In this sort did God vse satan and the Chaldees in taking from Iob his goods his children and his wealth yet doth Iob attribute it to God saying God hath taken all awaie as it pleased him so is it come to passe Iob 1 ◠This regard of Gods prouidence will mortifie vs in all hatred mallice bitternes desire of reuenge iniurie and wrong whereto wee giue our selues when we regard the man that iniureth wrongeth and afflicteth vs. 2. Sam. 16.6 Thus when Semei wronged and did curse Dauid he conteined himselfe and held backe Abisay that would haue slain him acknowledging that it was by the wil of God that Semei did thus iniurie him Gen. 50.15 Thus dyd Ioseph giue ouer all hatred and desire to be reuenged of his brethren acknowledging that God had vsed them to afflict him and out of his affliction to produce so greate a good But wee doo ordinarily the contrarie wherein we resemble dogges who vsually doo runne firceely at the stone that is cast at them when in deede they ought rather to deale with him that cast it Let vs therefore acknowledge this prouidence of God who vseth the seruice of men to afflict vs that wee may in humbling our selues in the sight of God and praising him also in renouncing all hatred bitternesse and desire of reuenge agaynst man amend our liues 24 Now if this doctrine admonisheth vs to praise God euen in our afflictions how much rather in his graces and blessings Wee are therefore to amende two great corruptions that rest heerein Some as hogs that eate acornes vnder an oake doo neuer so much as looke vp whence they come Thus doo many swallowe vp the giftes of God as the dronkards that drink beere and wine and neuer tast the relish therof that with Dauid they may saie O Lorde thou art good and gracious They neuer thinke that these benefites doo proceede from the prouidence goodnesse and power of God that so they maye take occasion to praise him The meditation therefore of this doctrine which teacheth that it is God that giueth them meate and drinke aire to breath strength vnderstanding and industrie to labou r To bee briefe that giueth them both soule and bodie and all thinges necessarie for the lyfe and maintenance both of the one the other This meditation I saie would cause that these goods leading vs to the spring head woulde open both our heartes and mouthes to praise God incessantly And this dutie doth Dauid teach vs almost throughout the whole booke of Psalmes which is for that cause by the Hebrues tearmed The booke of thankesgiuing The other corruption that wee are also to amend is yet more dangerous namely whē men attribute to their owne industrie force counsell and labour to bee short to themselues the blessings that proceede from God This sacrificing to theyr net and burning of incense to theyr yarne is but too common Habac. 1.16 And is it not a villanous ingratitude to take to our selues that glorie which wee ought to giue to God for his benefites vnto vs But if wee could remember that it is in God that wee are that wee liue that wee haue our mouing Psalme 9. 3. and that all goods both spirituall and bodily that we inioy doo come of his prouidence the knowledge of this spring would turne vs from our selues make vs to looke vpon God to reioyce in him not in our selues to sing praises to his name and not to ours and to blesse him onely Acts 17.28 who by his prouidence doth impart vnto vs all those goods that wee haue 25 This doctrine of Gods prouidence hath also respect to the time to come that wee may amend our liues First such as doo attribute the euent of euerie thing that they vndertake either to fortune or to theyr owne industrie wisdome power or to the help of man do stil rest in trouble of mind in feare and in doubtful and variable discourse And when the successe is bad they thinke thēselues wretched and miserable and contrarywise if they prosper they attribute it to themselues they bee proude of it and become stout vndertakers Thus leaning vpon broken reeds 2. Chr. 25.19 Iere. 17. 5 they finallye receiue the reward of their pride and fall into confusion and ruine and bring vpon themselues the wo pronounced by Ieremie against those that trust in the arme of flesh But such as knowe that it is God that by his eternall prouidence guideth all thinges doo not stand vppon their owne wisedome or strength Iere. 10.23 Prou. 20.24 but with Ieremie doo saie O Lord I know that the waie of man is not in himselfe and that the man that walketh cannot direct his steps They also remember this sentence of Salomon Esay 28.16 The steps of man are ruled by the Lord how can man then vnderstand his owne waie They doo therefore lifte vp theyr eies to God and doo call vpon him They labour not in theyr discourse and as Esaie sayth He that beleeueth wil make no hast They staie and depend vppon God and will repose theyr whole confidence in him If theyr successe seemeth bad to the flesh they will humble themselues as knowing that he afflicteth them not without cause yea they will take comfort therein Iud. 20. 25.26 Rom. 8.27 Iere. 17.7 as beeing assured that God will turne all to theyr good and saluation according to his promise that hee will blesse all those that trust and depende vppon him And contrarywise if their successe bee to their mindes they doo praise blesse him whom they called vpon whom they depended vpon whom they acknowledg to bee the author of all goodnes 26 Also as they know that God by his prouidence guideth euerie creature and disposeth of them as hee wil so are they assured that the most wicked and mightiest in the world no not the deuill him selfe can hurt them or take one haire from their head without the prouidence and will of God who loueth them in Iesus Christ And not onely so but likewise that God will make both the deuils and the wicked to serue to his glorie and to the benefite and saluation of his children And in deede as the holy Ghost doeth testifie it was the prouidence and definite counsell of God that the Iewes and Gentiles should persecute Iesus Christ to the death And that Sathan should moue the heart of Iudas to betraie Iesus Christ Act. 2.23 4. 27 Iohn 13.2 And in this manner did God fulfill our redemption to his glorie and the saluation of his elect Beholde therefore how this doctrine ministereth wonderfull quiet and contentment to the children of God in all assaultes euen when they finde themselues at deathes doore For respecting this prouidence of God they doo hope in him as Abraham did beyond all hope assuring themselues as Dauid saith that God is our God to saue vs that the gates of death are in the hands of the Lord
word may be confirmed And if he will not vouchsafe to heare them tell it vnto the Church if hee refuse to heare the Church also let him be vnto thee as the heathen and publicans Verely I say vnto you whatsoeuer ye bind on earth shall be bound in heauen and whatsoeuer yee loose vpon earth shal be loosed in heauen This sentence threatning ought so neerely to touch our harts that we shold not despise the exhortations admonitions that tend to amendment For if the impenitent be detained in the bonds of Satan vntill by amendment they be vnbounde As their estate is truely wretched miserable so is there nothing that we should haue in greater regard then by amending our liues to be dissolued and vnbound Thus may we see how the holie ministerie signified by the kingdome of heauen considered in all the principall parts thereof ought to bind vs in all affectionate desire to amend The twelfth cause of Amendement taken of this That by the kingdome of heauen is signified the most blessed felicitie of the children of God in heauen The kingdome of God in vs and the holy ministerie in the Church Chap. 12. THis is one thing worthy the noting that by the kingdome of heauen or of God is signified the felicitie of Gods children in heauen the kingdome of God in vs and the holy ministrie or the Church This title The kingdome of heauen common to these three seuerall estates doth sufficiently shew that albeit there be a great binding coniunction betweene thē yea euen such that as being in the kingdome of heauen that is in the Church and vsing the holy ministerie we are in the waie to heauen so the kingdom of heauen proceeding there hence being in vs we are assured to enter into the kingdome of God which is in heauen And in deede these are as it were two steps to climbe vp and two gates which we must passe through to get in And therefore who so desireth to be resolued whether hee bee of the number of the elect and heires of the kingdome of God let him seeke the certaintie knowledge therof in himselfe For if he be a member of the Church and inioy the holy ministerie men may haue some ground and are euen bound to account him a child of God belonging to his kingdom but if he be gotten vp the second step and seeleth the kingdome of God in his heart let him bee assured that God accounteth him his child and that he shall enter into his kingdome of eternall glorie Nowe as there is no greater felicitie than to inioy the kingdome of God in heauen so is ther nothing to be more desired than to enter thorough both the first and second gate of this kingdome of heauen This is one sharpe spurre to induce vs to practise this commandement of Iesus Christ First seeke the kingdome of God Math. 6.36 and the righteousnes thereof and consequently let vs amend our liues For if the apprehension of the kingdome of glorie that is in heauen ought euen to rauish vs into a feruent desire to attaine theurnto Likewise that we cannot attaine thereto vnles the kingdome of heauen bee also in vs that is to saie if wee haue not faith fructifying in good workes amendement of life Furthermore that we cannot haue this kingdome of heauen in vs vnlesse we also be members of the Church and vse the holy ministerie It followeth that there is nothing that we should so feruently desire and so earnestly seeke for◠as the kingdome of heauen that is to inioy the holy ministerie in the Church and by the vse thereof to establish the kingdome of heauen in vs and thereby finally to enter into the fruition of the kingdome of God in heauen 2 But ordinarily wee doo the contrarie Wee seeke first the things that concerne this present life and as for those that belong to the kingdome of heauen we seeke after them but seldome slightly and as it were for a fashion Our reason Because wee doo naturally loue the bodie more than the soule and the goods and commodities of this temporall life more than the treasures of spirituall riches Wee resemble little children that esteeme more of an apple or morsell of Sugar than of an assuraunce of rents Neyther need we to open our eyes verie wide or to vse any spectacles to see this corruptiō in men experience doth but too plainly shew it And for our more manifest conuiction heereof let vs consider fiue proofes which wee may note vppon all the fingers of one of our handes that we may the better remember them and so take some care to correct them First wherupon we do first think when we wake that is what is neerest to our hands for sometimes euen the care of some matter doeth waken vs. If thou findest that thy first cogitations when thou doest awake are such as concerne the bodie and this present lyfe and do nothing concerne the kingdome of heauen the dutie saluation and comfort of thy soule this is one pin vpon the sleeue and a pricke in one finger to make thee to remember that thou carest more for earth than for heauen for the bodie than for the soule 3 Secondly Iesus Christ sayth that of the abundaunce of the heart the tongue speaketh Mat. 12.34 When therefore thou goest to bed thinke what speech communication thou hast had all that daie so shalt thou be forced to confesse that peraduenture thou hast spoken little of the kingdome of heauen or of the saluation of thy soul but rather or at the leastwise that the greatest part without comparison hath concerned the bodie and this present life The third point concerneth the care and affection that in many doth appeare to be greater for the getting of goods and other the appurtenaunces of this life than for the obtaining of the kingdome of God his righteousnes And in deede most men and the wisest in the worlde doo not so much as vnderstand the meaning of the kingdome of heauen and the righteousnes thereof so farre are they from seeking it rather than the riches commodities of the flesh wherewith they be better acquainted and which naturally they doo more desire The fourth resteth in the care which without comparison is greater for the preseruation of the bodie and this life present than for the keeping of the soule or anie thing that concerneth the kingdome of heauen And indeed al men do take more care to nourish the body than the soul also to preuent the diseases or woūds of the bodie rather than of the soule The fifth consisteth in this that according as our loue or inclination to any thing is great or small so is our sorrow for the losse thereof more or lesse If through dronkennes falling into the fire we chance to burne our face it troubleth vs more than when by dronkennes we lose the image of God and cast our soules into hell fire The loosing of
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
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
For as in a great stormie winde a man lappeth his cloke about him holdeth it fast for feare of loosing but when the winde is downe and the wether calme he letteth it hang easily so when husbands will as it were perforce wrest awaie their wiues infirnities manye of them will obstinately resist yet coÌ„trariwise by sweete words louing exhortations they might be wonne voluntarily to forsake them Thirdly the husband must seeke diligently to remoue the stone wherat his wife stumbleth taketh occasion of grief So when Sarah was moued against Abraham because of Agar obiected vnto him albeit wroÌ„gfully Gen. 16. that he was the cause that she contemned her bearing with his wife he remoued the cause of the contention in suffering her to turne Agar out of doores He must also take heed that himself be not taynted with the same vice which hee reproueth in his wife least shee stoppe his mouth with the reproch of the same fault But rather by giuing her example by the contrarie vertue let her be induced to imitate him In reprouing the wife the husband must alwaies vse such discretion that she bee not brought into contempt and therefore it should neuer bee doone in the presence of more then themselues For as it is meere follie for a husband to praise and commend his wife in companie so is it as daungerous to checke and reproue her before witnesse For indeede thereof it commeth that women being not able to beare that disgrace will replie and so prouoke strife and dissention in open presence which will redound to great reproch and offence And therefore doth Cleobulus of Lyndie one of the wisemen of Greece deliuer these two precepts to the married man First that he flatter not his wife Secondly that hee reproue her not before straungers And Marcus Aurelius vseth three saying A wise husband and one that seeketh to liue in quiet with his wife must obserue these three rules Often to admonish Seeldome to reproue and neuer to smite her Let the husband also remember the sayinges of a heathen who speaking of the infirmities of the woman very aptly saith That they must bee either taken away or borne withall Hee that can take them quite away maketh the woman farre more commodious and fit for his purpose and hee that can beare with them maketh himselfe better and more vertuous 5 The husband is also to vnderstand that as God created the woman not of the head and so equall in authoritie with her husband so also he created her not of Adams foote that shee should bee troden downe and despised but hee tooke her out of the ribbe that shee might walke ioyntly with him vnder the conduct and gouernment of her head And in that respect the husband is not to commaund his wife in manner as the master his seruaunt but as the soule doth the body as being conioyned in like affection and good will For as the soule in gouerning the bodie tendeth to the benefite and commoditie of the same so ought the dominion commaundement of the husband ouer his wife to tend to reioyce and content her 6 To conclude As God hath testified his singular goodnes vnto man in creating him an helper to assist him so let him consider in how many sortes shee is to him a helper to passe ouer this lyfe in blessednesse And let this dayly seeking of such a benefite receyued at the hand of God induce him to render thankes and to dispose himselfe to vse it well to his owne comfort and saluation and not to abuse it to the destruction both of himself and his wife But if hee chaunceth as many do vpon troubles afflictions in marriage let him remember that the same doo proceed not properly from marriage but from the corruptions of the parties marryed and for his parte let him studie to amend his infirmities and faults by amendement of lyfe and withall praie to God to grant the like grace vnto his wise to the ende that the more they recouer the image of God the more feeling they maye haue of the felicitie of marryage which Adam and Eue had inioyed had they continued as they were created in the image of God Of the duties of parents towards their children Chap 4. SVch as bee married doo growe to bee fathers and mothers by bringing forth children thorough the blessing of God Let vs therefore vnderstand the duties of parents to theyr children and of children to theyr parents And now wee will begin wyth parents First of theyr due care to see theyr children taught to praie to God and to rehearse the Apostles Creed and the ten commandements For as by this exercise theyr heartes and mindes shall the rather bee inclined to godlynesse and reuerence toward God so as they increase in age they shall euerie daie better than other comprehend that which they learne to theyr owne comfort and instruction to saluation Also as the tongue is called the glorie of man because that besides all other reasons by his speech he is discerned from the brute beastes so is it meete that so soone as the child can begin to speake his tongue should bee imployed to glorifie God by calling vpon him and protesting the grounds of faith As also in repeating the will of God in such sort as he will that wee should serue and honor him 2 Secondly if parents doo note anie vice in theyr little ones as lying choller enuie couetousnesse contempt of parents reâ—dines to strife and other lyke corruptions it is theyr duetie diligently in time to reproue correct them as men vse to plucke vp weedes while they bee yet young least growing vp among the good seed they shoulde hinder their growth and choake them vp By experience wee can see that mothers swathing theyr little ones doo laie theyr limmes right each in his place likewise if a child be geuen to bee left handed they chide him yea sometimes they binde it vp or otherwise restraine the vse of it that hee may bee accustomed to the right Also if the childe hath some string vnder his tongue they cut it least it shoulde hinder his speech much rather then ought they to beware that by theyr inconuenience the vices of the soule doo not increase for it is the dutie of parents euen in the infancie to beginne to shape and frame the soule vnto vertue 3 It is also the dutie of parents to prouide that theyr children maye learne to write and reade for it maye bee vnto them a great helpe in the course of this life and a treasure of greater account than money And therfore the negligence of many is sharply to bee reproued Besides that the peformance of the dueties of parents heerein doth greatly binde theyr children vnto them Neuerthelesse the principall end thereof shoulde not haue respect to such commoditie as the children may reape thereby towardes the vse of this present life but rather that they may reade the word of God to
For sith from them we cannot expect this soueraigne felicitie namely to liue in peace in honesty and piety vnlesse they also be guided or strengthened by the spirite of God in their charge our desire and necessitie to enioye it doe sufficiently admonish vs feruently to praye vnto God for them And whereas Kinges were in those dayes idolaters hee addeth this farther reason that God desiring the saluation of all men that is to saye men of all callinges and that they should be brought to the knowledge of the truth wee might by our praiers obtaine that the idolatrous and peruerse Magistrates might be conuerted and saued as well in respect of themselues as for the happy conduct and gouernment of their subiects 12 Now if we be bound to pray for idolatrous and peruerse Magistrates how much rather for those whome God hath already in mercy vouchsafed to illuminate or adopt for his children and to constitute to be protectors and nurses in his Church Pro. 11.14 Both reason and experience doe shew what a benefite it is to haue such Iudg. 2.19 8.33 1. Sam. 7 13 Where the Gouernour is vnwise saith Salomon the people are scattered And it is with them as with a shippe that wanteth a Pylot or guide We read that when the iudge or gouernour of Israel was dead the people returned to their wickednes And it is noted in this historye that all the time of Samuel the hand of God was heauye against the Philistines and it is truely a great fauour and grace of God when he giueth vs good Magistrates as Hyran King of Tyre said vnto Salomon 2. Chro. 2 11. Iob. 34.30 Esay 3.3 Because God loued his people he made thee to raigne ouer them and contrariwise he maketh an hypocrite saith Iob to raign for the sinnes of the people And in the same sence doth God threaten to send children to be Princes and effeminate persons to beare dominion Sith then it is so great a benefite of God to haue good holy and vertuous Magistrates is it not our partes feruently and continually to pray to God still to send vs such to preserue them to guide them by his holy spirite and to blesse their counsails and labours to his glory and to the good and saluation of his people 13 It also hath beene the continuall custome of all Christian Churches to make publique supplications for Kinges Princes and Magistrates and thereof wee haue a formularye written by that good Father and Doctor Tertullian And the reformed Churches of our dayes doe also recōmend and ordinarely vse the same dutie for in trueth there is no seruice that the Magistrates ought more to desire and require of their subiects then that they should praye for them And in this respecte Dauid a King after Gods owne hart and endewed with such excellent graces knowing neuerthelesse how highly he stoode in necessitie of the praiers of his people framed them that excellent praier for their prosperitie which we doe reade of in the twentith Psalme Eusebius reporteth that the Emperour Constantius Euseb in the life of Const lib. 1. lib. 4. Euseb in his Ec. hist lib. 10 and cap. 8. lib. 1. of the life of Const the Father of great Constantine protected his house by the praiers of such as feared God Also that his Sonne Constantine the great imitated his pietye For knowing as the saide Eusebius writeth that the praiers of good men those that feared God did greatly conduce to his preseruation he instantly required them to pray for him and commaunded the Bishops by name to imploy themselues in this duetye and contrariwise he reproued the Emperour Licinius for banishing the Christians out of his Courte alleadging this reason that hee depriued himselfe of the fruit of their praiers 14 Seing the fruit of praier for the Magistrate is such how vnthankfull are those subiects that will not feruently employe themselues therein especially considering the good and prosperity that themselues are to reape thereof we may truely say that the vsuall negligence of the people in employing themselues in this duetye doth many times procure God to giue vs Kinges and Magistrates in his wrath to chastice our ingratitude and slackenesse in matter of such importance That we may therfore amend our liues according to the exhortation of Iesus Christ let vs diligently employe our selues in this so profitable necessary a dutie wherby we may alwaies haue good holye and vertuous Magistrates that vnder their conduct and gouernement we may liue happily and beare to them all loue and reuerence yeelding vnto them voluntarilye all subiection and obedience and employing our bodies and goods in their seruice and assistance with assurance that in so doing and in praying vnto God for them as is aforesaide the Lord will blesse them and vs with them and by them Of the duety of the Pastor and Minister of Gods woord to his congregation Chap. 8. IT now remaineth that wee speake of the duties of the Pastors and Ministers of Gods worde to their Congregations and of their congregations vnto them As concerning the Pastors dutye the same may be referred to the principall end of their vocation togither with whatsoeuer is requisite thereunto This end is the saluation of the soules redeemed with the bloud of Iesus Christ as the Apostle writing to Timothy doth note saying Take heed vnto thy selfe and vnto learning 1. Tim. 4.16 continue therein for in doing thus thou shalt saue both thy selfe and them that heare thee This is their principall end euen to saue soules and indeed S. Paul applieth to his Ministery this sentēce of Esay spoken in the person of the Lord I haue ordained thee to be a light to the Gentiles Esay 49.62 Acts 13.47 1. Cor. 3.1 Acts 13.26 Rom. 1.16 2. Cor 5.18 that thou maist be a saluation to all the ends of the earth True it is that God onely is the Sauiour also that he can saue without the ministery of men but it pleaseth him so to vse their seruice that S. Paul therfore calleth the Ministers of the word coadiutors and workemen with God therefore the doctrine that they preach is tearmed the worde of saluation and the power of God to saue all that beleeue likewise where the holy ministery is called the ministery and word of reconciliation with God the same is only to teach vs that where we be by nature the children of wrath and consequently in death the ende of the holy ministery is to withdraw saue vs by reconciling vs to God and making vs acceptable to him in his welbeloued sonne 2 Heerto must we also referre the saying of S. Paul that Iesus Christ gaue some to be Apostles Eph. 4.11 some to be Prophets some Euangelistes some Pastors and teachers for the gathering togither of the Saintes for the worke of the ministery and for the edification of the body of Christ. For sinne by seperating vs from God did engender this cursed dissipation
receiued from the Lord according to the rule that S. Saul prescribeth to himselfe protesteth Iere. 3.15 saying What I haue receiued from the Lord I doe deliuer to you Marke 7.9 and heereto must wee referre that fauourable promise that God made to his people saying I will giue you shepheards after mine owne hart that shall feede you in knowledge and vnderstanding Ezech. 22.28 and indeede the onely worde of God is the knowledge and vnderstanding of man and therefore Christ condemneth the Scribes and Pharisees who in steed of Gods commaundements taught the traditions of men as also by Ezechiel he reproueth such false Doctors saying Her Prophets haue daubed them with vntempered morter seeing vanytyes and diuining lyes vnto them saying thus saith the Lord God when the Lord had not spoken 6 As they are therefore to reiect the doctrine of men and to teach the pure woorde of God so must they behaue themselues therein in all reuerence and pietye as if God spake by them without mixing any prophane matters 1. Pet. 4.11 and applying euery thing to his right end that is to edifie and the same doth S. Peter note saying If any man speake let him speake according to the word of God 7 Moreouer the minister being such a one as S Paul requireth namely fit to teach must so preach that cutting out directlye and skilfully the bread of Gods worde 1. Tim. 3.2 as the housholder cutteth out bread to his children the Church may therwith be nourished and edified In correspondence whereof it is his duty not only to teach but also to comfort the afflicted hartes to exhort such as are slack to strengthen such as are weake and fainte and to helpe vp those that are fallen yea he must accommodate himselfe to the weaknes of his auditorye and after the example of the Apostle Gregory minister milke to such as are not capable of stronger meate also as saith a good father beware of teaching high misteries to yong hearers least preaching without fruite he minister occasion to thinke that he preacheth rather for ostentation of his knowledge then to seek the edification of the Church and therfore it is also the ministers duetie to insist especially vpon arguments and matters necessarye and profitable to the Church euen as the myners who when they finde a vaine of golde or siluer will not willingly leaue it but continue and follow it to an end 8 Moreouer as all scripture is giuen by inspiration from God and is profitable to teach to improue to correct and to instruct to righteousnes 2. Tim. 3.16 so ought the Pastors to be instructed and strengthened that they may be able not onely to teach but also as S. Paul saith Tit. 1.9 to conuince those that withstand the same doctrine and to reduce such as are gone astray into the way of saluation For as the office of the Phisition consisteth in 2. points first to prescribe things meet for the health and to preuent diseases and secondly to cure such as fall into any sicknesse so it is the office of the Pastor in such sorte to accomodate his doctrine that it may serue to preuent the snares stumbling blockes of sinne also to reproue redresse and comfort such as are fallen and as the curing of the plague requireth more forcible and violent medicines then the preuenting therof also as it is necessary to haue more helpe to pull a man out of the water when he is fallen in then to holde him from falling in euen so must the Pastor vse more sharpe and vehement admonitions in the raysing vp of such as are fallen into sinne then in preuenting the fall neither is he to imploy himselfe in his function slightly and as it were for a fashion but as S. Paul protesteth of himselfe where he saith Remember that in three yeeres space Acts 20.31 night and daye I neuer ceased to warne euerye one with teares so must hee be carefull diligent and constant to teach and admoinsh 9 And albeit many times the Pastor doe perceiue no great fruit of his labours yet must he not faint Phisitions albeit when they haue tryed many receipts for recouery of a sicke person they perceiue no amendment yet do they not desist from visiting him and continuing the employmēt of their art so long as there is any hope of life the like custome are the Pastors to vse for the soule as the Phisition doth for the bodye and still to perseuere in due admonitions exhortations and consolations in hope that finallye God will blesse their constancy in this duetie When a man taketh vpon him to fell a great Oake with 40. or 30. of the first blowes it may seeme that he loseth his labour because the tree wil not stirre but stand stiffely without stooping yet in continuance it commeth at length downe and so sheweth the effect of the firste blowes conioyned with the last Iesus Christ as Chrisostome very aplty noteth Chrisost vpō Iohn chose Fishermen to be his Apostles for as Fishermen doe often cast their nettes into the Sea and take nothing yet are not discouraged but cast so long vntill they light vpon some fish so are the fishers of men patientlye and constantlye to proceede in their duties in hope that it wil be with thē as it was with S. Peter who when he had taken nothing all the night Iohn 21. yet notwithstanding so much labour lost did againe cast forth his nets at the commandement of Iesus Christ and took a great multitude of fishes 10 And albeit the incredulity and obstinacy of man should make their constancye and labour vtterly vnprofitable in their behalfs yet should they not lose their labours with God for first as S. Paul protesteth of himselfe they are free from the bloud of those that perish as God also saide to Ezechiel Acts 20.26 Ezech. 33.9 When thou shalt admonish the vnbeleeuer to turne from his waies if he returne not from his waies hee shall dye in his iniquitie but thou hast deliuered thy soule Besides our zeale and obedience in this respecte is a sacrifice of sweete sauour before God as S Paul also saith that they which preache the Gospell are a sweet sauour in Christ euen in those that perish 2. Cor. 2.15 because thereby they are made the more in excusable in the iudgement of God Esay 49.4 And therefore albeit wee thinke that we haue laboured for nothing and wasted our strength in vaine and for nothing as Esay saith yet let vs be content with this that as he addeth our iudgement is with the Lord and our worke in the sight of God The husbandmen whē they are disapointed of their expected haruest haue not anye to recompence their losse but all is gone both seede and labour but notwithstanding the labour of the Minister doth not profite with men in respect of their incredulitie yet hath hee his reward in heauen And indeed as the
and a winde that bloweth yet neuer see either A woman feeling the motions of the babe in her wombe beleeueth that she is with childe albeit she see it not 28 If they saie that experience teacheth them to beleeue all these thinges then let them renounce their blasphemie Who hath seene God that wee may beleeue him And let them beleeue that there is a God of whom they both see and feele such experience so certaine and mightie effects both in the world and in themselues as is afore shewed If they can beleeue that they haue eies and a forehead albeit they see them not but in a glasse let them also beleeue there is a God whose image they see ingrauen throughout this vniuersall world If being in a prison where they see but a glimpse of a Sun beame they neuertheles beleeue that the Sun is vp and shineth ouer the earth wherefore do they not likewise beleeue that there is a God that guideth the world when they are forced to feel noâ—e and confesse so many whole beams of his eternitie and prouidence shining in the world By discourse passing from the riuer to the fountain and from the fountain to the spring they beleeue that the riuer hath a spring why are they not likewise guided by theyr discourse from the creatures to the creator and author of the same from the so excellent frame of the world and from man to the master Architect and builder But it euidently appeareth that these people do malitiously sight against their owne consciences against their bodily senses and against al discourse of their vnderstanding to deny that there is a God by demanding Who hath seene him that they may beleeue 29 But this is the subtiltie and poison of the deuill By this selfe reason and argument doo they also conclude that they haue no soule that there be no deuils that there is no hel for of all this they see none this to the end that they may the more outragiously as beasts giue themselues ouer to the lusts and passions of their flesh without feare of God of deuill or of hell and so liue without remorse of conscience This truely is a cable and mightie chaâ—â—e by the deuill bent to drawe them to all iniquitie and so to heape vp fierie mountaines of Gods terrible wrath against such monsters Rightly therefore haue we placed this as the chiefe and principall folly in man To beleeue there is no God For as it extinguisheth all feare of euill doing so doth it quench all affection to pietie loue holynes and patience To be briefe it is the verie meanes to transforme man not into a beast but into a deuill Let vs constantly therefore renounce this extreame folly and madnes yea let vs abhorre all such cogitations and beleeue that there is a God a creator and a redeemer who by his prouidence guideth the whole world and especially his Church Also that vndoubtedly he will punish all Atheists and other Infidels with incomprehensible torments to continue without end and that he will graunt to the faithfull lyfe comfort and eternall glorie Let the assurance and apprehension of this truth make vs to amend our liues so that by renouncing this folly which would cast vs headlong into hell thorough so horrible a blasphemie as to deny God we may bee better aduised and turne to the Lord increasing in faith and fructifying in all good workes all the daies of our life The second Folly To esteeme more of man than of God Chap. 3. WE haue alreadie spoken of those that deny God both in hart and mouth Now are we to intreate of the folly of these who professing the knowledge of God do deny him in their workes Tit. 1.16 as Saint Paul saith This folly resteth in those that esteem more of man than of God For to confesse God and yet to esteem lesse of him than of man is to denye him And this folly doth possesse many and proceedeth of this incredulity that confessing that there is a God they doo not apprehend his diuinitie that is that by his prouidence he guideth all thinges that hee is the soueraigne good and well dooing that he is holy that he hateth iniquitie that he is righteous and will punish it that hee is true and almightie to fulfil his promises and to execute his iudgements and in wisdome infinite This incredulitie and corruption procureth vs first to loue man more than God secondly to repose more confidence in man than in God thirdly to feare man more than God And these are three euident proofes most assured testimonies that we esteeme more of man than of God Also that confessing God with our mouths we denye him in our workes Now let vs proceede to the first proofe 2 Gods commandement as also ouâ— dutie doo import that wee should loue God with all our heart with all our strength with all our soule The reason Because he is God Secondly because he is our God Being God as he hath bin from all eternitie before the creation and redemption he is worthie to be loued infinitely in as much as he is our God our creator and our redeemer he deserueth that we should loue him for his incomprehensible benefites bestowed vpon vs. Neuertheles the common course of man doth euidently declare that we loue man more than God And in deed let the husband examine the loue he beareth to his wife the wife hers to her husband the parents their affection to their children and the children theirs to their parents and many others the loue that they beare to their carnall friends and they shall all find that they loue man more than God Let vs proceed to the proues We cannot abide that any man should speake euill of him whome wee loue so that if the husband heareth his wife euill spoken of or the wife her husband each of them grieueth at the iniuries cannot brooke them in quiet but when we heare God our father euil spoken of or blasphemed who is moued at it Who findeth himselfe so much grieued as to procure amends and prosecute punishment for the same Euery man reioyceth to heare his commendations whom hee loueth so that if in companie anie man speaketh of the vertues of our children of our father of our brother or of anie of our entire friends we reioyce and are gladde of it but euen in the same companie let anie man reade the praises of God set down in diuerse of the Psalmes namely in the 103.104.105.106 c. who thereby feeleth himselfe so touched to the quicke as in hart to reioyce and be glad therof We also are redy to talke of those whom we loue and do reioyce when others do minister occasion to speak of them which we will be sure to take hold of to prosecute but when we doo speake of God oâ— if in companie anie once chance to beginne how is his motion seconded or prosecuted nay rather how soone is it giuen
to the host by some one of the companie euen of those that professe the religion yet ordinarily in such sort as the host accompteth it as a commendation of his magnificence plentie As also if he that semeth to find the fault chance afterward to make another it shal likewise be such as he likewise wil looke for the like censure which hee also will take to redound to the praise of his liberalitie and plentie Hereto haue relation all excuses of meane entertainment and desire to take patience euen in a feast that sloweth with all dainties and are motioned onely to minister occasion to the guests to say that there is but ouer much and by such a censure to get the commendation of plentie and liberality Thus each man reprouing and accusing other of excesse no man sheweth any Amendement Yet let vs not thinke but these pettie censures proceeding either of worldly ciuilitie and slatterie or of Christian admonition are so many sentences giuen by our owne mouthes which shall be laide before vs in the daie of iudgement to our condemnation God hath ordained meate and drinke for two principall purposes First to nourish and relieue vs to the end that thereby recouering new strength and force which fitly is called refection wee may euery man applie our selues to that seruice whereto he hath called vs But our banquets contrariwise doe returne vs vnprofitable as growing so dull and heauie by our long sittinges and plentie that wee are fitter and more readie to sleepe like hogges then as Christians prouided to follow our vocations especially to heere or reade Gods worde or to tend to prayers and meditation And thus in our banquete we take not our refection but destruction If a horse by eating too many Oates should grow heauie and slacke to goe or drawe wee woulde beware of giuing him too much least wee shoulde both loose our prouender and weaken our horse Euen so in meate and drinke and long sittinges if the plentie make vs heauie and slow in our vocations namely in the seruice of God we haue iust cause to cut it off and so to take away the abuse which is especially hurtfull and to be condemned 2 If our studies were as much applyed to make our feasts as sober and simple as they are plentifull and delicious both our bodies would be better at ease our soules more readie to their actions and our selues better able to relieue the poore And indeede euen in dutie we are bounde to leane more to sobrietie then to superfluitie and excesse to vertue then to vice and to remember the saying of Iustine to this purpose Iustine lib. 20 Frugalitie is the mother and nurse to all vertue Yet doe our aboundaunce of dainties our diuersitie of meates and our inuentions of new sauces and wantonnesse declare the contrarie So that now it will aske more time to learne to be a good cooke to make the body sicke then to be a Doctor of Physicke to minister health We reprooue such women as to the end to seeme more beautifull and to allure mens fancies doe paint themselues Yet wee commend such cookes as can make diuersitie of sauces to prouoke appetite to meate Do we feare eating too litle an appetite accompanied with health There was neuer man that repented his being sober but many their eating and drinking too much The best is therefore to vse common and grosse meate for that is easiest gotten soonest and with least labour made readie of lowest price nothing so hurtfull and such as wee eate not much off The Romaines did eate either in publique or with their doores open that euery man might be a witnesse of their frugalitie 3 The second purpose and vse of foode is to procure vs to prayse and glorifie God for his goodnesse and liberalitie towards vs. And therefore Saint Paule saith Whether wee eate or wether we drinke 1. Cor. 10.31 or whatsoeuer wee doe let vs doe all to the honour and glorie of God But to the contrarie which of vs when we tast the sauour of meate or drinke is in heart mooued to say with Dauid O Lord thou art good and gracious Psal 119.68 In how many of our feastes doe wee take occasion or argument to enter into the acknowledgement or discourse of the goodnesse sweetnesse or power of God the auctor of all goodnesse Plutarck reporteth that a certaine nation called Siborites Plu. in his banquets of the 7. Sages did vsually inuite Ladies to their feasts a yeere before hand to the end that they might haue time to prouide themselues to come honourably or rather in great pompe But it were fitter saith he when we are inuited to a banquet in time to prepare to come prouided of speech and honest profitable and conuenient communication If this consideration coulde take place in a heathen Philosopher what a shame is it for vs Christians to come into companie and feastes vnprouided of such holie and vertuous talke as might tend to Gods glorie and the edefying of the assistants And indeede the sauce of Christian banquets ought to consist of wise vertuous and holie discourses But our want of instruction and the starued affection of our hartes to vertue doe cause vs to consume our time at banquets either in vaine talke or in vrging our guests to eate and drinke Xenophon and other Philosophers were of opinion that it were good and profitable to collect note downe al table talke If Christians yea euen our selues that professe the reformed religiō Plut. in his Syme lib. 1 shold put this in practise what should we find in such registers Words and discourses which the next day would be found vnworthy our vtterance euen such as euen worldlings would be ashamed of So long as the Chruch continued vnder the crosse at euery feast the table talke consisted of holy communication questions of edificatiō But now such discourses are odious anoy vs. Ther is now no newes but of mery sētences sauoring somtimes too much both of the world the flesh Plutarch in the banquet of the 7. sages 4 The Egyptians in their banquets cōmonly exhibited that which they called Scelet in which word they signified the bones of man dryed ioyned knite together and thereby admonished the assistants that within some shorttime themselues should bee like to the same This truly was a meanes to restraine thē from vsing their food with excesse or vaine speeches At Metz in Lorraine they haue a custome that at marriage feasts the hangman in person cōmeth to demand a dish of meat And this at such feasts ministreth occasion to talke of death of vertuous life To many men these customes may seeme bitter and not fit for banquets but if we wist how ready we are to too much mirth to offending of God in our banquets we would confesse that our diseases do require such Phisicke Iobs children were well taught instructed yet no doubt at their banquets one
loose an infinit and eternall felicitie 6 Moreouer let vs eschue shunne al occasions that might induce vs hereunto namely such coÌ„panie as is addicted to the same For as S. Augu. saith his prouocations are least August of the singularitie of Cleargie that neuer coÌ„meth among lusts plesures for as the man shal hardly scape free from blacking or meal that coÌ„uerseth with millers or colliers so shal he hardly escape plesures that hanteth with those that are giuen to follow their lusts and pleasures And as green wood laid vpon the fire albeit at the first it resisteth yet in the end doeth burne and is consumed so is it with him that frequenteth those that giue themselues to lusts pleasures albeit at the beginning he resisteth the euill and for a while falleth not thereinto yet by continuall hant he finally falleth in with them Furthermore let vs shun Idlenes the mother and nurse of all mischiefe namely of pleasure according to the saying of olde Cato that by doing nothing men learn to doo euill and this doo we vndoubtedly finde to be most verified in the pleasures of the flesh For as still and standing waters are easily corrupted so are idle persons Besides there is nothing more repugnant to the true repentance of Gods children either to our griefe heauinesse and sorrowing for our sinnes than pleasure For as it is vnnaturall to kindle fire with water so is it vnpossible for pleasure to breede in a penitent heart that sorroweth for sinne The Lorde of hoastes sayth the Prophet Esaie in that daie did call you to weeping and mourning Esay 22.12 to baldnes and girding with sackcloth And beholde ioye and gladnesse slaying of oxen and killing of sheepe eating flesh and drinking wine and saying Let vs eate and drinke for to morrowe wee shall die Whereunto hee addeth this horrible and fearefull threatning And the Lorde of hoastes hath declared vnto mee Surelie this iniquitie shall not bee purged from you vntill yee die 7 The sole consideration of the affliction and calamitie of our brethren might also suffice to make vs to forsake al lustes pleasures 2. Cor. 12.25 remembring what Saint Paule sayth That the members haue the same care one for another if one member suffer all members suffer with it They therefore that with sorrowe feele not the afflictions of theyr brethren but giue themselues to pleasures and delightes doo manifestly declare that they bee no members of the bodie and so are to looke for the curse by the Prophet Amos pronounced agaynst those who liuing at ease doo giue themselues to the pleasures and lusts of the flesh Amos 6.1 and doo not mourne for the afflictions of Ioseph Likewise when the holy Ghost calleth vs to a solempne acknowledgement of the feeling of our sinnes Ioel 2.12.16 hee exhorteth vs to fasting weeping and sorrow adding that the new married ought to come forth of his closet the bride out of her marriage chamber They therefore that giue themselues to lusts and pleasures doo sufficiently declare that they haue no feeling sorrow or griefe either for the afflictions of theyr brethren or for theyr owne sinnes yea which is worse that they stand in no feare of offending God Plutarch reporteth that when Agesilaus was demanded what good the lawes of Lycurgus had done to Sparta Plutarch in his Apotheg hee answered that they had engendered contempt of pleasures vnderstanding thereby a soueraigne benefite to the common wealth If the lawes of a mortall man were of such efficacie with the people that had no knowledge of God what a shame and confusion may it breed with vs Christians when the laws of the great and heauenly lawe-giuer are not of force with vs to abolish and root out this plague of lust plesure out of the Christian church The same Agesilaus hauing refused a present of sundrie pleasures offered him by the Thasiens Plut. in his Lacon Apo. and lastly by their importunity being forced to take it commanded it to bee distributed among the Helots who were his seruants not much better than bond men amongst the Lacedemonians and yeelding a reason for it sayd that it beseemed not the professors of vertue to vse plesure how much lesse may it beseeme Christians euen the children of God to giue themselues thereto Agis the last king of the Lacedemonians was in his youth giuen to all lustes and pleasures but beeing established ruler of the land Erasmus in his Apotheg lib. 1. hee quite gaue them ouer and shewed such an example of temperance and sobrietie that the vse of pleasures quayling among his subiects they also addicted themselues to sobrietie euen so wee Christians albeit before the knowledge of the truth wee wallowed in the lusts of the flesh yet beeing nowe raised to this honour and estate to bee made kings and priests yea euen the children of God ought now to bee the more estraunged from all lusts and pleasures to the ende that after our example all others may renounce the same and imitate our sobrietie Rom. 13.14 And to conclude to this dutie doth Saint Pauls exhortation that we should take no care for the flesh to fulfill the lusts of it inuite vs. 8 As before wee haue spoken of ambition couetousnesse Heb. 11 and pleasure so that wee may the rather detest these three plagues of our soules we are still to looke vppon the example of Moses who as the Apostle to the Hebrues doth note by faith ouercame these three mightie temptations First Ambition when hee refused the honor and glorie to bee called the sonne of Pharaohs daughter secondly Couetousnesse in accounting rebuke for Christe to bee greater riches than all the tresures in Egypt lastly pleasure in chosing affliction with Gods people rather than the pleasures of sinne for a short space Of Dronkennesse Chap. 16 NOw will wee particularly speake of the two principall kinds of voluptuousnesse namely dronkennesse and fornication As concerning dronkennesse it is an ancient and peâ—â—â—tious vice deeply rooted in some and in some countries almost past remedy The Grecians in old time were noted to bee mightily giuen therto and forced each other to drinke by a certaine measure Plutarch in the banquet of the 7. sages as Plutarch noteth alleadging to that purpose the authority of Homer yea they woulde haue no companie wyth those that woulde not frame themselues thereto and thereof grew the prouerbe which to this daie in theyr speech signifieth Either drinke or be gone Plinie writeth that in his time dronkennesse bare such swaie in Italy Plut. Simp. l. 4. 5. 6 that they would force theyr mares vnreasonablye to drinke wine Which is worse the Tartarians Persians and Grecians in theyr principall triumphs dyd celebrate dronkennesse Mithridates presumed to propound a reward to him that coulde drinke most and carrie it awaie when hee had ouercome the rest in drinking These examples do shew that the older that dronkennesse is the more haue
God And so let her humble her selfe in the sight of God and bee well assured that her subiection and obedience is acceptable vnto him Likewise that the more that the Image of God is restored in her and her husband through the regeneration of the holy Ghost the lesse difficultie shall she finde in that subiection and obedience as many in their marriage haue indeede tried to their great contentment and consolation 8 Some other duties ther be that particularly belong to women As first a certaine discretion and desire required at their handes to please the nature inclination and maners of their husbands so long as the same import no wickednesse For as the looking glasse how soeuer faire and beautifully adorned is nothing worth if it shew that countenaunce sad which is pleasaunt Eras Apotheg lib. 3. or the same pleasant that is sad So the woman deserueth no commendation that as it were contrarying her husband when hee is merie sheweth her selfe sad or in his sadnes vttereth her mirth And hereto may we referre the old saying of Socrates Men should obey the lawes of their Citties and women the maners of their husbands 9 Moreouer a modest and chast woman that loueth her husband must also loue her house as remembring that the husband that loueth his wife cannot so well like of the sight of any Tapisserie as to see his wife in his house Tit. 2. 5. And Saint Paule willeth the auncient women to teach the yonger sort among other things to bee chast to loue their husbands and to keepe the house Plut. in the precepts of marriage In this sence did our auncesters represent a woman by a Torteyse who neuer goeth out of her shell The woman that gaddeth from house to house to prate confoundeth her selfe her husband and her familie But there are fower seasons wherein the woman is to goe abroad The first to come to holy meetings according to the duty of pietie The second to visit such as stand in neede as the dutie of loue and charitie doe require The third for employment in houshold affaires committed to her charge The last with her husband when he shall require her As also Abimelech king of Gerar reprouing Sarah because she had as it were abandoned her selfe in that shee confessed not that Abraham was her husband Gen. 20.16 said vnto her Thy husband is the vayle of thine eyes to all men 10 The wife also is in dutie to bee content to please her husband and not to bee curious or giuen to adorning of her bodie or sumptuousnesse in apparell Which vanitie must of necessitie proceede either of ambition and pride or of some disordinate desire to content others rather then her husband And therefore it will better like him and bee more seemely and fit for her to vse modestie heerein especiall considering that such curiositie and vanitie is accompanied with great expence yea and in some with danger of lasciuiousnes And therfore Saint Paul admonisheth women to aray themselues in seemely and honest apparel with shamefastnes modesty not in brayded haire gold pearle 1. Tim. 2.9 or sumptuous apparel And the rather to correct this corruptioÌ„ being too coÌ„mon among women he exhorteth theÌ„ to be adorned with good works 1. Pet. 3.3 which saith he do best beseem such women as professe the seruice of God S Peter also hauing likewise coÌ„demned the outward ornaments which doe consist in imbrayded haire golde lace and gorgeous apparel admonisheth them to labour that the hidden man that is the soule may bee well furnished of vertue And in truth pietie and vertue are excellent ornaments for a woman of smal charge and the common prouerb is true that the women which are curious in adorning their bodies are negligent in furnishing the wants of their soules An ornament saith the Philosopher Crates is that which adorneth that adorneth which ministreth honor But gold-rings other deckings of the body are not the purchasers of honor but wisedome modestie chastitie and other vertues The woman that loueth her husband well must studie vpon all these duties aforesaid which as SalomoÌ„ saith wil make her happy Happy is the husband that hath a good wife and the reckoning of his life is double Prou. 26. Againe A vertuous wife reioyceth her husband and causeth him to liue in peace A good wife is a good inheritance which shall be giuen in recompence to those that feare God 11 To conclude let the wife carefully meditate practise the vertues which Salomon coÌ„mendeth in wise vertuous women in the 31. Chapter of the Prouerbs And the rather because the same are represented in 22. verses whereof the first beginneth at A the second at B Prou. 31. c. After the order of the Hebrew Alphabet were in that sort set downe by Salomon for a helpe to memorie consequently to shew that they are worthy to be learned by hart And therfore we wil here insert them to the end that wiues daily vsing them may studie to be more and more adorned with such vertues as make the woman commendable and the man blessed The vertues of a faithfull woman and a good huswife as they be described in Salomons Prouerbs Chap. 31. Who shall find a vertuous woman for her price is far aboue the pearles The hart of her husband trusteth in her and he shall haue no neede of spoyle She will doe him good and not euill all the daies of her life She seeketh Woole and Flax and laboureth cheerefully with her hands She is like the Marchants ships she bringeth her foode from a far She riseth while it is yet night giueth the portion to her houshold the ordinarie to her maides She considereth a field and getteth it with the fruit of her hands she planteth a vineyard She girdeth her loynes with strength strengthneth her armes She feeleth that her marchandise is good her candle is not put out by night Shee putteth her hands to the wheele her handes handle the spindle She stretcheth out her hand to the poore and putteth foorth her handes to the neede She feareth not the Snow for her familie for all her familie is â—othed with Scarlet She maketh her selfe carpets fine linnen and pâ—â—ple is her garment Her husband is knowen in the gates when he sitteth with the elders of the land She maketh sheetes and selleth them and giueth girdles to the Marchant Strength and honor is her clothing and in the latter day she shall reioyce She openeth her mouth with wisedome and the law of grace is in her tongue She ouerseeth the waies of her husband and eateth not the bread of Idlenesse Her children rise vp and cal her blessed her husband also shall praise her saying Many daughters haue doone vertuously but thou surmountest them all Fauour is deceitfull and beautie is vanitie but a woman that feareth the Lord shee shall be praysed Giue her of the fruite of her handes and let
her owne workes praise her in the gates Of the perticular dutie of the husband to his wife Chap. 3. NOw let vs proceede to the perticular dutie of the husband to his wife First he is to vnderstand that albeit he be ordained to be her head yet must hee not tyrannize and torment her at his pleasure for such husbands are monsters in nature The creation of man doth sufficiently shew that al that is in the head as reason wisedome iudgement sight hearing and other the giftes and graces of God do tend to the conduct and happie guiding of the boby not to torment and cast it downe This dutie of a husband doth S. Paul note in the example of Iesus Christ saying Ephe. 5. 25. As Iesus Christ is the head of the Church Euen so is the husbande the head of the wife And how He is saith he the Sauiour of her body And thereof he taketh this exhortation Husbands loue your wiues euen as Iesus Christ loued his Church and gaue himselfe for it That hee might sanctifie and cleanse it by the washing of water through the word That he might make it a glorious Church not hauing spot or wrinkle or any such thing but that it should bee holy and without blame So ought men to loue their wiues as their owne bodies He that loueth his wife loueth himselfe for no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord doth the Church It is therefore the dutie of the husband so to loue his wife that after the example of Iesus Christ hee labour not so hartely for any thing as to set his wife free from trouble and calamitie and to make her partaker in al his goodes and honor To bee short if the authoritie of the head be vnited with a loue of her that is his moytie he will neuer abuse his dominion But loue wil make his authoritie and power to serue to the bâ—nefit comfort and saluation of his wife 2 Of this fountaine of loue springeth the dutie of the husband to beare with the infirmities of his wife and not by and by to enter into bitternes and wrath Colos 3.16 as S. Paule also noteth saying Husbands loue your wiues and bee not bitter vnto them To the same ende also doth the admonition of S. Peter vnto husbands tend where he saith 1. Pet 3.7 Husbands dwell with your wiues as men of knowledge giuing honor vnto the woman as to the weaker vessell euen as they which are heires together of the grace of life that your praiers bee not interrupted This is a notable exhortation of S. Peter For by exhorting husbands to behaue themselues discreetly and with knowledge and wisedome toward their wiues hee requireth of them two thinges First that they neuer say nor doe any thing that may iustly offend their wiues as some there be who being prodigal great spenders or Idle and slacke in their businesse doe cause their wiues children to languish in pouertie Others who haunting tauernes doo consume that which should maintaine their familie Others who coming home drunke doe beate and vexe their wiues and as it were driue them into dispaire Others who by high and bitter speeches by threatning and other actions vnworthy a husband doe prouoke their wiues and so stirre vp such strife and debate as doe conuert the felicitie of marriage into an hell Sith therefore that the husband is head he ought in such wisedome reason and discreation to beare himselfe that he giue his wife no iust occasion of offence or prouocation yea he must remember that if the head be drunk the whole body is in danger of weake gouernment euen of lying in the myre Secondly that albeit the wife should minister iust cause of griefe displeasure yet that the husband should not thereof take occasion against his wiues infirmities or enter into bitternes taunts or trouble but discreetly and patiently beare with her that so they might quietly and louingly liue together 3 The hurt or weakenesse of any one member of the body prouoketh not the head to wrath or bitternes but rather to compassion and an inclination to help it And indeed whereas God hauing created woman the weaker vessell as S. Peter noteth did so ioyne her to man it was not to the end that he striuing with so frail a vessel shuld bruse breake it But that by gentle discreete entreatie he should quietly enioy the helpe that God hath giuen him Let him therefore after the counsell of S. Peter so respect her as one who albeit she be weake is neuertheles a profitable vessel for him as God himselfe in the creation of the woman hath pronounced 1. Pet. 3.7 Gen. 2.18 saying I will make him a helper Moreouer let him loue and honor her as one whom notwithanding the frailty of her sex God hath so honored Iesus Christ so loued that being together with man redeemed with his bloud she is together with her husband coheyre of life euerlasting A Christal glasse is a precious profitable vessel yet brittle euen so is the maried woman For albeit she be brittle yet is she profitable to her husband precious in the sight of God as a child of God member of Christ As therefore a man doth more carefully take heede of breaking such a glasse theÌ„ some earthen or tinne vessel the one being more base the other more strong so should the husband haue such regard of the frailty of his wife that he may beare with her entreate her with gentlenes discretion that he may vse her as a precious profitable vessel to his comfort ioy And in as much as praier is an excellent seruice that God requireth of vs the redy meanes to purchace his blessings let the husband discreetly beare with his wife 1. Pet. 3.7 least otherwise through their strife and contention their praiers as S. Peter saith might be letted and interrupted 4 Yet must we not say but the husband both may and ought to tel his wife of her infirmities that she may amend But here we are to enter into coÌ„sideration of sundry points First he is especially to proue her offences against God As when Rachell said vnto Iacob Giue me children or els I die He reproued her of importunitie Gen. 30.1 saying Am I in Gods stead who hath withholden from thee the fruit of thy womb Also when Iobs wife said to her husband Iob. 2. â— Doest thou abide in thy integritie Curse God and die hee wisely reproued such a wicked speech saying Thou speakest as an vnwise womaÌ„ What shall we receiue good at the hand of God not receiue euil Secondly that it be with gentlenes testimonie of good wil as Helcana delt with his wife Anna wheÌ„ she mourned because she had no children 1. Sam. 1. And indeed it is meet that the husband should reproue his wife louingly rather by perswasion then by force
theyr comfort and instruction to saluation As also it were theyr partes to vse them dayly to reade some Chapters of the holy Scriptures thereby to incline theyr affections to the word of God to inure them in the phrase of the holy Ghost by lyttle and lyttle to learne the heauenly doctrine to note the examples of Gods vengeance poured vpon the wicked and disobedient and of his blessinges vnto those that walke in his feare Athanasius to this purpose sayth verie well If thou lookest that thy children shoulde obey thee Athan. vpon the 6. to the Ephe. ioyne and accustome them to Gods woorde it wyll redound greatlye to thy profyte Let thy children heare and reade the holy Scriptures for in them shall they learne Honour thy father and thy mother But if thou doest otherwise thou trainest them vp in the Scriptures of deuilles whereout they learne most wicked things But it is not so when they are instructed in the holy Scriptures 4 Parents therefore are diligently to applie themselues to this which God commandeth and so often and earnestly commendeth vnto them namely to instruct theyr children in the knowledge feare of God Plut. in his Lacon Apotheg and in the faith of Iesus Christ When one asked of Agesilaus king of Lacedemon wherin it were best to instruct children Hee answered In those things which they are to vse in theyr age This aunswere sheweth what a folly it is to linger children in the learning of vaine trifling and vnprofytable things which as they grow in yeres they will contemne and forget Parents can be carefull enough to bring vp theyr children in some course trade or other estate wherin to get their liuings wheÌ„ they come to be men and in deede such fathers as doo neglect that are vnworthie to haue children and in that consideration dyd a certaine lawe giuer in olde time ordaine Solon that the child whom his parents had not trained vp in some conuenient course whereby to get his liuing should not be bound to nourish them in their olde age But as the soule is more precious than the bodie so is it the duetie of parents in youth to traine vp their children in the practise of those thinges wherewith in age euen in this life they may glorifie God and bee heires of the Lord. 5 And to that end they are to consider especiallye so many the commandements of God so expresly inioyning parents to instruct their children in the heauenly doctrine Deut. 6.6 These words which I command thee this daie sayth Moses shall be in thine heart thou shalt continually rehearse them vnto thy children and shalt talke of them when thou tarriest in thine house as thou walkest by the waie when thou liest downe and when thou risest vp Now the worde whereby wee doo saie Thou shalt teach in that language wherein Moses wrote signifyeth Thou shalt sharpen Therein shewing that as when wee should pitch some stake in a hard ground by making it a point we sharpen it so parents are to sharpen instruction to theyr children But how By often repeating vnto them the heauenly doctrine that it may enter euen into the dullest wits Moses hauing written that excellent song which containeth so many notable aduertisements and is rehearsed in the two thirteth chap. of Exodus Deu. 32 4â— doth adde Set your heartes vnto all the woordes which I testifye against you this daie that yee may commaund them vnto your children Ephes 6.4 that they may obserue and doo all the wordes of this lawe The Apostle Saint Paule exhorteth Christians to the lyke duetie commaunding parents to bring vp theyr children in the instruction of the Lorde 6 The examples of such as haue shewed themselues faythfull and obedient to these commaundementes of God ought to moue our heartes to imitate them This testimonie doth God himselfe giue of Abraham Gen. 18.19 1. King 2.1 1. Chro. 28.9 that he knew that he would command his children and his familie after him to keepe the wayes of the Lord and to minister iustice and iudgement Dauid before his death gaue notable and holy preceptes vnto Salomon admonishing him to keepe the commandements of God and to walke in his feare And it is not the dutie of fathers onely but also of mothers to bring vp their children and to instruct them in the knowledge and feare of the Lord. Prou. 31 2. Tim. 1.5 Act. 16.1 As Bethsheba Dauids wife gaue notable instructions to her sonne Salomon as appeareth in the booke of Prouerbes And as Saint Paul beareth witnes that Timothie euen in his childhood was instructed in holy writ thereby commending the faith of his grandmother Loys and his mother Eunice by whom no doubt hee was taught especially considering his father was a Gentile 7 Saint Hierome writing to Leta not only exhorteth her to instruct her daughter in her youth in holy writ but also telleth her that her selfe must teach her Let her sayth he in stead of precious stones and silks loue godly bookes and in those bookes let her delight not in the leaues beautifyed with sundrie colours but in the distinct and pure doctrine according to faith First let her learne the Psalter that by such Canticles she may forsake the world and in Salomons Prouerbes let her bee taught to liue vertuously In Ecclesiastes let her accustome her selfe to tread vnder foot and to contemne worldly matters in the booke of Iob let her imitate his example of vertue and patience Let her laie holde of the Gospels and still keepe them in hand and with her whole hart let her learne the Acts and Epistles of the Apostles Thus when she hath stored the closet of her heart with such treasure let her by heart learne the Prophets the bookes of Moses of Kings of Chronicles Esdras and Hester last of all let her learne Salomons song For if shee shoulde reade that first shee might take harme as not vnderstanding the holye songes of spirituall marriage vnder carnall wordes But let her forbeare all Apocrypha let her bee still busied in the bookes of Cyprian Athanasius and Hillarie It maye seeme that Saint Hierome requireth much more than a christian maiden albeit zealous is able to performe But let this exhortation make the maidens of our daies to blush yea euen men and women who are so farre from this dutie that they are not able to alleadge one sentence of holy Scripture either for their own comfort or to resell the errour of heretikes or to instruct their neighbours 8 Moreouer Parents are commanded to instruct their children not onely in the worde but also in the vnderstanding of the Sacraments sacrifices and other of Gods holye ordinaunces When thy childe Deut. 6.20 sayth Moses shall hereafter aske thee saying What meane these testimonies ordinances and lawes which the Lorde our God hath commanded you Then shalt thou saie vnto thy sonne Wee were Phaâ—aohs bond men in Egypt but the Lord brought vs out
this commaundement is the more to bee noted because it is often repeated in the holy Scripture Now by this word Honor is signified the loue reuerence dutie obedience subiection entertainment and necessarie assistance that children owe to their parents As concerning the loue the summarie of the second Table comprehended in these wordes Thou shalt loue thy neighbour as thy selfe doe manifestly confirme it For who can bee a neerer neighbour for the children to loue then the parents Besides that they are not to be loued onely as neighbours proceeding of Adam and Eue but also as fathers and mothers And therefore what an ingratitude is it not to loue those of whom next after God they haue their life and being together with many great and continuall benefites toward them Also the loue that parents doe beare to their children besides so many their labours sorrowes troubles and vexations should binde them reciprocally to loue them The sunne shining a while vpon the colde stones doth so heate them that they yeelde some warmth so albeit that children be as hard and colde as stones yet the experience and the dayly feeling of the loue of their parents towards them ought mightily to enflame their hartes to loue them againe Take away the beame from the sunne said a good old father and it wil not shine the springs from the riuer and it will drie vp the bough from the tree and it will wither the member from the body it will rot And so take from children their dutie to their parents and they are no longer children but brethren and companions with those vnto whom Iesus Christ said Yee are the children of the Deuill Plut. in his Agotheg of the Grecians 2 This loue ought especially to appeare in a certain care affection and desire to reioyce and content our parents For as we reade to this purpose Epaminondas said that of all the good and felicitie that euer happened him he neuer so much delighted in any as in his victorie ouer the Lacedemonians at Leuctria where he wonne the fielde while his father and mother yet liued Such was his loue to them that his singular contentation consisted in the pleasure that they would conceiue in the victorie of their sonne And that this his contentment consisted onely in his loue to his parents and not in couetize of vaine-glorie we may gather by his commendations published by Iustin who saith Iustin lib. 6. that it was a hard choise to discerne whether hee were an honester man or a better Captaine That in the exercise of any publike office hee neuer sought himselfe but the good of his countrie That he was not couetous either of glorie or of money These are notable commendations in a heathen Captaine God graunt that Christians may follow him and deserue the like His example doth declare that children ought so to loue their parents that their affection may tend to liue vertuously euen to reioyce them and to eschue euill least they should grieue them Prou. 10.1 And this is it that Salomon admonisheth saying A wise sonne maketh a glad father but a foolish sonne is an heauinesse to his mother Againe A foolish sonne is a griefe vnto his father and an heauinesse to her that bare him Prou. 17.25 3 This band of loue of parents should take place not onely toward such as are gentle and louing but also as Saint Peter saith 1. Pet. 2.18 of the duties of seruants to their masters euen toward such as bee rigorous For if wee ought to loue all the children of Adam euen those whome wee know not or our enemies and persecutors how much rather our parents albeit they should intreate vs roughly with rigour either in word or deede And indeede the principal cause still abideth namely that they bee our father and mother This ought children well to note to the ende that patiently bearing their reprehensions reproofes and in generall whatsoeuer their troublesome and sharpe affections they may still continue and declare their childe-like affection and loue And to that purpose remember the labour greefe anguish weeping sorrow and other troublesome cares that parentes doe abide for their children 4 This loue must be accompanied with reuerence and respect And to say the truth Mat 23.2 albeit the name of father belongeth properly vnto God as Iesus Christ said You haue but one father euen him that is in heauen Yet doth hee so impart it to those that haue begotten vs that they being called fathers doe beare the title and Image of God And this is it that bindeth children to respect and honor them and to testifie the same by their outwarde reuerence The Lacedemonians did so carefully accustome their children hereto that we reade of a good personage who had such respect to parents Plu. in his Lacon Apotheg that being demaunded wherfore at Sparta the young men did rise vp when their elders came in place hee aunswered To the ende that by honoring age they may learne and accustome themselues to reuerence their parentes Of this reuerence we haue a notable example in Salomon 1. King 2.19 He vnderstanding that his mother Bathseeba was comming to speake with him arose from his seat came to meet her bowed before her and set her vpon his right hand Neither could his greatnesse neither his Royal estate priuiledge him from this respect and honor due to his mother To this purpose we also reade a notable historie which may serue for an exposition of this matter As a certaine gouernour of Creet came with his father to the Philosopher Taurus finding there but one stoole readie Aul. Gellius lib. 2. c. 2. the father woulde haue had his sonne as a Romaine Magistrate to sit down but the Philosopher willed him as the father to sit downe and calling for another seate for the sonne said When the sonne doth execute his magistracie or publike office hee is greater then his father and must beare himselfe as a Magistrate not as a sonne But when he is out of place or execution of his office he must how highly soeuer he be aduaunced haue a respect and yeelde reuerence to his father But many times it falleth out otherwise For many children when they come to honor or wealth doe so despise their parentes if they bee of meaner calling then themselues that hardly they will acknowledge or call them father as if they were ashamed of them Decius the sonne of the Romaine Emperour Decius Valer. Max. l. 4 most liuely represented mans inclination to this vice and sought in his owne person to preuent it For when his father on a time saide that hee would inuest his sonne in the Diademe Imperiall his sonne refused it saying I feare least being Emperour I forget that I am a sonne Rather will I continue an obedient sonne then being an Emperour to neglect and forget the due honour that the sonne oweth to his Father Let my father commaunde and let my
Finally that according to the exhortation of Iesus Christ we may Amend our liues besides all that is before spoken let vs adde the counsels Ecclesiatheus 3.2 admonitions and exhortations of Ecclesiasticus deliuered vnto children concerning their due obedience to their parents Here your fathers iudgement children saith he and do therafter that ye may be safe For the Lord wil haue the father honored of the children and hath confirmed the authoritie of the mother ouer the children Who so honoreth his father his sinnes shall be forgiuen him and he shall abstaine from them and he shall haue his dayly desire And he that honoreth his mother is like one that gathereth treasure Who so honoreth his father shall haue ioy of his owne children and when he maketh his praier he shall be heard He that honoreth his father shall haue a long life and he that is obedient to the Lord shall comfort his mother He that feareth the Lord honoreth his parents and doth seruice vnto his parents as vnto Lords Honor thy father and mother in deed and word that thou maiest haue Gods blessing and that it may abide with thee vnto the end For the blessing of the father establisheth the houses of the children and the mothers curse rooteth out the foundations Reioyce not at the dishonor of thy father for it is not honor vnto thee but shame Seeing that mans glorie commeth by his fathers honor and the reproch of the mother is dishonor to the children My sonne helpe thy father in his age and grieue him not as long as hee lyueth And if his vnderstanding faile haue pacience with him and despise him not when thou art in thy full strength For the good entreatie of thy father shall not be forgotten but it shall bee a fortresse to thee against sinnes In the day of trouble thou shalt bee remembred and thy sinnes shall melt away as the Ice in faire wether Hee that forsaketh his father shall come to shame and he that angreth his mother is cursed of God These admonitions and exhortations are as a summary of the duties of children to their parents And therfore it resteth that they vnderstanding them do pray vnto God to giue them grace to put them in practise to his glory and their good saluation Lastly let them remember the saying of Plato that God is not more enclined to heare any praiers then such as parents doe poure forth for their children As they are therefore to feare their curse for offending them so must they by honoring and pleasing them seeke to be blessed in their praiers Gen. 27 28 which are bessings ratefied vnto them in heauen as the blessings of Isaac to his sonne Iacob doe manifestly declare Of the duties of magistrates to their subiects Chap. 6. NOw let vs come to the duties of Kings Rom. 13. Princes other Magistrates or as S. Paule termeth them superior powers ouer their subiects The first point that the magistrates to the end duely to discharge their office are to consider is this That God hath aduanced them to that authoritie not for their priuate commoditie or honor but to do seruice vnto God in seruing to the benefite and saluation of their subiectes And this doth the Apostle note saying The magistrate is the minister of God for the wealth of the people Which he also confirmeth in a more particular declaration Rom. 13. importing that the end of their vocation office is that we may liue a quiet and peaceable life in al godlinesse honesty Euen the heathē in sundry notable sentences did teach that Magistrates are ordained to liue and to serue not themselues but their subiects 1. Tim. 2.2 First one of thē saith Princes are the seruants of God ordained to take care for men and to prouide for their preseruation Plutarch in a booke of the doctrine required in a Prince Cicero in his cōmonwelth lib. 5. Xenophon in his rememb of Socrates lib. 3. Arist Polit. lib. 8. c. 10. Cic. Offic. l. ◠whether by ministring to them of their goods that hee hath bestowed vpon them or by defending them Cicero also writeth that the end of gouernors should ayme at the prosperous life of their subiects because as another saith they be chosen not to liue at ease daintily but that they which haue chosen them may by their industrie liue quietly and happily And therefore saith the Prince of Philosophers Herein resteth a difference betweene a King and a tyrant That the tyrant seeketh his owne profit the Kinge or Magistrate the profit commoditie of his subiects Such saith Cicero as are to gouerne the common wealth ought diligently to obserue these two instructions of Plato First that they so maintain the cōmodity of the people that euery their action without respect of their owne priuate profit may haue respect thereto Secondly that they tend to the preseruation of the whole body of their people that they seeke not so to maintaine one part that they forsake the other 2 Thus may the magistrate easily learne that the greatnesse of gouernment is but a greatnes of care also that as Seneca saith he is in duty to warant the sleep of his subiects by his own wakfulnes their peace by his labour Iustin lib. 6. Epaminondas Plutarch in his Apotheg their ease by his industrie and their leasure by his businesse And in that sence doe we reade of a great personage who neuer accepted gouernment or publike office for his owne sake but for the common wealth of his countrie so that on a time when the people were feasting and very merrie being asked why himselfe walked sadly vp and downe the towne he answered That you may make merrie and reioyce Thus when the magistrate is called the sheepeheard the father and head of the people he is to remember that the sheepheard being more excellent then the sheepe the father then the children and the head then the body the sheepheard the father and the head are established in this preheminence The one to lead and feed the flock the other to nourish and bring vp his children and the other happily to gouerne the body It is therefore the magistrates dutie so to gouerne his subiects Seneca of clemencie that by the effects they may know that he is ordained not onely to be ouer them but also for them 3 For the better vnderstanding and practise hereof let vs more perticularly lay down the dutie of their function by three principall endes thereof before mentioned Namely that wee may liue a quiet and peaceable life in al godlinesse and honestie Now godlinesse comprehendeth the religion and seruice of God Peace and quietnesse proceedeth of the administration of iustice and iudgement and by honestie is ment sobrietie chastitie and other the vertues required for an honest life as by day and in the sight of God Concerning godlinesse and religion As God is aboue all men the soule more excellent then the
Aug. vpon the word according to Mat. Scr. ◠Euery soule is subiect to the superiour powers for there is no power but from God and the powers that are are ordeined by God and therefore he that resisteth the powers resisteth God but saith he what if the power commaundeth you that which God forbiddeth truly then must you not obey the power but in fearing the powers consider the degrees of humain things if the tutor cōmaundeth must thou not obey but if the Proconsul cōmandeth the contrary thou dost not contemn thy tutor but thou obeyest a greater power neither ought the lesser to be displeased Again if the Proconsul cōmandeth any thing and the Emperour cōmaundeth the contrary thou must vndoubtedly obey the Emperour but what if the Emperour commandeth a thing and God cōmandeth the contrary what will ye say thē Pay tribute wil the Emperour say obey me good reson but not to serue Idols Who forbiddeth thee God a greater power beare with me therfore O Emperour thou threatnest imprisonment and God thretneth hel Heerupon must thy saith rest that thou maist quench the fiery darts of satan Yea but the Emperour pitcheth a snare for thee what snare hee whetteth his razor that is but to shaue thee not to cut of thy head This doth S. Aug. write But not onely they that vpon obedience to the Magistrates commandement do participate in idolatry but also they that abstain from the profession of true religion because man doth prohibit it are deceiued albeit they pretend absolution in the sight of God who commandeth Dan. 3. And therfore as the three Hebrew Princes are to be commended because they did not obey King Nabuchadnezzer who commanded them to bow to the golden image so is the constancy of Daniel highly to be praised in that contrary to the commandement of Darius he praied to God thrice a day Dan. 6. and heer we are wel to note what he said to the king that in disobeying him iustice was found in him in the sight of God and to the King he had done no hurt 8 Moreouer Subiects are bound to assist the necessities of their Magistrates both with bodies goods Concerning their bodies the same doth appeare in the watches that Burgesses doe keepe at the commaundement of their superiours Whereupon it also followeth that in case of necessitie they are at their magistrates authoritie and commaundement bound to take armes Neither is this a bond of mercenarie souldiers that without necessitie doe voluntarily binde themselues But it is a bond in nature and consequently necessarie For as God armeth the magistrate with the swoord for the preseruation of his subiects against the violence of their enemies and to enforce rebels to yeelde obedience to their lawfull decrees So when alone or with his sargeants he is not able to performe this dutie he may and ought to commaunde his subiects to helpe him to execute his office and they are bound at his commandement to take armes to imploy themselues Subiects do resemble a body guided by a head which is the magistrate As therefore by naturall affection the hands and other the members of the body doe stand bound to imploy themselues for the safetie of the body but especially of the head against all violence and iniurie So ought all subiects to thinke vpon this naturall bond and affection and in dutie vnder the conduct of their head to preserue the body of the communaltie but especially the person authoritie of their Prince and Magistrate against the violence and endeuours of their enemies In this consideration when Saul vnderstood of the iniurie of Naas the Ammonite who wold not receiue the inhabitants of Iabes in Gilead to mercie but vpon condition that he might put out euerie mans right eye he commaunded the people to take armes yea and proclaimed that hee would punish euery one that would not obey 1. Sam. 11. Hereupon also did Debora commend all those that with a voluntarie mind came to helpe Barac And cōtrariwise addeth Curse ye Meros saith the Angel of the Lord Yea cursed be the inhabitants therof Iudges 5.9 for they came not to helpe the Lord among the mightie In this respect also were all the enhabitants of Iabes Gilead put to the edge of the sword because none of them came to the field with the rest of Israel to fight against the tribe of Beniamine in punishment of the infamous adulterie committed by the enhabitants of Gibeah 9 As for the reliefe by goods due vnto the magistrate Is it not reason that he imploying his time and labor in the publike good should receiue some reward or recompence Must he not also find meanes to reward many officers that attende vpon the magistrate in their charge Iudges 21. and to pay such as are in wages for the preseruation and defence of his towne or countrie Is it not requisite that the subiects shoulde defraye the building and reparations of publike places In briefe that they should beare all other expences and charges necessary for the maintenance and preseruation of the estate In this cōsideration as the magistrate is by God authorised to leauye toules taxes tributes and many other subsidies of the people so are the subiects bound to furnish and pay them And this doth S. Paul teach saying to this effect Rom. 13.6 For this cause ye pay also tribute for they are Gods ministers applying themselues for the good of the people And then he addeth saying Giue to all men therefore their duetie tribute to whom tribute belongeth custome to whome custome appertaineth The same doth Iesus Christ likewise cōmaund where being asked whether it were lawfull to paye tribute to Caesar hee answered Giue vnto Caesar that is due vnto Caesar Mat. 22.21 and to God that is due vnto God and this commaundement did hee confirme by his owne example in that he commaunded Peter to paye tribute for him and himselfe True it is that being the sonne of God he might haue exempted himselfe Mat. 17.27 but he would shew no euill or offensiue example as expressely he saith to S. Peter The Children are free neuerthelesse least we should offend them goe to the Sea and cast in an angle and take the first Fishe that commeth vp and when thou hast opened his mouth thou shalt finde a peece of twenty pence that take Exod. 30. and giue it vnto them for me and for thee Beholde albeit it were a matter vnworthy the children of Israel to pay vnto the Emperour in those dayes a heathen and tirant the tribute which before they payed to God for an homage and acknowledgment of his redemption and for a testimony that God was their Lord and they his subiects yet in as much as they were subiect to the Emperour Iesus Christ himselfe taking vpon him the fourme of a seruant was content to pay tribute as other men Luke 2. We also finde that Ioseph and Mary in discharge of their
dutie in this point departed from Nazareth and came to Bethleem to be enrouled True it is that Kinges and Princes ought neuerthelesse to be as moderate and stayed in these matters as their estates may beare and remember this saying that taxes and tributes are as the bloud of the people also in case they haue no measure but tyrannously do oppresse their subieâ—â—s heerin the States of the Countrey are to put vp their complaintes in defence of the right and libertie of those whom God hath deliuered into their charge and so much as in them lyeth oppose themselues as also in all other tyrannous oppressions of the people But as for priuate persons it is not lawfull for them so much as to murmure or to alleadge that the taxes or tributes are excessiue either that the Magistrates doe abuse them but they must thinke that sometimes they complaine wrongfully and without cause in that they know not either the greatnes of the Magistrates charges neither wherin he imploreth that which is gathered of the people Also that albeit there were some exces or abuse yet that it is not properly for the people to take account thereof but for God who misliking with the oppression of his people and the corruption of the Magistrate can and will take vengeance of the same and therfore let those likewise who vnder like pretence doe priuiledge themselues to defraude the Magistrate of his right thinke and consider what account they may giue vnto God and to this purpose may we referre that which S. Paul saith of the subiection and obedience due to the superiour powers namly that we must yeeld iâ— not because of wrath and punishment onely but also for conscience sake Rom. 13. 5. thereby declaring that albeit the fraud be not reueaâ—ed to man and so punished yet that God doth see and will punish it also that our conscience knowing it accuseth and condemneth vs for it in the sight of God 10 Some there haue beene neither are our dayes free from them that haue beleeued and vpholden that the faithfull and children of God are called to such liberty that they ought not to be subiect to superiour powers neither to paye taxes tributes or other like charges S. Augustine in his fourth exposition of the propose to the Rom. trop 72. But S. Augustine very fitlye answereth such persons saying that by this sentence of S. Paul Let euery soule be subiect to the higher powers we are admonished that no man by his conuersion to Christianitie is so called to libertie by the Lord that therefore he should grow proude thereof or thinke him selfe in the course of this life freed from his obedience due to the superiour powers to whom the Lord hath deliuered the gouernement in temporall affaires for albeit we be called to this heauenly kingdome wherein there shal be no principalities or powers yet so long as we trauaâ—â—e vpon this way which leadeth vs to the possession therof wherin al powers shal be abolished we must be ordered according to the coÌ„duct of humaine affaires and yeelde all obedience not so much to man as to God who hath so coÌ„manded vs. Mat. 21.21 Likewise where Christ saith Giue vnto Caesar that is Caesars and to God that that belongeth to God he doth sufficiently declare that there is a good harmony coÌ„currence between the spirituall kingdome of God and the poâ—â—tiquegouernmeÌ„t of man 1. Pet. 2 13. Rom. 13. â— that the one subuerteth not the other but each helpeth other to perfourme the will of God For as the obedience yeelded to the Magistrate is of no value in the sight of God vnlesse it proceede as S. Peter saith of our loue toward God or that as Saint Paul willeth 1. Tim. 2. 2. it be conioyned with a good conscience so in respect of mans infirmitye the office of a Magistrate dooth greatlye conduce to this that the Church be maintayned in peace iustice and godlynesse as the same Apostle doth teach whereupon this rule is to be obserued that all faithfull for heere wee treat onely of their dueties ought to yeeld all dutie and obedience to all Magistrates euen to the vnbeleeuers how much rather when they beleeue in euery thing that is not repugnant to the will and pleasure of almightie God 1. Pet. 2.13 and the saluation of the soule Did not the Apostle Saint Peter speake to the beleeuing Iewes when he commaunded them to be subiect to all ordinances of man euen for Gods sake whether to the King as the superior or to the gouernours as sent by him Titus 3.1 The holy Apostle S. Paul writeth to Tytus to exhorte the congregation to be subiect to principalities and powers and in another place he speaketh more generally saying Let euery soule be subiect to the higher powers Rom. 13â— 1. The Romish clergie exempteth themselues but Saint Paul in saying Let euery soule exempteth none from this subiection no were he euen an Apostle And this doth our Sauiour Iesus Christ himselfe also most plainely declare Mat. 17.27 where he commaundeth the Apostle Saint Peter as is aforesaide to pay tribute for them both neither was that which he did any new matter as the answere of Saint Peter to the Customer did declare namelye that Christ did vsuallye pay it And therefore they that did rise in Germany in the yeere of our Lord God 1525. pretending to free themselues from taxes tributs and other subiection due to their superiours were greatly deceiued and seduced for were they in woâ—ser estate then were the beleeuing bondmen whom the Apostle Saint Paul commaunded to be subiect to their maisters and to yeeld vnto them al obedience seruing them in feare and trembling in simplâ—â—â—tye of hart as vnto Christ euen albeit as the Apostle Saint Peter saith they were bitter vnto them Eph. 6.5 And where the Apostle 〈…〉 this duetye saying Least the name of God and the gâ—spell should be blasphemed he doth very euidentlye and plaâ—â—â—lye dâ—clare Col. 3.22 tâ—â—t they which teach this exemption from the subiection due vâ—â—o the Magistrate doe teach men to giue occasion to blâ—â—pheme and dishonour the name of God and to speake euill of the Gospell as if the pure woorde and sincere doctrine of Iesus Christ did â—â—bucâ—â—e and ouerthrowe all publique order and ciuile gouernement with disobedience 1. Pet. 2.18 1 Tim. â— 1. and taught no other thing but the libertye of the fleshe and vaine lustes thereof 1. Tim. 2.1 11 The fourth dutie of subiects to the Magistrates is the same which S. Paul teacheth when he saith I exhorte therefore that first of all supplications praiers intercessions and giuing of thankes be made for all men for Kings and for all that are in authoritie that we may lead a quiet and peaceable life in al godlynes and honesty This end and purpose of their charge doth already teach vs how far we are bound to this dutie to pray vnto God for them
hist l. 6. c. 45 forced agaynst thy will thou mayst now shew it in returning with thy will It had beene better to haue indured all things rather than to haue brought a schisme into the church Martirdome for preseruing the Church from diuision is no lesse glorious than the same that is suffered for not communicating in Idolatrie yea in my opinion it is worthie greater glorie because it is a greater matter to suffer for the preseruation of the vniuersall Church than for the sauing of one soule Now therefore if thou perswadest the brethren and euen compellest them to reunite themselues with the Church that notable action will be accounted greater than the former fault yea as the fault shall not bee imputed so the duetie and power to reduce them to concord shall be commended Yet if it shall happen that they rest so obstinate that thou canst not induce or perswade them at the least haue a care to saue thy owne soule by retiring from them 14 It is another case when the question concerneth thinges indifferent in Gods Church For therein wee must much relent and rather accomodate our selues than trouble the Churches or bring in anie schisme Euseb Eccle. hist l. 5. c. 26. And therefore when Victor Bishoppe of Rome had excommunicated all the Churches in Asia because they celebrated the feast of Easter vpon the fourteenth daie of the Moone contrarie to the custome vsed in the Latine churches where it was holden as it yet is vpon the daie of the resurrection Irenaeus Bishop of Lyons albeit himselfe also allowed the celebration vpon the daie of the resurrection did iustly reproue him and wrote to him a notable Epistle wherein he alledged the example of his predecessor Anicetus and of Polycarpus S. Iohns disciple who when he came to Rome and could not by Anicetus bee induced to alter the custome receiued from Saint Iohn in the Churches of Asia neither could induce Anicetus to receiue his custome they notwithstanding remained vnited and sealed their agreement wyth the holy communion 15 If the pastor for the faithfull discharge of his dutie in defence of the truth be wronged or slaundered euen of some of his owne flocke the rather must he beare it seeke to cure reduce them to amendement of lyfe And in deed albeit a sicke bodie troubled in minde should spit in the phisitions face yet would he not bee so displeased as to forsake and giue him ouer for it Likewise albeit the nipples of a womans brest should be so sore that she could not suffer her child without great pain to take them yet would she indure all to suckle her child euen so must pastors deale with theyr flockes and haue patience as S. Paul requireth them For hee exhorteth Timothie to preach the word to reproue 2. Tim. 2.24 2. Tim. 4.2 2. Cor. 6.4 to chide with all patience And in another place he saieth In all thinges let vs approue our selues as the ministers of Christ in much patience 16 Againe when the Phisition hath prescribed some potion or other receit for the cure of the sicke man returning the next daie he enquireth of the operation thereof and feeleth his pulses that hee may learne his disposition and thereafter order himselfe so it is not inough that the pastor preach reproue exhort and comfort the Church but he must also seeke to vnderstand how euery member thereof is disposed and what his preaching hath wrought in them In this sense are they tearmed Bishops which is as much to saie as ouerseers or watchmen to haue their eies vpon those whom the Lord hath committed to their charge And this is it that God noteth saying to Ezechiel I haue made thee a watchmaÌ„ ouer the house of Israel Ezech. 3.14 Heb. 13.17 Acts 20. Hereby are they warned to watch ouer the flocke which the Lorde hath committed vnto them as the Apostle saith that they watch ouer the soules as men that are to giue account vnto God As also Saint Paul saith Looke to your selues and to the whole flocke that the Lord committed to you 17 In this consideration they ought after the example of Iesus Christ to know their sheep Ioh. 10.14 27 chiefly to marke whether they heare their voice in diligent frequenting of their sermons and communicating in the holy supper of the Lord. For as at a feast when one that sitteth at the table eateâ—h nothing wee vse to demaund whether he be well or no so if anie of those that are committed to the pastors charge doo not eate of the spirituall foode vnto him offered it is to bee feared least he bee crased or not well at his ease and therefore without delaie the pastour is to hearken out the cause and diligently to see to his cure and to procure him an appetite Secondly as Iesus Christ requireth that his sheepe should not onely heare his voyce but also follow him so is it the pastors duetie to learne whether his auditours doo followe the doctrine preached vnto them and to that end he is to visit his sheepe Ioh 10.27 to see whether they bee instructed in the knowledge of the principall points of doctrine required to saluation whether they perseuere in the truth whether they profite in purenesse of lyfe and holy conuersation yea and to that effect hee is to take example in the care and diligence of some parents towardes theyr children that go to schoole whome they cause to saie theyr lessons or looke vpon theyr writing and by such examination trie and see whether they profite or no But finding them to bee neglygent and faultie they reproue admonish and exhort them to their dutie For so must the good and faithfull pastours deale with theyr sheep following the example of Saint Paul who visited the churches and thereby enquired of their estate As also hee wrote to the Thessalonians saying Yee are witnesses and God also how holily and iustly and vnblameably wee behaued our selues among you that beleeue As you know how that wee exhorted you Acts 15 36 1 Thes 2 10 and comforted and besought euerie one of you as a father his children that ye would walke worthie of God who hath called you to his kingdome and glorie And this doeth hee also protest to the Elders of the Church of Ephesus saying I haue kept from you nothing that was profitable Acts 20 20 but haue taught you openly and throughout your houses witnessing the repentance towardes God and faith in our Lord Iesus Christ. Heereto also should wee bee moued by the threatnings of the Lorde against the pastours of Israel where hee sayth Iere 23.2 Because yee haue not visited my sheepe beholde I will visite vppon you the maliciousnes of your actions And as a good shepheard seketh his lost sheep a surgeon bindeth vp the wounds a phisition trieth all medicines for the cure of the sick and a father seeketh all meanes to reclaime his vnthriftie sonne into the ryght
waie euen so are the ministers of the word bound to al these the like duties toward the members of their Church And in case they be negligent herein they shall surely feel the iust reproofe vengeance of God as wee reade of the pastors of Israel to whome by the Prophet Ezechiel he obiecteth saying The weake haue ye not strengthned the sicke haue yee not healed neither haue yee bound vp the broken nor brought againe that which was driuen awaie neither haue ye sought that which was lost Ezech 34 4 18 Agayne as it is the pastors duetie not onely to preach the word but also to administer the Sacraments so are they carefully and faithfully to beare themselues in the vse and administration of the same to the glorie of God the edification of the Church First as concerning the outward forme of administration as well of Baptisme as of the holy Supper of the Lord they are to followe the ordinance of Iesus Christ himself that alwayes they may with a good conscience protest with Saint Paule where hee speaketh of the holy supper and saie that they haue deliuered to the Church the same that they receiued from God And as for those whome they should admit to the Sacrament concerning Baptisme they ought to baptise the children of the Christians 1 Cor. 11 23 as in olde time the children of the Iewes were circumcised by the expresse commandement of God But if anie who being growen in yeeres haue not bene baptised but craue Baptisme him ought they first to catechise and instruct and heerein in olde time they were greatly exercised wheÌ„ the Church was to be gathered from among the Gentiles as wee reade of Origen that hee vsed extreame diligence in catechising so that considering the great number that came to him to bee instructed whereby hee had scarce leasure to breath for from morning till euening one after another Eus lib. 1. c. 15 they came to bee catechised that hee might the better performe this dutie with some ease he chose Heraclas to catechise the nouices while himselfe instructed such as were somwhat entered into the knowledge of the doctrine 19 Saint Augustine hath written a whole Tract of the manner how to catechize the first beginners in Christian religion Augustine of Catechising the ignorant c. 7.19 26. Idem ca. 8. 9. Idem cap. 1 15. And the same should all ministers of the worde diligently reade to the end to learne what they are chiefly to teach in catechising Also howe to teach each one according to his calling that is the learned after one manner and the ignorant and simple after another The same which hee writeth of the dutie of Catechising which was in vse in his dayes might at this daie make vs to blush for shame considering the small instruction now practised among Christians euen by those of the reformed Churches And this I speake not in respect of the administration of Baptisme for it is giuen to babes but because that afterward there is such neglect of the instruction in the heauenly doctrine whereby they might make profyte of theyr baptisme and bee prepared to the participation in the holye supper of the Lord. And in deede as in olde time they instructed the new conuerts to Christianitie so long that they were able to make confession of theyr faith before the Bishoppe and the people that they might bee baptised so they that were baptised in their infancie when they came to the age of discretion were by theyr parents presented to the Bishoppe to bee examined according to the forme of the Catechisme then in vse and to make like confession of theyr Christianitie as dyd the Heathen conuerts at theyr baptisme And when these children had thus made profession of theyr faith the Bishoppe layde his handes vpon them and prayed to God to giue them his holie spirite and so dismissed them 20 It were to bee wished that the lyke order were perfectly re-established and better obserued in the reformed Churches that thereby youth might bee instructed and consequently better prepared to receiue the holy communion As also for those who hauing professed another doctrine and religion doo desire to ioyne with the reformed Church and to bee admitted to the communion It is meete the minister should haue some knowledge of theyr instruction and manners to the ende hee might receiue such as are capable catechise those that need instruction admonish others who by theyr offensiue conuersation doo shew themselues vnworthie to be admitted to the holy supper of the Lord. But as for such as are alreadie admitted as members of the Church communicants in the holy supper they are to bee exhorted according to the doctrine of S. 1 Cor. 11 28 Paul to proue themselues so to be still receiued vnles by some scandalous behauior shewing themselues rebellious against admonition and giuing small likelyhood of amendement they manifestly doo declare that they doo vnworthily eate and drinke of the Loâ—des cup to theyr owne condemnation 21 To alleadge that by offering themselues to the Lords table they testify that they will allow the doctrine and liue like Christians as the onely example of Iudas crieth out to the contrarie so will experience declare that there may bee abuse Luke 22.21 1. Cor. 11.29 Heb. 13 And therefore seeing that they which communicate vnworthily do eate drink their iudgement the ministers that are to render account to God for the soules to them committed must not so neere as they may admit anie to communicate vnworthily to his damnation for otherwise themselues also should bee guiltie of their bloud before God Chrisost vpon Mat. hom 3. and of the prophaning of the holy supper of the Lord. And therfore was S. Iohn Chrisostom bitterly offeÌ„ded with such priests and pastors as for feare of the mightie and rich durst not put back anie that came Their bloud sayth hee shall bee required at your hands if you feare mortal man he wil despise you if you fear God man will honor you Let vs not be therfore terrefied with scepters diadems or purple for here haue we a greater power For my part I will rather offer my bodie to the death and suffer my bloud to be shed than I will be partaker in such pollution Saint Ambrose shewed himselfe verie constant resolute in this dutie Zozom Eccle. hist l. 7. c. 24 Zozom Eccle. hist l. 6. c. 34 when he put the Emperor Theodosius from the coÌ„munion yea euen thrust him out of the Church because of the innocent bloud that at his commandement was shed at Thessalonica As also we reade of the Emperor Philip the successor of Gordian who beeing a christian and purposing to ioyne with others at the last watch of Easter was by the Bishop commaunded to ioyne with the penitents because of many euils which he had committed whereto hee readily obeyed confirming his deuotion by action as Eusebius saith 22 As therefore the
modestie and piety which these men albeit Emperours dyd shew in taking this censure and repulse in good parte should be an example to all princes and magistrates not to infringe vnder colour of theyr greatnes the orders of the Church but rather to submit themselues for the defence of the same so is it the duetie of the pastours to bee discreet and moderate and not rashly or wythout a sure ground to anie vse such libertie and authoritie And as in the meane time they must not for feare or faint heart omit anie thing that God requireth at the handes of a faythfull pastour in the fulfilling of his charge so must they still remember the saying of Saint Paule 2. Cor. 10.8 13 10 confyrmed by his owne example That the power which they haue receiued from the Lorde must tende and serue to edification not to destruction 23 In correspondence heereof Saint Augustine giueth this counsell that if the pastours cannot purge and amend all faultes among theyr flocke as themselues coulde desire Augu. against Parm. l. 2. c. 1. l. 3. c. 1. 2 yet must not they therfore giue ouer theyr calling or trouble the Church wyth desperate rigor For whosoeuer as hee addeth doth correct so much as hee may by reproouing or that which hee cannot correct hee excludeth wythout breaking the vnitie or that which cannot bee excluded wythout dissention hee reprooueth yet beareth wyth all The same is exempt from the curse and is not guiltie of the sinne And the reason hee deliuereth in another place saying That the order and course to maintaine good gouernment in the Church must alwayes haue regarde to the vnitie of the spirite by the bonde of peace Thus sayth hee doeth the Apostle commaund vs to doo and dooing otherwise our remedie by correction is not onely superfluous but also pernicious and consequently looseth the nature of a remedie And going on hee sayth Hee that shall carefully consider these thinges wyll neuerthelesse vse seueritie yet so as to preserue vnion and not to infringe the bonde of peace or concorde by vsing intemperaunce in his correction Well doeth hee confesse that those Pastours which are neglygent to admonish reproue and correct tâ—e badde Ephe. 4.3 are guiltie in the sight of God And wythall hee addeth that hee which is a publyke officer and may excommunicate the wicked but doth it not sinneth to his owne condemnation As also he willeth that all bee done with discretion And lastly hee concludeth with Saint Cyprian whome hee alleadgeth saying let man therefore correct what hee may with mercie That which hee cannot let him patiently beare and mourne for it in loue Hee also giueth this counsell that if a whole nation bee infected wyth one sinne the seueritie must be moderated with mercie for saith hee to make a separation is but badde and pernitious counsell commonly hath euill successe Yea it rather troubleth the good that are weake than amendeth the bad that are obstinate in theyr sinne 24 The pastor is also in dutie to take care for the afflicted sheep whether in visiting to comfort and strengthen theyr patience and faith or in prouiding that they may be releeued and succoured in theyr want and necessitie First as concerning the visitation of the sicke If euerie faythfull man bee therein to imploie himselfe as Iesus Christ teacheth saying I was sicke and yee visited mee howe much rather ought they to exercise themselues therein to whome the soueraigne pastour Iesus Christe hath commended the health of soules For as men ordinarily at such times feeling the anguish of theyr sicknes and hauing some apprehension of death are most troubled wyth impatience mistrust and other temptations and daungerous assaultes wherein the deuill practiseth his vttermost indeuours so haue they at that time especiall neede of the presence of their pastors And therefore as the midwife hasteth to a woman in trauell to helpe her forth with her childe and the more that her paines increase the more shee helpeth and imployeth her selfe to procure the happie deliuery of her fruit euen so ought the pastours to hasten to the sicke of theyr folde to comfort and strengthen them In briefe to help them to deliuer vp their soules to God in the faith of Iesus Christ And in deede if they that are sicke in bodie haue neede of the phisition for theyr bodyes much more doo they stand in necessitie of theyr pastors for the health of theyr soules And therefore such as are negligent in this dutie do purchase to themselues the curse that almightie God hath pronounced agaynst the wicked shepheards of his people saying Wo vnto the pastors of Israel that feede themselues but feed not their flock the weake yee haue not strengthned Ezech. 34. 2 the sicke ye haue not healed neither haue yee bound vp the broken Esay hearing that Ezechias king of Iuda was sicke 2. King 20 Ruffin Eccle. hist l. 1. c. 4. dyd visite him and it seemeth that Paphnutius emploied himselfe herein for Ruffin writeth of him that by praying to God for them he healed many that were sicke 25 As it is the dutie of pastors to visit the sicke so must they be carefull to helpe the want and necessitie of the poore And this Saint Paule sayeth Gal. 1.10 2. Cor. 8. 9 was by the Apostles especially commended to him namely to haue care of the poore As also he protesteth that he was diligent herein and that doth the Epistle that hee wrote to the Corinthians manifestly confirme It is the glory of the Bishop sayth Saint Hierome to prouide for the necessitie of the poore And writing to Nepotian when hee hath reproued the superfluitie vsed in his time in adorning their Churches Hierom in his Epistles he commendeth Exuperius Bishoppe of Tholouse who then liued in that hee administred the Sacrament of the bodie of Iesus Christ in a small wicker basket and the Sacrament of his bloud in a glasse but withall taking order that no poore man should starue Like zeale and charitie dyd Cyril Bishoppe of Ierusalem also practise For when in a time of famine hee was not able otherwise to releeue the necessity of the poore he solde all the ornaments and vessels of the Church to distribute in almes Saint Ambrose seeing himselfe blamed by the Arrians for breaking the sacred vessels The Tripartite hist l. 5 Ambr. in his booke of duties l. 2. c 28 to paie the ransome of prisoners taken by the Infidels maketh his excuse or rather by an exhortation worth the memorie approueth his action saying He that sent the Apostles without golde assembled also the Churches without golde The Church hath gold not to hoord vp but to distribute and helpe in time of need To what end should wee keepe that which is to no vse Knowe we not how much siluer and golde the Assyrians tooke out of the temple of the Lord Is it not more meete that the pastor should make money of it
but for that which endureth vnto euerlasting life then truely the Pastors that feede our soules with spirituall and eternall foode are more to be loued then they which giue vs bodily bread Alexander the great did highly reuerence and affect his scholemaster Aristotle and said that he was no lesse bound to him then to his Father Eras Apotheg lib. 4. for as from his Father he receiued the beginning of his life so from his scholemaister he tooke the beginning liuing well How much rather should we affect loue our faithful ministers from whom we receaue our beginning to liue well according to God whereby to attaine to life euerlasting Galat. 4.14 The Galathians shewed a maruelous loue and affection to Saint Paul as he himselfe witnesseth saying that they receiued him as an Angell of God yea euen as Christ himselfe testifiyng also that if possible they could they would euen haue pulled out their eyes to haue giuen them to him 2 Of this affection and loue is engendred a certaine respect and reuerence toward them 1. Cor. 4.1 Tit. 1.7 2. Cor. 5.20 1. Cor. 3.9 2. Cor. 3.6 the rather in consideration of their charge whereto God hath called them in that they are the Stewards of the secretes and misteryes of carnall saluation Gods Embassadors for Christ bringing the message of our attonement with God coadiutors or labourers with God in the saluation of men Ministers of the new couenaunt not of the letter but of the spirite These so honourable tytles and most excellent offices in the sight of God doe sufficiently and plainely declare what respect and reuerence the Church ought to beare vnto them Also Luke 10.16 that who so despiseth them despiseth Christ in them as himself protesteth and are vnthankfull for the benefites and blessings that God offereth by them but especially they are to be loued regarded when they doe faithfully and diligently behaue themselues in their charge according as their tytles doe admonishe and binde them And in this respect doth the holy Apostle Saint Paul so earnestly exhorte the Thessalonians to this duetye saying Bretheren 1. Thes 5.12 we beseech you that ye know that is to say that ye loue and reuerence those which labour among you and are ouer you in the Lord and admonishe you that yee haue them in singular loue for their workes sake The same doth he also signifie in his Epistle written to the Philippians For hauing touched the vertues of Epaphroditus Phil. 2.29 he exhorteth them to receiue him in the Lord with all ioye and to esteeme of all that are such Besides that in so dooing the Pastors will be the better affected to their flocke taking the greater care for their good and saluation and employ themselues therto the more cheerefullye as the Apostle Saint Paul writing to the Corinthians saith of Titus namely that when hee remembred their obedience 2. Cor. 7. 15. and that they had receiued him with feare and trembling his affection was the more encreased toward them 3 The second principal point of the duty of the church to her pastors consisteth in subiection obedience vnto them The Apostle writing to the beleeuing Hebrues commandeth thē to obey their Pastors Heb. 13.17 to submit themseues to them his reason For they watch for your soules as they that must giue accompts that they may doe it with ioy and not with griefe for that is vnprofitable for you This subiection and obedience consisteth especially in three points First in diligent hearing of Sermons communicating in the holy sacraments and assisting at publike praiers Secondly in bringing forth fruit and shewing the effects of these sacred exercises Thirdly in receiuing the admonitions reprehensions and exhortations of the worde in all humilitie and modestie In the second book cap. 3.4.5 8. But seeing we haue sufficiently before treated of these points especially of the two first we will not any more insist vpon them in this place onely we will adde this briefe aduertisement that as they that sit at a table doe eate chewe and disgest their foode so they that heare the word of God ought to listen vnto it meditate vpon it print it in their hartes that so they may receiue the nourishment signified by the worde and duetie to feede commended to the Shepheards of Christs flock And as in meate we are not somuch to seek lickorousnes as health so must it be in the preaching of the worde for Ecclesiasticall assemblies be not like to common playes whereto men resorte for plesure but in sermons we are to loke for that which is helthsome for the soule and as in a banquet if any dishe chaunce to be ouersaulted or otherwise it is not well dressed the same doth not so offend vs that therefore we can eate but little of the rest that is well seasoned so if in sermons we heare any sentence or word not so fitly applied as it wer to be wished we must not for that leaue to make our profite of the rest that is wel deuoutly spoken S. Paul confesseth that himselfe hath no eloquence neither alluring speeches in his preachings and thereof addeth one notable reason saying That your faith may not be in the wisedome of men but in the power of God 1. Cor. 2.3 And indeed when a man filleth out but a little wine into an excellent wrought and grauen cup men regarde more the cup thē the wine when contrariwise if most excellent wine be brought in a simple cup they consider and commend the wine rather then the cup euen so is it with the treasure of the Gospell presented in a cup either of earth or of golde as S. Paul saith because mans curiositie hath more respect to the pot 2. Cor. 4.7 the mouth or the eloquence then to the treasure 4 Such as haue no taste of the sermon that is not stuffed with humaine eloquence doe shew that they haue no appetite and consequently that they are inwardly out of frame and this breedeth great greefe and heauinesse to many faithfull Ministers as contrariwise such as shewe themselues desirous to heare the worde of their Pastors are a great encouragement to them to proceede the more cheerefully and doe euen as it were bring wordes into their mouthes as we see by experience that the sucking of the childe bringeth in milke into the mothers brest Moreuer as it is in vaine to call the Phisition and to heare his counsell when wee list not to take the medicine that he doth prescribe so they that heare the sermons and doe not put the wordes in practise in steade of reaping profite shall incurre the greater damnation for as hee that hauing bene two or three yeeres at schoole and hath not profited is worthie to be taken away so they that haue bene many yeeres in the schoole of Christ and heard his worde yet doe not amende neither increase in faith and loue doe worthily deserue to be depriued
them Num. 23. The mightie God hath not cursed them or how shall I detest them The Lord hath not detested them Againe The mighty God cannot lie neither is he as the sonne of man to repent He hath spoken and shal he not performe he hath sayde and shall hee not confirme it Beholde I haue receiued his worde to bleâ—se and seeing hee hath blessed them I may not reuoke it This is the foundation of this safegard and protection He perceiued no iniquitie in Iacob neither did hee see any frowardnes in Israel the Lord his â—â—des with him and the Kings triumph in him To conclude of the peoâ—â—e of God he saith He that blesseth thee shal be blessed and he that cursâ—th thee shal be cursed This assurance haue they that seeke to amend their liues vnder the protection of this strong and mighty God 11 And indeed albeit when we walke in simplicity plainnes and truth and so labour to amend our liues if the whole world should life against vs to molest and destroy vs yet hath this strong and mighty God euen whole armies of Angels to keepe vs as in olde time he had for Elizeus he hath Seas to swallow vp the Pharaohs of our time 2. King 6.3 Dan. 6. and all that persecute the children of God If we be constant in the seruice of God he is yet able to stoppe the throat and to tye vp the pawes of the hungry Lyons that we shall not be rent or deuoured as in olde time hee preserued Daniel that was cast into the Lyons denne If in purpose to amend we will not fall downe before idols albeit men take vpon them to burne vs quick yet let vs say with the three Hebrew Princes Our God is able to deliuer vs and with them protest that we will worship no Idols and remember that God is able to deliuer vs out of the siery furnace yea euen to preserue euery haire of our heads from burning Dan. 3. as he preserued those three Hebrew Princes To be short that all creatures are euen so many mighty armies at the commaundement of the creator ready to be imployed to our good and saluation either to preserue vs from the assaults of our enemies so long as we perseuere in well doing either to chastice vs and so to bring vs to amendment either to punish the disobedient and obstinate Let vs therfore apprehend this soueraigne power of this mighty God Iesus Christ that fearing to offend him and so amending our liues we need not to feare the endeuors of our enemies let vs vndoubtedly beleeue that as he is almighty and hath so many and such strong armyes at his commaundement so hee hath power to preserue those that shall amend their liues and to destroye and roote out all such as shall rebell against him or seeke to hurt his faithfull and obedient subiects and seruants Luke 2 14. Iohn 14.27 Eph. 2.17 12 Iesus Christ is also called the Prince of peace to represent vnto vs that it is he that is the author giuer therof This is witnessed in that at his birth euen millions of Angels sung this song Glory be to God on high and in earth peace as also himselfe saide to his Apostles I giue you my peace and the same did he cause them to publish throughout the worlde in his name As also S. Paule saith that at his comming he preached the gospel of peace to all that were neer hand or a farre off this peace may be considered in two sortes First it signifieth peace and tranquility of conscience whereof S. Paul speaketh saying that being iustified by faith we haue peace toward God through Iesus Christ Secondly this peace contayneth all blessinges both of body and soule And as this Prince of peace who commaundeth vs to amend is author both of the one and the other peace so this title Prince of peace giuen to Iesus Christ should be vnto vs a mighty argument and a quick spurre to moue vs to amendment of life Lastly being by nature the children of wrath and al our affections Gods enemies Eph. 2. 3. Rom. 8.7 and euen so many souldiers in the deuils pay to fight against God and to incense him against vs this Prince of peace Iesus Christ vouchsafed to dye for vs to the end to make satisfaction for all our sinnes and so to appease Gods wrath and to take away the cause of this so mortall and wofull warre betweene him and vs. Rom. 5.1 Phil. 4.7 13 This is the groundworke of this so blessed a peace which the children of God doe enioy for being iustified by faith in Iesus Christ we haue rest and peace of conscience as knowing that God is our father that he aduoweth vs to be his children and loueth vs in his welbeloued sonne And this peace passeth all vnderstanding as S. Paul saith because there is nothing so coÌ„trary to the sence of man as in our selues to feele this grace that being sinners worthy Gods wrath we should neuerthelesse be assured that we are righteous and welbeloued of God whereby to hope well in the middest of dispaire to see great riches of heauenly and eternall goods in the gulfe of our pouertie and in this our weaknes and infirmitie euen indignity wherewith we are possessed to be at quiet and in full assurance against the deuill death sinne hell and all other our enemies Now to shew that this peace is mightie and of force to make vs to amend our liues he addeth that it will keepe our sences and thoughtes in Iesus Christ togither with all our affections and desires signified by the hart but from what euen from diuerting from God and from the obedience and duetye that we owe vnto him for finely if wee coulde feele what a comfort peace and consolation there is in this peace of our soules before God we would be loath to loose such a soueraigne felicitye by displeasing him and so in liewe of this peace to bring vpon our consciences trouble terrour and feare through the apprehension and feeling of Gods wrath 14 And indeed there is no such hell or anguish in this life as a bad conscience it is a cruel and intollerable tormentor if we haue a childe that by crying is grieuous vnto vs we seek to appease him either by threats or promises by gifts or stripes but if he will not be so stilled either we can send him away from vs or our selues goe from him that we may not be troubled with his crying it is not so with a troubled minde deuoide of this blessed peace The conscience once feeling or apprehending the wrath of God euen but a little will neuer suffer vs to be quiet promise threaten giue strike what euer you doe still it cryeth lowder and lowder and stil it tormenteth yea when you seeke to send it away it sticketh closer vnto you neither can you departe from it for being in you it is alwaies at hand How diligently therefore
obey him that hath alreadie done vs so much good both in bodie and soule Not without cause therefore doth God so sharply complaine of those that rent and tread vnder foot such vehement bondes whereby they are summoned to theyr duty in amendement as we haue many notable examples in the writings both of the Prophets and Apostles Gods benefites are the cordes of humanitie Osc 11.4 as Oseas tearmeth them whereby hee seeketh to plucke vs from the waie of perdition and by amendement of lyfe to leade vs to saluation Doeth not the deuill thinke you hold vs fall fettered in mightie and strong chaines sith we cannot be drawen by these cordes of mercie and humanitie to the seruice of our God 6 Yet is there thus much more The ministers do propound not onely the benefites receiued out also the promises of other most excellent and plentifull blessings and benefites both bodily and ghostly to those that by amending theyr liues shall labour to obey God And this it were to bee wished that euerie man would note in the reading of the olde and newe Testament to the ende they might both the better vnderstand them and be by them the more earnestly moued when they are in the sermons represented vnto vs. For how wonderfull is the goodnes of God who vouchsaseth to promise vs so many benefites if wee amend our liues that is to saie if we performe the thing whereto we are alreadie bound If I owe vpon a verie formall bill a hundred crownes will my creditor to the end to induce me to paie the same faithfully promise to giue mee ten times as many more Yet thus doth God deale with vs. For what is al our obedience and amendement of life in respect of the benefites that God promiseth to obey him whereto we are alreadie bound If he that is free bindeth himselfe to serue another then is it reason that his master should promise him some wages reward for his seruice but we are not free but alreadie bound to serue our God yet doth he promise vs great benefits if we imploy our selues faithfully in his seruice by amending our liues Are not wee then verie stubborne against God and enemies to our selues that thus contemne the promises of his rewards and benefites towards vs If a Prince should promise a tayler or shoomaker sonne thousand crownes for one yeeres seruice would any man refuse it Would not he to whome it were offered or promised bee readie to leaue his house his wise his children and all other things to goe to seruice to such a Lord for one yeere How vnthankfull or senslesse are we therefore that will not be otherwise wonne and induced to serue God who by so many so excellent and so assured promises doth daily inuite vs thereto 7 Besides the representation of benefites alreadie receiued and of promises of more to come doo they not also propounde in the name of the almightie righteous and true God most grieuous and manifolde threatnings to the end that if we will not by curteous and fatherly gentlenesse bee induced to amend Leuit. 26. Deut. 28 Leuit. 26. wee may bee as it were forced by the threatninges of a seuere and rigorous Iudge What a scroule of woes doeth the Lorde by his seruant Moses propound agaynst such as will not amend Wherein wee are also well to note that hee denounceth if the first stripes can breede no amendement hee will adde seuen times as many more Also if wee will not yet amend our liues he wyll yet double them seuen times more And in deede as hee afflicteth and punisheth vs to the ende to make vs to conuert and turne to him and consequently to induce vs to amendement of lyfe so doeth hee by his so often redoubling of his threates shewe that wee must eyther humble and bowe our selues by obedience or else breake them to our euerlasting and eternall destruction Is it not then a horrible obstinacie and monstrous mâ—re dulitie not to feare and tremble at such threatnings of the liuing God Are not the same which hee heeretofore hath executed and daily doeth execute against the impenitent euen so many seales and myrrours representing vnto vs the verie truth of his great and terrible threatnings thereby to induce and perswade vs steadfastly and vndoubtedly to beleeue that our selues vnlesse we amend shall also feele the execution of his vengeance against vs as himselfe sayth in Saint Luke Luke 13 3 1. Cor. 10.7 If yee will not amend you shall perish likewise In lyke manner also Saint Paule noting some punishmentes and vengeances inflicted in the wildernesse vppon Idolaters fornicators tempters of Christ and such as murthured against him thereby to warne the Corinthians to beware of the like iniquities in conclusion doth adde that all these things were done for example sake and are written for our learning as those vppon whome the endes of the world are come Wherefore sayth hee let him that standeth take heede that hee doo not fall And in deed wherefore are offenders publikely executed but for example to those that looke vpon them that they may beware of committing the lyke offences least themselues doo also incurre the lyke punishment When he that hath committed some wicked murther seeth another murtherer executed will hee not saie in his heart If the Iudge wist what I haue done hee would lykewise condemne mee to die But God seeth all hee is iust and will not bee corrupted with rewards WheÌ„ therfore the minister of the word doth lay before vs the horrible punishments executed agaynst those that will not amende doth hee it not to the end that they which heare of such iudgements of God shoulde immediatly resolue to amend and saie in themselues If we wil amend this fault which we so grieuously punished in such and such wee also shall vndoubtedly perish in like sorte 8 Neither maye wee harden our heartes in wickednesse because there is no lykelyhoode of occasion to feare anie calamitie or affliction but contrarywise let vs remember the Niniuites What lykelyhood was there that they shoulde feare that within fortie daies Niniuie shoulde bee destroyed Ionas 3 Math. 12.41 It was a flourishing towne the chiefe citye of a mightie realme yet at the preaching of Ionas a man to them vnknowen they also heathen deuoid of all knowledge of the true God or of his holy doctrine dyd conuert to God in fasting sackcloth And shall not they bee iudges against such as dayly hearing Gods threatnings at the mouthes of those whome they knowe to bee his seruants doo notwithstanding continue obstinate without amendement And albeit it seeme that God slackneth the execution of his vengeance against many vnpenitent persons yet ther is a time of their punishment ordained and it shall be executed vpon many in this life but in the later day of iudgement vpon all those that make no account to amend 9 Heereof let vs well note the examples propounded by Saint Peter and Saint Iude
man was crucified with Iesus Christ wee must not nowe raise him again but leaue him dead And as a dead man is no longer possessed of the motions thoughts affections and woorkes of a liuing man so wee by our Baptisme beeing dead into Iesus Christ must no longer haue anie motions affections wordes or workes of our old man 13 There yet resteth this consideration that by Baptisme we do put on Christ But Christ whom we haue put on is holy and of a sweete sauour before God Gal. 3.27 And shall we be so slouthfull as to trail this sacred garment through the mire and silthines of this worlde Or putting it off to put on the villanous and stinking garment of flesh by walking in the affections thereof Let vs walke saith Saint Paule honestly as in the daie not in gluttonie or dronkennesse Rom. 13.13 neither in chambering and wantonnesse in strife and enuying But let vs put on Iesus Christ and take no thought for the flesh to fulfill the lustes thereof Thus doeth our Baptisme diuersely and in sundrie wise binde vs to amende our liues But because in Baptismes names are giuen as in olde time in the circumcision so ofte as wee heare our names let the same be an aduertisement vnto vs of our Baptisme putting vs in minde of our duties to amend 14 Vpon the holy ministerie dependeth also the communion in the holy supper of the Lord. Many are the reasons for the which Christ dyd ordaine it all which doo also binde vs to amend Of these wee will now consider soure principall The first by the vse of the holy supper our faith is strengthned and our soules are spiritually fed in the hope of lyfe euerlasting And therfore as the child when hee commeth to age is bound to honor his parents not onely for his begetting bringing into this life but also because they haue fed and brought him vp still do continue the same duties vnto him euen so should it be with vs whom God hath as it were begotten into his Church through our Baptisme and to whom he hath since in his holy Supper ministered the food of our soules in the communion of the bodie and bloud of Iesus Christ For not onely our spirituall new birth by Baptisme but also the spirituall foode which this good father â—â—eth vnto vs in his holy supper do binde vs to honor him yea and should thereto mightily induce vs considering that for food to our soules hee hath deliuered his onely sonne Iesus Christ to be crucified for vs. If anie man had a child so sicke that nothing coulde serue for his foode and recouerie but pearles confected or preserued how much should such a child bee bound to loue and honour his parents that for his releefe had not grudged at theyr expense Truly it were a most bitter ingratitude not to care to please or obey them Euen so what reproofe shoulde we deserue of our heauenly father who seedeth vs in his holy supper not with pearles but with the verie flesh and bloud of his son Iesus Christ in case wee should make no account to please him by amendement of life withall considering that as there is no comparison betweene pearles and the body and bloud of Iesus Christ so the spiritual life of our souls is without comparison much more excellent than the life of our bodies 15 Moreouer as meate and drinke ministred vnto the bodie do maintaine the life motions senses of the bodie so from the communion in the bodie and bloud of Iesus Christ which is the foode of the soule must proceed the spirituall and heauenly life cogitations affections wordes and deedes And therefore as it were a strange case if the bodie by eating and drinking shoulde gather no sustenance and consequently want all motions sense and bodyly operation so were it a monstrous matter that the soule communicating in the body and blood of Iesus Christ should gather no spirituall foode that might bring forth newnesse of life and holines in words and deeds 16 Besides as the holy supper is the table of Gods children the faithfull members of the Church of Iesus Christ so the communicating thereat is a solemne protestation that wee are the children of God true belieuers members of the church of Christ and that so we seperate our selues from the prophane worldly and vicious people and do purpose to liue holily righteously and religiously as it beseemeth the children of God and faithfull members of the Church Such therefore as communicating in the holy supper doe not neuerthelesse amende their liues but walking after the worlde and the flesh are giuen to whoredome drunkennesse gluttony couetousnesse deceite fraude ambition pride enuye hatred backbiting with other like vices and corruptions doe shew themselues counterfects hipocrites do eare and drinke their owne damnation and doe horribly scandalize or offend the Church whereof they shoulde be members togither with the doctrine that they doe professe First what an impudency is it solemnely to protest by taking the bread and wine that thou thinkest thy selfe to bee the childe of God and yet in thy selfe doest find that thou doest not so think that thou art a member of Christ and yet dost not belieue him that thou renouncest the world and the flesh and yet art in loue with them that thou wilt liue in holinesse and yet hast no will thereto that thou seekest life in Iesus Christ when voluntarilie thou doest cast thy selfe into death that thou wilt amende thy life yet hast no intent to forsake thy vice and corruptions to be short thus to abuse this holy communion to the end to make men belieue that which God seeth to bee false and contrarie to thy protestation 1. Cor. 11.27 Doest thou not belieue the protestation of S. Paule who saith that Whosoeuer shall eat this bread and drinke of this cuppe vnworthely doth eate and drinke his owne damnation because hee discerneth not the Lords bodie namely from bodily and carnal food which the mouth of the wicked and abhominable do receiue as wel as the mouth of the righteous man one that feareth God 17 Againe doest thou not apprehende the offence that thou doest commit in that thou openest the mouth of the aduersary to religion to condemne the doctrine of truth to reiecte the Church of Christ to blame the children of God and to blaspheme God himselfe thinkest thou not that thou doest harden them in their errours in the way of destruction damnatioÌ„ doest thou not consider that thou doest arme and encourage them to seduce such as are members of the Church and redeemed by the blood of Iesus Christ by declaring vnto them that men so giuen ouer to the world and the flesh cannot bee of the true Church that the doctrine of truth can bring forth no such fruits that the Church is no house for drunkerds adulterers couetous persons deceiuers quarelers enuious people men possessed with other like vices shouldest
the head our steadfast abiding in the doctrine of truth and vnion in the faith of our Lorde and Sauiour Iesus Christe are all wrought by the ministerie of the woorde which Iesus Christ hath ordained in his holye Church To bee short that preaching is as it were the knitting and ioyning of the sinewes to vnite the faithfull into one bodie Whosoeuer therefore despiseth or reiecteth this order and benefite of Iesus Christ hee tendeth onely to scatter the Church or vtterly to destroy it Neither is the light of the sunne yea euen meat or drinke so necessarie and profitable for the preseruation of this present life as is the ministery for the vpholding of the church and bringing vs to saluation and life euerlasting 10 The premises throughly considered do also teach vs the reason why God where he might haue vsed the seruice of Angels to reueale vnto vs the doctrine of saluation Act. 8.26 and to instruct vs by the reading of his word vouchsafed to speak vnto vs by the ministerie of men like vnto our selues whereof we haue sundrie notable examples The Eunuch treasurer to Queene Candâ—ces read vppon his chariot the booke of the prophet Esaye Act. 9.9 God was not satisfied with this his affection and dutie neither did he send an Angell to expound it vnto him but imploying the ministerâ—e of man he sent him Philip. When Iesus Christ appeared to Paul and conuerted him yea euen spak vnto him he could also haue instructed him himselfe Act. 10.3 or haue sent some Angell to doo it but he contrarywise sent him to Ananias that at the mouth of an aÌ„ he might learn his will The Angell sent to Cornelius the Centurion to declare vnto him that his praiers and almes were come vp before God in liew of teaching him appointed him to send for Saint Peter that of him he might vnderstand the doctrine of saluation What man therefore is he that now dare either by expectation of reuelation from heauen or by contenting himselfe onely with reading presume to reuerse or controll the order established in the wisdome of God for the teaching of men and the bringing of them to saluation by the ministerie of men What confusion might insue of such rashnes and presumption What ingratitude against God to contemne such an honour and reuerence doone vnto men and a benefite of such greate excellencie yea euen of profite and necessitie Truely therefore inasmuch as the preaching of the Gospell is tearmed the kingdome of God Col. 4. such as doo despise and reiect it doo make themselues not onely vnworthy thereof but also most wretched and accursed instrumentes to aduance the kingdome of sathan Rather therfore apprehending the incomprensible treasure of the ministerie of the woorde let vs with the Prophet Esay and the holye Apostle Saint Paule saye O howe beautifull are the feete of them that bring gladde tidinges of peace and doo also bring gladde tidinges of good things 11 Neither must wee imagine or thinke with our selues Esa 52.7 Rom. 10.15 that being a little entered thereinto we neede not to heare anie more preaching for euen all the daies of our liues must wee be Christs schollers in the schoole of his Church vnder the ministerie of men As also the faithfull in olde time were called disciples whereby the holy Ghost signifieth vnto vs Act. 11 26. that the children of God must continue daily disciples and so learn in Christs schole vntill that departing out of the same they ascend into heauen And in deede such as being impotent and weake when they haue some voyage or iourney in hande and therefore doo take a waggon or a horse and when they haue ridde some fifteene or twentie leagues doo not straight waie without consideration of they businesse leaue theyr horse or chariot but doo retayne the same vntyll they come to theyr iourneyes ende but our iourney wyll neuer bee at an ende vntyll that by death wee bee lyfted vp into heauen The forwardest among vs as the holy Apostle Saint Paule saith doo yet knowe but in parte 1. Cor. 12.13 Ephes 4.13 And the ministerie is ordayned to profite vs vntyll wee become to bee perfect men and haue attayned to the perfect measure and full age of Iesus Christ as the same Apostle more at large doeth teach vs. And this perfection and age of man is neuer accomplyshed vntyll death And truely as the office of the ministerie consisteth in feeding the flocke of Iesus Christ by the preaching of his holie woorde so this woorde Foode doeth teach and admonish vs that as for the time of our lyuing and beeing in this worlde wee doo stande in neede of foode for our bodyes so can wee not forbeare preaching and teaching for the feeding and nourishment of our soules vntill we be lifted vp into heauen 12 But wert thou as skilful as Saint Paul yet must thou confesse that thou still standest in need of the holy ministerie 1. Cor. 14.3 2. Tim. 3.16 For preaching is ordained not onely to teach vs that which wee knowe not but also to reprehend our vices to exhort vs to our duties to comfort vs and to strengthen vs in the faith and obedience of God Whatsoeuer hee bee therefore that knoweth himselfe hee doeth sufficiently by these reasons and considerations vnderstande that hee hath neede of the holy ministerie all the dayes of his lyfe Schollers haue nothing to learne but knowledge and that euen of humane doctrine and therefore theyr studies haue a limitation but preaching is ordayned not onely for increase of knowledge but also to teach vs to put our knowledge in practise that is to say to aduaunce vs continually more and more in faith and amendement of lyfe wherein we shall neuer be perfect vntyll death By the premises then it doth appeare that euerie one that hath anie purpose to obeye this exhortation of Iesus Christ and of Saint Iohn where they saie Amend your liues must resolue to ioyne with the Church of Christ that diligently and carefully they may heare his worde all the dayes of theyr lyfe Also that it is the duetie of euerie Christian to put in practise this saying of the Prophet Esaie Esa 2.2 In the latter daies the mountaine of the house of the Lord shall bee prepared in the toppe of the mountaines and all Nations shall flow vnto it and many people shall go and saie Come let vs goe vp to the mountaine of the Lorde to the house of the God of Iacob and hee will teach vs his waies and wee will walke in his pathes And that wee may inioye such a benefite let vs euen feele in our selues that burning affection and desire which that excellent Prophet Dauid had Psal 27.4 that with him we may praie to God to giue vs grace that wee abide and remaine in his temple all the dayes of our liues 13 Some there are that confesse that indeed it is their duetie to doe this but they can not
resolue least they should be knowen to be of the religion so loose their goods dignities otherworldly commodities Is not the soule more precious then the body Must we not haue more respect to the soule then to the body In a time of famine we can be content to sell al for bread rather then to die for hunger Gen. 47. Did not the Egyptians giue all their money their cattle and finally their possessions to Ioseph for corne Nay more then so we will euen snatch bread out of the fire And lastly if wee haue no other meanes wee can bee content to leaue countrey kinred and friends to trauaile into forrein countries to seek for food rather then to die for hunger But why do we not as much for our soules The famished soule cryeth out I must liue And is it not meere rashnesse to think to liue without food We must therfore forsake all for to obtaine the spirituall food of the woord we must euen wrest it from out the fire and persecution or els depart into some other countrey where it may be had freely And thereto doth Iesus Christ lead vs when he saith Labour not for the meat which perisheth but for the meat that endureth vnto euerlasting lyfe Should we call in question his promise who saith Seeke first the kingdom of God and his righteousnes and all other things shal be ministred vnto you Hath he not effectually declared vnto vs what care he taketh to feed those that follow him to heare his word Behold there were sower thousand besides women children that folowed him into the desert to heare his doctrine They knew not what to eate but Iesus Christ had a care thereof I am moued in compassion toward this multitude said he for three daies haue they been with me and haue nothing to eate and I will not send them away fasting least they faint by the way Herevpon he blessed seauen loaues and a few fishes and gaue vnto them so that they were all satisfied 14 Some scorners and blasphemers will say let God take care for the soule and I will take care for the bodie But contrarywise let vs say Let vs take such care for the soule as God hath commanded and he will care for the bodie as he hath promised Let his promise be vnto vs as the pitcher of oyle and the barrell of meale to the Widow of Sarepta that neuer wasted euen a more certain rent then the money in our purses or the goods in our houses What will it profit a man to win all the world and to loose his owne soule What a folly were it to buy a house for the bodie laying out so much therevpon that for want of goods the bodie so well housed must die for hunger Euen so what shall a man get by keeping his goods for to feed and cloath the bodie which is the house of the soule and in the mean time suffer the soule to pyne away and die for hunger Sith therefore the question now dependeth vpon the amendement of lyfe let vs resolue to frequent and heare the preaching of the Gospell and so to feed our soules with the word of God turning away our eyes from all incumbrances offered by the flesh and assuring our selues that we can catch no harme by obeying God and seeking food life and saluation for our soules 15 Others there are who albeit they may freely without danger frequent Sermons are neuertheles marueilous cold and negligent in that dutie who think it sufficient that they haue the liberty albeit they vse it not Such men respect only the commodities of the flesh the world They be prophane in their harts and deuoid of religion accompting of no other God but their riches neither religion Augustine of the manners of the Catholike Church but a care skill to purchase wealth to grow mightie in the land S. Austen rehearseth three degrees of woe He saith he that hath not that he loueth cannot be said to be blessed Neither he that hath that which he loueth if his loue be hurtful vnto him Neither he that hath that which is soueraignely good profitable if he loueth not that which he hath Now as we may to sample the first bring in those who louing the holy ministerie haue no meanes to come by it the second such as loue superstition Idolatrie and do enioy it so for the third among others we may place those that are in place where they may freely commodiously haue the vse of the holy ministerie of the word and sacraments but doe not loue it therefore doe either neglect it or peraduenture despise it These men shall incurre Gods double iudgement for contemning treading vnder foot the food of their soules the incomprehensible graces which God offereth vnto thē in the preaching of his word They be men that thinke not thēselues to be men for they liue as beastes that care only for the body and this life but make no accompt of the soule and life euerlasting If sometime they come to a Sermon it is but for a fashion because it is an honour to be of the religion But let them harken to Iesus Christ who crieth Amend your liues to that end meditat vpō that which we haue spoken that therby vnderstanding that the preaching of the word is ordained to build Gods house the body of Christ which is his Church to illuminate vs with the truth to strengthen vs in saith to reproue our vices to exhort vs to liue acording to God to comfort vs in our afflictions to bee short to saue vs That vnderstanding I say how profitable and necessarie it is they may awake from their giddinesse and take hart to heare diligently the Sermons to the glorie of God and the saluation of their soules Let them not thinke the time bestowed at Sermons to be lost as some doe but let them assuredly beleeue that they cannot better employ their time then in the preseruation of the life of their soules in encreasing the health of the same in strengthening their hearts against all temptations and mortal assaults in the more certaine apprehension of the kingdome of heauen the riches of the glorie prepared for the true disciples of Iesu Christ in glory euerlasting Of our duties to communicate in the holy sacraments Chap. 4. NOw let vs come to the sacraments As concerning baptisme in as much as among all Christians except the Anabaptistes the institution ordinance of Iesus Christ to baptiste children is obserued reseruing to another place the corruptiō of not knowing much lesse practising the vse of our baptisme wee will proceed to the supper The supper was ordained principally for two reasons The first As a mother hauing brought forth her litle one doth not forsake it but nurseth bringeth it vp So Christ hauing ordained baptisme to bee as a seale pledge of our spiritual new birth into his Church did institute
be present at praiers vnles we also lift vp our minds to heauen 1. Cor. 14.16 For if when the Pastor speaketh in the name of the Church euery man at each petition saith not in hart Amen feeling a feruent desire to haue his petitioÌ„ granted then is ther both vanity hypocrisie eueÌ„ in this point may we find great corruption infirmitie in many For how many are ther who all the time of praiers do staÌ„d as men without life thinking vpon nothing How many be there whose minds are wandring How many that haue no feeling or desire of the benefits that wee craue at Gods hand To be short how many be ther whose harts minds are entangled buried in earthly affaires euen when their hands are lifted vp to heauen As this vanitie therfore is odious in the sight of God so for the ameÌ„ding therof let vs be both diligent comers to common praier and so touched with a liuely feeling of the same that we may reape the fruits thereof And to this purpose let vs remeÌ„ber that the deuil feareth nothing more theÌ„ the praiers of the Church that ther is no exercise of godlines wherin we are more often more feruently or more attentiuely to employ our selues For albeit the deuill be alwaies at hand ready to induce vs to wickednes yet is his readines most wheÌ„ he seeth vs disposed to pray that then intruding himselfe into our harts drawing away our cogitatioÌ„s he may hinder the sanctificatioÌ„ of the word of God the most excelleÌ„t fruit of our praiers Let the experience of this corruption vanitie in all praiers both publique priuate with the difficulty in amending the same albeit it be troublesome vnto vs yet make vs more wary the better to stand vpoÌ„ our gard to the end that so soone as we feele our selues amisse our thoughts otherwise distracted we may remember that Sathan is at hand among other our praiers beseech God to driue him from vs to giue vs grace to lift vp our minds to heauen with one hart call vpon him that finally we may receiue the fruit of our praiers 4 By this deduction of the titles markes of the Church afore mentioned it doth manifestly appere that they which refuse to ioyne therto become meÌ„bers therof are not in the kingdome house of God that denying to take the Church for their mother they caÌ„ not call God their father that they deserue as coÌ„cerning the soule to languish die because they reiect the food therof that they are worthy to incur the vengeance pronouÌ„ced by Christ importing that in the day of iudgement he wil denie them before God his father because they would not coÌ„fesse him before men We can with S. Austen confesse that there be wolues in the sheepe-fould and sheep without Mat. 10.32 neither must we deny but ther be many hypocrites in the Church whom God will finally disclose and reiect to their confusion or cast headlong into grieuous damnation because they prophaned the honour graces to them presented by the Lord in his Church 2 Tim. 2.19 Likewise God forbid wee should say that all that are out of the visible externall Church should be reprobates in the sight of God God knoweth his he waiteth he beareth with them finally he calleth them touching their harts he maketh them to feele their fault either inserting them into his visible Church or euen in the middest of the Idolaters through his great mercy and power sauing them in his kingdome glory when vntil the very houre of their deaths there is no shew or appearance that they be the children of God as it happened to the theese that was hanged by Christ Iesus But as by the iudgement of loue we are bound to thinke all to be elect that are ioyned to the Church vntil they minister occasion either by reuolt or bad coÌ„uersation to think otherwise so haue wee no ground to accompt those that refuse to ioyne therto to be members of Christ because they beare not his marks or tokens vntill by amendement they renounce the kingdome of Sathan which is without the Church and settle themselues in the house of God as his children there to call vpon him and to be fed with his spirituall food to life euerlasting And in deed Sith in hart we beleeue to righteousnes with our lips do make confession to saluation Rom. 10 10. as S. Paul saith it is in vaine for vs to boast of faith whereby to be iustified vnlesse we confesse Iesus Christ that we may obtaine saluation by true faith iustifieng vs in Christ 5 Sith therfore that the Church called the kingdome of heauen is like vnto a precious pearle Mat. 13.44 and a treasure hid in a garden which when a man findeth he selleth al that he hath to buy enioy it Let vs accompt nothing so deare or precious but that we may be ready resolued to leaue it to get into the Church of Christ To this purpose let vs remember the zeale of Dauid who being depriued of this benefit bitterly complained saying As the hart brayeth for the riuers of water so panteth my soule after thee O God My soule thirsteth after God saying When shal I come appeare before the presence of God Psal 42.1 Psal 84.1 Psal 26.8 In another place also what a desire sheweth hee to bee in the temple of God O Lord of hoasts saith he how amiable are thy tabernacles My soule longeth yea fainteth for the courts of the Lord for my heart and my flesh reioyceth in the liuing God Blessed are they that dwellin thy house praise thee continually And in another Psal O Lord I haue loued the habitations of thy house the place where thy honour dwelleth If Dauid a man yea a Prophet so excellent in faith vertue so plainly so often doth confesse how needful it was for him to be in the Church of God feeling himselfe as it were rauished with a feruent desire to enioy such a benefit What may we feele euen we who are so ignorant so weake so corrupt among so many dangers and assaults Will we how health-some necessarie this grace for vs to be in the Church of Christ is so far would we be from retiring therefro or deferring to ioyne thereunto that contrariwise we would euen run chearefully to get a roome therin Yea we wâ—uld reioyce boast of such a benefit and sauour Esa 44.5 saying with the Prophet Isay One shall say I am the Lords another shall be called by the name of Iacob and another shall subscribe with his hand vnto the Lord name himselfe by the name of Israell When therefore we heare Iesus Christ and S. Iohn crying Amend your lines Let vs know that the principall point wherin we are to Amend consisteth in renouncing and denying both in hart body al Idolatry superstition
in adioyning our selues to the Church of Christ ther to hear his word attentiuely to participate in his sacrameÌ„ts holily deuoutly with our whole affections to assist at coÌ„mon praiers Of the duetie both of domesticall and priuate praiers of euery faithfull Chap. 6. NOw as we haue shewed that publique praiers in the Church and the preaching of Gods word are vnto vs most profitable necessary so are we to vnderstand that notwithstaÌ„ding the same we are not neuertheles to neglect the vse both of Domesticall and priuate praier nor yet to forbeare the reading of the holy Scripture in our houses These be two points wherein as in that they be more coÌ„mon pernitious in respect of negligence slouth so are we the more hartely in dutie to seeke to Amend As for the praiers which euery housholder is to practise among his family Morning Euening we will speake of them hereafter where we entreate of the duties of housholders But for the priuate praiers of euery perticuler person ther is no man but besides his publique and domesticall exercises ought dayly to exercise himselfe therin Were we endued with the true knowledg both of our selues our estate condition of the efficacie of praiers we should need no solliciter to put vs in mind many times to present our selues before God to pray him more and more to reueale his truth to encrease in vs faith loue pacience and other his spirituall gifts to mortifie our corruptions to strengthen vs against the temptations and assaults of the flesh the world and the deuill to prouide vs of such and such necessaries wherof we are in want to preserue vs from so many daungers wherwith we are enuironed To be short to grant vs his holy spirite happyly to conduct vs all the daies of our life He that feeleth not the necessity of such graces and consequently of praier to obtaine them is sencelesse and voide of al vnderstanding as also euery man perticulerly in his vocation hath great need of Gods assistance and consequently of praiers Parents that God will giue them grace vertuously to bring vp wel to nurture their children Ministers of the word in holines to employ themselues in their ministerie Marchaunts and artificers faithfully to follow their traficke and trades Generally all men that God will vouchsafe to blesse them in their vocations workes and labours And besides there may be many of our acquaintance whose estate and condition bindeth vs to pray to God for them also 2 To be briefe ther is not any but after all priuate petitions accomodated to the time to the persons or to the occurreÌ„ces ought dayly to put in practise the doctrine of Iesus Christ where he saith You shall pray thus Our father which art in heauen c. as followeth In this forme of praier teaching vs that euery of vs ought dayly to present himselfe before God is a procurer first of his glorie then of the benefit and saluation of the congregation The zeale of Gods glorie as also our loue towards our neighbours do bind vâ— dayly to make this praier and that with greater diligence and feruencie because that making it as it were from the month of Christ the author thereof we shall be assured of hearing and consequently it shall make greatly to the aduancement as well of the glorie of God as of the good and saluation of our neighbours whereupon also as God in the obedience of his law doth more respeâ—t the obedience of his children then the worke it selfe so may we say that this praier whereby in the three first petitions we seeke the glory of God and in the three last the good and necessities requisite both for the body soule as well of our neighbours as of our selues being dayly with hart and mind poured forth is as it were a fulfilling of the lawe the summe whereof consisteth in this that wee loue God with our whole hearts and our neighbours as our selfe 3 Moreouer in these praiers lifting vp our hearts vnto God and so communicating dayly with him we do by little and little forget the earth and the world and doe grow spirituall and heauenly Euen as Moses in olde time hauing conuersed with God fortie daies and fortie nights when hee came downe to the people seemed to haue shining beames in his face And indeede as by little and little we learne the maners and language of those with whom we do ordinarily conuerse besides that by such conuersation ther breedeth a certaine affection betweene them more then others so by this our conuersing with God in our praiers we learne both the manners and language of heauen and in our selues doe perceiue some encrease of loue towards God Which is more as wee are but to much enclined either to our selues or at other mens solliciting to some riot or iniquitie so when we call to mind that in the morning we haue praied vnto God that he would vouchsafe to keepe vs also that at night we are to return againe to do the like the same is vnto vs a mightie bridle to restraine vs from wickednes and to retaine vs in due obedience towards God Besides as when we pray vnto him we haue regard to his promises the experience of his benefits and so cal him father beseeching him to guide vs as a father doth his children the same is a good meanes to strengthen our faith and a foundation of comfort in euerie vocation and estate whereinto it pleaseth God to call and place vs assuring our selues that by such praiers euery thing that shall come to passe shall be according to the worke and conduct of our father yea euen the accomplishment of his will which cannot be bad vnto vs. To be short such as through Gods grace doe dayly exercise themselues therein do by experience find what a comfort benefit and contentation they receiue by the same 4 This is the reason why the most excellent seruants children of God haue beene the rather addicted thereto How seruently did Moses employ himselfe therein when hee continued groueling before God in prayer for the space of fortie dayes and fortie nightes Likewise Samuell when hee sayde God sorbid that I shoulde sinne against the Lorde and cease praying for you Deu 9.18 1. Sam. 12.23 Psa 119.147 Psal 88.14 Act. 10.2.4 Especially the princely Prophet Dauid who in his Psalmes sufficiently declareth that he was as it were tyed thereto by dayly exercise As perticulerly wher to this purpose hee sayth I preuented the morning light to praye to God Againe My prayer preuenteth thee in the Morning Cornelius the Centurion so laboured therein that he prayed continually Whereby finally the Lords Angell sayde vnto him Pphil 1.4 Ehe 1.16 Col. 1.9 1. Thes 1.2 5.17 Col. 4.2 that his praiers were come in remembraunce before God S. Paul in many Epistles protesteth that he ceased not night and day to pray for the Churches As also in many places