vnbeleuers hath beene in such detestation that as all men iudge it worthie of rigorous and exemplarie punishment so the most part concurring with Gods law agreed that such as committed it should be put to death But now the remissenes and slackenes of Christians hath bred such an excesse in this iniquitie that in many prouinces it is the greatest prayse that can bee giuen to Gentlemen and Ladies to say they haue beene true obseruers of plighted saith in marriage which is noted to bee a rare vertue Thâ— heathen in this point were more religious holy for in many yeres there was not a knowen adulterer among the Lacedemonians Plutarch in his Apotheg Plutar. of the excellencie of marriage Yea and Plutarch writeth that among the wiues and maidens of Ciana it was neuer knowen that ther chaunced either adulterie or deslouring of any maide in the space of seuen yeeres And albeit among the heathen simple fornication was accompted no sinne yet when there was one brought to great Alexander not a maiden as he hoped Eras in his Apothe. lib. 4. but a married wife hee sent her away againe vntouched But where shall we find the like temperance and resolution against adulterie among Christians Yet are the wordes of Iesus Christ where he sayth Amend your liues directed vnto vs. 7 That we may therefore Amend let vs remember first the sentence of death pronounced by the Lord against adulterers as is afore shewed Let vs I say remember that they which commit this iniquitie doe deserue to be deliuered to the executioner consequently to shamefull death And albeit the mortall iudges doe not execute this commaundement of God Iud. 19. 20 21. yet let not adulterers thinke that they shall escape Gods hand whose power extendeth far enough diuersly to punish them euen in this world but chiefely in the world to come The Leuites concubine that had played the harlot incurred horrible punishment in that the inhabitants of Gabaa had so far oppressed her with their abhomination that she died sodenly Iere.
29.23 Ieremy noteth Gods horrible iudgement against Zedechias and Achab adulterers and false Prophets saying All they of the Captiâ—iâ—ie of Iudah that are in Babell shall take vp this curse against them and say the Lord make thee like Zedechia and like Ahab whome the King of Babell burnt in the fire because they haue committed villanie in Israell 1. Kin. 11. and haue committed adulterie with their neighbours wiues and haue spoken lying wordes in my name Into how many horrible Idolatries did Salomon fall when transgressing Gods commaundement he was not content with one wife but tooke almost as many Concubines as there be daies in the yeere 1. Kin. 11.4.11 besides seuen hundred wiues that he had married His example teacheth vs how faire man doth exceede when hee forsaketh the law of God Besides that the historie noteth 2. Sam. 11. that his wiues alienated his hart set it vpon strange Gods and that for his transgression God rent from him the tenne Tribes in the daies of his Sonne and successor Roboam 2. Sam. 12.10 What caused Dauid by the sword of the Ammonites to slay his faithfull seruant Vrias but the adulterie committed with his wise God was blasphemed and against him was this sentence pronounced That the sword should neuer depart from his house 8 God also sometime suffereth that hee which defileth another mans wife receiueth the like measure in his own 2. Sam. 16.22 WheÌ„ Dauid had committed adultery with Vrias wife his sonne Absolon publikly defiled his owne Concubines as God had foretold him Iob. 31.9 And this is it that Iob noteth saying If my hart haue been deceiued by a womaÌ„ or if I haue laide waite at the doore of my neighbour Let my wife grinde to another man and let other men bow downe vpon her For this is a wickednesse and iniquitie to be condemned Among the three young men that had laid their sentences vnder the kinges pillow 3. Ezra 4.26 he that had written that woman is strong among other his reasons addeth this Many haue perished and haue erred and sinned for woman Denis the king or rather the tyrant of Siracusa vnderstanding that his sonne had committed adulterie wrathfully reprouing him Plut. in his Apotheg demaunded whether he had knowen the like offence in him Wherto his sonne answered that his father was not borne a Kings sonne as he was but his father replyed saying Neither shalt thou if thou continuest this wicked life leaue a sonne to inherite this kingdome Herein he shewed a vertuous life and vsed a wise speech for a heathen king And as Erasmus noteth this tyrant thought his sonne worthy to be disenherited for adulterie which in our daies the greatest do make but a sport and pastime Yet Salomon goeth farther and saith that if a man touch another mans wife Prou. 6.27 it will be his destruction wil bring vpon him Gods horrible ineuitable iudgements Can a man sayth he take fire in his bosome and his clothes not be burnt Or can a man goe vpon coles and his feete not be hurt So he that goeth into his neighbours wife shall not be innocent whosoeuer toucheth her A theefe that stealeth to satisfie his hunger is not vtterly dispised but if he bee sound he shall restore seuen fould Hee shall giue all that he hath but he that committeth adulterie with a woman he is destitute of vnderstanding He that doth it destroyeth his owne soule He shall finde a wound and dishonour and his reproch shall neuer bee put away For Ielouzie is the rage of a husband who will not spare the adulterer in the day of vengeance He cannot beare the sight of any ransome neither will he consent though thou augment the giftes And in an other place Prou. 5.3 The lippes of a straunge woman drop as a honie-combe and her mouth is more soft then oyle But the end of her is bitter as woormewoode and sharpe as a two edged sworde Her feete goe downe to death and her steppes take holde on hell Keepe thy way farre from her and come not neere the doore of her house Least thou giue thine honour to others and thy yeeres to the cruell Least a straunger should bee filled with thy strength and thy labours be in the house of a straunger And thou mourne at thine end when thou hast consumed thy flesh and thy body and say how haue I hated instruction and my hart despised correction Againe speaking of him that suffered himselfe to bee ouercome by the entisementes of a wanton woman hee sayth Hee straight waies followeth her as an Oxe that goeth to the slaughter and as a foole to the stockes for correction Vntill a darte strike through his liuer As the birde hasteth to the snare not knowing that shee is in daunger 9 Notwithstanding all adulterers are not exemplarily punished in this life yet doth it not follow that either they haue not so deserued or that Gods threatnings are in vaine for hee is righteous and true And albeit in their harts they bee not touched with the apprehension of such mishaps and calamities as are incident to adulterers euen in this life Yet at the least let the horrible sentence of death and euerlasting dammation pronounced against them by the holy Ghost 1. Cor. 6.10 cause them to resolue to leaue it Adulterers saith S. Paul shal not inherite the kingdome of God Againe Marriage is honorable among all men and the bed vndefiled but whore-mongers and adulterers God will iudge Neither may we thinke to escape the hand of almightie God Heb. 13 4. the iudge of the world who seeth the hidden things For as Salomon speaking of adulterers doth say The waies of man are before the eyes of the Lord Mala. 3.5 and hee pondreth all his pathes His owne iniquities shall take the wicked himselfe and he shall be holden with the cordes of his owne sinne Prou. 5.22 Againe I will come neere saith the Lord to iudge you and I will bee a swift witnesse against sorcerers and adulterers Numb 5.11 And this is euidently confirmed in that in olde time he ordained that the woman suspected of adulterie should drinke a certaine water deliuered to her by the high priest vpon condition that hauing committed adulterie if she denied it her belly might burst and so she might perish 10 Let vs therfore abhorre this abhomination Deut. â—â—â—â— and shunne al occasions that might mooue vs thereunto God in olde time ordained that if two men stroue together and that one of their wiues should take the other by his preuities her hand should be cut off without fauour Deut. 22 1â— albeit shee did it simplie to saue and deliuer her husband What shall be then done in such villanous coniunctions proceeding from lustfull hartes bent to adulterie Because the Iewes ware no breeches God commaunded them to vse Laces at the fower corners of their garmentes least by any occasion Deut. 22.5
absurditye forged in their own brains they may cauil and reiect this doctrine of predestination and consequently deny the worde of God let them rather acknowledge their ignorance and confesse that they ought to beleeue and doe that which God saith albeit they cannot comprehend the reason therof and not complaine in their false conceits and so reiect the euident testimonies of the holy scripture Secondly in as much as God who knoweth both the elect and the reprobate commaundeth all to amend 2. Tim. 2.19 Iohn 13.8 with what conscience can they which know not whether they be of the number of the reprobates think to exempt themselues from their due obedience or alleadge that it were in vaine in case they were reprobates for they cannot deny but that all men are bound to obey God vnder paine of damnation euen albeit they could not comprehend whereto this obedience should serue yea or that of their obedience they should not looke to reape any benefite or profit 2 Thirdly such as God hath forsaken and so are reprobates can neuer amend and therefore it is a false presupposion to say that it were in vaine for them to amend in case they should be of the number of the reprobate considering that it cannot be that the reprobate should amend as if a man should say seeing that hee that sinneth against the holy Ghost shall neuer obtaine remission of his sinne it is in vaine for him to amend this speech presupposeth false namely that he can amend so likewise that it is in vaine for a reprobate to amend is a false imagination because no reprobate can amend Againe the same which those men doe confesse must be done for the bodily life Mat. 12.31 because they know not how God hath ordained therof doth condemne them in that which they alledge concerning the soule for not knowing how God hath ordeined of their bodily life or death they can confesse that they must eate and drinke to preserue life and neuer alleadge that it is in vaine in case God hath decreed that they should dye the next day In matter therefore of the soule they are likewise to confesse that they ought to amend and neuer to alledge that it is in vaine in case their place be among the reprobate otherwise that which they eat and drinke for the preseruing of their transitory liues wil beare witnesse against them that the allegation of this abâ—urditye by themselues forged doth in matter of the soule proceede either of grosse ignorance or of malice and peeuishnesse 3 Moreouer as the effect of Predestination sheweth it selfe either by the obedience or disobedience to Gods worde so they which say that if they be not of the number of the elect it is in vaine for them to amend doe teach men to take the marke and way of the reprobate which is not to amend rather should the horrible punishment of the reprobate induce them to amend in hope that by amendment they may grow into the number of the eiect Marc. 1.15 To conclude where God preaching his Gospell declareth that it is his will that thou shouldest beleeue amend and be saued Mat. 4.17 Why dost thou reiect his reuealed wil vnder a pretence that thou wottest not what hee hath determined of thee in his secret counsaile Why dost thou not rather giue credit to his protestation Ezech. 33.11 who saith I will not the death of a sinner but rather that he should conuert and liue Conuert therfore and liue and forsaking that wicked suggestion of the deuill who saieth Peraduenture it is in vaine for thee to conuert for if thou beest none of the elect thou shalt not liue doe God that honor to beleeue that hee is true and the deuill a lyer for in that doubte whether thou beest elect or no know thou that conuersion and amendment is a token fruit of thy election and contrariwise obstinacie and proceeding in wickednes is a manifest signe of reprobation 4 Let vs now come to the other proposition If we be elect say they we cannot perish and therefore need not to amend First this is the speeche of a hyreling who properly feareth not to offend God but to be punished by God for that he would not amend but for feare of damnation Secondly in as much as by the amendement of our liues God is greatly glorified and our neighbours edified Confesse that either thou makest no accompt of the glory of God or the saluation of thy neighbours or else that thy speeche is peruerse when thou saiest Being elected I cannot perish and therfore neede not to amend for albeit amendment should stand thee in no stead yet is it requisite and meet that thou shouldst amend were it but to glorifie God Mat. 22.37 and to helpe to the saluation of thy neighbour and heereto art thou bound because God commaundeth thee to loue him with all thy hart and thy neighbour as thy selfe Thirdly thou dost plainely beat downe this purpose of election which S. Paul doth propound Eph. 1.4 when he saith God hath elected vs that we might be holy and vnreproueable As if a Souldier saith I am enrowled and therefore I need not to fight wil not euery man say that he doth but mocke for hee is not enrowled for any other end euen so doe wee mocke with God if we say that being elected we need not to liue vertuously considering that contrariwise we are elected onely to this end to be holy 5 Again election to saluation doth not abolish but establish the second causes and the meanes by God ordeined for the attayning therto And indeed God for the sauing of his elect hath ordained that they should beleeue in Iesus Christ that to procure beleefe they should heare the Gospell that they should pray to God to giue them his holy spirite that they should amend and walke in his feare and that they should be exhorted to these duties God I say hath in his wisedome ordeined all these meanes whereby to bring his elect to eternall saluation What rashenesse is it therfore in man to vpholde that the elect neede not beleeue in Iesus Christ heare the holy Gospell or amende their liues To be shorte that they neede not the meanes ordeyned by God for the bringing of them vnto life euerlasting Is not this to seeke to be wiser then God to striue against his wisedome to reuerse his will and to abolish the meanes whereby hee hath ordeined to bring the elect to saluation When therefore to the end to bring the doctrine of predestination into hatred thou saiest that thereof it doth necessarily followe that the elect need not to heare the Gospell to beleeue in Iesus Christ to amend their liues to praye to God or to be exhorted to these duties thou seest that it is all false and that contrariwise God will saue his electe by these meanes which in his wisedome hee hath ordeyned Necessarilye therefore the elect must be saued yet by
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
talke with their parents and feele a feruent desire to be soone there euen so we if we remember that in heauen we haue treasures of eternall riches an vndefiled inheritance immortall and incorruptible which is reserued for vs a heauenly father that loueth vs in his welbeloued son our elder brother Iesus Christ in glory the angels holy spirits in ioy and that wee their fellow burgesses haue our portion in all these goods and are euen vpon the point to be really in heauen with them why should we not be rauished with a feruent desire to be lifted vp thether and with S. Paul to say I couet to be dissolued and to be with Christ Phil. 1.23 what letteth vs when wee feele how hardly wee are entreated and what mortall wounds our soules doe daylye receiue by offending God through their corruptions to say with S. Paul Rom. 7.24 O wretched men that we are who shall deliuer vs from this body of death Shall not the very feeling of so grieuous and so many bodily afflictions whereto we are subiect in this strange land cause vs seruently to pray to be deliuered from the same 2. Cor. 5. 1. especially considering that we know as S. Paul saith that when the earthly habitation of this lodge is destroyed wee haue a building in God euen an euerlasting house in the heauens which is not made with mans hand And in this respect we that abide in these earthly dwellinges doe groane vnder our burdens for we desire to bee clothed with our habitation which is in heauen as knowing that remaining vpon earth wee are absent from the Lord for we doe walke in saith and not by sight albeit we trust loue rather to be estranged from this body and to dwell with the Lord. 7 Howbeit attending vntill we may be really there both in body and soule let vs be there in spirit let vs be conuersant in heauen and begin to feele the felicity wherof we shall hereafter haue full and perfect fruition in this conuersation with God with the angels and with the holy spirits let vs more and more learne the language and maners of heauen to the end wee may resemble the angels saints there dwelling When Moses had conuersed with God forty daies vpon the mountaine Exod. 34.29 at his comming downe his face shined and glistered with the heauenly glorye so will it bee with vs by then we haue for twenty or thirty yeares bene conuersant in heauen we shall become heauenlye and spirituall both in worde and deed euen as by experience wee see that when a countryman hath dwelled some twenty or thirty yeares in the Court he forgetteth his country speech and course of life and groweth to be as good a courtier as if he were borne in the Court Our earthly talke and communication our worldly course of life and the corruptions of the flesh that beare but too much swaye in vs doe but ouer manifestlye shew how little we are conuersant in heauen and consequently doe testifie that we account our selues Burgesses of earth and not of heauen That wee may therefore amend let vs continually thinke that heauen is our true countrey that wee are Burgesses thereof that there we haue our parents and blessed brethren the treasures of ioye and glory an immortall and incorruptible enheritance and that we are at the very point of going thither to take possession as in truth wee doe euery houre looke for the time of our departure let this holye meditation make vs to conuerse in heauen and to liue as heauēly people setting our harts vpon our treasure let it euen make vs to forsake the speeche habit fashions and manners of those among whom wee are for a short time strangers that we may enure our selues to the language and holy life of the burgesses of heauen and angels with whom we shall liue for euer Let it withdraw our affections from all that we must leaue at our departure out of this forrain country least otherwise we lose the incomprehensible goods that are prepared for vs in our heauenly and eternal country let it cause vs to renounce al that might detaine vs in this country replenished with misery and calamity that cheerefully we may aspire to our country which aboundeth in ioy glory and al felicity Let it enforce vs to say with Dauid Woe is me that I remaine in Mesech Psal 120.5 and dwell in the tentes of Keder That is to say among barbarous nations that loue not the Burgesses of heauen let the hard vsage of the prince of this world in this strange country make vs to couet to liue among the blessed Cittizens of the kingdome of heauen let all our thoughtes words cōmunication testifie that in spirit we are already there yea let all our works be preparatiues and pathes to lead vs therinto and to these ends let vs ouercome all that might break of or hinder our so happy iourney from earth to heauen 8 We must moreouer remember that we are pilgrimes and trauellers and therefore for the attaining to the place whereto wee are trauelling wee must beware of three points First of turning backe againe Secondly of turning either to the right hand or to the lefte Thirdly of standing still The offending of God and transgressing his commaundementes is a going backe againe for as in walking after his woorde and in his feare wee goe to God to heauen and to euerlasting life so by sinning in liewe of going forwarde wee slippe backe and drawe toward death as we haue before more at large declared We cannot therefore turne backe that is to saye offend God but with this condition that wee shall fall into ruine and euerlasting perdition much like vnto him who flying from his enemies that pursue him in liewe of sauing himselfe in some towne turneth backe towardes them and so putteth himselfe into their handes neither are we without many and mighty enemies that pursue vs and labour to make vs to turne backe by offending God and these must wee fight against Deerely beloued saith the Apostle Saint Peter 1. Pet. 2.11 I beseech you as strangers and pilgrimes abstayne from fleshly lustes which fight against the soule Let vs diligently note that hee heere saith not against our goods to rob vs of them neither against our bodies to murder vs but against our soules to induce thē to offend God so to drawe them into euerlasting damnation And heereof haue we a notable example in the person of Iob Iob. 1. he was a iust man one that feared God and eschewed euill and so walked in the waye to heauen but Satan would withstand him and therefore commenced warre against his soule but how true it is he seemed as if he would haue fought against his goods in causing them to bee taken away against his children in procuring their death and against his body in vexing it most cruelly yet was it properly the soule that he assaulted as himselfe
strengthned theÌ„selues to wickednes saying Rom. 2.4 Psal 94 Tush God seeth not Is it not a manifest deniall of God to imagine him to be blind But as he addeth Is it not an extreame folly to thinke that he that formed the light and gaue sight to the eie seeth not but is blind Or he that formed the hart of man so knoweth the depth thereof doth not also see the workes of the same 6 Behold how wherfore we feare man more than God confessing God with our lips we deny him in our works which truly is a mere folly And in deed naturally we most feare him that hath most power and meanes to execute his threats him whose threatnings are most dangerous hurtfull to conclude euen him whose threatnings are not in vain but most certaine Any one wil sooner feare the threatning of a man than of a childe of a magistrate than of a priuate person the losse of life than the penaltie of some portion of money the threatninges of a sober man than the scolding speeches of a foolish and hairbraind woman But is not God more able than man to execute his threatnings All creature are at his commandement to do his will euen Angels men or deuils The aire through corruption to infect the sea to ouer whelm vs the land to swallow vs vp and the beasts to deuour vs. Wanteth he arrows in his quiuer to shoot forth at men With how many strange horrible plagues did he smite the Egyptians What water pooles found he wheÌ„ all the world was so drowned that the waters stood fifteen cubites aboue the highest mountains in the world Exod. 5.9.10 Ge. 1.7 Let vs read the 26. of Leuit. the 28. of Deut. there note with how many sorts of plagues calamities he can wil punish such as rebell against his commandements neither can anie counsell or strength withstand him Act. 17.26 Contrariwise what power hath man to hurt sith that in God he liueth he moueth hath his being What may hee doo against his will without whose power he cannot stir one finger liue one moment or haue anie being 7 Secondly how farre may mans threatnings extend Euen to the losse of goods and those bodies that are subiect to death But God hath power ouer all soules and therefore Iesus Christ admonisheth vs not to feare those that kill the bodie and no more Luk. 12.4 but feare him sayth he who when he hath killed hath power to cast into hell yea I saie feare him Neither can man afflict but for a time but Gods punishments are euerlasting and without end The threatnings of man are many times light and vaine yea and soone altered and reuersed but as God is righteous and true so his threatnings are euermore put in execution either in this world or in the world to come vnlesse we preuent them by Amendement of Life Nahum 1 The mightie God saith the Prophet Nahum is ielous and the Lord reuengeth and hath wrath at his commandement The Lord will take vengeance of his aduersaries and reserueth wrath for his enemies The Lord is slow to anger but he is great in power and will not surely cleere the wicked The Lord hath his waie in the whirle wind in the storme the clouds are the dust of his feete He rebuketh the sea and he drieth it and hee dryeth vp all the riuers Bashan is wasted and Carmel and the flower of Libanon is wasted The mountaines tremble for him and the hils melt the earth is burned at his sight yea the world and all that dwell therein Who caÌ„ stand before his wrath or who can abide in the fiercenes of his wrath His wrath is powred out like fire and the rockes are broken by him If the power and will of God be such in the execution of his threatnings euen threatnings not against the body only but also against the soule then in reproofe of this folly to feare man more than God doth the Prophet Esay iustly say Esa 2.22 Cease you from the man whose breath is in his nostrels for Whreein is he to be esteemed Againe Esa â—1 12 Who art thou that thou shouldest feare a mortall man and the sonne of man which shall be made as grasse and forgettest the Lorde thy maker that hath spread out the heauens and laide the foundations of the earth The rather therefore to amend our liues let vs hereafter bee better aduised in fearing God more than man so esteeming more of God than of man or rather not esteeming man but in God withall let vs remember that those men haue reason to feare man that feare not God more than man 8 The third proofe consisteth in this That we repose more trust in man than in God And this folly proceedeth from three originall springs First wee are so brutish that as beastes apprehend no more than is before their eies so wee beleeue no more than wee see We see that men haue meanes to helpe vs but we see not God neither knowe his power And this is the cause that we trust more to man that promiseth our sustenance than to God who promiseth to prouide for vs Mat. 6.26 neuer to forsake vs yea than to God who sendeth vs the schoole of soules hearbes flowers of them to learne that man being farre more excellent and precious in the sight of God ought wholy to rest vpon him for his sustenance and life 9 Secondly we are so addicted to the flesh that we accompt nothing to be a blessing but what delighteth the flesh And so when men do promise things fit and commodious for the same we trust to them more then to God who promising many blessings assistance and reliefe doth not alwaies fulfill those promises after the lustes of the flesh but to the good of the spirite and saluation of the soule Thus albeit he performeth to vs more then it seemeth he hath promised namely spirituall and eternall gifts in stead of carnall and temporall yet can not our flesh comprehend that hee hath fulfilled his promises Thus when in sickenes pouerty or prison man promiseth recouery assistance or deliuery we trust more in him then God who in his word maketh the like promises For flesh knoweth no other reliefe succour or deliuerie then that which is bodily which God often times changeth into spirituall and euerlasting more excelent in deed yet lesse knowne to man 10 The third cause resteth in the time of performance of promises God in his wisedome doth sometimes vse long delaies as flesh doth imagin in the performance of his promises Wherupon man naturally whot impatient beholding that which he esteemeth neerer and more redy at hand trusteth more to man then to God Rom. 5.4 Hereto we may add that as S. Paul saith Experience engendreth hope And therfore as man findeth helpe and reliefe in men who being of abilitie doe also loue him And on the
beast that hee knew nothing and that in the sight of God he was but a beast Ieremie touched with the same errour Iere. 11.7 entereth into argument with God demaunding why the wicked shoulde prosper and the righteous bee in tribulation Ioâ— 11 6.7 Psal 22.2 Psal 13.2 Psal 79.5 Psal 77 10. Esa 49.14 Iob also confesseth that it troubled him and made his flesh to tremble How often doth Dauid complaine resting onely vppon the outwarde shew of his troubled estate as if God had forsaken him as if hee had forgotten him as if hee had beene angrie with him as if hee had withdrawen his grace mercy from him The Church of Israel considering her afflictions entered into opinion complaint that God had forgotten forsaken hir To be briefe al men naturally haue respect to the outward apparance deeming such as doo prosper to be blessed the afflicted to be accursed 2 This peruerse iudgement proceedeth of another folly and abuse euen this That wee imagine that all grace sauour blessing and felicitie resteth onely in honour riches and carnall commodities But as this sparke of the image of God sometimes giueth light to our mindes that all thinges depende vppon Gods prouidence yet fall wee into this errour to thinke that God in his wrath and displeasure reiecteth all those that are afflicted and that contrarywise hee loueth and fauoureth such as doo prosper and thereof wee conclude that the afflicted are accursed and the wicked blessed As for others who attribute all to fortune and aduenture and knowe no other good or felicitie but this lyfe they lykewise fall into the same errour as thinking all that prosper in this lyfe to bee blessed and the afflicted to bee accursed And this causeth the wicked to flatter and harden theyr heartes in all iniquitie Much lyke to the Sicilian tyrant who when he had despoiled the temple of all the golde therein Dionisius hauing a fayre winde vpon the sea sayd You see that the immortall Gods doo fauour sacriledge and Church-robbers The lyke blasphemies doth the prophet Malachie attribute to the wicked in his dayes saying It is in vaine to serue God Malach. 3.4 and what profite is it that wee haue kepte his commandements and that wee walked humbly before the Lorde of hoastes Therefore wee count the proude blessed euen they that worke wickednes are set vp and they that tempt God yea they are deliuered Besides what is the reason that many hauing knowledge of the truth doo yet rest plunged in idolatrie And others also that had forsaken it do returne therto but euen that considering of the outward apparance of Idolaters inioying their goods dignities and carnall commodities and the afflictions of such as followe Iesus Christ they thinke them to bee more blessed than those that carrie the crosse of Christ 3 What lykewise is the reason that so much people yea euen so many nations which professe religion doo giue ouer themselues to vnlawfull traffique to fraude deceit and other iniquities Euen this that they imagine that those men which doo most abounde in riches and carnall commodities albeit wrongfully gotten are neuerthelesse more blessed than the poore afflicted that walke sincerely and vprightly Our sight is so thicke and our eyes are so dimme that we cannot penetrate beyond the outward prosperity and come to the sight of the iniquity that lurketh vnder the same which is vndoubtedly accursed by God bringeth forth mischief notwithstanding whatsoeuer colour it be shaddowed and clothed withall We discerne onely the prosperitie of the one and the affliction of the other but doo neuer looke to the cause and end of the same We see the garment onely and not the bodie or the bodie but not the soule the outward worke but not the workeman 4 Let vs therefore applie this to our purpose In the first Psalme it is saide Blessed is the man that doeth not walke in the counsell of the wicked nor stand in the waie of sinners nor sit in the seate of the scornefull And this may wee well beleeue if wee but looke vpon the wicked the sinners and scornefull eyther vpon a scaffolde or vpon a ladder readie to be executed to the death or cast into hell But if thou considerest these wicked ones these sinners and scorners clothed in wealth adorned with honour reioycing in carnall commodities thy minde will alter For casting thy eâ—e vppon the garment the delight of the flesh thou wilt thinke them blessed yea thou wilt not beleeue the doctrine of Dauid who sayth thou canst not bee blessed vnlesse thou renouncest the wicked course of the wicked and sinners Thou resemblest those who seeing a man in a goodly bed serued with all dainties and with sound of musicke doo thinke him much blessed but himselfe contrarywise feeling the intollerable anguish of the gout or collike will complaine as a miserable and wretched man 5 This folly also to iudge by the outward apparance is so much the greater as that thereby wee doo conclude that wee are brute beasts voide of an immortall soule Likewise that beeing beasts wee are more miserable than all other beasts Beasts fishes or souls haue easier liues than men especially than the children of God who aboue all other are subiect to tribulations These creatures wanting vnderstanding doo manye times passe ouer the whole course of theyr liues without feeling anie calamitie vntill death whereof likewise they haue no apprehension They liue without care sorrow or other passions that trouble man And therefore if man as beasts haue no immortal soule these creatures are more blessed than hee and consequently the wicked that liue at ease and in prosperitie are much more blessed than the afflicted children of God if after death they haue no feeling of good or euill But if wee bee fully resolued that man is not a beast but hauing an immortall soule is after his death to looke to go either to heauen or to hell we will no longer by the outward apparance iudge that the beast much lesse the wicked man in all his triumph is more happie than the afflicted children of God Luke 16.19 If afflicted Lazarus and the rich man triumphing in pleasures had had no immortall soules men might with some reason haue adiudged Lazarus accursed and the rich man blessed But that iudgement is to passe vpon beastes onely For as for them beeing no beasts but endued with immortall soules albeit the rich man was honourably buryed and Lazarus with beggerie yet the rich mans soule beeing cast into hell fire cryed out that hee was and is accursed and that the soule of Lazarus beeing by the Angels lifted into heauen was is blessed We read that Croesus king of Lidia inioying great abundance of wealth Plu. in the life of Solon and all other prosperitie that might make a man blessed in this worlde on a time demaunded of Solon one of the seuen wise men of Greece whether he thought there were anie man more blessed
than himselfe But Solon answered that no man was to bee called blessed before his death Rightly did Solon there reproue the folly of Croesus who thought himselfe blessed in vncertaine prosperitie As Solon lykewise being accounted so wise shewed his follye by signifying in such an answere that Croesus had bene blessed if he had continued in such prosperitie vntill his death Yet if Solon iudged that Croesus coulde not thinke himselfe blessed in all his prosperitie what would hee haue iudged if he had beene a Christian and had seene the change of Croesus prosperitie not into that calamitie that befell him when Cyrus afterward tooke him prisoner but euen into hell and death euerlasting Might hee not and that iustly haue sayd that Croesus notwithstanding his prosperitie euen albeit the same had stuck by him vnto his death was neuer blessed but most accursed 6 Plato a Heathen confirmeth the same by a notable discourse Plut. in his consolation to Apolonius which Plutarch indeauouring to comfort Apollonius vppon the death of his sonne doth alleadge This euermore sayth hee was one resolute opinion that whosoeuer departed this lyfe had liued vertuously at his death he was transported to the Ilands of the blessed and there feeling no inconuenience inioyed soueraigne felicitie And contrarywise they which liued wickedly and vniustly were sent into the prison of iustice and vengeaunce called Tartarum At the first sentence was awarded by liuing Iudges and while men were yet aliue but the same daie that they were to die Howbeit there grewe such abuse heerein that complaint was brought from the Ilandes of the blessed that some were sent thether that had beene wicked and peruerse liuers And thereuppon was the occasion of such abuse examined which was sounde to proceede of this that iudgement was giuen while the men yet liued clothed with honourable carcases wyth riches nobilitye and other lyke qualities In respect whereof they found many witnesses who making their apparaunce before the Iudges affirmed for them that they were men that deserued to passe to the sayde Ilandes of the blessed The cause of the errour once found out it was decreed that from thence forth ther should no iudgement passe vntill after death when the soules should bee depriued of theyr bodies and that also not by men yet aliue and subiect to bee abused by the outwarde shew but by spirites who should see nothing but the spirits and naked soules of those whom they were to giue sentence vppon to the ende that they which in this world had wrought wickednesse in theyr honourable bodies clothed with nobilitie riches and such other qualities might bee sent to tormentes and contrarywise that they who during theyr liues had kepte righteous hâ—lye and vertuous soules albeit in poore abiect and afflicted bodies might passe into the Ilandes of the blessed This was the discourse of a Heathen man who had attained some sight of the truth albeit intangled in ignorance and errour yet fitly confirming our argument namely that wee must not iudge of mannes felicitie or miserie by the outwarde apparance 7 This folly of iudging by the outward apparance doth yet proceede farther For it can take no place at the least wherein to stay and settle it selfe in mans heart but onely among those that denie Gods prouidence namely those that thinke there is no righteous God that administreth iustice For confesse that there is a God and that hee is righteous and thou canst not iudge of mans felicitie or miserie by the outward shew Thou canst not I saie iudge whether hee that liueth in prosperitie be blessed or another in affliction cursed For sith most vsually the wicked do prosper in this lyfe and contrarywise the children of God haue most trouble what should become of Gods iustice whose nature is to rewarde euill to the wicked and good to the good A certaine Bishop of Verdune in his Chronicle reporteth that one Almauri king of Ierusalem on a time demanded of a certaine Doctor howe he could proue another life after this The Doctor asked him whether he beleeued there was a God Which when he had graunted It sufficeth sayd the Doctor For if there be a God he is righteous if hee bee righteous he must administer iustice in rewarding the good and punishing the wicked Nowe thy selfe sayde hee hast knowen such a wicked man who alwayes liuing in pleasure and honour slept in peace Thou knewest such another a verie good man in continuall tribulation euen to the death If therefore there bee a righteous God it cannot bee chosen but there is another lyfe wherein this good man resteth nowe in blisse and the wicked man in woe Whether this was a true reporte or but a fiction for example and doctrine yet doeth it surely most playnelye teach vs that hee that by outwarde prosperitie iudgeth a man to be blessed and by tribulation to bee accursed denyeth a God in that hee denyeth his iustice The doctrine of this historie or example doeth Saint Paul also confirme saying That the tribulations of the faithfull layde vppon them by the wicked that are in prosperitie are a manifest testimonie of the iudgement to come farre other than the fooles do by the outward apparance imagine The reason hee also addeth saying 2. Thes 1 For it is a righteous thing wyth God to recompence tribulation to them that trouble you and rest to you that are troubled Which iustice if it be not executed in this life he concludeth that it shal be in the latter comming of Iesus Christ to iudgement 8. It is blasphemie against God sayth Dauid to saie that he will not regard mans transgressions to punish them according to his iustice Wee will not therefore saie Psal 10.13 that the sinner liuing in pleasure alreadie condemned in the sight of God and waiting but the houre of eternall death can bee blessed or more blessed than the faithfull and troubled man who walketh through tribulations to take possession of the kingdome of heauen For if by outward apparance wee iudge the wicked man that is in prosperitie to be blessed and the good man that is in affliction accursed we shall abolish Gods iustice yea euen God himselfe And this is the rather to bee noted to the end that when the children and seruants of God doo finde themselues sometime pricked with this temptation they may the better stand vpon their gard with constancy to resist the same 9 Some men in olde time reiected the booke of Ecclesiastes Philast in his catal of heretikes c. 132. Iac. Chrisost polit in the preface before the com on the Canticles thinking that Salomon wrote it in his olde age after hee had beene carryed awaie by the multitude of his wiues Alleadging that in that booke hee placed mans soueraigne and chiefe felicitie in the pleasures and lustes of the flesh as if there were no other lyfe after this Some Epicures lykewise in our time doo abuse it to the lyke purpose alleadging that there
is nothing better than to take pleasure for at death they see not what becommeth of the soule of man no more than they do of beastes wyth many other such lyke speeches which tend to that purpose But they themselues are in deede verie beastes so to vnderstande and misconster it For Salomons meaning tended rather to confirme the same which wee doo seeeke to mayntayne namely that no man may by the outward shew iudge of mans felicitie or miserie because all things fall out alyke to the one and to the other And that is his meaning where he saith Man knoweth not eyther the loue or hatred of God toward him Eccles 9.1 Eccle. 3.19 if he wil iudge by the outward shew Then hee passeth to beasts saying No man seeth what becommeth of the soules either of man or beasts namely with bodyly eyes Eccl. 8.12.13 But when he addeth that It shall bee well with them that feare the Lord and doo reuerence before him but it shall not be well with the wicked hee shall be like a shadow because hee feareth not before God When also he exhorteth to keepe Gods commandementes protesting that it is the whole duetie of man and that concluding his speech hee saith Eccl. 12.13.14 that God will bring euerie thing to iudgement that man hath done throughout the whole course of his life withall adding that the spirite shall returne to God that gaue it Hee doth sufficiently shew that hee beleeued the immortalitie of the soule and the lyfe euerlasting But where hee seemeth to commend those that take theyr pleasures Eccl. 5.17 saying It is comely to eate and drinke cheerefully hee meaneth in the common opinion of the foolish and vnaduised who resting vppon this lyfe and the iudgement of felicitie or miserie by the outward shew without remembring that mans soule is immortall d◠imagine him to be as a beast among whom such as are best vsed are most happie Howbeit as man is a creature of much more excellencie than a beast and yet if we regarde but the outwarde shew of this lyfe the beast is much more happie than man So we must necessarily beleeue that there is another lyfe after this and therfore conclude that it is meere folly to iudge of mans felicitie or misery by the outward shew Psal 37. 10 Neither is it in vaine that Dauid so earnestly exhorteth vs to take heed of this folly and error to iudge by the outward shew as also he is neuer weary of admonishing vs not to enuy those who outwardly seem happie but constantly to depend vpon the Lord and to walke vprightlie in his sight And in deede this iudgement by the outward shew is not onely repugnant to faith but vtterly abolisheth the same and not faith onely but also hope and desire to walke in the feare and obedience of God The Apostle to the Hebrewes sayeth that Faith is the ground of thinges which are boped for Heb. 11.1 and the euidence of things which are not seene Saint Paul also teacheth vs that hope is of thinges which wee see not Nowe the foundation and obiect of faith is the worde of God Rom. 8.23 pronouncing and assuring vs that the righteous and holye suffering persecution for his name are happie well beloued and blessed of God yet canst thou not see this but with the eye of faith and therefore in iudging of a man with thy bodily eye to be accursed in his tribulations thou dost abolish faith Hope is founded vpon the promise of celestiall spirituall and eternall goods to come If therfore when thou seest a faithfull man in trouble thou presently dost iudge him to be accursed thou dost abolish hope which regardeth not the time present but to come Againe if we were to depend vpon the externall iudgement and to say that the wicked that are in prosperitie are blessed who will dispose himselfe to endure pouertie and other afflictions by walking vprightly and in holinesse Nay will not all men rather apply themselues to fraud iniury extortion and other iniquitie sith ritches honour and other carnall commodities will redound to their blisse and felicitie 11 By the premisses we may see what a dangerous and pernitious folly this is to iudge of mans felicitie or miserie by the outward shew wherby we abolish the immortalitie of the soule God and his righteousnesse saith hope and all care and desire to walke in the feare of God That we may therefore Amend our liues let vs hereafter be better aduised and iudge of mans felicitie or miserie not after the outward shew Mat. 5. but according to the infallible and assured testimonies of Gods word Thus when the eare shall heare these sentences Blessed are you poore in spirite Luk. 6.28 Amos. 6.1 that hunger and thirst and that mourne Blessed are you when men hate you and cast you forth and say all manner of euill against you for the sonne of mans sake Againe Woe be to you rich men woe be to you that be satisfied and reioyce wee bee to you that liue at ease in Sion Faith will iudge according to Gods word that the faithful in affliction are blessed and the wicked in prosperitie most accursed Yet if the eye beholding the ritches honour and commodities of the wicked shoulde iudge them to be happie faith leaning to the testimonie of Gods word will beate downe and suppresse the false iudgement of the eye concluding that it is meere folly to iudge of mans felicitie or miserie by the outwarde shewe And albeit the worlde and the flesh doe cry out to the contrarie yet will we harken to and stedfastly holde this sentence pronounced by him who is trueth it selfe saying Say yee it shall bee well with the iust for they shall eate the fruite of their workes but woe bee to the wicked Esa 3.10 11. who seeketh after iniquitie for the rewarde of his hand shall bee giuen vnto him 10 Let vs remember the contents of the 92. Psalme where Dauid exhorteth vs to praise God to declare foorth his mercie and truth to reioyce in his workes to crie out that they are glorious his thoughts very profoūd What thoughts works Euen that the wicked doe spring vp like grasse and all workers of iniquitie doe flourish that afterward they may bee rooted out for euer And heereof to giue vs the more assurance directing himselfe to God Psal 92. he saith For loe thine enemies O Lord for loe thine enemies shall perish and all workers of iniquitie shall bee destroied But the righteous shal flourish like a Palme tree shal grow like a Cedar in Libanon Such as be planted in the house of the Lord shall flourish in the courtes of our God They shall bring foorth fruite in their age they shall bee fat and flourishing To declare that the Lord is righteous and that no iniquitie is in him And in as much saith hee as man resembling a brute beast knoweth nothing and that the foole
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
and aske them whetâ—â—r they haue not all toâ—â—â—e necessarie for theyr trades and occupations notwithstandiâ—â— whatsoeuer hinderaunce of their pouertie Is not this a meere â—olly to excuse themselues by pouertie in this case and yet to haue no want of things necessarie for theyr occupations 〈◊〉 hee had cause to complaine when there were no bookes but such as were in written hand and consequently dere howe much more bitterly might hee compâ—aine of the negligence and slouth of our dayes in all this great plentie and abundance of good bookes that by the helpe of printing maye bee had for so lyttle money Chri. his third sermon of Lazarus Seest thou not sayeth hee in another place the worke-men in mettalles the Golde-smith the Siluer-smith and all others that exercise anie occupation keepe all theyr tooles readie and in good order Albeit hunger compelleth and pouertie pincheth yet will they rather beare all than sell anie necessarie or needfull toole of theyr occupation to feede themselues withall yea many had rather borrowe vppon vsurie than pawne foorth anie one toole and good reason For they knowe that by pawning foorth theyr tooles they do depriue themselues of all ordinarie meanes to get theyr liuings and contrarywise that by keeping them they maye with profite discharge theyr debt But as hammers stithes and pinsers are the tooles of theyr occupations wherewyth to get theyr liuinges so the bookes of the Prophets and Apostles and all the bookes of the holy Scriptures are the tooles of Christianitie wherewith to obtaine saluation and life euerlasting And as artificers with theyr tooles and instrumentes doo finish their woorke so by the reading of the holye Scriptures our soules are corrected formed and renewed Which is more Artificers cannot transforme earth or woode into siluer or golde onelie they can by theyr arte and workmanshippe giue forme and shape vnto thinges but by the reading of Gods worde thou maist of a wooden or earthen vessell make a vessell of golde or siluer as the holy Apostle Saint Paule teacheth saying In a great house are not onely vesselles of golde and of siluer 2. Tim. 2.20 z. 1 but also of woode and of earth If anie man therefore purge himselfe from these hee shall bee a vessell vnto honour sanctifyed and meete for the Lorde and prepared vnto euerie good worke Thus concluding his speech hee sayth Let vs not be neglygent to buy books For euen the sight of them as he addeth shall put vs in minde of our dueties as well to withdrawe vs from sinne and iniquitie as to cause vs to perseuere in holynesse and righteousnesse and to praie to God to giue vs grace so to doo 3 What excuse shall wee pretende in the sight of God when in this abundance and easie meanes to get bookes by the helpe of printing wee are so loth to buy them and so carelesse of reading them thereby shewing our selues most vnthankefull and vnworthie that fauour and grace at Gods hande considering withall that wee are so often and earnestly exhorted to our dueties in reading and meditating vppon his woorde Let the word of Christ sayth Saint Paule dwell in you plenteousâ—ie in all wisedome Colos 3 1â— teaching and admonishing one another Hee speaketh to the Collossians both to men and women and willeth that this doctrine of the Gospell should be so familiar vnto them that it might take roote in them whereby to be instructed both for themselues to teach others We haue sayth Saint Peter a most sure worde of the Prophets 2. Pet. 1.19 to the which yee do wel that ye take heed as vnto a light that shineth in a darke place Hee compareth the writings of the Prophets to a candle shining in the darke and therefore exhorteth vs to take the same to bee our light Psal 119.105 Ephes 6.17 as Dauid also sayth The woorde of God is a light to my steppes Saint Paule calleth Gods worde the swoord of the spirite wherewith he willeth vs to bee armed to fight against the deuill But how shall wee take this swoord in hande vnlesse wee become diligent readers of the holy Scriptures wherwith after the example of Iesus Christ Math. 4. Rom. 15.4 to resell the temptations of the deuill saying It is written It is written If as Saint Paule sayth all that is written is written for our learning that wee maye haue hope by patience and comfort in the Scriptures Shall not wee make vaine the prouidence of the heauenlye goodnesse which hath giuen and preserued the Scriptures for vs if we doo not with diligence reade in them to the end thereby to bee comforted and strengthned in patience 2. Tim. 3.16 hope and faith If all holie Scripture be giuen by inspiration from God and bee profitable to teach to improoue to correct and to instruct in righteousnesse ought not wee diligently to exercise our selues in reading and meditation thereof to the end to reape such excellent fruit of the same 4 Men are flatterers and wee are blinde in our owne corruptions whereto we are naturally affected and therefore it is most necessarie that wee shoulde often heare God speaking vnto vs in the holy Scriptures instructing improuing correcting and exhorting vs to our duties When the young man mentioned by Saint Luke asked of Iesus Christ what hee should doe to obtayne euerlasting lyfe Luke 10.26 Christ aunswered What is written in the Lawe How doest thou reade Thereby shewing that the Lawe is written for vs to reade that in it wee maye knowe what wee are to doo in discharge of our duetie towarde God When the cursed rich man prayed Abraham to sende Lazarus to his brethren Luke 6.29 hee aunswered They haue Moses and the Prophets let them reade them He thereby taught vs that wee must reade the Scriptures and in them learne the meanes to escape euerlasting tormentes with that cursed riche man and neuer hope of anie mans comming from death to teach vs. Dauid a most excellent Prophet was well instructed in the Lawe yet the hundreth and nineteenth Psalme doth at large declare Psal 119 Dan. 9.2 Act. 17.11 how diligent and carefull hee was in reading and meditating Daniel notwithstanding his many reuelations lefte not off the reading of the bookes of Ieremie Saint Luke highlye commendeth the Birrheans because they were of better stomacke than the Iewes at Thessalonica to receiue with al readines the word preached by Saint Paul and dayly to conferre the scriptures to know whether it were so so the better to gather knowledge by the conference of the Scriptures with the truth which they had heard that they might bee the rather confirmed therein This zeale and diligence of the Birrheans shall rise vp in iudgement agaynst vs euen against vs who hauing heard the preaching do no farther endeuor by reading the Scriptures to confirme our selues more and more in the heauenly doctrine preached vnto vs. Act. 8 Queene Candaces Eunuch might wel as it seemeth haue exempted
as Iesus Christ also saith that God his father will reward vs openly for that Almes that we giue in secret Mat. 6.4 10 To this end also doth hee counsell vs to inuite to our feasts not the rich men that are able to requite feast with feast but the poore that are not able to restore and thou shalt bee saith hee blessed Luk. 14 â—2 because they can make no recompence for thou shalt haue the rewarde in the resurrection of the righteous and in that sence doth hee also exhort and teach vs to vse the wisedome of the vniust steward for saying Make you friends of the vnrighteous Mammon that wheÌ„ you want they may receiue you into euerlasting habitations he sheweth that the vniust steward had that descretion Luk. 16.5 to giue away his masters goods thogh with a bad coÌ„science that therby he might be able to liue when he should be put from the administration of his masters goods much rather then should we giue to the poor that which god hath lent vs seeing we haue froÌ„ him both a commandement to do it a promise that whatsoeuer we giue we shal find it againe in heauen when by death the administration of our goods shall be taken from vs. And therfore if we be in loue with goods it is best for vs to enlarge them to the poore that they may transport them for vs to heauen ther purchase for vs an euerlasting tresure he is vniust vnfaithful saith a good father Leo vpon this Giue and it shall be giuen to you Chrirostome vpon this Lay not vp your treasures c. that coueteth not to retaine that which hee loueth with al his hart for euer What a folly is it saith Chrisostome ther to leaue thy goods from whence thou must depart and not rather to send theÌ„ before thee to the place where thou goest to enhabite Let thy goods bee wher thy countrie is He that hordeth vp treasure vpon earth hath nothing to looke for in heauen Why lookest thou vp to heauen wher thou hast laid vp nothing whatsoeuer thou dost for thy soule at thy death shal be nothing the rest shalt thou loose If we be so desirous to keep our goods safe how can we do better theÌ„ to make vse of the admonitioÌ„ of Iesus Christ who saith Luk. 12. 33. Mat. 6.89 Sell that ye haue and giue Almes make you bagges which wex not old a treasure that can neuer faile in heauen wher no theefe commeth neither moath corrupteth 11 Sith God so commendeth commandeth Almes reliefe of the poore euen with assured promises that whatsoeuer we giue vnto theÌ„ is a tresure fasly laid vp for vs in heauen shal be againe restored vnto vs with plentifull vsury euerlasting reward what else haue we to do but to Amend our former negligence and sparing and more and more to encrease in the workes of charity and relieuing the poore by giuing liberally according to our abilitie as S. Paul saith according to the goods that God hath imparted vnto vs And this is yet one thing that we are to note namely that as many are ashamed to giue nothing to the poore 2. Cor. 8.11 so their giuing is alwaies as litle as may be coÌ„meth from them as if a man should plucke some rib out of their sides If it coÌ„cerne the priuate benefit of the poore ther must be some long Oration to prepare induce them to their duties If a man come to them againe in any short time then will they complaine that still wee come to them that wee neuer leaue begging the poore will they saye must not bee fed so fat and many doe abuse their Almes Then will they come in with their losses the smalnes of their traficke their sclender gaine their housholde charges To be short ye shal find them wonderfull full of inuention cunning to excuse themselues that they may giue as little as may be But if they wist how profitable it were to giue to the poore and what a sauour God sheweth vs wheÌ„ he vouchsafeth to touch our harts with a purpose to distribute liberally to the needy then will they thanke those that come to summon and stir theÌ„ vp to their duties and so will resolue to giue largly according to the portioÌ„ that they haue receued of the Lord. 12 To this duty may the example of the Macedonians greatly incite vs to whoÌ„ S. Paul gaue this commendation that in the great trial of affliction 2. Cor. 8 they enioied plentifull comforte in the depth of pouerty they abouÌ„ded in the treasures of their simplicitie They were sore afflicted yet feeling aboundance of ioy in God without respect to the consideration of their pouerty or standing vpon any long discourse of distrust but in all simplicitie depending wholly vpon Gods prouidence they thrust their hands into the bottomes of their coffers to helpe the poore with that small remainder that was left being redy as S. Paul testifieth of theÌ„ to distribute to their power yea euen beyond their power And so far were they froÌ„ needing any to intreate or sollicite them that euen with great instancie they required S. Paul to receiue of them that which they had contributed And this reliefe did they call the grace of God fellowship in relieuing the Saints This example of the Macedonians ought euery man coÌ„tinually to behold to the end that the rich by coÌ„sideration of the willing liberalitie of these poore Macedonians might be ashamed thus to keepe backe their aboundance that others which be not so welthy might neuerthelesse acknowledging their duties bee ready to giue if not as the Macedonians more then their abilitie would beare yet at the least according as God hath made them able Esay speaking of the conuersion of Tyrus saith Her occupying her wages shall be holy vnto the Lord It shal not be laid vp nor kept in store but her marchandise shall be before them that dwel before the Lord Esay 23.18 to eate sufficieÌ„tly to haue dureable clothing If marchants other welthy persons would well consider this example of the Tyrants they shold vnderstand that al that they haue ought to be coÌ„secrated to the lord that it belongeth not so iustly to theÌ„ as to the poore needy seruants childreÌ„ of God And albeit God suffereth them to be more honorably clothed more daintily sed yet ought they so to enlarge themselues that when their own garments be of fine cloth the poore may haue freeze wheÌ„ they eate whitebread the poor may be satisfied with browne 13 As these titles bee attributed to Iob that he was an vpright and iust man and one that feared God Iob 1. Iob 31.16 so did he declare the same by his workes of charitie protesting that he neuer denied the petition of the poore neither caused the eies of the widdow to faile that hee eate not his morsels alone but that
forth fruit but that some shall be deuoured by the fouls of the aire and some otherwise yet doeth hee not therefore forbeare to sowe euen so must we sowe our almes notwithstanding wee bee assured that all is not well bestowed Wee must vse discretion and dilygence that we may be faythfull stewardes not so seuere as to forget the simplicitie of charitie so highly commended and praysed by Saint Paule 1. Cor. 13 5 7 who sayth Loue imagineth no euill Loue beleeueth all things Loue hopeth for all things And in deede it is better to feed and cloath two wicked ones with one child of God than for feare of helping the wicked to suffer one of Gods children to perish for hunger or colde The marchant is many times deceiued in his expectation of gaine by tempests on the sea by banqueroutes and otherwise yet doth hee not giue ouer his traffique When Iob had clothed the needie with his wooll hee sayde that theyr loines did blesse him Iob. 31.20 thereby teaching vs that albeit the lips of the poore whom we haue clothed should curse vs and that he should abuse the reliefe that we haue ministred vnto him yet his loynes comforted with our garments shall testifie our charitie towarde him and blesse vs in the sight of God Esa 49.4 The Prophet Esaie exhorteth Gods seruants the preachers of his woorde to bee strong and of good comfort albeit the seede of theyr doctrine fructifie but in few shewing them that their labour and worke is neuertheles before the Lord. Euen so is it with the goods that wee distribute to the poore albeit some doo abuse them yet is our charitie in the sight of God Let vs therefore vse discretion and diligence in the well bestowing of our almes reproue those that abuse the same yet let simplicitie and charitie so guide vs that vnder colour of neglecting those that are vnworthie wee doo not refuse to relieue those that in deed are poore and needie 22 Many times such great husbands are the men that do most abuse the goods wherof God hath made theÌ„ not absolute Lords but stewards They be as prodigall in theyr owne vses as niggardly to the poor They exceed in rich costly attire in vnordinarie and sumptuous diet to be short in all superfluous vnprofitable carnall and worldly expenses but if there be anie speech of helping the poore there is nothing to bee had they haue neuer a whit too much to satisfie theyr owne prodigalitie and ambition But what account can they giue of their administration in the daie of iudgement Will Christ in his account passe these articles So much spent in ryot so much in excesse and banquets so much in the pleasures of the flesh Can they alleadge that they had not wherewith to helpe the poore No the former articles will conuince them so shall they be conuict as wel for despising the poor as for abusing the benefites whereof they should haue bene faithfull stewardes If Saint Paule commaundeth vs to worke wyth our handes to the ende to get wherewyth to releeue the needie how much rather shoulde wee according vnto Gods wyll cut off parte of our superfluitie and excesse Hierom vpon the Epistles therewyth to helpe such as want It is a kinde of sacriledge sayth Saint Hierome to giue the goods of the poore to such as bee rich inough Let the hungrie boweles commende thy charitie not the panches of those that are bursten wyth thy abundance Oh wofull calamitie of mankinde sayeth Saint Augustine August in his sermon 132 of the time howe many maye wee finde that doo vrge and compell those that bee alreadie satisfied to drinke more than be commeth them and yet wyll denie euen a glasse of small drinke to the poore that begge at theyr doore Those men doo neuer consider that the drinke which euen perforce they offer to drunkardes ought rather to bee giuen vnto Iesus Christ in the persons of the poore Math. 25 as himselfe hath sayd Whatsoeuer you haue doone to one of the least of these you haue doone it vnto me Wee doo commonlie saie to those that haue inough yee eate not and so vrge them to eate and yet do denie a morsell of bread to the hungrie VVhen men haue delicate wine and daintie fare which doo but too much whet on the stomacke wee vse to call vppon them to make good cheere and in the meane time forget them who hauing peraduenture neuer a bit of bread to giue to theyr children doo weepe and lament Had the rich man that liued in pleasures Luke 16. taken pittie of Lazarus that laie at his gate and cutting off parte of his superfluitie releeued his necessitie in sted of tormentes in hell fyre hee had receiued the crowne of Charitie as Lazarus receiued the crowne of patience in lyfe euerlasting Let vs beware least the superfluitie of our banquets apparell and other vanities that are good for nothing but to displease God and offende our neighbours bee not vnto vs as tormentors and burning coales in our consciences in the daâ—e of iudgement calling for vengeaunce agaynst vs for our contempt of the poore in theyr necessitie Neither let vs complaine of the meruailous increase of the poore that want reliefe but let vs accuse our owne coldnesse and slacknesse in distributing for theyr succour and reliefe Can wee complayne of want of abilitie when our onely superfluitie beeing cut off and gathered together myght suffice What man at his death coulde not with that hee had cut off and employed the same vppon the releefe of the poore Or who coulde not at that time bee content that hee had after the example of the poore widdowe or the Macedonians imparted vnto them of his substance in theyr necessitie Luke 21.14 2. Cor. 8.3 considering that the same shoulde haue beene vnto him so much treasure in Heauen 23 Let vs therefore amend our former neglygence and slouth and while wee haue time as Saint Paul sayth Doo good vnto all but especially to those that bee of the householde of faith Gal. 9 10 They all doo beare the image of God they all are of our flesh whome wee must loue as our selues Wee cannot therefore neglect and contemne them without great iniurie to God and our selues and breach of that vnitie that God hath made among vs yet as there is greater affinitie betweene the members of Christ and as the image of God doeth more cleerely and euidently shine in them so are wee more bound to care for theyr reliefe and to doo good vnto them in theyr necessities Let vs then imploie our selues heerein while wee haue time which may bee considered in three pointes First while God lendeth and giueth vs wherewith for we knowe not whether by fire warre banqueroutes thefte or anie other inconuenience our goods shal be taken froÌ„ vs. The husbandman hearing of approch of some armie and fearing thereby the losse of all his graine which might by them be
neuer haue beene annoyed with heate or colde that doe so molest him Moreouer this vse of garmentes doeth testifie vnto vs. Gods goodnesse and mercie towardes vs in that hee ministreth wherewith to releeue our necessities and so bindeth vs more and more to praise him To make therefore our garmentes a pompe and shew whereby to bee honored and glorified is the reuersing of the vse of them and manifest sacriledge against God Yet is this corruption so common that there is none no not the little children but will boast of gay garments Let vs therefore that haue more wit then children euen vs I say especially that are instructed in Gods word and know the originall and vse of garmentes in liew of seeking glorie in the same learne by them to humble our selues and to render all thankes and prayses to God to whome it appertaineth 8 For a third remedie let vs remember what a folly yea what an extreame iniquitie it is to take more care for garmentes for the bodie then for ornaments for the soule For as the bodie being of more valew then the garment wee will sell or pawne foorth the garment for to feede the bodie so ought wee to leaue all affecton to beautifie our bodies the better to tende to the adorning of our soules And hereto doth Saint Peter exhort vs 1. Pet. 1 3. saying Let not the womans apparell be outward with broydered heare or golde put about or in putting on of apparell but let the hid man of the hart be vncorrupt with a meeke and quiet spirit which is before God a thing much set by The same doth S. Paule also confirme saying Let women araie themselues in comely apparell with shamefastnesse and modestie 1. Tim. 2.9 not broidered haire or golde or pearle or costly apparell but as becommeth women that professe the feare of God with good workes If wee dwel in a borrowed house looking weekly when we must depart wee wyll neuer trouble our selues wyth anie cost or fitting of it as wee woulde doo if wee were sure to remayn in it all the daies of our liues And what is the bodie but a house lent vnto the soule from whence it looketh dayly to departe What reason haue wee then so to care for adorning the bodie which shortly must rot and perish so to neglect the soul which is immortal Men commonly doo care to be more honestly appareled when they are to meet at some banquet or marriage or to come before some honourable personages than ordinarily when they conuerse wyth inferiours Now wee as concerning our bodies doo conuerse wyth men lyke vnto our selues but as concerning our soule with God and his angels to whome it is lifted vp now by faith but at death really Is it not therefore repugnant to all order and reason to care more for the beautifying of the bodie than for adorning of the soule 9 Some man wyll saie Why albeit we beautifie our bodyes yet doo wee thinke vpon the adorning of the soule But this is a mere abuse for it is an olde saying that the great care to prouide for the bodie is an euident token of the neglect and small affection to adorne the soule Who can saie that hee is loth to burne his house when hee layeth burning coales hard by a stacke of strawe Naturally wee are inclined to ambition and pride and what is all this pompe prouision for the bodie but wood and straw kindled by the fyre of our Ambition Humilitie modestie charitie chastitie and holinesse are the chiefe ornamentes of our soules and is there anie thing more contrarie to these vertues than Ambition pride crueltie lust and prophane liuing which all doo appeare in these pompes and ornamentes for the bodie Well may wee confesse that there bee some more proude in theyr paltrie peltes than many in theyr sumptuous apparell When Antisthenes ware a turnde cloake Socrates tolde him that hee discerned his vaineglorie and ambition through the rentes of his cloake Contrariwise queene Heste rprotested before God that shee tooke no more pride in her most rich apparell The last book of Hest 14.6 than in base and defouled clothes But we speake of that which is common with men as experience sheweth For in deede wee shall finde few in whome ambition or desire to bee thought rich or noble or among women to appeare fayre is not the verie originall foutnaine of theyr sumptuous apparell pompe and beautifieng of the bodie 10 Some will reply did God create golde siluer silke and such like to no vse We confesse he created them to vse but not to abuse of his liberalitie to take occasion to praise him but not to extoll our selues And truely it is a great abusing of Gods creatures when we employ them to maintain our pride and ambition and in liew of reseruing al honour and praise to him that is the giuer of them to minister offence to our neighbours Againe it followeth not that the vse of silke and golde permitted to Kinges Princes and people of like calling should equally bee permitted and commanded for euerye Marchaunt and Artificer Princes may without reprehension or blemish of pride weare that which Marchaunts and Artificers cannot vse without note of pride and presumption True it is that the more modestly that any shall vse it the more commendable it is But it were but a trouble to pollicie and conscience without reason or ground to submit all person of whatsoeuer calling to Marchaunts attire as also it is not conuenient to abase Marchaunts into poore Artificers apparell 11 Yet is there another point to be considered God as to another purpose is afore said hath made men not Lordes but stewards of his goods with condition that they shall giue accompt of the same And in that respect it is lawfull for men of honour and calling honourably to cloth themselues so long as they also reserue meanes and clothe the poore members of Christ And indeede this sentence which he will pronounce in the day of iudgement Depart from me ye cursed into eternal fire Mat. 25. for I was naked and ye clothed me not c. might make those to tremble whose superfluitie and excesse in apparell would wel suffice to cloth the poore members of Iesus Christ But this sparingnes is an euident signe of incredulitie as Saint Iames noteth Iam. 2.15 tearming it to be a testimonie of a dead faith when we cloth not those that bee naked The silke ribbands and lace that couer the cloth the edgings passements and purles added to stuffe of it selfe curious enough the ringes enriched with precious stones the golde the siluer and pearle wherewith the bodies are decked vp shal in the day of iudgement arise against those that take no pitie of the poore that lay vpon straw went woolward and quaking for colde for want of garments Let those that dispence with such sumpteousnes and excesse examine their owne consciences whether they doe to others as they would be
Ephe. 5.16 we are in these long sittings to consider the losse of time for Saint Paul to the contrarie commandeth vs to redeeme time But how By forsaking the lustes of the flesh that wee may the better and the rather employ our selues in our vocation If sitting at such long feasts we would enter into meditation and think that we sit there in the presence of God who beholdeth how vnprofitably we wast time which is so precious glutted with delicacie when many others starue for hunger we would be euen ashamed and say what doe we here Doth this life beseeme the children of God Doe we thus watch for death and the day of iudgement Likewise albeit the soule bee not fed with past three or fower Sermons in a weeke while the bodie hath at the least fourteene yet will we complaine of the preacher if he stand aboue his houre and neuer finde fault with a feast that lasteth fower or fiue For custome and inclination breedeth content It would be thought strange if a man to a feast should bring his black hower glasse for a full end as he must to a Sermon 10 Some excuses men will aledge yet grounded likewise vpon vice And indeede this obstinate continuance in excessiue and sumptuous banquets proceedeth of the ambition and vaine glorie before mentioned Euerie man seeketh to make shew of his riches and liberalitie aboue his companion No man will remaine endebted to him that inuiteth him to a feast Euerie one thinketh that he shall be noted of pouertie or pinching if he do not as an other man But why should he not rather looke to bee reputed sober a reformer a man willing to giue example to others to chaunge vice into vertue Poâ—tius Cato Liuie lib. 34. A certaine heathen sayth Where there is a law for sobrietie and modestie which a man obserueth it is not to bee imputed to pouertie couetousnesse or sparing but to obedience and obseruation of the law How much rather ought wee Christians whome God by so manie preceptes and decrees hath commaunded to keepe modestie and sobrietie constantly to reiect such reproches of the world and the flesh and to bee content with the testimonie of our owne consciences that our modestie and sobrietie proceedeth from the feare of God and a feeling of our owne duties which bindeth vs to yeeld obedience to his ordinances But we cannot resolue so to doe Why Because that still wee will seeme better then other men greater then wee are and of more abilitie then wee may beare Oh cursed ambition and pride Which to maintaine wee doe reiect the will of God wee offend our neighbours and wee neglect the releefe of the poore If thou sayest thou art able Remember that thy abilitie commeth of God who hath not giuen it thee to boast of but that thy plentie may bee an argument to releeue those that neede and to magnifie the riches of the goodnesse and power of God to his glorie 11 Well doe wee confesse that God aloweth vs to feast and thereof we haue examples in the holie Scriptures neither doe wee restraine men to bread and water or halfe an howers respite God hath created meate and drinke to bee vsed Yet that according to the exhortation of Iesus Christ wee may Amend our liues it must bee in sobrietie and modestie They must bee powdered with Christian speeches and discourses beseeming Gods children There must bee no excesse either in plentie in delicacie either in long sitting Wee must remember the needie and such as are in tribulation Amos. 61 Our guestes must bee such as to maintaine amitie and to take occasion to prayse God To conclude the roote of ambition that lurketh therein must bee plucked vp that contrariwise in the aboundaunce of Gods benefites wee may confesse his liberalitie to his glorie Let vs not expect others to bee examples of our duties but let vs purchase this holie glorie in the sight of God to bee the first that through his grace shall reforme our selues in practise of the saying of Dauid O Lorde I haue made hast Psal 119.60 and delayed not to keepe thy commaundementes Of Voluptuousnesse in generall Chap. 15. THe vanitie and excesse in banquetes before reprooued doeth heere minister occasion to speake of the lustes and pleasures of the flesh first in generall Then perticulerlie in some kindes as in drunkennesse gluttonie licorousnesse and fornication As concerning voluptuousnesse in generall wee haue a number of sayings euen of the heathen whereby with common consent of all the world and in all ages the same haue beene reproued and condemne as daungerous pernitious and not beseeming man Architas the Tarentine sayde Cicero in his booke of olde age there is no pestilence more mortall then voluptuousnesse adding that thereof proceede all treasons against the countrie subuersions of common wealthes secrete communications with enemies to be short that there is not any enterprise so wicked but by voluptuousnesse a man may bee wrought thereunto And proceeding in his argument by many reasons he proueth that nothing is more repugnant to the excellencie of man or more detestable and pernicious then the same And concludeth that there can bee no fellowship betweene lust and vertue and therefore that in the kingdom of voluptuousnes vertue cannot subsist He saith farther that about the same time that Cayus Fabritius was sent to King Pirrhus hee heard that at Athens there was one that maintained that euery thing that man doth ought to haue relation to voluptuousnesse and that when two Romaine Lordes heard him talking thereof they wished that the Samnites and King Pirrhus then their enemies might be perswaded to that doctrine that so they might with greater facilitie be ouercome The like did Antistenes hearing one commaund pleasures also wish to his enemies As also the like counsell did Cyrus follow and put in practise against the Lydians Iustine in his first booke whom he had subdued for taking away their horse and armour hee commaunded them to follow theyr lustes and pleasures to the ende that thereby loosing their accustomed valour and vertue they might together therewith forget also all courage to rebell 2 This voluptuousnesse engendereth so manie vices and villanies that such as compare it to a dreame the pleasure whereof at a mans waking vanisheth awaie doe say somewhat yet nothing to the purpose The Emperour Adrian goeth a little farther when he compareth it to pils outwardly fairely guilt and rouled in Sugar but within full of bitternesse Yet goeth he farther then they all which sayth that pleasure and sorrow are twinnes For pleasure is no sooner hatched but repentaunce is at hand holding her as it were by the head readie to supplant her And thereupon some haue saide that shee resembleth a smile which presently is turned to sorrow and teares And indeede pleasure flyeth and slideth away leauing rather cause of repentaunce then occasion of remembraunce Other haue compared her to a painted sepulcher faire without but within full
will take no pleasure therein Dronkennesse sayth Plutarch is a passion full of tumult deuoyde of sense and reason Many sayth Augustine transported with wine haue committed most wicked and detestable murthers The example of great Alexander is notable who in his dronkennesse slew Clytus one of his deerest and most faithfull seruants which when he knew hauing disgested his wine hee woulde haue died for sorrow Heereto may wee referre that notable saying of Pythagoras that the vine yeeldeth three grapes the one of pleasure the second of dronkennesse and the last of outrage is also the saying of Anacharsis that the first draught is for thirst the second for sustenance the third for pleasure and the fourth ingendereth wrath And which is more the dronken man is a lyon to himselfe in that hee iniureth and wasteth both his bodie and his goods Bas Ser. against Dronkards It is maruell sayeth Basil that the bodyes of dronkardes beeing by nature of earth beeing so moistned do not dissolue into claie and morter Plut. Sim. dis li. 3.4.5 August to a holy virgin To such men sayth hee the soule is but salt to preserue the bodie for a time from rotting Dronkardes sayth Plutarch doo soone wax olde balde and graie before theyr time As Alexander the conqueror of so many kingdomes was ouercome by wine Seneca in his 84. Ep. to Lucil so many townes long time besieged haue beene taken and burned while the watch men haue beene dronke and a sleepe Seneca speaketh more largely What calamities saith hee haue growen of dronkennesse By her haue strong and most warlyke people beene deliuered to theyr enemies by it haue townes that haue long helde out agaynst the enemie beene opened and taken by it haue whole Nations Iust l. 1 that obstinately haue reiected the yoake of dominion of others bene subdued To be short such as in warre haue bene inuinsible haue by wine bene ouercome Iustine propoundeth a notable example in the Scithians of whome he saith that they were ouercome first by wine then by wepons Neither are we to maruel that it commeth so to passe for the dronkard peruerteth all that hee gouerneth hee maketh his bodie to reele he along he stoppeth and reuerseth the principall actions of his soule he drowneth the shippe that he guideth he ouerthroweth the chariot that hee driueth he looseth the army that hee leadeth but which is the fulnesse of his mishap by dronkennes becomming twice a childe hee reiecteth the gouernment of others but chiefely the couenant of God and so casteth himself headlong into ruine and euerlasting damnation 7 As Iesus Christ admonisheth vs to amend our liues so truely shoulde the consideration of the premises moue vs to shunne this accursed dronkennesse as a pestilence as Aeschilus in old time called it But especially the remembrance of the spirituall dangers mischiefes and inconueniences euen of euerlasting death the fruites of this dronkennesse ought mightily to mooue our heartes wholly to renounce it First as there is no exercise more profitable for the children of God for theyr saluation or wherein God is greatlyer glorified than in prayer thankesgiuing and praises to the Lord so is there nothing that sooner quencheth the vse of the same than dronkennesse Also if ordinarie sobrietie yea euen extraordinarie fasting bee sometimes requisite in praier that wee may bee the better disposed thereunto what can the dronkardes praiers bee but either none or meere mockeries And how shall we reade Gods worde or heare anie sermon when our heads are fraught with wine or strong drinke Againe if the sober doe many times fal on sleep therat what are we to expect of the dronkard but brutish sluggishnesse which depriueth him of all profite by the word of God And is there anie greater miserie than voluntarilie to depriue our selues of the fruite of praier Gods word When the Secretarie or Counseller is to conferre with his prince about matters of great waight or importance shal he make himselfe dronke or come dronke into his masters presence If wee ought dayly to praie vnto almightie God and by reading wherein truely consisteth and dependeth mannes great felicitie heare him speaking vnto vs doo not wee when we are dronke depriue our selues of this so familiar profitable and most comfortable communication with God 8 Againe how can a man that is giuen to dronkennes imploy him selfe in his vocation It is not for kings O Lemuel sayde his mother vnto him Prouer. 31.4 It is not for kings to drinke wine nor for princes strong drinke least hee drinke and forget the decree and chaunge the iudgement of all the children of affliction And in that consideration the holy Apostle Saint Paul ordayneth 1. Tim. 3 3.8 Tit. 1.7 Leuit. 10.9 Num. 6.3 Esay 5.11 that Bishoppes Elders and Deacons should not bee giuen to wine to the ende the better to discharge theyr offices Likewise in former daies the Priests in their wayting time and the Nazarites might drinke no wine Esay also speaking more generally declared this inconuenience thereto adding a threatning of Gods horrible iudgement for the same Woe bee vnto thē sayth he that rise vp early to follow dronkennesse and to them that continue vntil night till the wine doth inflame them And the harp and violl timbrell and pipe and wine are in their feasts but they regarde not the Lordes worke neither consider the worke of his hands August in his 231. sermon of shunning dronkennesse 9 But let vs more particularly enter into consideration of the inconueniences and mischiefes growing of dronkennesse to those that are giuen thereto First as a long and sore raine sayeth Saint Augustine moystneth the earth and so conuerteth it into mire that it cannot bee tilled to bring foorth fruit euen so our bodies distempered with too much wine cannot receiue the spirituall husbandrie neyther yeeld anie fruite beseeming the immortall soule Chrisost ho. 1. vpon these wordes Modico vino c. Wee are sayth hee farther to beware that our bodyes ouer moystned with wine growe not as it were into saltes or marishes where ther groweth nothing but weeds frogges serpents and other lyke beastes The dronkard sayth Chrisostome is a voluntarie deuill deuoid of excuse for his destruction or obloquy with men Dronkennesse sayth Saint Augustine is the mother of all wickednesse the argument of all offences the roote of all transgressions Aug. to a holy virgin distemperaunce of the head destruction of the senses a storme of the tongue waues of the bodie shipwracke of chastitie losse of time voluntarie madnesse infamous languishing corruption of manners dishonour to lyfe reproach to honestie and death of the soule Then hee addeth Dronkennesse is an amiable deuill a licorous poyson and a sweete sinne Hee that hath it hath not himselfe and hee that is dronke doeth not simply sinne but is wholy conuerted into sinne In a mightie storme sometime both the shippe and the men are saued by casting the goods into the sea
then to be occasion of offence to our neighbors 1. Cor. 8.13 by our plesures to bring destruction vpon those for whom Iesus Christ hath dyed And as to the end to represent the corrupt world as it were in a table we haue alredy shadowed out men and women dancing so by inserting thereinto players and gamesters at Cardes Dice we shall more liuely demonstrate the world and shew that such as giue themselues to gaming are indeed of the world not truly of the church of Christ And as by lots the souldiers parted the garments of Iesus Christ so may we wel say that these games at Dice Cards are the meanes to part between the world the Deuil many of those who professing reformed religion are addicted thereunto 9 But in as much as Iesus Christ admonisheth vs to Amend our liues and to repent our former transgressions let vs stedfastly resolue hereafter to abstaine and not to bee carried awaie with the taunts of gamesters that scorne our simplicitie because we will not play with them Let vs remember the aunswere of a heathen Xenophanes who at a feast being called dasterd for that he would not play at Dice wisely replyed I am indeede a dasterd and fearefull in all dishonest causes Let therefore his censure who tearmed these thinges dishonest together with his constancie against the taunts of gamesters be vnto vs Christians an instruction and example constantly to refraine from such games And the better to confirme vs herein let vs also thinke vpon the wordes of Saint Cyprian Let vs sayth he be Christians not players at Cardes and Dice Let vs poure forth our mony vpon the table of the Lord wher Christ sitteth as president and the Angels do see vs. In hew of loosing them folishly let vs distribute our goods to the poor Yea let vs commit them to the custodie of Iesus Christ For these games saith he are daungerous worthie of death and replenished with folly They containe no truth but a quaguâ—yre of all falsehood periurie Let vs pull away our hands from such pastimes and in our harts turne off and take away the darkenesse wherewith Satan blindeth vs let our hands be cleane and not defiled in doing honour to the Deuil Let vs flie from the enemie that pursueth vs and spend our time in the learning of true wisdome and instruction in the doctrine of the Gospell Yea let vs lift vp pure hands to Câ—rist and to the ende wee may please God let vs neuer looke vpon Cardes or Dice So beit Thus doth Saint Cyprian conclude his treatise against players at Cardes and Dice Of Enuie Chap. 20. NOw let vs speake of Enuie the sister and inseperable companion of couetousnesse and ambition Wisd 1.24 Augustine of Christ Doctrine which likewise proceedeth of a foolish wicked selfe loue As it is written in the booke of wisedome Thorow Enuie of the Deuill death came into the world Which Saint Augustine also confirmeth saying Enuie is a deuelish vice whereof the Deuill is vnpardonably guiltie in the sight of God For in the sentence of the Deuils damnation it is not saide that he had committed adulterie or theft but that hee had enuyed the state of man created to the image of God Againe Petrarck of the remedies of fortune whereas all other vices doe breede some pleasure and contentment albeit but false and wretched Onely Enuie engendereth nothing but sorrow feedeth vpon mischiefe grieueth at others good and in it selfe alreadie hath that euill which it wisheth to others Aug. In a certaine Sermon And indeede Enuie is a passion in the soule yeelding sorrow and heauinesse for such benefites as other haue that may bee desireable amiable or commendable and thereof ensueth a hatred of their felicitie and prosperitie If they be our betters because we be not so good as they If our inferiours least they should grow equall with vs Plut. of curiositie If our equals for feare they shoulde get before vs. 2 Concerning the first We ordinarily see that they which are endued with the greatest vertues and exalted into highest prosperitie are subiect to Enuie as Aristotle saith That Enuie is the enemie that assaulteth vertue and others prosperitie Plut. of Enuie and hatred Also as there is no shadow where there is no sunne so where there is no prosperitie there is no Enuie We doe Enuie saith Plutarch such as prosper and therefore as they that are tender sighted doe finde themselues grieued with euery light and bright obiect so is it with the enuious in euery the prosperitie of others Whereupon he compareth enuious persons to Cantharides a certaine greene and venimous worme or a Flie that vsually feedeth vpon wheate when it waxeth ripe and roses in their pride for so doth the enuious man he taketh against those that be honest Cicero to Heren lib. 4. greeueth at the encrease of other mens vertue Cicero also saith that Enuie as a companion to vertue do still prosâ—cute the good And therefore Seneca aptly saith Seneca of maners It is more easie for a poore man to shunne contempt then for a rich man to auoide Enuie 3 Enuie vseth onely one point of discretion and temperance which is this That seldome or neuerâ—â—t medleth with those whose greatnesse and excellencie doe take from the enuious all hope of attaining to the like degree Aristo in his Rhet. lib. 2. And this doth Aristotle note saying Enuie for the most part seaseth vpon that which it may best ouertake or out goe and that in this consideration men neuer Enuie the dead Plut. of Enuie and hatred neither such as in greatnesse do without comparison exceede them Father as Plutarch saith those that in age doe farre out goe them And in that sence it is written that Enuie is many times extinguished by the greatnes and excellencie of other mens prosperitie And for example hee addeth saying No man enuied Alexander the great or Cirus when they had attained the tipe of their deuises For as the sunne beating directly vpon the crowne of the head yeeldeth but a small shadow so they that are in eminencie farre aboue vs doe purchase small Enuie against them And therefore hee very properly compareth enuie vnto smoke which so long as the fire is but small maketh a great shew but so soone as it staineth vanisheth away or at the least appeareth nothing so plainely as at the first 4 As for those that be equall in degree it is an old-saying that the earthen potter enuieth the potter Eras in his Chiliads whether for gaine or for reputatation and honor this doth another prouerbe note saying The neighbours eye is alwaies an enemie and enuieth For surely men cannot abide that others of their owne callings should bee better thought of or come to be greater then themselues Gen. 4. As Cain enuied Abell Gen. 30.1 because the sacrifice of Abell was more acceptable in the sight of
God loue of the world neglect of heauenly felicitie wil cry out for euerlasting vengeance against their parents so that if they account not their children as beasts without soul or if they loue them with the due loue belonging to parents let them declare their loue especially to the soule the Christian instruction whereof surmounteth all worldly treasure An ancient Philosopher said that hee could haue bin content to haue gone vp into the highest pinacle in the towne Crates Plut. in thâ— bringing vp of children thence to haue cried O fathers what meane you that imploy your whol indeuors to get riches why are ye so carelesse for the instructing of your children to whom ye leaue theÌ„ It is as if parents wheÌ„ their childe were sicke to the death without prouiding for his health should prepare him new garments Some say it would be a great comfort for them in heauen to know their neere kindred consequently their children and this commeth of natural affection But might it not be a greater discomfort for them eueÌ„ in their life time to see them go to hell for want of instruction Tâ—e Lacedemonians were very careful to bring vp their children in vertue according to the lawes of Lycurgus their law giuer therby grew to this custome that if anie man committed anie trespasse it was lawfull for anie that sawe him freely to reproue him and it was a great reproch to mislike of such reprehension 13 Some charge their childreÌ„ to be dulwitted hard to be bowed or brought to vertue Albeit naturall inclination bee a great helpe to profiting yet exercise custome to do wel is a mightie meanes to bend and shape them that waie yea euen such that by experience wee finde this olde prouerbe true Vse ouercommeth nature And this dyd Lycurgus the Lacedemonian lawe giuer verie aptly demonstrate to his people Plut. in his Lacon Apotâ—eg Hee tooke two whelpes the one of a hunting kinde the other of a mastiffe that followed the kitchin Then dyd hee bring vp the mastiffe to the game and the hound to the kitchen Afterward meaning to make demonstration and so to perswade the people to his purpose hee caused them to bee assembled and brought forth his two dogs where setting downe a dish of pottage and withall casting off a hare the hound fell to the pottage the mastiffe followed the hare Behold then sayth he what it is of doctrine vse he that came of a hunting kind yet vsed to the kitchin followeth his pottage and the other come of a mastiffe following the kitchin being now vsed to the game followeth the hare The wheele-wright doth by strength bow his timber letting it he long in that bent it abideth crooked Barren ground wel tilled soyled and sown with good seed groweth fruitfull yeeldeth good increase Iron weareth with handling The water by continuall dropping weareth the stone Wilde beasts may bee tamed and wilde coltes by custome bee brought to the saddle and are content to bee lead by the bridle The Greekes named Manners by a word that signified Custome Thereby to declare that euen the dullest capacities may by instruction and custome bee fashioned to vertue As contrariwise the wit most inclined by nature to vertue may by bad instruction and the conuersion of the wicked be peruerted and grow vicious 14 Parents therefore are heerein to respect two pointes First to begin to frame and bend their children in their tender youth to vertue remembring that a seale entereth deepest into softest waxe Plato warneth mothers and nurses from telling foolish tales to theyr children least they infect theyr tender wits with folly astonishment Experience sheweth that children will sooner learn anie language by conuersation thaÌ„ older folkes Also that the yonger the twigge is the sooner it is bent or made straight Secondly it is the parents duetie to restraine their children from haunting conuersing with such as bee vicious and peruerse And in deed we see that they doo soone learne villanous and vnseemely speeches and malitious and leaude actions wyth theyr corruptions and as the olde prouerbe sayth Halting with the lame they shal learne to halt A child that naturally speaketh well by conuersing with such as corrupt theyr speech shal degenerate and speake as badly Tie a young twigge that is crooked with a straight one that is stronger than it and in growing it wil become straight so continue when it is vndone And contrariwise a straight one tied to that which is crooked and stronger than it selfe will grow continue crooked 15 The Lacedemonians were maruellous carefull to prouide that their children should not be corrupted by euill companie And in regard thereof Plutarch in his Laconicalâ— we reade that when Antipater demanded of them fiftie children for hostages one of their chiefe magistrates named Etheocles aduised theÌ„ not to condescend thereto least they being brought vp in the societie of such as were wholy giuen to pleasure and vice might peraduenture grow vicious and so bring home afterward to their countrie nothing but corruption and miserie and therupon in lieu of fiftie children they offred the double number of men and women and so of aged persons alreadie formed of strength and discretion to withstand vice and corruption Lastly when Antipater still vrged them to send their children and vsed great threates in case they should disobey they plainly answered saying Let him if he can require anie thing more grieuous than death for rather will we condiscend thereto than to send our children O wonderfull constancie and care to preserue their children from vice and corruption If the heathen had such regarde to this vertue importing the training vp of their children in the obseruatioÌ„ of the laws of a mortall man what a shame may it be vnto christian parents that are so negligent in bringing vp theyr children in the heauenly doctrine and forming theyr manners and behauiors to pietie and godlynes in the feare and obedience of God Moreouer by this example may parents take warning when they mean to put forth their children to anie trade or occupation eyther to learning carefully to see and enquire whether such as they thinke to place them withal be vertuous or endued with the fear of God In the admittance of a seruant the feare of some temporall or carnall inconuenience causeth thee to enquire of his or her truth or other qualities Therefore if thou committest a childe to the instruction of a master before thou enquirest of his vertues thou shewest that thou hast lesse care of corrupting or infecting thy child with vice than of some small incouenience that might happen by an vnthriftie seruant When thou buyest an earthen pot thou soundest vpon it to see whether it be broken least thou shoulde be deceiued in a small peece of monie yet doest thou not sound whether the master to whome thou committest thy child be vicious or vertuous albeit by putting him to one that is
Agasicles Plut. in his Lacon Apoth Euseb in his hist and the life of Constant lib. 1. who beeing demaunded â—â—owe a king myght raigne in safetie wythout anie guarde of souldyers verie aptly aunswered By raigning ouer his subiectes as the Father doth ouer the children And it is a great comfort and felicitie to a Magistrate to see his subiects loue him As wee reade of great Constantine who reioyced in the affection and good will that his subieâ—â—es declared towardes him also that they liued so content vnder him but especially hee conceiued great content in the apparance of the ioye and comfort of the Church vnder his gouernment 52 Hereto wyll we yet adde two points necessarie for the maintaining of subiects in peace prosperity The first that magistrats obserue theyr vowed fayth both to theyr neighbours and vnto theyr subiectes Hee that confyrmeth anie promise or accorde by oath taketh God to witnesse that hee which sweareth meaneth inuiolably to obserue his oath vppon condition that doing otherwise hee submitteth himselfe to such vengeaunce as almightie God the louer of truth will poure foorth vppon falsehood and periurie And therefore as God in his holy lawe protesteth Hee will not holde him guiltlesse that taketh his name in vaine Exod. 20. For it is indeede the polluting and prophaning of the name of God as himselfe declareth saying Leuit. 10 1â— Yee shall not sweare by my name falsely neither shalt thou defile the name of thy God J am the Lorde The verie Heathen dyd vnderstande that God was angrie and wroth wyth falsefyers and punished them in his wrath and heauie displeasure As wee reade of Agesilaus Plut. in his Apotheg king of the Lacedemonians who hearing that his enemie Tyssaphernes had infringed and broken the agreement and oath made betweene them sayde that hee greatly thanked Tissaphernes because thorough his falsehoode and periurie hee had prouoked both the Gods speaking as a Heathen and men against him Arist Rhet. to Alex cap. 18 and contrarywise made them fauourable in his behalfe The same doeth the prince of Philosophers euen Aristotle himselfe note saying Magistrates must take great heede and beware of breaking theyr oath as well for feare of the punishment of God as of the reproach and infamie which they incurre among men This feeling and resolution hath euermore and at all times beene printed in the heartes of men to the end that the feare of prouoking God by false swearing together wyth the apprehension of his iust reuenge might retayne them in theyr dueties And therefore euen the Heathen haue beene very carefull obseruers and diligent keepers of theyr oathes as the prince of Oratours doth make reporte Our auncestours sayde he neuer craued stronger bond to binde theyr faith than an oath Cic ost lib 3 witnesse heereof the twelue tables the sacrifices or sacred seruices the agreementes or confederacies wherein they bounde their faith euen to theyr enemyes To bee short the correction of the Censors who neuer more carefully iudged of anie thing than of oathes 53 But the subiects are many times also snared in the vengeance that God powreth forth vpon the periurie of the Magistrates As among the causers of the destruction of Ierusalem the captiuity of the people in Babilon 2. Cron 36.13 the periurie of Zedechias King of Iuda whom Nabuchadnezzer had made to sweare by the liuing God is noted to be one 2. Saâ—m 2â— For hee rebelled against him When Saule vpon an inconsiderate zeale had put to death certaine Gibeonites notwithstanding the oath of Iosua and the Princes of Israel aboue two hundred yeeres before who sware that they should liue God being wroth sent a famine in the daies of Dauid for the space of three yeeres wherein he also expressely declared that this murder contrarie to the oath of Iosua was the cause of this calamitie And therefore when Dauid had deliuered to the Gibionites at their request the seuen sonnes of Saule and they had crucified them the famine ceased As therefore Magistrates in dutie ought not to sweare rashly much lesse with any intent to abuse their subiects or neighbours So must they diligently obserue the oath once taken least they should breake the band of humaine societie least they should incurre the reproch of men but espescially least they should draw the wrath of God vpon them and their subiects In consideration of the premises As touching agreements confirmed by oath for the establishmeÌ„t or maintenance of peace among either subiects or neighbours of diuers religion The partie that findeth himselfe the stranger must beware of taking occasion to disturbe the state by infringing his oath vnder the pretence of keeping no faith to heretickes or Idolaters For besides the prophaning of the name of God and the Scandall ministred to those that are troubled he shall also loose all reputation of truth Hee shall breake the sacred bond of humaine societie He shal giue occasion of new troubles and hee shall extinguish all meanes of appeasing them And indeede when men can not repose themselues vpon a mans worde or his oath they must of necessitie assure them selues by weapons and force as the examples of our time doe most manifestly declare And thus we see that periury doth many times entangle whole nations in warres is the mother and nurse of great calamities when by keeping of the faith sworne they might liue in peace and tranquilitie 54 The other duty of the magistrate importeth that he employ his forces in maintaining the persons goods and liberties of his subiects against such as seeke to wrong them by violence whether by defending them against theyr indeauours or in recouerie of that which wrongfully hath beene taken or vsurped vppon them But inasmuch as within these two or three yeeres I publyshed a small treatise wherein among other matters I haue declared that God hath deliuered the swoord to the magistrate to defend the good and to punish the wicked That warre is lawfull that Christians may â—ith a safe conscience beare armes and that they whome God hath authorized to leuie warre both maye and ought when necessitie requireth to doo it in defence of his seruice and true religion I shall now be content onelye to note some aduertisements requisite for the obtaining of a good conscience in making warre and in hope of happie successe 55 First let all princes and magistrates take heed of giuing iust cause to make warre vppon them 2. Sam. 10. and to that purpose remember Hanon the sonne of Naas who causing halfe the beardes of those whome Dauid sent vnto him to comfort him vppon the death of his father to bee shauen and their garments to bee cut close oft by the buttockes gaue Dauid cause to raise warre agaynst him and to destroie him and his people Let them beware of leuying warre without a iust ground and reason 2. Chro. 13 as did Ieroboam against Abiah king of Iuda for he reiecting the admonition of the
wrath against theyr subiects Autenticalls in the title of Baudes Especially let them rigorously punish and banish out of their dominions all baudes and ruffians the cursed instruments of satan to allure and put forth women and maidens to fornication who liue vpon so abhominable iniquitie The Emperour Iustinian doth expresly command all baudes to bee punished with death as is aforesayd Withall decreeing that whatsoeuer hath bene giuen to women or maidens for the prostituting of their bodies they shall not be bound to restore August in his booke of orderings 64 But some to the contrarie will alleadge a sentence of Saint Augustine saying Take awaie the stewes and yee shall replenish the whole towne with fornication But when he wrote that he was but a nouice and meanly instructed in religion and therefore him selfe in another place confesseth that in sinne there is no tolleration that a man of two euils should choose the lesser Neither must we as Saint Paul saith doo euill that good may come of it Rom. 3.8 or allowe one mischife for the eschuing of another But we must obey God who forbiddeth vs all wickednes and remit the issue and successe into his hands who cannot allowe that the wisedome of the flesh should dispense with the offending God in one sort for feare of offending him in another Basil expounding these words Psalme 1. And hath not sit in the seate of the scornfull saith that adulterie neuer stayeth is one man but infecteth the whole Citie First one will come alone to the strumpet then he wil take a companion and that companion another companion whereby as fire once kindled if the wind be high doth somtimes inflame a whole citie so this wickednes once kindled spreadeth all ouer Ambrose proceedeth fâ—rther for he expounding this sentence of Salomon Who can carrie fyre in his bosome and not be burned saith Prouerb 6. Who doth thinke that tollerating whoores in a towne young men will not resort vnto them wherein we gather this sentence which vtterly repugneth the former of Augustine Tollerate whores in a towne and ye replenish the whole towne with whoredome as God vndoubtedly for the auoiding thereof did in olde time command that there should not be anie whoore in Israel And therefore wee will conclude this argument with this saying of Tertullian Deut. 23 17 That stewes are abhominable in the sight of God Let the Popes therefore aduise with them selues what answere they will make to God for this Tertul. of the Soule that in Rome they doo not onely publikely tollerate theyr whoores and bauds but also that they take tribute of them therin shewing themselues likewise to be baudes in that in lieu of punishing expelling and banishing of them as plagues in a Christian common wealth they participate with them in their cursed gaine 65 As concerning the other point touching tipling and dronkennes Seeing that God curseth all bibbers and dronkards by his prophet Esay also that S. Paul protesteth that they shal not inherit the kingdome of God the magistrates do sufficiently vnderstand Esay â— 11.12 1. Cor. 6.10 that they in dutie so much as in them lieth are to stop the course of all such excesse The inconueniences of quarrels strife therof arising the troubles in houshold as wheÌ„ the husband or the wife do come drunke home the extreme miserie whereinto many doo bring their wiues children in suffering theÌ„ almost to starue for need whilest theÌ„selues haunt tauerns The abuse prophaning of Gods good creatures with other inconueniences that daily arise of dronkennes do cry for vengeance in the sight of God do cal the magistrates set before them their dueties wherein they are bound to remedie the same For with what conscience can they suffer such corruption among their subiects when they may remedie it by prohibiting not lodging for strangers but tauernes from their inhabitants or by punishing of tiplerrs dronkards and those tauerners that maintaine them in such excesse and riot 66 Hauing before declared how Magistrates ought to imploie themselues to bring theyr subiects to leade a quiet and peaceable lyfe in all godlynesse and honestie wee are now to intreate them to beleeue thinke that theyr authoritie shall take great increase and efficacie when theyr greatnesse and power shall be accompanied wyth the excellencie of vertue aboue theyr subiects when themselues shall bee examples vnto them in all things beseeming the children and seruants of God wherein also they are to haue such respect that they admit not in themselues euen that which may bee somewhat tollerable among theyr subiectes so farre are they from power to dispense with that in themselues which shuld not bee permitted to men of meaner calling And in deede wee may in many notable examples note that God hath greuously punished in great personages those faultes which in apparance seem small Nomb. 20. 2. Sam. 24. Esay 39. as that of Moses at the waters of strife that of Dauid when hee numbered the people that of Ezechias when hee shewed his treasures to the Embassadors of the king of Babylon and so in others In all which God doth teach vs that the authoritie of princes to dispense wyth themselues to worke wickednesse is so small that contrarywise hee wyll punish such transgressions in them as many times hee will beare with in theyr subiectes Deut. 17. And this instruction doth hee confyrme in that in olde time he declared that the king that shuld be chosen ouer his people Israel shuld haue the booke of the lawe that hee might reade therin all the dayes of his lyfe and that he might rule himselfe according to the will of God that hee shoulde not haue many wiues yet was that tollerable among his subiectes The younger Scipio knewe and put in practise his duetie in this respect for when hee had by force taken the city of Carthage Plut. in his Apoth Plut. in his Lacon Apoth Plut. in his Apoth and some of his souldyers brought vnto him a most beautifull mayden Truely sayde hee I coulde fynde in my heart to take her were I not in office or a magistrate but a priuate man To this purpose dyd Agesilaus verie wisely saie That the Prince must outgo his subiects not in pleasure lust but in temperance and magnanimitie And thereupon sayd Cyrus He is not worthie to gouerne that is no better neither more vertuous than they ouer whome hee is to commaund 67 Reason lykewise would that princes and magistrates should giue good examples to theyr subiectes leading the waie to all vertuous commendable actions that they require of them As Iustine writeth of Lycurgus Iustin lib. 3. that hee set downe no law for any thing whereof himselfe had not shewed an example and practise in his owne person Plutarch sayth that Agesilaus woulde bee the first dooer of that thing that he commanded those to doo Plutarch in his Lacon Apotheg ouer whom hee
may well and prosperously guide their subiects together with all other vertues requisite and perseuerance in their duties also Iames 8.17 the blessing of the father of light from whom come all good gifts and who onely is able to giue successe and happie issue to all their labours Secondly that they put in practise the commandement of God to Iosua Iosu 1.8 saying Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou maist take heed to doo all that is written in the same for in so doing let them be assured that they shal prosper as the Lord addeth saying For then shalt thou make thy way prosperous then shalt thou haue good successe And in that sense let theÌ„ expect the performance of the same which God said to Samuel 1. Sam. 2.30 I wil honor those that honor me they that despise me shal be set at naught 71 Let them remember that two things are required in a prince or magistrate namely holines in time of peace and magnanimitie in wars in both discretioÌ„ Aurel. Vict. in his lyfe Polibius wherof the Emperor Traâ—an shewed him selfe as a patterne for he was indued with both these vertues That two things maintaine the commonwealth Force and magnanimitie against enimies and concord among subiectes That the preseruation of the Princes estate consisteth first in the integritie of religion Secondly in the loue of the subiects That they which are in office of magistrates must as sayth great Cato vse soberlie their power authoritie Plutarch in his Apoth Plato in his comonwelth that they may stil vse it That that com-wealth is happie wherein euerie man obeyeth the prince and the prince obeyeth the lawe That the magistrate as the same Cato sayth must not tarrie for exhortation to gouerne iustly neither by exhortation bee mooued to beare himselfe vniustly That it is a calling both steadfast and to bee desired Polib l. 6 when euerie one in priuate doth liue in peace and holynesse and that iustice and mercie doo abide in publike persons That the prince must make his subiects to loue him and his enemies to feare him and as well to remember that he is a man Tacitus Annal. 11 Plinie in his Panegiricks Curtius l. 7. as that he is established ouer men That there is nothing so firme strong but is subiect to inconuenience and danger euen by the feeble and weake And to this purpose let them call to minde that great trees are long in growing but cut downe in an houre Let them not forget that they beare the image of God in regard of theyr office and are called Gods to the end they should neither speake nor doo anie thing vnworthie the maiestie of God Tacitus Let them beware of abating theyr authoritie either by too much lenitie or the peoples loue by like seueritie Let them not prefer the aduise of young Counsellors before the iudgement of the auncient and to that purpose make vse of the example of Roboam 2 Chro. 10 who by the contrarie alienated the ten Tribes of Israel and lost his dominion ouer them Let them neuer pronounce sentence in wrath neither vndertake anie thing in displeasure but remember the saying of Saint Iames Wrath in man fulfilleth not the iustice of God Let this saying of Saint Augustine bee printed in their heartes Iames 1 20 Augustine in the 13. a-abuses of degrees Degree 6. Three things are requisite in a gouernor Calling feare of him and loue towards him Calling is requisite to the end he may beare himselfe in a good conscience cheerefully yet if hee bee not both loued and feared he cannot subsist in his calling Let him therefore aduise himselfe to procure loue by benefites and affâ—bilitie and â—eare by punishing wrong done not against himselfe but against the lawe 72 Let him consider of the titles that Iulius Pollux who was gouernor of the Emperor Comodus in his youth attributeth to the prince whome hee calleth father of the people gentle louing mercifull wise iust courteous couragious despising monie not subiect to passion but commaunding ouer himselfe ouercomming lust vsing reason quicke of conceit sober religious carefull for his subiectes constant no deceiuer adorned with authoritie readie in his affayres prouided to doo well slowe to reuenge affable gracious in speech open hearted a louer of the vertuous desyrous of peace valiant in warre an example of good manners to his subiects a maker of good lawes and an obseruer of the same Let him remember these wordes of Lewes the ninth lefte by his last will to his eldest sonne and successour Philip and are recorded in the chamber of accounts Be deuout in the seruice of God bee in heart pittifull and charitable to the poore and comfort them wyth thy good deedes keepe the good lawes of thy realme take no subsidies or releef of thy subiects but vpon vrgent necessitie and for the profite of thy common wealth vppon iust cause and voluntarily 73 Let them continually looke vpon the table of Ptolome Arsacides which the Emperour Marcus Aurelius found at Thebes an auncient towne of Aegypt and was alwayes layde at the kinges beds head when hee was chosen and by the sayde Marcus Aurelius at his death giuen as a singular treasure to his sonne Comodus This Table was written in Greeke Characters and contayned the protestations and sentences following I neuer exalted the proud rich man neyther hated the poore man that was iust I neuer denied iustice to the poore for his pouertie neither pardoned the wealthie for his riches I neuer benefited or gaue rewarde for affection neither punished vpon passion onely I neuer suffered euill to escape vnpunished neyther goodnesse vnrewarded I neuer committed the execution of manifest iustice to another neyther determined that which was difficult by my selfe alone I neuer denied iustice to him that asked it neither mercie to him that deserued it I neuer punished in anger neither promised benefite in mirth I was neuer carelesse in prosperitie neyther faint hearted in aduersitie I neuer dyd euill vpon mallice neither committed villanie for couetize I neuer opened my gate to the flatterer neither gaue eare to the backbiter I alwais sought to be loued of the good and feared of the wicked lastly I alwaies fauoured the poore that was able to doo little and God who was able to doo much fauoured me 74 To conclude wee will adde these short excellent sayinges of Saint Augustine Augustine of the degrees of abuse Degree 9. wherein he representeth vnto vs the duties of princes and magistrates The iustice of the king saith he is that he doo not wrongfully oppresse anie man by his power that he iudge without acceptance of persons betweene man and man that hee bee a defence to the straunger the fatherlesse and the widow that he suppresse theft punish adulterie exalt not the wicked maintain no quarrellers or lasciuious persons root out the
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
he is not a God a farre off onely as is aforesaid but also a God neere at hand As likewise how often is it noted by the Euangelists Math 9.4 Luke 5.22 Math. 12.25 Luke 6.8 that hee did both see and know the thoughts of those that went about to tempt him or that hatched anie other conspiracie or that had any bad opinion of him 12 Dauid in his owne person doth very aptly represent vnto vs this prouidence of God seeing all things and beeing in all places saying O Lord thou hast tried me and knowen me thou knowest my sitting and my rising Psalme 139.1 thou vnderstandest my thought a farre of thou compassest my paths and my lying downe art accustomed to all my waies For there is not a worde in my tongue but loe thou knowest it wholy O Lord Thou holdest me straight behinde and before and laiest thy hande vpon me Thy knowledge is too wonder full for me it is so high that I cannot attaine vnto it namely in all and by all to comprehend it Whether shall I go from thy spirit or whether shall I flie from thy presence If I ascend into heauen thou art there if I lie downe in hell thou art there let me take the wings of the morning and dwell in the vttermost parte of the sea yet thether shall thy hand leade me and thy right hand holde mee vp If I saie yet the darknes shall hide me euen the night shall bee a light about me yea the darknes hideth not from thee but the night shineth as the daie the darknes and the light are both alike For thou hast possessed my raines thou hast couered me in my mothers wombe Thine eies did see me when I was without forme for in thy booke were all thinges written which in continuance were fashioned when there was none of them before Beholde heere an excellent description of Gods prouidence which declareth vnto vs the efficacie of this title Emanuel giuen to Iesus Christ and consequently teacheth vs that hee seeth and knoweth all that wee thinke saie or do for all is open in his sight for he is with vs and in vs wheresoeuer we become 13 The knowledge and feeling of this truth may bee to greate purpose to induce and resolue vs to amend our liues For what I praie you is the spring of such abundaunce of iniquitie as wee see at this daie among men Euen this false perswasion or rather astonishment to imagine that God is blinde and seeth not the works and thoughts of men Psalme 59.8 They prate with their tongues sayth King Dauid speaking of his enemies and swordes are in their lippes For saie they who heareth vs Heereof haue wee a notable example in the ninetie foure Psalme O Lord sayth Dauid how long Psalme 94. how long shall the wicked triumph They prate and speake fiercely all the workers of iniquitie vaunt themselues They smite downe thy people O Lorde and trouble thy heritage They slaie the widdowe and the straunger murther the fatherlesse yet they saie The Lorde shall not see neither will the God of Iaacob regard it But let vs now see how hee reprooueth the blindnesse and pride of these wicked ones Vnderstand yee vnwise among the people and yee fooles when will yee bee wise Hee that planted the eare shall hee not heare And hee that formed the eie shall hee not see Or hee that chastiseth the nations shall hee not correct euen he that teacheth man knowledge The Lorde knoweth the thoughts of man that they are vanitie As Dauid also hauing rehearsed the wicked cruell enterprises of his enemie obiecteth vnto him that in his heart hee sayth God hath forgotten him hee hath hidden his face Psalme 10.11 and will not see him What moued Caine to bring his brother into the fieldes and to bee so bolde as to kill him Euen this false opinion that God dyd not see him And this dyd hee verie manifestly declare in that when God asked him where his brother was hee aunswered I knowe not Haue I the keeping of my brother Gen. 4.8 As if hee woulde haue sayde that God had not anie reason to put that question to him considering that hee was not appointed to keepe him and therefore without blame hee might bee ignorant where he was 14 But what shall wee saie of Dauid a man that did so greatlie feare God when he committed adulterie with the wife of Vrias made him dronke and afterward slew him by the handes of his enimies thereby thinking to hide his iniquitie from men Must it not needes bee that at that time hee was much ouerseene when hee woulde imagine that God dyd not see him Yet is this the ordinarie perswasion of those that giue ouer themselues to wickednesse and consequently the fountaine of an infinite number of sinnes and iniquities that they commit vpon an imagination that God seeth them not Otherwise what an impudencie were it in man to commit adulterie to bee dronken to deceiue his neighbour to backbite c. if hee coulde thinke within himselfe God is with mee I am in his fight hee heareth me he seeth me commit this wickednesse And yet how often doo men commit all these iniquities euen whoredome dronkennesse deceit and backbiting in the presence of God from which they will verie diligently forbeare in the sight of men 15 That wee may the rather therfore amend our liues let vs remember Emanuel that is that God is with vs euen in vs ioyned and vnited vnto vs. And withall let vs well thinke that hee seeth and knoweth all our thoughts words and workes as is before declared yea let it be a strong bridle to withholde vs from wickednesse as Salomon teacheth vs saying Why shouldest thou my sonne Prou. 5.21 delight in a straunge woman or imbrace the bosome of a straunger Seeing the wayes of man are before the eyes of the Lorde and hee pondereth all his pathes Prou. 15.3 And in another place The eyes of the Lord are in all places to beholde both the good and badde Ribby one of the wise men of the Iewes in olde time to this purpose dyd verie aptlye saie Graue these three thinges in thy minde and thou shalt neuer sinne Drus Apoth of the Hebrues Arabians l. 1. namely that there is an eie that seeth thee an eare that heareth thee and a booke wherein all thy wordes and deedes are written Neyther let vs thinke when wee neglect our dueties in releeuing the poore that God knoweth it not albeit wee alleadge that wee knowe nothing of theyr want or had not wherewith to helpe them If thou forbearest sayth Salomon to deliuer those that are ledde to bee slaine and such as are at deathes doore by thinking that thou wilt saie I knew not of it hee that pondereth the heartes doth hee not vnderstand it And hee that keepeth thy soule knoweth hee it not Or will not hee recompence euerie man according to his workes God knoweth
place Exod. 20 I am the Lord thy God that hath brought thee out of the land of Egipt keepe my statutes and my lawes and doe them Again Leuit. 19.36 Prophane not the name of my holines for I will be sanstified among the children of Israel I am the Lord that do sanctifie you Leuit. 22.32 and that haue brought you out of the land of Egipt to be your God Moreouer he commandeth all parents to shew their children of this bond wherein they stand bound to obey his commaundements saying When thy sonne shal hereafter aske thee saying What mean these testimonies and ordinaunces and lawes Deut. 6.20 which the Lord our God hath commaunded you thou shalt say vnto thy sonne Wee were Pharaohs bondmen in Egipt but the Lord brought vs out of Egipt with a mighty hand And the Lord shewed signes and wonders great and euill vpon Egipt vpon Pharaoh and vpon all his householde before our eyes And brought vs out from thence to bring vs in and to giue vs the land which he sware vnto our fathers Therefore the Lord hath commaunded vs to doe all these ordinances and to feare the Lord our God that it may goe euer well with vs and that hee may preserue vs aliue as at this present Michens 6.1 And whereas their children in the dayes of Micheas did not walk according to this bond to obey Gods commandements he sharply reproueth their ingratitude saying My people what haue I done to thee or wherin haue I grieued thee Answer me for I haue caused thee to returne out of the lande of Egipt c. And this doth he alledge to shew that he had iust cause as the prophet declareth to take the mountains and the foundations of the earth to witnes and iudge of his iust complaint and accusation against the ingratitude and disobedience of his people 4 If the deliuery from the bondage of Egipt were iustly obiected to the people of Israel to remember them of their duetye to loue God and to walke in his holy ordinances how much rather ought this name Iesus by aduertizing vs of our deliuerye from the bondage and cursed tiranny of the deuil and out of the furnace of euerlasting fire make vs bonde and affectionate to the loue of Iesus and louing him with our whole harts to amend our liues according to his commaundement Zachary the Father of S. Iohn Baptist saith in his song that this was the oath that hee sware to their father Abraham Luke 1.73 that he would giue to his people That being deliuered out of the hands of their enemies they should serue him without feare in holines and righteousnes before him all the daies of their liues Here doth he speake of the deliuery which Iesus hath purchased for vs in sauing vs from the power of the deuill of hell and of all our other enemies What an ingratitude were it then in vs that the remembrance of this name Sauiour putting vs in minde of this happy deliuerance from the power of the deuil and other our enemies should not so kindle our harts as wholy to dedicate them to his seruice and to thinke our selues blessed if we could please and obey him in amending our liues 5 But this obligation will the more plainely appeare if we consider the reason of this name added by the Angell saying For hee shall saue his people from their sinnes Firste he sheweth that sinne is the way to destruction and death euerlasting Rom 6.23 as the Apostle Saint Paul saith The reward of sinne is death Now in as much as God is righteous it was expedient for our saluation that this Sauiour the righteous should by dying for vs satisfie for our sinnes Rom. 6.6 Rom 6. Col. 2.11 and as there is in vs besides the sinnes that dayly we haue and doe commit the olde man that is to say the vice and corruption the fountaine of the same so this Iesus crucified with him this olde man and corruption which Saint Paul so often tearmeth sinne and the body of sinne to the ende to mortifie him in vs and so to deliuer vs from him that through our transgressions we should no more fal into the pit of hel S. Paul writing to the Romains doth at large represent vnto vs these two benefits of Iesus the first tending to iustifie vs in the sight of God the other to testifie our iustification to the glorie of Iesus And therefore the same Apostle maketh as it were an inseparable coniunction of those two benefites saying Iesus Christ is made vnto vs wisedome 1. Cor. 1.30 and righteousnes and sanctification and redemption 6 The consideration of the first benefite That hee hath satisfied for our sinnes should most liuely kindle our heartes to loue him feruently and so in folowing his commandement to amend our liues If I should owe a man some notable summe of monie and not hauing wherewith to paie hee in compassion should acquite me the greater the debt were the greater cause should I haue the more should I be bound to loue and please him as Iesus Christ himselfe sayde vnto Simon Luke 7.40 But who is able to comprehend the greatnesse of the debt of our sinnes which this Sauiour hath paide for vs that they might not bee imputed vnto vs but bee quite discharged and blotted out How great therfore should our loue be towards him as also our care and feruent affection to obey him when he cōmandeth vs to amend or how much ought we to abhor the displeasing of him wherby we againe binde our selues to euerlasting death 7 As concerning the other benefite Inasmuch as hee hath wyth himselfe crucified our olde man and so put to death our vice and corruption What a madnesse were it in vs to reuiue nourish and maintaine these our Sauiours enemies and mortall poisons of our soules euen the souldiers of that infernall Pharaoh which labour agayne to plunge vs in the furnace of eternall fire If wee see a mad dogge euerie man laboreth to kill him and therefore what should wee thinke of him that should seeke to preserue him or after hee were dead to reuiue him againe if hee might Woulde not men thinke him to bee an enemye to mankinde yea euen worthy to bee rooted out and is not this sinne and corruption in man euen as badde as a madde dogge Are not the bitinges thereof deadly This madde dogge hath Iesus Christ slaine in crucifying him with himself that so hee might die in vs. Are not we therfore verie miserable wretches that will hearken to the world and the flesh and so reuiue nourish and maintain sinne in vs as delighting in the damnable bitings thereof which breede vnto vs euerlasting death Our olde man sayth Saint Paul was crucifyed with Iesus Christ to the end the bodie of sinne might bee extinguished Rom. 6.61 6. 8. that wee might no more serue vnto sinne Againe Beeing deliuered from sinne yee are made the seruants of
righteousnes What else haue wee therefore to doo but still to haue this name Iesus whereby wee bee aduertised that hee hath saued vs from our sinnes and consequently from eternall death before the eies of our vnderstanding that wee remembring that he hath withdrawen vs out of hell from eternall fire darknesse weeping and gnashing of teeth maye in heart bee feruently inflamed in his loue And that the remembrance that he hath paide so many deadly debts to discharge vs maye more and more inforce his loue Finally let the representation of the death of our olde man crucified with this Sauiour make vs so to abhorre sinne and corruption that we suffer it not to liue in vs to our owne death Thus shall the name Iesus beget in vs a feruent desire to loue him to please him and to obey his commaundement wherein hee willeth vs to amend our liues Acts 10.38 Luke 4.18 Esay 61.1 Iohn 1.16 1. Ioh. 2.27 8 Now let vs come to the title Christ. This name in Greeke as also the name Messias in Hebrue doeth signifie as much as if wee should saie Annointed And by this annointing is meant the fulnesse of the holie Ghost which he hath receiued as Saint Luke noteth and himselfe doth acknowledge where hee applieth to himselfe this saying of Esaie The spirite of the Lorde God is vpon mee for he hath annointed me He was fulfilled to the end wee might be partakers of his fulnesse as Saint Iohn saith who also speaketh of the holy Ghost saying The annointing that you haue receiued from him abideth in you 1. Cor. 3.16 and you need not to bee taught but as the same annointing teacheth you all thinges and it is true and is not lying and as it taught you yee shall abide in him Saint Paul calling vs the temples of God addeth this reason Rom. 8 9. that the holie Ghost dwelleth in vs. This name Christian deriued from Christ and proper to his disciples confirmeth the same For likewise as the same Apostle sayth They that haue not the spirite of Christ are not his But as there is no true or naturall fyre but yeeldeth heate or light so the holye Ghost cannot bee in vs wythout the feeling and shewing forth of effectes beseeming his holynesse And therefore this name Christ aduertising vs that wee are partakers of the annointing of his holy spirite should be vnto vs a mightie and liuely argument to amend our liues And this shall wee the better vnderstand by considering the names attributed to this spirite to represent vnto vs the effectes of the same 1. Pet. 5.2 First hee is called Holy because that of himselfe and in him selfe being holy euen in al perfection it is he that sanctifieth vs by separating vs from the common degree of other the children of Adam to the end we may be dedicated and consecrated to God Whereupon Saint Peter sayth that wee are elect through the prouidence of God in the sanctification of the spirite to obey and be sprinkled with the bloud of Iesus Christ And that as being made the children of God through faith we must be wholy renued Saint Paul teacheth vs that this commeth of the holy Ghost He sayth he that hath raised Iesus Christ from the dead Rom. 8.11 1. Cor. 15.45 shall quicken your mortall bodies with his spirit dwelling in you In this sense is he named the second Adam that proceeded from heauen in a quickning spirite For the Apostle compareth the spirituall life that Christ by his spirit imparteth to the beleeuers with the sensual life that men receiue from the first Adam And therefore we do in vaine boast of Christianitie and the spirit of Christ so long as we are not so renued as to haue nothing in common with the vnbeleeuers that dwell vnder the tirannie of the vncleane spirit which infecteth with all corruptions defilings all those that haue not the spirit of Christ 9 Particularly he is named the earnest pennie of our inheritance As when a man doth purchase an inheritance hee first giueth earnest that is some part of the monie promised Ephe. 1.14 that serueth as a beginning to the paiment of the total summe so God hauing redeemed vs by the bloud of Iesus Christ giueth the earnest penie of his holy spirit that is to saie a beginning of knowledge of the true God of sanctification of loue to God of righteousnes and of peace ioy in the holy spirit attending vntill he finish in vs the communication of that light ioy holynes and glory that we shal haue perfectly in heauen Whereby it appeareth that wee wrongfully boast our selues to be christiās annointed with the spirit of Christ so long as we be not indued at the least with some beginning of this heauenly light sanctification loue of God spiritual peace and ioy which are the earnest of the spirit do not indeuor daily to increse in these spirituall giftes and graces He is also called Water Esay 55.1 44.3 for of the holy Ghost doth Esaie speake saying Come vnto the waters all yee that thirst Againe I will poure my spirite vppon the thirstie and my riuers vpon the drie Then to expound the same he sayth I will poure forth my spirite vpon thy seede Heereby doth hee shewe vs that as raine with the moisture thereof fatteth the earth to make it fruitfull so doth the holy spirite with his inuisible grace make vs fruitfull to produce the fruites of righteousnes as Iesus Christ also declareth saying He that beleeueth in me Iohn 7.38 out of his belly shall flowe riuers of the water of life This saith S. Iohn he spake of the spirit that all they should receiue that beleeued in him As therefore if hearbs watered do stil continue drie we iustly saie they are dead so can we not aduow our selues to be Christians watered with the spirit of Christ so long as in sted of bearing fruit by amendement of life and giuing our selues to good workes we continue drie and withered 10 Sometimes hee is also called Water to signifie his power to purge and cleanse our filth and corruption as Ezechiel sayth I will poure vpon you cleane waters and yee shall bee cleansed Ezech. 36. 25 I will cleanse you from all your filthines and from your Gods of doung And will giue vnto you a new heart and will put into you a new spirite and I will take your stonie heart out of your flesh and will giue you a heart of flesh and I will put my spirit into you and cause you to walke in my statutes and to keepe my ordinances and you shall doo them But if we in lieu of amending our liues do abide in our filthinesse and corruption with stonie heartes and keepe not the ordinances of the Lord it is in vaine for vs to intitle our selues Christians watered with the holye waters of his spirit And because that by watering vs with the liquors of his graces hee maketh vs strong
whereby we may appeare cleane holy and righteous before God and shall we returne to plunge our selues againe in the cursed and damnable filthinesse of our corruption and vice I haue washed my feete saith Christes spouse Cant. 5.3 how shall I soyle them againe We must either remaine filthy and infected in the sight of God or else wee must be washed againe in the bloud of Iesuâ— Christ doe wee not then make too good a penyworth either of our soules or of the shedding of Christes bloud let vs therefore to this purpose thinke vpon the earnest exhortation of the Apostle saying He that despiseth Moses law dieth without mercy vnder two or three witnesses Heb. 10.28 Of how much sorer punishment suppose ye he shal be worthy which treadeth vnder foote the sonne of God and counteth the bloud of the testament an vnholye thing wherewith he was sanctifyed and doth despite the spirit of grace For we know him that hath said vengeance belongeth vnto me I will recompence And againe the Lord shall iudge his people 3 The second benefit of this kingdome is peace euen this peace with God and in our consciences wherof S. Paul speaketh saying Being iustifyed by faith we are at peace with God through Iesus Christ Rom. 5.1 In the fourth book cap. 5. As we haue at large before declared let vs heere remember First what it cost Iesus Christ it was requisite that in his soule he should feele the fearefull terrors of Gods wrath and indignation when he bowed his face to the earth that hee might lifte vp ours to God that we might finde his so fauourably enclined toward vs when he through anguish and feare sweat water and bloud thereby to minister rest and quietnesse to our soules to be shorte when hee sought against the powers of hell to reconcile vs to God yet doth euen one sinne disturbe this peace and kindleth Gods wrath and indignation against vs and wee must either abide plunged and swallowed vp in terrible anguishe and feare or else we must bee freed therfro by the sufferings of Iesus Christ If after a long woful war peace be once coÌ„cluded how feareful are men of breaking of it least they should fall againe into like afflictions And shal we be so vnthankfull to Iesus Christ and such enemies to our owne good that for a little fleshly pleasure for obeying our couetous affections our ambition lustes and other corruptions we should offend God and break this blessed peace kindling his terrible wrath against our soules and so bringing them into cruell and perpetuall torments truely we doe but too euidently declare that either we are one desperate or that wee make small acccompt of those terrible feares that Iesus Christ indured for vs yet is there no such tormentor as a conscience burdened with sinne 4 The third fruit of this kingdome is the ioy not the ioye of the worlde and of the flesh accursed in the sight of God but as Saint Paul addeth Iohn 16.21.24 Iohn 15.11 Mat. 24.51 Ioy of the holy ghost which Iesus Christ hath promised vs saying your ioy shal be full and shall neuer be taken from you Heere is a singuler benefite for as the incomprehensible torments of hel are in the holy scriptures signified by the weeping and gnashing of teeth that shal be among the reprobate so is the felicitye of the elect signified by this ioy as Iesus Christ noteth where he giueth vs to vnderstand that in the day of iudgement God will say to all the faithfull Mat. 25.21 Mat. 26.37.38 Heb. 5. 7. Enter into your maisters ioy This ioy did Iesus Christ purchase with many sorrowes and teares as the history of the Gospell doth note that himselfe said Now is my soule heauy euen to the death And the same doth the Apostle writing to the Hebrewes affirm saying In the dayes of his flesh he offred vp praiers supplications with strong crying to him that was able to saue him froÌ„ death he was also heard in that which he feared Were it not therefore meer madnes and folly to conuert this soueraigne felicitie of ioy so dearely purchased for vs by Christ into damnable sorowes and teares yea euen into weeping and gnashing of teeth by giuing our selues to sinne and so drawing vnto vs the effect of this common and true sentence For one pleasure a thousand sorrowes 5 It is a coÌ„mon saying that men shuld not open or read any letters that come when they are ready to sit downe to meate for feare of troubling the benefit of meat or drinke by some bad newes therein peraduenture contained how miserable then are wee who euen already tasting this ioy of the kingdome of heauen doe voluntarily disturbe and conuert it into teares by offending God for in truth we might finde matter enough of sorrow if wee could but apprehend what a woe it is to departe forth of the kingdome of God to become bondmen to the diuell our capitall enemy this woe being indeed the iust reward of sinne If at a marriage feast there should chance some such debate that some one of the company should perhaps hurt or kill the Bride the whâ—le feast and all the triumphes thereof would be dashed and conuerted into weeping and mourning And what doe we when being in this in the kingdome of heauen we commit any iniquity but kill both soule and body euen with euerlasting death true it is that hauing offended God we do not so soon seele this sorrow trouble of minde and this commeâ—h of our owne dulnesse not because we deserue it not but because God beareth with vs otherwise vndoubtedly the onely feeling of one onely sinne would drowne vs in sorrowe and feare of Gods wrath let therefore the remembrance of this kingdome which consisteth in righteousnes peace and ioy of the holye ghost cause vs to abhor all iniquity to the end that amending our liues we may retaine this blessed kingdome of heauen and neuer change this righteosnes into iniquity this peace into war trouble of conscience and this ioy into weeping gnashing of teeth 6 And that we may the more earnestly be stirred vp hereunto let vs consider the difference between the kingdom of heauen of satan if the kingdom of heaueÌ„ consisteth in righteousnes peace and ioy of the holy ghost the kingdome of satan contrariwise must needs consist in wickednes trouble of conscience sorrow and heauines let vs therfore imagine a man whose sins being imputed to himself he must appeare before God clothed in wickednes sin to receiue sentence of eternall death and in him let vs coÌ„sider the fear terror arising of his apprehension feeling of Gods wrath displeasure let vs marke his gnashing of his teeth his howling lamentations yea euen himselfe dissolued into weeping teares Gen. 4.13 Mat. 25.5 Act. 1.28 Gen 27.18 Heb. 12.16 Apoc. 6 16. Luke 13.30 Apoc. 9. 6. Let vs look vpon Cain exclaiming that his paine is
greater thē he is able to beare vpon Iudas who feeling his cōdemnation for the auoiding of the apprehension of death killed himselfe vpon Esau hauing sold his birthright for a messe of red pottage wept because he see no remedy for his mithap vpon those who apprehēding the cōming of Christ to be their iudge do cry to the rocks and mountains saying Fall vpon vs and hide vs from the wrath of the lambe In breefe vpon al those that seeking after death death shall flye from them to the end that dying they may liue and liuing they may alwaies dye On the other side let vs beholde a faithfull man the childe of God in his soule possessed of this kingdome of heauen assured that the righteousnes of Christ shal be imputed vnto him wherby he shal vndoubtedly be iustified in the sight of God feeling peace and quietnesse in conscience and replenished with spirituall ioy is there any man that is not vtterly desperate or besides himselfe that will not accompt such a one to be blessed and the other accursed let vs therefore haue alwaies the state of this kingdom of heauen in our view that abhorring our vice and corruption we may tremble at all motions to offend God and so constantly resisting the world the flesh and the deuil wee may endeuour more and more to amend that in our soules wee may retayne this blessed kingdome which consisteth in righteousnes peace and ioy of the holy Ghost The eleuenth cause of amendment taken of the kingdome of heauen signifying the Ministery Chap. 11. WE haue before declared that by the kingdome of heauen is signified also the holy Ministery this kingdom of heauen and holy ministery doe represent vnto vs many notable reasons that doe binde vs ought to make vs affectionate to amendement First the same which Iesus Christ himselfe saith to his Apostles Luke 20.16 is spoken and ment by all faithfull Pastors Hee that heareth you heareth me and he that despiseth you despiseth me and in this same sence doth S. Paul testifie of the Thessalonians When ye receiued of vs the word of the preaching of God ye receiued it not as the word of men 1. Thes 2.13 but as it is indeed the worde of God 2 When we go to hear a Sermon we are to think with our selues that we are going to heare God speake vnto vs by the mouth of a man and therfore let vs in all humility reuerence and faith hearken vnto him and let vs beleeue that hee declareth vnto vs these things which we ought to beleeue to be saued which we ought to do in obedience to the wil of God and for the amendmēt of our liues let vs be desirous to know it attentiue to heare it readye to beleeue it to yeeld to God all obedience let vs thinke that we cannot despise that which in the Sermon is preached vnto vs but we must also therby declare that we doe not beleeue either that it is God that speaketh or that the doctrine is true and as it were a great impiety Mat. 10.14 Mark 6.11 and horrible incredulity euen to thinke it so the iudgement that he wil execute against the contemners of his word shal be most fearful Whosoeuer saith Iesus Christ wil not receiue heare your words Gen. 19. whē you depart his house or the town shake of the dust of your feete for a witnes against them whereby I say vnto you it shal be easier for Sodom and Gomorra in the daye of iudgement then for that towne Let vs represent to our view this fire falling from heauen burning and consuming the towne of Sodome Gomorrha and others there about with all the men women and children Mela. Chron. lib. 2 Egesippus l. 4 c. 18 young olde and all then cattel euen the verie towns and conuerting the Cities thereof into a stinking and polluted lake for the compasse of eight Dutch leagues with other notable testimonies of Gods wrath And let the contemplation heereof make all such to quake for feare as despise and contemne God when he speaketh to them by the mouths of his seruants the ministers 3 When our Lord Iesus Christ by breathing vpon them had inspired the Apostles with the holy Ghost Iohn 20.22 Acts 13.46 hee also gaue vnto them and to all faithfull pastours power by preaching of the worde to binde the vnbeleeuers and to vnbinde such as conuerting themselues should truly beleeue in Iesus Christ Whereupon Saint Paul beholding the stubbornnes of the Iewes who obstinatly reiected the doctrine of the Gospell he bound them with protestation that he was free from theyr bloud that forsaking them in the bonds of their incredulity vnder the power of Sathan he went to preach to the Gentiles Now if we see an offender bound fettred brought before this Iudge and thence carried to the fyre who wil not take compassion and horrour thereat How then are men so senselesse and dull as in theyr incredulitie and obstinacie in euill dooing not to apprehend the bondes of theyr sinnes whereof Sathan hath taken hold to pull them into eternall fire 4 Moreouer if the simple ignoraunt and such nations as neuer heard the preaching of Gods worde by offending God doo make themselues worthie of death and eternall damnation What excuse may they pretend in the iudgement of God to whom he hath reuealed his will by the preaching of holy doctrine in case in sted of amendement they remaine obstinate in euill dooing Luke 12.47 The seruant sayth Iesus Christ that knoweth his masters will and doth it not shall bee more grieuously punished than hee that knew it not For as we haue before declared so it is not simple transgression but euen contempt and misprision agaynst the maiestie of God If beeing vppon thy iourney thou knowest not the right way and some man comming by sheweth it vnto thee art thou not well worthie to go astraie and loose thy selfe if voluntarily and wittingly thou takest another cleane contrarie But what doo the ministers of the word in theyr sermons Doo they not shewe the waie to heauen to the end that men may take and follow the same Or doo they not declare in how many sorts men by straying amisse doo take the path to hell with the remedyes howe to retire and turne backe therefro 5 But doo the ministers of the word thinke it inough to say Beholde yonder is heauen or the ware to heauen walke therein Do they not also shew what benefites wee haue receiued of the Lord for the which wee are bound to loue serue and worship him and withal to amend How oft doth Moses and other of the Prophets propound the great benefite of the peoples deliuerance out of Egypt thereby to induce them to obedience But especially howe many earnest exhortations to amendement doo the Apostles gather in propounding the incomprehensible benefit of our redemption wrought by Iesus Christ Is it not then an intollerable ingratitude to denie to
If God sayth hee spared not the Angels that had sinned but cast them downe into hell 2. Pet. 2.4 and deliuered them into the chaines of darknes to be kept vnto iudgement Neither spared the olde worlde but saued Noah the eight person a preacher of righteousnes and brought in the floud vpon the world of the vngodly And turned the cities of Sodome and Gomorrha into ashes condemned them ouerthrewe them and made them an example vnto them that afterward should liue vngodly and deliuered the iust Loth The Lord knoweth to deliuer the godly that honor him out of temptation and to reserue the vngodly vnto the daie of iudgement to be punished Saint Iude in stead of the example of the floud propoundeth the vengeance of God poured vpon the vnbeleeuing Israelites in the wildernesse Also Iude vers 5 making mention of the horrible punishment fallen vpon Sodome and Gomorrha sayth that they were set forth for an example and suffered the vengeance of eternall fire When therefore wee heare the threatnings of the liuing God by the mouth of his seruants let vs make hast to conuert to the Lord in amendement of lyfe lest by our obstinacie as Saint Paul sayth and our hearts not knowing howe to repent we heape vp wrath for the day of wrath Rom. 2.5 and of the manifestation of the iust iudgement of God who shall render to euerie man according to his workes 10 Inasmuch therefore as through our infirmitie albeit wee bee taught the waie to heauen and that we bee put in minde to walke in the same by representation of benefits receiued of promises of blessings to come yea euen of threatninges with the examples of vengeance we neuertheles cannot desist from offending of God and so from turning out of the waie of saluation and lyfe euerlasting The ministers of the word doo moreouer vse reprehensions reprouing our sinnes and offences thereby to reduce vs into the right waie and in respect of our slownesse to doo good and to amend our liues they also vse vehement exhortations yea they do euen praie adiure and intreate vs in the name of God to amend and to walke in the feare of God And where wee haue many noâ—some hinderances that trouble vs and quaile our courages 2. Thes 2.11 they do likewise propound vnto vs mightie consolations in the woorde of God to the end wee may cheerefully and constantly proceede in the waie of saluation What man therefore inioying the holy ministerie can excuse himselfe in the sight of God in case hee doo not constantly resolue to amend his lyfe and dayly to put the same in practise How horrible a iudgement shall he deserue that is so hardened in wickednesse and so tied in the chaines of Sathan that there is no light before his eyes no path to the waie of saluation no feeling of Gods benefites no remembrance of his promises no feare of his threatninges no apprehension of the examples of his vengeance no reprehension no exhortation no consolation that can bee of strength and sufficient to moue his heart to amend Be not these men then that remaine thus obstinate without amendement euen monsters in nature 11 Now as the administration of the Sacraments is one part of the holy ministery let vs first see how forcibly our Baptisme shuld moue vs to amend our liues Baptisme is the seale of the couenant of God comprehending especially two graces namely remission of sinnes our regeneration or spirituall renuing When the children of Christians therfore are baptised the same is as if God speaking by the mouthes of his ministers shoulde saie O my people acknowledge my great mercie and goodnesse towards these little babes they are conceiued in sinne borne in iniquity by nature the children of wrath yet doo I aduow them for mine their sinne a d corruption is washed awaie in the bloud of Iesus Christ I doâ—â—nite and ioyne them vnto him to the end that being grafted into his death and resurrection they may bee regenerated theyr olde man bee mortified and themselues become newe creatures in my sight In them do I seale these graces whilest they be yet babes before they know me euen before they haue done anie good that so they may be acknowledged to bee meerely free to my glorie Is not this a great bond vnto children to binde them as they come to age to loue God who loued them before they knew him and to doo the dutie of children because hee aduowed them to be his children euen before they hadde done anie good Surelye loue should beget loue and loue feare to offend and feare to offend amendement of lyfe If by Baptisme wee bee regenerate and made the children of God are wee not bound to liue as the children of God and as it may beseem the holynes of such a father The kings children doo not apply theyr minds to handle crafts but to works fitting their greatnes much lesse then should the children of God applie themselues to the works of the darke Such as by Baptisme are recalled from death should doo no deadly works they that by Baptisme are incorporated into Iesus Christ ought so to be guided by his spirit that as it is the soule that worketh all the workes of the bodie so the spirit of Christ as it were the soule of this new man Iesus Christ being considered as vnited with his bodie there should be no motion thought worde or worke but such as should proceed from the spirite of Iesus Christ in all fulnesse dwelling in him and in vs his members according to the measure limited to euery one of vs. 12 Moreouer if by Baptisme we be grafted into Iesus Christ we must bring forth fruit worthie of Iesus Christ Iohn 15 5. Hee that dwelleth in me sayth he and I in him beareth much fruit If wee speake of trees experience teacheth vs that the signe that is thereinto grafted doth in such wise drawe awaie thâ— sappe and force thereof that it bringeth forth fruit according to it selfe kinde not after the kinde of the tree whereinto it is grafted but wyth Iesus Christe it is contrarie for they that are grafted in him doo in deede gather strength from him yet so that they alter their nature bring forth fruit not after the kinde of Adams children but of Iesus Christe into whom they are grafted And therefore as it were a monstrous matter to see an apple tree whereupon nothing had beene grafted beare acornes so is it as straunge and repugnaunt to reason that they who by Baptisme are ingrafted into Iesus Christ should not bring foorth the fruites of righteousnesse according to his kinde Lykewise if Baptisme bee a pledge of our regeneration of necessitie the workes and affections of our first generation according to the which we are full of corruption and wickednesse must cease and be mortified and now we must shew forth the fruits and effects of our regeneration in newnes of life sith by our baptisme our olde
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
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
to the workes of darkenesse What an ingratitude will it be in vs who by nature are Gentils if when the kingdom of heauen is thus come vpon vs by the preaching of the Gospell we make no accompt thereof neither haue any care to amend our liues according to the cōmandemēt of Iesus Christ how mightily wil the deuil possesse vs vnlesse by the ministerye of the holy ghost he be expelled to the end to make roome for the kingdome of heauen in vs 8 Iesus Christ saith The men of Niniue shall rise in iudgement with this generation and condemne it for they repented at the preaching of Ionas and beholde a greater then Ionas is heere Againe Mat. 12.41.42 The Queene of the south shall rise in iudgement with this generation and shall condemne it For she came from the vtmost partes of the earth to heare the wisedome of Salomon and beholde a greater then Salomon is heere Woe thē be vnto vs if hearing the Gospel of our Lord Iesus Christ Rom. 13.12 we doe not obey his commandement and amend It is now time that we should arise from sleep saith S. Paul for now is our saluation neerer then when we beleeued by the preaching of the gospell and were before vnbeleeuers The night is past and the day is come let vs therfore cast away the works of darknes and put on the armour of light so as we walk honestly as in the day not in gluttony and drunkennes c. 9 This kingdome of heauen is at hand and dayly gathereth vpon vs in two maners which for a conclusion wee will heere adde First all faithfull beleeuers doe know and are assured that at the separation of the soule and the body the soule shal be exalted into heauen with Christ Now as dayly this seperation doth by death drawe neerer and neerer to the faithfull so doth the kingdome of heauen also come vpon them how carefull therfore should we be to amend our liues and to prepare our selues to make our entry into heauen the holy Ghost protesteth that there shall enter no vncleane thing Apoc. 21.27 neither any that worketh abhomination or lyes We must therefore put of all the workes of the flesh which are as S. Paul noteth adultery fornication vncleannesse wantonnesse idolatrie Gal. 5.19 witchcraft hatred debate emulation wrath contention sedition heresie enuie murther dronkennes gluttonie and such lyke And afterward protesteth that they which commit these things shall not inherite the kingdome of God Let vs then beware of delaying of this amendment least in a matter of such importance we bee surprised we haue not two soules that we may hazarde one If the day of death findeth vs a sleepe in our sinnes woe be vnto vs let vs remember the saying of S. Peter The end of all thinges draweth neere 1. Pet 4. Be ye therfore sober and watchfull in praier Euery of vs shall in our death finde this end of all things and indeed let vs look vpon a rich man caried dead out at dores and we shall see that all is at an end with him neither hath his body any more then his length of ground 10 Let vs therefore remember to be sober not in workes of pietie for in them we cannot be too plentifull neither in sinne for we must vtterly abstaine therefro wherin then euen in thinges appertaining to this present life 1. Cor. 7.29 by practising this admonition of S. Paul And this I say brethren because the time is shorte hereafter that both they which haue wines be as though they had none And they that weep as though they wept not And they that reioyce as though they reioyced not And they that buy as though they possessed not And they that vse this worlde as though they vsed it not for the fashion of this worlde goeth away And I would haue you without care Here doth he shew that the sobriety whereto S. Peter exhorteth vs doth admonish vs that there is drunkennesse not onely of the body but also of the spirite And indeede where Iesus Christ saith See to your selues Luke 21.34 that your harts be not ouercome with gluttony and drunkennesse neither with the cares of this life He doth sufficiently declare that there is another kinde of drunkennesse then either with beere or wine And that is when the care for the things of this life whether of warre or marchandise or of landes and possessions of wiues or of children doe so feaze vpon and entangle our mindes and affections that we are diuerted letted frō that which is required for the seruice of God and the saluation of our soules if a man rise in the morning and goe to the Tauerne and tarry there all day and at night commeth home drunke and so againe the next day and the next and all the weeke long and neuer thinketh vpon his famely but letteth his wife and his children sit staruing at home wil we not say that he is a drunkard and in case he continue this course a moneth or two will we not reporte of him as of a perfect and desperate drunkard What shall we then say of those that doe so set their harts and mindes vpon the affaires of this life that so soone as they are vp in the morning they are presently at the Tauern of those cares wherein they delight and whereto they so giue themselues that they care neither for the kingdome of heauen the seruice of God nor the saluation of their own soules which is more during this repast at home their mindes are in their tauernes yea and which is worse whether they speak to God in their praiers or that God talketh to them by sermons their mindes are so wandering that immediatly they are in this tauerne of worldly cares and affaires and that so deepely that they neither hear God speaking to them neither wot what themselues doe say to him for there is no more but the body that speaketh or heareth euen a body as it were without a soule for their minde is in their Tauerne If they then follow this course not one moneth or sixe or tenne neyther one yeere but ten twentie thirtie yea euen to the death may we not well call them perfect drunkards Likewise as to that tauerne that beareth the name to haue the best drinke or wine the drunkards will soonest resort as seeking occasions to be drunk so these spirituall drunkards doe seeke after townes and places of most practise where there is great dooinges which breede encrease of cares that likewise they may be the more drunken in them 11 This is an excessiue and most pernitious drunkennesse yet ouer common among christians and therefore let euery man examine him selfe that knowing it he may amend And indede sith the kingdome of heauen doth dayly approch to the faithfull by death we are in duty to beware according to Christs admonition that our harts be not ouercome with this drunkennesse of cares least that day ouertake
those that flie frō it Also as the eares of corne that hang theyr heads are ordinarily wel taken and full and those that stand vpright do make vs to thinke that there is little in them so they that walke in humilitie and exalte not themselues neither seeke for glorie are most endued with vertue and other commendable qualities when contrarywise the greate boasters by theyr proude speeches doo shew themselues deuoyde of the same Experience also teacheth that as the vallies are ordinarily fruitfull so the hills the higher they are the more is theyr barrennesse Let these men therefore no longer deceiue both the world and themselues neyther let them bee such fooles as to bee content wyth the false apparance and no effect Let them endeauour to bee in deede that which they would seeme to bee namely wise holie and vertuous otherwise wee may liken them to such as couet rather the name of a king than the kingdome or to bee king in deede Withal let them remember that as such impudencie and boasting is intollerable among men so when it is practised in matter concerning the seruice of God it is no lesse than detestable hypocrisie in his sight 13 We haue alreadie declared that ambition and desire to bee mightie together with such arrogancie and pride as maketh man to glorie of himselfe to reioyce when glory is giuen vnto him and to grieue when it is denied him taken from him or diminished are common faultes and deeply rooted in mens heartes and wythall very dangerous as also is boasting as when a man seeketh to seem to be more thā he is or more than he hath What more is ther now to bee done but that as Iesus Christ exhorteth vs to amend so to the end to obey him wee consider vpon all conuenient meanes to correct and vtterly to mortifie this cursed ambition pride boasting Plutarch of selfe praise Plutarch hath in writing left vnto vs many good rules and aduertisements to helpe vs herein First he willeth vs to beware that wee take no occasion to praise our selues when we heare the commendations of others especially of our equals and inferiours for then doth our ambition naturally desire that they shoulde also speak of vs. As when we see another feed sauorly before vs it maketh our mouthes water to eate with him Or as experience sheweth when another man yauneth we open our mouths yaun with him but we are more inclined to praise our selues when others do report our vertues commendable works for therin are we tickled vntill we laugh again and clawed where it doth itch Likewise if the reporter thereof speaketh soberly or with the least wee can not longer forbeare but as if we meant to reueale some theft and sought to recouer the same wee are straight vrged to tell the rest yea and rather than to loose one iot of our commendation more than all Many times also it chanceth that vnder pretence of praising the vertues of another we cunningly doo slip in shew forth our own As when a man exalting the humilitie and affabilitie of a king or prince reporteth that he gaue him his hand thus thus honoured him pretending therby to let men vnderstand that him selfe is of good estimation and worthie honor And herein do wee Christians many times offend when vnder colour of praising God for his gifts and graces poured vpon vs wee rehearse them to the end our selues may also haue some part of the glory This is a counterset glorie giuen to God that our selues may haue a share therin Some there are that reproue others and sharply rebuke them of their faults and infirmities propounding themselues for examples of the contrarie vertues and this is common with age who therein seek to set a face vpon their owne glorie to the dishonor of others Others we shal also finde who vnder pretence of humility do minister occasion of their own praise so make their humility abait to catch their praise They will abase their giftes graces vertues and commendable actions in the presence of such as knowe them well inough thereby to giue occasion to gainsaie them and so the more amplie to commend them yea they woulde bee loth a man shuld consent to their own speeches These aduertisements might suffice to warne vs to beware of praising our selues To conclude we are to imagine that as it is a griefe and trouble to vs to heare the boasting and proud speeches of others so least we should giue like cause of trouble to others that heare vs and withall incur the reputation of vaineglory wee are to beware of praising our selues These be good aduertisements deliuered by Plutarch But in as much as they tend chiefly to frame a requisite modestie and seemlynesse among men that shunning the obloquy of ambition arrogancie they may purchase the praise due to humilitie and modestie wee wyll stand no longer vppon them but proceede to the consideration of such things as may vtterly vncloath vs of ambition vainglorie and boasting in the sight of God 4 First let vs remember the horrible vengeance that God in old time hath executed vpon the ambitious and proud What a fearefull punishment was inflicted vppon Adam and Eue Gen. 3 when they laboured to bee like vnto God 2. Ephe. 3 Psal 51.7 That by birth wee are the children of wrath conceiued in sinne borne in iniquitie subiect to a thousand both bodily and spirituall corruptions and tribulations bond slaues both to temporall and eternall death and by nature more miserable and wretched than bruite beasts These bee the accursed fruites of this root of ambition which might cause vs to abhorre and detest it What iudgement dyd God execute vppon Haman the enemie of the Iewes Herste 7.10 2. King 11. 2. Sam 18 who was hanged vpon the same gallowes that hee had erected for Mardocheus What reuenge did hee take of Athaliah who hauing murthered all the kings seed for to raigne was her selfe slaine How fearefull and horrible was the death of Absolon who hanging vpon the tree Esay 14. Dan. 4 was stroke thorough and slaine when with his armie hee pursued his father Dauid What iudgment did Esaie denounce agaynst Nabuchadnezzer And as Daniel declareth it was put in execution when after hee had exalted himselfe in pride hee was driuen from among men and eate grasse lyke an oxe for the space of seuen yeeres his bodie beeing watered with the deaw from heauen vntill his haire grew like to the feathers of an Eagle and his nailes like the clawes of birdes Neither must we omit the notable example of Herod who after hee made a plausible Oration and that the people commended him saying It is the voice of God and not of man Act. 12.21 was presently stroken with Gods hand because accepting and allowing of the glorie giuen to himselfe hee gainesaide it not neither gaue it to God and was eaten with wormes and died miserably Let these iudgements and
this vengeance of God keepe vs in feare of this plague and poison euen as such as are put to execution are so many iudges and heralds pronouncing sentence of death agaynst all those that commit the like crimes as they are executed for And in deed the holy Ghost crieth out and testifieth 1. Pet. 5.5 Math. 20.27 Math. 23.12 that God resisteth the proud and giueth grace to the lowly Againe He that will be first among you saith Christ shal be minister he that exalteth himselfe shal be brought low If man therefore couet to be exalted God is his aduersarie if vpon arrogaÌ„cie he attributeth to himself the glorie due to God he must loke that God will be his enemie as he doth protest saying I will not giue my glorie to another Esay 42.8 It falleth out with the ambitious as Ouâ—d writeth of Iearus who taking vpon him to flie with wings made of wax when he came neere the Sunne his wings melted with the heat thereof and he fell into the sea which of his name is yet called the IeariaÌ„ sea euen so the ambitious the higher they rise in glory the more they approch the heat of Gods wrath and so doo melt and fall into the gulfe of eternall confusion The man that taketh vpon him to climbe a tree the higher hee goeth and the neerer hee commeth to the toppe the greater is his danger As he that is condemned to be hanged hath no liking of the ladder because he knoweth that the higher hee climbeth the neerer he is to his death and therefore could bee content the ladder should be either broken or burned if he might haue his desire euen so ought we to detest this ambition and pride and indeuor to denie and to mortifie the same as knowing that to desire greatnes is to desire mishap and that pride arrogancie is the highest step wherefrom man is cast headlong into vtter ruine 15 Surely it is maruellous that men shoulde so delight in these vices Bern. of Consider li. 1 which doo but torment them euen in this life confounde those that haue them in possession Oh ambition saith S. Barnard the crosse of ambitious men how dost thou torment mankinde Thou pleasest all men yet is there nothing more mightie in torment or more grieuous in trouble And truely if we could cut off these vices of ambition and pride our mindes woulde sure growe content and quiet we should not thus consume in enuie care and a number of other passions which trouble and molest our minds we should not sel our liberty become slaues vpon an vncertain hope of dominion neither ingage our consciences to the deuill for kingdomes Moreouer as poison put into good and sound meate maketh it mortal so pride taking occasion of Gods graces to boast it selfe August vpon the 58. psal doth by such sacriledge turne vs vnto destruction Arrogancie as S. Augustin saith is a deadly sin because that the farther that man procedeth in vertue the greater is his temptation wherby he looseth all that he had profited August in his booke of Nature grace All other sins saith he in an other place are to be feared in misdeedes but arrogancie most in good And truly as man hath no cause to boast of his wickednes miserie Chriso in his 29. hom vpon Iohn so in his vertues doth his pride grow take increase nourishment causing him many times the more vertue hee is indued with the more to be proud And therefore Chrisostome compareth it to a worme that breedeth in the wood eateth it also to rust which growing out of yron consumeth it Whereupon he addeth that vainglory arrogancy are full of thorns that choak vp vertue a beast that hath many armed heads against those that are possessed of him Many are of opinion that yong vipers do kil their dams in their birth such is our corruption that it causeth pride to spring out of vertue withal this wicked child to be the deuourer of his dam. We are therfore so to resist other corruptioÌ„s that still we must reserue the principall to fight against this wickednesse which groweth vp in vertue and poisoning the good giftes which we receiue of God doeth ouerthrowe that man who otherwise is holy wise and endued with vertue 10 To these purposes we must imagine that there is nothing lesse conuenient to man than ambition pride and arrogancie Let man saith Saint Augustine for whom the sonne of God humbled and abased himselfe August vpon the 18. psalme be ashamed to striue to be mightie and high minded Seeing that man seeking to bee higher than hee was is fallen from the height where hee was placed reason requireth that now he humble and abase himselfe contenting himselfe to bee lowe in his owne sight that hee may recouer his losse and bee mightie in him that humbled himselfe for him Esay 24.23 If the Moone as Esaie sayth shall bee abashed and the Sunne ashamed when the Lord of hoasts shall raigne in mount Sion and in Ierusalem and when glory shall be before his auncient men shall wee poore sinners clothed in iniquitie and replenished with infection of sinne lift vp our heads in the presence of Gods maiestie Shal not wee rather be as it were swallowed vp in the gulfe of shame and reproch To vs belongeth open shame Dan. 9.7 saith Daniel If the brightnesse of the Sunne dimmeth the light of the Starres shall not the Sunne of Gods glorie vtterly extinguish all excellencie and glorie of man 17 Againe let vs waigh our bodily miseries the vice and corruption of our soules in briefe all our iniquities against whatsoeuer may in vs be excellent honorable or wherein wee doo boast and surely the counterpoise will waie downe our pride and replenish our countenances with confusion shame Let vs set our ignorance against our knowledge the vertue that we want agaynst that which we haue our sinnes against our righteousnesse and our corruption against our holynesse so shall we soone quench all arrogancie and presumption Let vs not compare with the deuils in exalting our selues but with the Angels in humbling our mindes It is thought that the peacocke so full of faire feathers hauing only two foule feet standing proudly in the circle and contemplation of his beautifull trains so soon as he seeth his feet which he thinketh to be foule straight humbleth himselfe and abateth seeketh to hide his feathers how much rather ought we by the feeling sight and apprehension of many our foule feet and corrupt peruerse passions that raigne in vs to humble our selues and to abate our pride ingendered of a few feathers which haue only some smal beginning and apparance of beautie Moreouer the more plentifully that almightie God bestoweth his blessinges and graces vpon vs the more are we bound to doo him homage in referring them to his glorie Heb. 1.16 and not make of our selues Idols by sacrificing to
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