of our Lord Iesus Christ at the least once a yeere they seperated not themselues from the Idolaters and heathen shewing some testimonie of their Christianitie Let them that we speake of therefore consider by what title they may be called Christians sith they neuer communicate in the supper of Iesus Christ Neither may they replie as some doe that in ioyning with one Church they condemne all others for it is true that all assemblies that entitle themselues the Church of Christ are not so yet to acknowledge or alow of none for feare of condemning of the rest is to denie and condemne Christ in not condemning those who calling themselues Christ are Antichrists If a man bring a payment in golde where among there bee some peeces that seeme light or counterfaite thou doest not straight say I will take none least by taking so much as I take to be waight and currant you should complaine that I reiect the rest but thou wilt bring thy ballance and touch-stone and then wilt thou take so much as thou findest to be waight and currant and boldly refuse the rest Let these men therefore set before their eyes the markes of the true Church as their touch-stone and scales and by them consider where they are thereto also adioyning prayer to God that he will direct them by his holy spirit and so knowing the true Church and ioyning themselues therto Amend their liues by communicating in the holy supper of the Lord. Of our dutie to assist at publique Prayer Chap. 5. AS concerning publique or common prayer Gen. 17.7 Act. 9.14.21 2. Tim. 2.19 Psal 14.4 Esa 56.7 Mat. 21.13 Ioh. 16.23 Mat. 18.19 considering that thereby the holy Scripture signifieth the whole seruice of God also that his seruants are called people calling vpon God it alreadie appeareth that such as despise the same do cut off themselues from the degree of Gods seruants Where God calleth the temple the house of prayer he sheweth that the principall part of that seruice which he requireth of vs is that wee should assemble to pray and call vpon him as indeed these publique praiers are of great efficacie For albeit all priuate praiers directed to the heauenly father in the name of Iesus Christ haue promise to be heard yet is it not without cause that Iesus Christ aduertiseth and promiseth vs that if two faithfull doe agree vpon earth whatsoeuer they demaund of their heauenly father it shall be graunted This is a fauour as it were peculiar to the Church and noted by Dauid where he saith Praise waiteth for thee in Sion Psal 65.2 and vnto thee shall the vow be performed Herein he sheweth that the praiers of the Church signified by Sion are so sure to bee heard that God who heareth them looketh for praise in theÌ„ as indeed it is his dutie whose prayers are heard to yeeld thankes praisings to God And truely as when a whole Burgeoysie of a Citie doe come before their Prince and with one voice craue pardon for some offence or begge some grace or fauour the Prince will be more moued then if they being absent some one maÌ„ should speake for the whole Euen so wheÌ„ the whole Church assembled together doth with hart and minde in the presence of God accoÌ„panie the praiers which the preacher as the mouth of the congregation poureth forth let them be assured that those praiers do penetrate the heauens and that God is moued to heare them Not that he is subiect to passions as we but that by the feeling of our affections hee vouchsafeth to assure vs of his mercy goodnes toward vs. WheÌ„ Amb. de paenitent diuers how few so euer saith S. Ambrose are assembled together being vnited they are great And the praiers of a gret multitude cannot possibly be coÌ„temned 2 Likewise all people and nations in the world euen the Idolaters haue euermore had their assemblies therein publique prayers This sence or feeling being grauen in all mens harts that haue any religion that they ought to call vpon their God that it is an honour that God requireth at their hands and the true meanes to purchase his blessings toward them But in Christian Churches there is also this farther reason That their publique praiers are as it were a publique renouncing of all sects and societie with Idolaters and prophane people an acknowledgement and confession of the true God a publique sanctification of his name to his glory And therefore Act. 16.13 as the Iewes in old time so since haue the Christians euermore very carefully obserued this dutie of pietie and seruice to God as appeareth by the writings of the Apostles Prophets and by al Ecclesiasticall histories And to this purpose doth S. Luke rehearse that Paul and his companions being at the towne of Philippos came forth vpon the Sabaoth day and went to the riuers side where they vsed to pray This vndoubtedly was some out corner where the faithfull vsed secretly to meete to call vpon God So that albeit euery man priuately might haue prayed in his house Act. 21.5 and so haue auoided both the paine and daunger yet knowing that in dutie they were to separate themselues from Idolaters and the efficacie of the praiers of the congregation they ouercame the feare of the danger met in that place especially to pray and with one consent to poure out their praiers to the Lord. When S. Paul and his companions departed from Tirus all the congregation with their wiues and children brought them out of the towne and kneeling with them on the shore prayed Shall wee in these daies find this zeale among Christians No men will bee ashamed to imitate it and to kneele downe vpon a shore to pray to God publikely And yet the faithful of those times neuer did it without both reson fruit It is therfore a holy ordinaÌ„ce of God a most profitable exercise to come together to call vpon the Lord. As also it is ytâ—uty of al faithful carefully to come to such praiers that they may be pertakers of the fruits of the same especially in time of gret calamities or vpoÌ„ feare or liklihood therof We should eueÌ„ extraordinarily come together to call vpon God as we read that the prophet Ioel in the name of God coÌ„maunded Blow the trumpet in Sion sanctifie a fast Ioh. 2.15 cal a solemne assemblie gather the people sanctifie the congregation gather the elders assemble the children and together cry vnto the Lord in praiers feruent and extraordinarie old and young none exeÌ„pted And as euery one in respect of himself is therto bound so is it not enough that he faithfully employ himselfe only vnlesse he sollicit exhort others according to the prophesie of Zacharie saying The enhabitants of one Cittie shall say to another Vp let vs goe and pray before the Lord and seeke the Lord of hoasts I will go also Zach. 8 21. 3 Neither is it inough that in body we
and aske them whetâ—â—r they haue not all toâ—â—â—e necessarie for theyr trades and occupations notwithstandiâ—â— whatsoeuer hinderaunce of their pouertie Is not this a meere â—olly to excuse themselues by pouertie in this case and yet to haue no want of things necessarie for theyr occupations 〈◊〉 hee had cause to complaine when there were no bookes but such as were in written hand and consequently dere howe much more bitterly might hee compâ—aine of the negligence and slouth of our dayes in all this great plentie and abundance of good bookes that by the helpe of printing maye bee had for so lyttle money Chri. his third sermon of Lazarus Seest thou not sayeth hee in another place the worke-men in mettalles the Golde-smith the Siluer-smith and all others that exercise anie occupation keepe all theyr tooles readie and in good order Albeit hunger compelleth and pouertie pincheth yet will they rather beare all than sell anie necessarie or needfull toole of theyr occupation to feede themselues withall yea many had rather borrowe vppon vsurie than pawne foorth anie one toole and good reason For they knowe that by pawning foorth theyr tooles they do depriue themselues of all ordinarie meanes to get theyr liuings and contrarywise that by keeping them they maye with profite discharge theyr debt But as hammers stithes and pinsers are the tooles of theyr occupations wherewyth to get theyr liuinges so the bookes of the Prophets and Apostles and all the bookes of the holy Scriptures are the tooles of Christianitie wherewith to obtaine saluation and life euerlasting And as artificers with theyr tooles and instrumentes doo finish their woorke so by the reading of the holye Scriptures our soules are corrected formed and renewed Which is more Artificers cannot transforme earth or woode into siluer or golde onelie they can by theyr arte and workmanshippe giue forme and shape vnto thinges but by the reading of Gods worde thou maist of a wooden or earthen vessell make a vessell of golde or siluer as the holy Apostle Saint Paule teacheth saying In a great house are not onely vesselles of golde and of siluer 2. Tim. 2.20 z. 1 but also of woode and of earth If anie man therefore purge himselfe from these hee shall bee a vessell vnto honour sanctifyed and meete for the Lorde and prepared vnto euerie good worke Thus concluding his speech hee sayth Let vs not be neglygent to buy books For euen the sight of them as he addeth shall put vs in minde of our dueties as well to withdrawe vs from sinne and iniquitie as to cause vs to perseuere in holynesse and righteousnesse and to praie to God to giue vs grace so to doo 3 What excuse shall wee pretende in the sight of God when in this abundance and easie meanes to get bookes by the helpe of printing wee are so loth to buy them and so carelesse of reading them thereby shewing our selues most vnthankefull and vnworthie that fauour and grace at Gods hande considering withall that wee are so often and earnestly exhorted to our dueties in reading and meditating vppon his woorde Let the word of Christ sayth Saint Paule dwell in you plenteousâ—ie in all wisedome Colos 3 1â— teaching and admonishing one another Hee speaketh to the Collossians both to men and women and willeth that this doctrine of the Gospell should be so familiar vnto them that it might take roote in them whereby to be instructed both for themselues to teach others We haue sayth Saint Peter a most sure worde of the Prophets 2. Pet. 1.19 to the which yee do wel that ye take heed as vnto a light that shineth in a darke place Hee compareth the writings of the Prophets to a candle shining in the darke and therefore exhorteth vs to take the same to bee our light Psal 119.105 Ephes 6.17 as Dauid also sayth The woorde of God is a light to my steppes Saint Paule calleth Gods worde the swoord of the spirite wherewith he willeth vs to bee armed to fight against the deuill But how shall wee take this swoord in hande vnlesse wee become diligent readers of the holy Scriptures wherwith after the example of Iesus Christ Math. 4. Rom. 15.4 to resell the temptations of the deuill saying It is written It is written If as Saint Paule sayth all that is written is written for our learning that wee maye haue hope by patience and comfort in the Scriptures Shall not wee make vaine the prouidence of the heauenlye goodnesse which hath giuen and preserued the Scriptures for vs if we doo not with diligence reade in them to the end thereby to bee comforted and strengthned in patience 2. Tim. 3.16 hope and faith If all holie Scripture be giuen by inspiration from God and bee profitable to teach to improoue to correct and to instruct in righteousnesse ought not wee diligently to exercise our selues in reading and meditation thereof to the end to reape such excellent fruit of the same 4 Men are flatterers and wee are blinde in our owne corruptions whereto we are naturally affected and therefore it is most necessarie that wee shoulde often heare God speaking vnto vs in the holy Scriptures instructing improuing correcting and exhorting vs to our duties When the young man mentioned by Saint Luke asked of Iesus Christ what hee should doe to obtayne euerlasting lyfe Luke 10.26 Christ aunswered What is written in the Lawe How doest thou reade Thereby shewing that the Lawe is written for vs to reade that in it wee maye knowe what wee are to doo in discharge of our duetie towarde God When the cursed rich man prayed Abraham to sende Lazarus to his brethren Luke 6.29 hee aunswered They haue Moses and the Prophets let them reade them He thereby taught vs that wee must reade the Scriptures and in them learne the meanes to escape euerlasting tormentes with that cursed riche man and neuer hope of anie mans comming from death to teach vs. Dauid a most excellent Prophet was well instructed in the Lawe yet the hundreth and nineteenth Psalme doth at large declare Psal 119 Dan. 9.2 Act. 17.11 how diligent and carefull hee was in reading and meditating Daniel notwithstanding his many reuelations lefte not off the reading of the bookes of Ieremie Saint Luke highlye commendeth the Birrheans because they were of better stomacke than the Iewes at Thessalonica to receiue with al readines the word preached by Saint Paul and dayly to conferre the scriptures to know whether it were so so the better to gather knowledge by the conference of the Scriptures with the truth which they had heard that they might bee the rather confirmed therein This zeale and diligence of the Birrheans shall rise vp in iudgement agaynst vs euen against vs who hauing heard the preaching do no farther endeuor by reading the Scriptures to confirme our selues more and more in the heauenly doctrine preached vnto vs. Act. 8 Queene Candaces Eunuch might wel as it seemeth haue exempted
liues To bee short euen wythout praying to God to giue them his holy spirite But wee must ioyne to our reading both pietie and feare of God wyth a desire to amend our liues as it is written in the Psalmes The secrete of God is reuealed to them that feare him Psal 25 14 Ioh. 7.17 Augustine of the profite of beleeuing c. 6 and his couenant to giue them vnderstanding Agayne If anie man sayth Iesus Christ will doo the will of my Father to him it shall bee giuen to knowe my doctrine whether it bee from God or whether I speake of my selfe Euerie man maye out of the holy Scriptures sayeth Saint Augustine drawe so much as maye suffice to satisfie and replenishe his spirite in case hee reade them wyth deuotion and holynesse according as Christian relygion requireth Moreouer wee are to praie vnto God August vpon the Epistle of Iohn Tract 2 that hee wyll graunt vs his spirite of vnderstanding Iesus Christ sayth Saint Augustine dyd open the harts of his disciples that they myght vnderstande the Scriptures Let vs lykewise praie vnto him to giue vs the lyke grace and to open our mindes and hee wyll heare vs. This prayer is to bee vsed before reading and of euerie man put in practise for if the prophet Dauid Psal 119 so perfectlye instructed in the lawe of God doth notwythstanding so often praie vnto him to giue him vnderstanding to comprehende it which of vs hath not neede to praie vnto God that wee maye profite in his holye woorde Let vs also accompt this doctrine of Saint Augustine as a holy rule August vpon Ioh. Tract 18 namely to reade the holy Scriptures with fruite and due reuerence that in those thinges which we shall vnderstand according to the analogie of faith wee may reioyce as of a good foode but for that which wee cannot vnderstand according to the rule of faith to deferre the comprehension thereof Yet in the meane time let vs not doubt but euen the same which we cannot comprehend is both true and holy 12 To conclude as Saint Peter admonisheth vs Let vs bee alwaies readie to giue accompt of that hope that is in vs 1. Pet. 3.15 And that wee may effect it and dulie discharge our selues Chrisostome vpon Iohn ho. 16. toward the end let vs bee carefull and diligent in the practise of this our dutie toward the holy Scriptures It is a straunge matter sayth Chrisostom that a Phisition a Shoomaker a Taylor generally euery Artificer is readie and able to yeelde a reason in defence of his profession and trade and yet the Christians can giue no accompt of their religion And yet ignoraunce in other Artes is no hinderaunce but in this life but ignoraunce in religion is hurtfull to the saluation of the soule That wee are so feruent and earnest in applying our mindes to other sciences and yet in that which is most necessarie for vs and as it were the fortresse of our soules wee are so negligent and slouthfull This sayth hee causeth the heathen to remaine obstinate in their errors and to skorne our religion For they studiing to maintaine falsehoode and wee not knowing how to defend the truth of our doctrine they conceiue that ours haue no soundation and thereof doo take occasion to blaspheame Iesus Christ as if he cunningly abusing the simplicitie of the people had deceiued and circummented them The same occasion doe we also minister as wel to those of the Romish Church as to the Anabaptists and other sectaries whereby to remaine obstinate in their errors because most of vs are so ignorant as you shall find very fewe able to yeelde any reason of the hope of their saluation no not so much as to shew wherefore they haue forsaken the Church of Rome and will not goe to Masse 13 Now as negligence in reading the holy Scriptures breedes this offence so is there yet another greater and more daungerous And that is that wee still abide in the former corruptions of the world and the flesh wheras contrariwise we should resemble burning torches to giue light to the poore and ignorant wee should I say be wholy renewed rauished in spiritual heauenly busines As in truth were wee more diligent and feruent in reading the holy Scriptures wee might greatly profite in this duetie for as in our prayers wee speake to God so in reading God speaketh to vs. Either is there anie sitter meanes or of greater efficacie for the reforming of vs into newnesse of lyfe than by dayly hearing them speaking vnto vs teaching admonishing reproouing and comforting vs setting before vs the blessed estate of the kingdome of heauen and lifting vp our mindes into the contemplation of Gods graces and of the life and glorie euerlasting There is no passion of our soules Chrisost on Gen. Hom. 29 sayth Chrisostome but needeth phisicke and cure from the holie Scripture Also whatsoeuer increase of strength groweth to the bodiâ— by meate the lyke groweth to the soule by the reading of the holy Scripture To bee short as a barre of yron by long lying in the fire waxeth hot red and of the nature of burning fire so that soule that dayly imployeth it selfe in reading and meditating the worde of God groweth to bee spirituall diuine heauenly and kindled in the loue of God The reading of the holy Scripture Chriso third sermon of Lazarus sayth Chrisostome is a strong fortresse agaynst sinne and the ignorance thereof a great daunger readie to cast vs headlong into a deepe gulfe and bottomlesse pit To knowe nothing of the holy Scripture is a great maime to saluation It engendreth heresies it begetteth corruption of lyfe and it maketh a mixture of heauen and earth Truely it cannot bee it cannot bee I saie that that man shal departe without fruit who taketh pleasure in the continuall and attentiue reading of the Scriptures As therefore this admonition of Iesus Christ Amend your liues ought continually to sounde in our eares so acknowledging our neglygence and former slouth in dayling reading Gods worde Aug. cap 22. of his meditations let vs heartily giue our selues to amend practising the same which Saint Augustine sayth of himselfe I delight O Lorde to heare of thee to talke of thee to write of thee to deuise of thee and in my heart to print whatsoeuer I reade of thee For this cause also doo I enter into the pleasant meddowes of the holy Scripture I gather the greene hearbes of holy sentences I eate them I chewe them I gather them together and I keep them in the coffer of my remembrance Let vs I saie doo our dueties better heereafter so that endeauouring and applying our selues with our whole heartes and mindes to the reading and meditating of the holye Scriptures with an carnest desire to profite and praier to God to graunt vs his holie spirite wee maye proceede in the knowledge of his heauenly will that so beeing instructed and readie to render a
oppose himselfe against the prouidence liberty of God as grieuing at the good that God vouchsafeth to those whom he pleaseth after his owne wisedome and power and that to such enuious persons belongeth the saying of Iesus Christ Is thine eye euill because I am good or is it not lawfull for me to doe as I wil with mine own Mat. 20.15 Neither must we forget that the end of our liues ought to tend to serue not our selues but God our neighbour that it is a most monstrous sin for vs to enuie that good which our selues either doe or should procure and set forward Yea that we euen make a skorne of God when according to our duties wee pray vnto him to enrease his mercies and blessings to our neighbours and in the meane time do enuie and are sorie for their wel-doing and prosperitie through the blessings of God As also wee ought in our harts to print this saying of Chrisostome Chrisostome hom 36. As by enuying of others we offend God so by reioycing at their prosperitie wee shall be pertakers of their goods Saint Cyprian also exhorteth vs to imitate the good Cyprian of zeale Enuy if we can follow them yet if wee can not follow them reioyce sayth he at their good In liew of enuiing make your selues pertakers through steadfast loue make your selues coheires of their goods by the coniunction of loue and brotherly vnion Finally let vs remember that there is but one commendable and profitable kinde of enuie euen the same that we so beare to the vertuous as to imitate their vertue As Themistocles giuing a reason why hee who in his yoouth was bent wholly to pleasures Plut. in his Apotheg Augustine vpon 139. Psal had lastly applyed his mind to vertue saith that the victorie of Miltiades would not suffer him to sleep As Augustine also commendeth that enuy of the righteous that pricketh vs forward to become righteous with them Of backbiting slaundering and euill speaking Chap. 21. ONe vice more will wee here entreate of which as it is no lesse common albeit smally accompted of so is it most pernitious Namely when we speake euill of our neighbours to the preiudice of their credit reputation and honor Exod. 20.16 Deut. 5.20 and this is called backbiting slaundering or euill speaking And by God is forbidden in the ninth CoÌ„mandement of his law Thou shalt not beare false witnes against thy neighbour True it is that he doth expressely name false witnesse But those words do extend very far First they which in the presence of the Magistrate or else wher either by oath or but by speech only do affirme any falsehoode to the preiudice of their neighbours are heere condemned and they bee properly tearmed slaunderers Yea they may be called Deuilish For the word Deuill signifieth a slaunderer or false accuser All slaunderers therefore are the children or Disciples of the Deuill who was iustly so called because hee was the first Author and inuenter of that iniquitie Gen. 3 as the historie of the holy Scriptures doth manyfestly declare For when the Serpent perceiued that Eue remained constant in the obedience of God also that she feared that he woulde execute his threatning which imported that thee shoulde die if shee eate of the forbidden fruite of the tree of knowledge of good and euill hee wickedly slaundered God as if vpon enuie fearing least shee and her husband Adam by eating of that fruite shoulde become like to himselfe and know both good and euill he had made that prohibition This was an impudent and detestable slaunder 2 Hauing by this meanes drawen Adam and Eue to disobedience Gen. 35. among other vices he also poured this deuilish poyson vpon all their posteritie as experience by most notable examples doth teach So did Putiphars wise slander and falsely accuse Ioseph that he would haue dishonored her So did Chore Numb 16. Dathan and Abiram falsely slaunder Moses and Aaron 2 Sam. 16.3 saying that they sought to exalt themselues ouer the congregation of the Lord. So did Ziba Miphiboseths seruant slander his master in the eares of Dauid Hester 3. 8. as if he had pretended that the house of Israel shold haue restored him to the kingdome and that therupon he remained at Ierusalem 1. Sam. 24.14 So did Haman falsely accuse the Iewes that were in captiuitie vnder king Assuerus that they denied to fulfill the kings decrees 2. Sam. 15. So did Saules Courtiers slaunder Dauid Iohn 7.20 as if hee ment to take away his kingdome So did Absalom slander his owne father Dauid telling the people that there was not any to heare their suites Mat. 11.19 to iudge of their affaires or to do them right With many impudent slanders did the Iewes assault Iesus Christ Luk. 23.2 obiecting vnto him that he had the Deuil that he was a drunkerd a glutton a friend to Publicans a seducer of the people Act. 24.5 and accused him falsely that hee denied tribute to Caesar and suborned the people So did Tertullus the Orator tearme S. Paul a seditious and pestilent fellow 3 Againe if the speeches gâ—â—en forth should in themselues bee true yet if they be misreported or wrested to any other sence then they were done or spoken this is also slaunder and false witnesse As S. Marke rehearseth Matâ— â—4 58 that finally there came in two false witnesses against Iesus Christ And affirmed that they heard him say I will destroy this temple made with hands and within three daies I will build an other made without hands Here was a double slaunder First in that Christ spake it not in that sort Ioh. 2 19. but onely said Destroy this temple in three daies I wil raise it vp againe Secondly because that which he spake of his body as S. Iohn expressely addeth That he spoke of the temple of his body they referred to the materiall Temple buâ—â—â— with hands at Ierusalem 4 It is also a deuilish malitious slaunder when men report that which is true but thereof to gather or perswade some wicked and reproueable action Psal 5â— 2 As when Doeg shewed Saule that Dauid had beene in the house of the high priest Achimelech in Nob that Achimelech had asked counsell of the Lord for Dauid 1. Sam. 21. Psal 52.5 that he had giuen him bread and that he had deliuered vnto him the sworde of Goliah Dauid obiecteth vnto him That his tongue was like a sharpe razor that he had imagined mischiefe spoken lies and vsed pernitions and deceitfull wordes Yet it seemeth that all that Doeg told Saul was true But heerein we are to note his intent which was thereby to gather and to perswade Saul that there was conspiracie betweene Dauid and Achimelech and in that consisted his slaunder and false accusation Dan. 6 The chiefest officers in Darius Court accused Daniel that he called vpon his God and so contrarie to the Kings
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
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
earth shall perish from the earth from vnder these heauens He hath made the earth by his power c. Wherein we are to note that albeit Ieremie writ al his prophecies in Hebrew yet this one sentence is set downe in the Caldean or Babilonian speech therby admonishing the captiue Iewes to disaduow Idols to cōfesse the true God plainly sensibly in a language knowen to the Idolaters If this confession bee required of these poore captiue Iewes how can these men be excused who being at libertie to depart from among the Idolaters do assist at their Idolatry thereby to giue the world to vnderstand that they also are Idolaters therefore dare not vtter one word in reproofe of the Idols 9 Sith therefore that the first sermon both of Christ of Iohn the Baptist do notably proclaime Amend your liues Let all such as haue attained to the knowledge of the truth resolue with thēselues to renounce all Idolatrie superstition vtterly to denie all assistance participation whatsoeuer therin either in hart or body Let them remember that all abandoning of their bodies to Idolatrie is a prophanation of the temple of God That the yeelding of the body to the deuill reseruing the hart to God is intollerable sacriledge That the denial of the true God the worshipping of the deuill is detestable hipocrisie That thereby they blaspheme Iesus Christ honor the Idol that they giue offēce to their neighbours as well by confirming some in their errors as by inducing others to follow their examples But especially let them remember that their pretended excuse will redound to their double damnatiō For if he who thinking to worship God yet of ignorāce throgh worshiping an Idoll offendeth deserueth death surely then he that boweth his body to worship that which he knoweth to be an Idoll 1. Con. 10.20 Luk. 12.47.48 yea a very deuil as S. Paul calleth it offendeth in far greater measure deserues greter punishmēt And so doth Christ himself pronounce concerning the disobedient seruant who knowing his masters wil not doing it Exod. 20.5 shall be beaten much more grieuously thē he that was ignorāt therof And indeed it is not only a simple sinne and transgression as in the ignorant but more contempt and misprision against the maiestie of the law-giuer as God in many places complaineth of his people that they haue dispised him Rom. 5.20 yea euen hated him as himselfe faith in his law And hereto likewise may be referred the sentence of the Apostle where hee saith That God gaue the law that sinne might abound because the knowledge of the law taking away ignorance maketh the transgression to be conioyned with contempt and despising of God 10 The more therfore that we know the inconuenience of Idolatrie the more we are to detest abhor and flie from it and neuer flatter our selues in the presence of God who knoweth our hearts It is but a foolish enterprise to vndertake to deceiue the Lord or to thinke to prosper by offending him We feare the losse of our goods dignities countrie and life if we go not to masse with other men and counterfeate our selues to bee Idolaters as they are yet we feare not to loose the treasure and inheritance of heauen life euerlasting and the kingdome of God by polluting our bodies in Idolatrie euen by the assured testimonie of our owne hearts We are not to order our duties after the easements of our flesh but according to the word of God The meanes to obtaine safetie and felicitie consisteth not in prouoking God to wrath by seruing of Idols but if we desire his mercie and fauour towardes vs wee must renounce and denie our selues and the world that wee may worship and serue him onely Let vs obey S. Iohn who saith 1. Ioh. 5.21 Psal 97.7 1. Cor. 6.20 My little children keepe your selues from Idols And let vs remember that the holy Ghost pronounceth woe to all those that worship Idols And contrariwise blesseth all those that adore and glorifie God both in hart and minde That it is not enough that we seperate our selues from Idolatrie vnlesse we also ioyne with the Church of Christ by frequenting Sermons communicating in the Sacraments and comming to common prayer Chap. 2. AS repentance and Amendement of life consisteth in this that we forsake sinne and applie our selues to goodnesse So it is not enough that we keepe both bodies and soules from Idolatrie and superstition vnlesse that also seperating our bodies from Idolaters we adioine our selues to the Church of Christ by hearing his word receiuing the Sacraments calling vpon God in the name of Iesus Christ The titles that the holy Ghost attributeth to this Church do euidently declare vnto vs of how great importance to the glory of God saluatiō of mankind this duty of ioyning with the true Church is First it is in many places called the kingdom of God yet not without great cause For as this kingdome consisteth in euidēt assured knowledge of the true God of his Son Iesus Christ in faith righteousnes peace and comfort of the holy Ghost in sanctification to be briefe in euerlasting life glory So is it in the church wherin God manifests himself reueales his truth pleasure To the mēbers therof he giueth faith righteousnes holines peace ioy and finally life glory euerlasting Contrariwise the kingdom of Sathan cōsisteth in ignorance Mat. 13. infidelity corruptiō vice sin iniquity in a bad conscience trouble of mind dispaire death damnation The members therfore of Christs Church are the kingdome of God retired from the power dominion of Sathā to the end that God may raigne in them by his spirit the scepter of his word as contrariwise al that are without the Church do belong to the kingdome of Sathā as S. Paul also doth say of the excōmunicate that they be deliuered to Sathā who raigneth without the Church of Christ 1. Cor. 5.5 1. Cor 6.9.10 Luk. 13.28 Act. 1.47 This likewise is confirmed in that the same title of the kingdom of God wherby the Church is signified is also attributed to that blessed glorious estate which the elect shal enioy after the resurrection Wherin we are taught that theris such a cōiunction betweene the Church that glorious kingdom of Iesus Christ that it is as it were the suburbes gate thereinto wherupon also al they that refuse to ioyne with the Church can pretend no portion in this kingdom of heauē For the path to felicitie importeth an ascention frō the kingdome of God vpon earth to the kingdome of God in heauē And that doth S. Luke note saying that God did dayly adioyne vnto the Church those that should be saued thereby signifying that such as refuse to adioyne themselues therto do minister no occasion to imagine that they haue attained the way to saluation and life euerlasting 2 By another title are the
premises confirmed in that the Church is called the house of God For as the holy scripture speaketh of two sorts of children only the one the children of God the other of the deuill 1. Tim. 3.15 1. Ioh. 3.10 so are ther but two houses the one wherin the childrē of God are gathered norced together the other wherin the childrē of the deuil are scattered abrod So many therfore as are in the Church are the children domestical seruants of God as S. Paul also calleth them Ephe. 2.19 And contrariwise they that do refuse to adioyne thēselues therto are forreners strangers as the Apostle nameth thē Christ himself Ioh. 14.2 wher he saith that In the house of God my father ther be many māsions attributing the same title of the house of God to the heauēly Citie which is the congregation of the elect in heauen replenished with the glory of God as he doth to the Church and assemblies of Saints which do enioy the ministery doth admonish vs that the house of God vpō earth is the ready way there by to climbe the gate that we are to enter at into this house of God And cōsequētly that they that refuse to enter into the house of God vpō earth haue no accesse or entry into the house of God 1. Tim. 3.15 3 This Church is also called a piller of the truth in two considerations first because that without the same ther is nothing but lying cōsequently the dominion of the deuill the prince of darknes and father of lies Secondly to aduertise vs that all they vnto whō God hath reuealed his truth are by this title aduowed to be pillers therof by confessing preaching defending it before against all men yea euen by suffering for the same Whereby it euidently appeareth that such as will not make profession but refuse to ioyne with the Church do deserue to be giuen ouer to the power of the father of lies because so far as in thē lieth they suffer the truth to fall be brought to nought Gal. 4.26 But especially we are to note this title Mother attributed to the Church which sheweth her to bee the mother that brought vs foorth the nouise that suckled vs with her two pappes of the word and Sacraments the tutrix that bringeth vp guideth gouerneth vs vntil that hauing put of this mortall flesh we become like vnto the Angels And sith it is the wil of God that al they to whō he vouchsafeth to be a father shold acknowledge the Church for their mother those that shal refuse to adioyne themselues therto are not Gods children Which is more S. Paul calleth this Church Eph. 4. the assembly of Saints and body of Christ teaching vs that as the members therof are aduowed to be Saints mēbers of Christ so they that do refuse to adioyne thēselues therunto are holden as being no Saints nor members of the body of Christ to be the members of Sathan Mat. 12.43 whom the Scripture termeth the vncleane spirit Which consideration should minister as great terror confusion to these as contentment consolation to the members of the body of Christ When Iesus Christ therfore S. Iohn do cal vpon vs to Amend they do admonish vs that among al other things renouncing Idolatry we are especially to adioine our selues to the church of Christ to the end to become members of his body whereby departing from the kingdome of Sathan we may haue entrie accesse into the house of God wher hauing the Chruch for our mother wee shall bee assured to haue God for our father finally renouncing al falsehood we shal be made pillers and supporters of the truth by confessing and maintaining the same all the daies of our liues to the glorie of God and the saluation of our soules That we ought diligently to frequent Sermons Chap. 3. THe premises shall we much the better vnderstand when wee shall more particulerly be instructed what the Church is by the markes of the same And these are comprised principally in three points In the pure preaching of the word of God In the lawfull administration of the Sacraments and in the publike inuocation of one onely God in the name of our Lord Iesus Christ Concerning preaching Iesus Christ saith My sheepe heare my voice and follow me Thereby declaring that so many as heare the voice of Christ are his flocke and his Church Ioh. 10.27 and to that sence in another place he saith He that is of God heareth the voice of God But how can we heare Iesus Christ who is in heauē Ioh. 8.47 He that heareth you saith he to his Apostles Heareth me It followeth then that he that refuseth to heare Iesus Christ Luk. 10.16 when hee speaketh by his ministers is none of his sheepe And this indeed is euidently confirmed by the scope and right vse of the preaching of the Gospel noted in these titels which the holy Ghost attributeth thereunto The ministerie of reconciliation 2. Cor. 5.18 Ephe. 6.15 Act. 14.3 Act. 20.32 Act. 13.26 Act. 5.20 Phil. 2.15 The Gospell of peace The word of grace saluation and of life euerlasting For who be Christs sheepe the children of God and members of his Church but onely they that are reconciled to God That haue peace of conscience That feele Gods fauour and grace in their soules And that waite for saluation life in Iesus Christ according to the most assured testimonies of his holy Gospell Whereupon wee see there is nothing which wee are to holde more deare or in greater estimation then the ministerie of the word 2 Except we be illuminated we cannot be saued Now where Iesus Christ calleth his Apostles The light of the world Mat. 5.14 Esa 49.6 Act. 13.47 And S. Paul saith that God hath sent him to be a light and saluation to the Gentiles The same is likewise ment by all those that are called to preach the Gospell Neither are they called light in respect of their persons but of their doctrine Who so therefore desireth to see cleerely into the waie of euerlasting lyfe must diligently giue eare to those whose preaching is the light Iohn 3.5 No man saith Iesus Christ can come into the kingdome of God vnles he bee regenerated Saint Paul who calleth himselfe the father of the Corinthians and sayth 1. Cor. 4.15 that he hath begotten them to the Lord doth sufficiently declare that this regeneration is wrought by preaching of the Gospel Without faith we can neither please God nor be saued The same Apostle sayth that Faith commeth by hearing the preaching If wee be not saued Heb. 1 16. Ephes 2.8 Rom. 10.15 1. Tim. 4.16 we are for euer accursed Saint Paul writing to Timothie sayth that by the faithfull discharging of his duetie he shall saue both himselfe and those that shall heare him The same Apostle sayth that when Iesus Christ ascended into heauen he
speaking vnto vs but because God speaketh by them and therefore whosoeuer despiseth or resisteth them when they preach the worde of God hee doth despise and reiect God in them 6 The premises doo sufficiently shew in what reuerence wee are to holde the ministerie of the worde what a blessing it is to enioye it how earnestly and diligently wee shoulde frequent sermons especially in consideration of the benefites which wee reape by them as illumination reconcilement to God and participation of saluation and lyfe euerlasting For this cause doth the Deuill our auncient enemie labour to diuert men heerefrom and to bring them out of taste saying vnto some If God woulde speake vnto vs either by himselfe or by his holie Angelles wee woulde verie willingly beleeue and obeye him alledging to others That they can reade Gods word in their houses that they haue verie good bookes and that they can heare no better instructions in the sermons of men than in the preachinges of Iesus Christ written by the Euangelists neither anie better doctrine than in the writings of the Prophets Apostles But hereto we aunswere that our selues are also in duetie to read the holy Scriptures as hereafter we will more at large declare In the meane time it is abhominable rashnes and presumption in man to seeke to alledge reasons against the expresse declaration of the will of God Albeit we should not vnderstand for what cause God would speake vnto vs by the ministery of men or that thereby he would bring vs to saluation yet might it become vs to humble our selues in his sight and without replying to obey his commandements ordinances as certainly beleeuing that to his elect hee appointeth nothing but in his wisdome goodnes to his owne glorie and to their felicitie and saluation And in deed first euer since the fall of Adam men haue bin so estranged from God by reason of sin and their own corruptioÌ„ that they cannot abide the presence of God especially when he speaketh to them And therefore this was in olde time a common saying Iud. 13.22 We shal die for we haue seene God Likewise the people of Israel hearing God speaking vnto theÌ„ in mount Sinay Exod. 20.19 sayd vnto Moses Speake thou vnto vs and wee will heare thee but let not the Lord speake least we die And God accepting this confession of their infirmitie together with their demaund saide vnto Moses They haue sayd well and therefore I will heereafter speake vnto them by the ministerie of men Deut. 18.17 raising them vp Prophets and putting my words in their mouthes This experience of the people of Israel that they were not able to heare God speaking vnto them theyr demand that hee would speake to them by men the approbation thereof and Gods promise to send them prophets do declare that it is an intollerable presumption if in stead of vsing the ministerie of men we wil needs haue God himselfe to speake vnto vs. 7 Neuertheles albeit God would not offer himselfe in such maiestie as to terrifie men when he speaketh vnto theÌ„ yet may we note sundrie notable reasons that moue him to vse the ministerie of men First it is a good proofe of our humilitie obedience in that he is content we should be taught and brought to saluation by the ministrie of men that be like vnto our selues sometime our inferiors for so will God haue the glory of our faith and saluation to himself but if himself shuld speak vnto vs or send his Angels some might say It is no maruell though men obey for who will not beleeue God when himselfe speaketh vnto vs Who dare disobey him But sith they bee men and many times of lowe degree yea euen such as want the perswasiue wordes of mannes wisedome 1. Cor. 2.4 â— as Saint Paul confesseth of himselfe then as hee also addeth Faith must bee from God and not from man And therefore is it not requisite that the holye Ghost shoulde perswade vs that when vve heare men speaking vnto vs wee heare God speaking by them and so doo receiue their worde not as the woordes of men but as the worde of God In this sense doth he also say that the pastors doo beare the treasure of the heauenly doctrine as it were in earthen vessels to the end to trie our humilitie and faith 2. Cor. 4.7 whether without respect of the base and meane estate of the men wee can finde in our hearts to esteeme of and accept the heauenly treasure which they present vnto vs. Secondly is it not a great honour that God doth to man when from among men hee chooseth some to bee his embassadors as it were his owne mouth to preach and proclaime his will together with the mysteries of our saluation and to beare witnesse of his great mercie goodnesse and loue towardes vs and of that eternall glorie which he hath prepared for vs in heauen 8 Thirdly the establishment of preaching is an excellent conuenient meane to maintaine loue vnion and truth among men If there were no preaching but onely priuate reading of Gods word we shuld presently find a horrible confusion in the doctrine when euery one shall expound the holy Scripture after his owne sense vnderstanding As also by experience we doo but too plainly see that they which contemne preaching doo finally fall into diuerse opinions and errours Heereto had S. Paul especiall regard when he writ to the Ephesians There is one bodie and one spirite Ephes 4. â—4 euen as yee are called in one hope of your vocation There is one Lord one faith one baptisme one God and father of all which is aboue all and thorough al in al. But vnto euerie one of vs is giuen grace according to the measure of the gifte of Christ Wherefore hee sayth when he ascended vp on high hee led captiuitie captiue and gaue giftes vnto men Hee gaue vnto some to bee Apostles others to bee Prophets others to be Euangelists and others to be pastours and doctors for the gathering together of the saints for the worke of the ministerie and for the edification of the body of Christ till we all meet together in the vnitie of faith knowledge of the son of God vnto a perfect man and vnto the measure of the age of the fulnes of Christ that we henceforth be no more children wauering and carried about with euerie winde of doctrine but let vs follow the truth in loue and in all things grow vp into him which is the head that is Iesus Christ by whom all the bodie being coupled and knit together by euerie ioynt receiueth increase of the bodie vnto the edifying of it selfe in loue through the grace that is ministred according to the measure of euerie member 9 By this discourse the Apostle Saint Paule doeth manifestlye declare that this gathering together of the Saintes this building vp of the bodie of Christ our full growing vp in him that is
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
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
he carefully commendeth himselfe to their praiers and by his example exhorteth vs to pray without ceasing and to perseuere in prayer with watching and thankesgiuing 5 That we may the better therefore employ our selues in this dutie it is meete that we practise the saying of Iesus Christ When thou prayest enter into thy chamber Mat. 6.6 and when thou hast shut thy doore praie vnto thy father which is in secret and thy father which seeth in secret shall reward thee openly True it is that this exhortation tendeth especially to reproue the hipocrisy of those that seek to make a shew and to boast of their deuotion yet with all it ministreth a generall and very profitable instruction that wee should exercise our selues in praiers not onely in publique but also priuate withdrawing our selues solitarily apart to employ some time therin with assurance that it shall not be without fruite And to that purpose wee reade that Isaac went from among his familie into the field to pray That Peter went into the toppe of the house among the Iewes the roofes of the houses were flat to pray Did not Iesus Christ many times goe a side alone to pray to God his father Gen. 24.63 Act. 10.9 Mark 6.46 Mark 1.36 Luk. 6.12 Saint Marke saith that he went vp into the mountaine to pray Also that rising while it was yet night hee went forth into a desert place and prayed And Saint Luke saith that beeing gone into the mountaine to praie he spent the whole night in praier As therefore by his example we ought to seeke out all secret opportunities wherby we may the more freely lift vp our hearts to God in praier So when we find our selues alone vpon occasion or otherwise in the house or in the fields by night or by day such solitarinesse should be vnto vs as a warning and allurement by and by to thinke vpon God that we may praie and praise him For as the spirite cannot be Idle so being alone from noise companie or companion to talke with it giueth occasion to the children of God that are not to much entangled in worldly affaires to enter as it were into familiaritie with God and to call onely vpon him 6 And in as much as we are but meanely enclined and giuen to these spiritual exercises it might well beseeme the childreÌ„ of God to binde themselues to certaine houres not in superstition but for a remedie to our in firmities because otherwise we will many times ouerslippe the whole day without this dutie But hauing limited some certaine houre for that employment the striking of the clocke will admonish vs of our dutie that wee shoulde not let it escape Dauid a man greatly exercised in praier practised this course as he sheweth saying that he called vpon the Lord at night Psal 55.18 Dan. 6.10 August 10 Proba in the morning and at noone daie Daniel also thrice a daie entered into his chamber to pray to God And Saint Augustine writeth that the brethren of Egypt in his time vsed many prayers to God but verie short cast forth as darts into heauen least through tediousnes the seruencie that ought to be in prayer might quaile By the premises therefore it appeareth that for the amendement of our liues we ought according to the exhortation of Iesus Christ to correct the negligence and sloth that hath taken holde of vs to imploie our selues in praier and priuate supplications thereto heereafter to giue our selues with such zeale Luke 21.36 Psal 4.6 that by continuall watching and praying to God our petitions in all things may bee made knowen to him by praiers and supplications with thankesgiuing as beeing assured that the more that we exercise and accustome our selues thereunto the greater shal be our comfort and affection to abide therin to Gods glory and the benefit and saluation both of our neighbors and our selues Of our dutie to reade the holy Scriptures Chap. 7. AS for the reading of the holy Scriptures wherein euerie one ought diligently to exercise himselfe experience sufficiently teacheth that when without daunger of fire it was prohibited vs wee then burned in seruent affection to reade but nowe when lawfully wee may doo it and that we bee thereto dayly exhorted either wee haue no bookes or if wee haue anie wee neuer looke vpon them How many whole families admitted to the holy supper shall wee finde that haue not among them all one Bible no not a new Testament And howe many of those that haue them doo bestowe daily one quarter of an houre in reading vpon them Nay how many dayes yea euen weekes doo they passe ouer without reading anie one woorde therein They surelye thinke it enough that they haue them to make shewe of them vppon some cupboord or deske Chrisost in his third Ho. vpon Iohn cap. 4 Saint Iohn Chrisostome noted the lyke corruption in his time Let vs bee ashamed sayth hee that a woman hauing had fiue husbands and she a Samaritan should bee so diligent and attentiue to learne that neither the time neither her businesse could withdrawe her from Christs mouth where she might bee taught and yet that wee doo neuer enquire anie thing concerning instruction in heauenly matters Which of you at your returne to your houses doo applie your selues to anie thing worthie Christians Which of you seeketh after the sense of the holye Scriptures Truely none Wee many times finde you in hand with the Chesse boord and playing Tables but seldome with bookes If ye haue bookes it is as if yee had none for they bee locked vp and kept in coffers your onely care is to haue them of fine parchment and sayâ—â— written not that yee may reade them but to make them an ostentation of your wealth and ambition Heereto hee addeth The vse of the Scriptures is not to haue them in bookes onely but to reade and print them in our heartes As in those dayes there was no printing so were bookes rare and very dere and in that respect did men vse them for an ostentation of their riches and shewed theyr ambition in this that hauing bookes fayre written and in fine parchment they referred them not to their right vse namely to reade them and so to take profite to saluation But in these dayes where there is such plentie of bookes through the helpe of printing men care not for hauing them much lesse for reading in them 2 Before the new Testament was translated into our tongue some would take pains to copie our Chapters which their Curates beeing wel minded to religion had secretly translated now many will grudge a small portion of monie for the price of a Bible yea euen of a new Testament And this hath beene a perpetuall infirmitie Poore men sayth Chrisostome doo excuse theyr neglygence in reading Gods word Chrisostome vpon Iohn Tom. 5. â—o 10 vpon tâ—e first Chapter â—lledging want of bookes meanes to buy anie A lyttle will I â—â—â—ake vnto them
carried away or wasted himself would transport as much as he might into the towne and commit the custodie thereof to some friend euen so wee beeing aduertised of the daungers which dayly experience doth acquaint vs withall howe the man that this daie aboundeth in all prosperitie by to morow is made a begger let vs deliuer so much of our goods to the poor as conueniently we may before we loose all let vs by theyr handes transport at the least some part thereof into heauen and there deliuer it into the custodie of Iesus Christ who in the daâ—e of iudgement will restore it vs to our euerlasting ioy Secondly let vs doo good to the poore while wee liue here for as is aforesayde all that we giue in our life time shall remaine to vs for euer and what wee leaue at our death that wee loose Thirdly let vs doo it while the poore come among vs or that others do craue it in their name for we must thinke that then God maketh vs a signe to giue and whispereth in our eares saying Now is the time to doo well let not this occasionslip Thus wee see that dooing good to the poore while wee haue time and meanes wee shal giue them occasion to praise and blesse God and he acknowledging vs to bee his children wyll so faire fauour vs that in the great daie of the Lord standing at the right hand of Iesus Christ wee shall heare this blessed and comfortable speech directed vnto vs Come yee blessed of God my father inherite the kingdome of heauen prepared for you from the foundation of the world Math. 25.34 Of the dutie of the Poore 24 HEreto will wee adde some few instructions touching the duetie of the poore First as almightie God in commaunding the riche to relieue the necessitie of the poore and needie and for the same promising such great and euerlasting reward as is afore mentioned shoulde thereby so pierce and take possession of their harts as to constrain and make them both liberally and cheerfully to relieue them so are the poor therin to coÌ„ceiue a stedfast foundation of comfort as vnderstanding therby how carefull the Lord is for them who ordaineth men whom hee hath endued with wealth to be his seruants through whose ministration he will prouide for theyr necessities They are therefore to assure themselues that God doth not despise or neglect them but because in his wisdome he hath decreed that there shall bee both rich poor his will is to vse the rich in the releefe of the necessities of the poore When Iesus Christ to the end to induce the rich to performe their dueties did protest that whatsoeuer they did to the poore either in releeuing or in contemning them they did it to himselfe Could he more certainly assure them of helpe and releefe than by aduowing such releefe as they receiued as performed to himselfe and such contempt or deniall as was vsed in their behalfes as done to himselfe in theyr persons Coulde he declare anie greater care or affection to the poore than by recommending them to vs as his owne person Could hee more liuelie testifie how highly hee esteemeth or how heartely hee accepteth of theyr releefe than by bringing into his kingdome all those that haue releeued theyr necessities and by thrusting such into hell as haue despised them 25 If the poore doo call God their father can they doubt of his loue either that he louing them is not also willing to helpe them in theyr necessities Withall considering that by his Apostle he chargeth vs not to forget to doo good Heb. 13.16 and to distribute thereto adding that with such sacrifices he is pleased If a mother careth for her child before it be borne prouiding for it such things as may be necessarie when it commeth into the world thinke you that your heauenly father careth not to prouide for the necessities of his children alredy borne into the Church who do cal him father say vnto him Mat. 4.4 as it were by the mouth of Iesus Christ Giue vs this daie our daylie bread Surely there is no doubt but hee is wylling to releeue their necessities as also they may bee well assured of his power to doo it First in regard of that which Iesus Christ teacheth Man liueth not by bread onely but by euerie woorde that proceedeth out of the mouth of God Exo. 28.18 1. King 19.8 Mat. 4.2 They are to learne that euen without anie naturall or ordinarie meanes God can feed them only with his blessing the example whereof we haue in Moses Helias and Christ who liued forty daies without meate And in deed as he can when he purposeth to send a famine Leuit. 26 whereby to depriue man of the meanes to liue so take awaie the strength of bread 〈…〉 but eate a man neuer so much it shall not nourish him So can hee blesse euen one morsell of the bread that it shall yeld vs more sustenance than we ordinarily receiue of greater plentie He can so multiply it as he did in the wildernesses Math. 14.19 where he fedd fiue thousand men with fiue loaues Hee can prouide vs of foode as he fed his people in the desart for the space of fortie yeeres sending them Manna from heauen and as he did by them Deut. 8.3 Exod. 16.35 Deut. 8.4 1. King 17.14 1. King 17.6 so cause that our garments and shooes shall not weare or consume He can blesse our bread and oyle as he did for the widdow of Sarepta so that vsing that which we haue it shall not diminish To be short he can vse the seruice of Rauens to bring vs foode as hee did for Elias These testimonies examples of Gods will and power might assure the poore that God will prouide for their necessities to the ende that they in assurance of faith maye trust and depend vppon him onelie 26 By this assurance of Gods will and power they ought to bee stirred vp to praie vnto God that hee vouchsafe to prouide for theyr necessities and theyr praiers must proceed of faith For the will of God is that we begge of him whatsoeuer wee steadfastlye beleeue that he can and will giue vs. Rom 10 14 And in that respect it behoueth them to praie to God to touch the heartes of the rich and to moue them to charity and compassion that they may stretch forth theyr hands to releeue those that stand in need They are moreouer to vnderstand that as God hath ordained the office of deacons to prouide for their releefe acknowledging therin his wisdome goodnes they are diligently to praie vnto him to send such deacons as may be endued with giftes and graces requisite for such an office to preserue them vnder his protection to guide them wyth his holy spirit and to strengthen them that they may ouercome all labors and difficulties so that following their charge faithfully cheerfully they may by that means receiue as
is denyed except we also practise our selues in refusing it and withall take no pleasure when it is offered vs. Yet contrarywise it is seldome seene sayeth Cicero that anie man after some notable exploit or peece of worke forbeareth to craue commendation and glorie In his familiar Epistles as a reward of his labours and himselfe beeing of the same stampe by his Letters desireth a friend of his to write the historie of his dooinges and therein somewhat to his prayse for sayth hee my selfe am also somewhat couetous of glorie Alexander the great estemed Achilles blessed because he had Homer Plutarch in his life Cicero in his Orat. for Archias Plutarch in his lyfe an excellent Poet the recorder of his deeds and glorie Themistocles shewed no lesse ambition when beeing demaunded in what voyce he was most delighted He answered In the same that most commendeth my vertues In concurrence whereof beeing on a time at the famous exercises of Olympus where the people casting theyr eies froÌ„ the wrastlers vpon him as not satisfied with his sight pointed also to him and shewed him to straungers with testimonie of great applause he so liked of that glorie that speaking to his friendes he sayd that that daie hee had reaped the fruit and rewarde of all his paynes and trauayles for Greece We see also euen in little children the draughts beginning of this vainglorie they wyll leape they wyll hoppe vppon one legge they wyll endeauour to reade well they wyll shew theyr writing and will greatly reioyce in praise and commendation Let a man tell them that they bee fayre or wise or that they haue a gaie coate and so foorth they wyll euen bee proude of it To be short there is no man but loueth to bee praised And that is the reason that when a man deserueth to bee reprooued there must bee longe excuses the blame must consist in few wordes and those sweete for feare of offending but in matter of praise and commendation it must bee spoken freely and wyth open throate there shall neede no intreatie to take it in good woorth wee know that wee shall bee welcome and haue free audience yet can wee take no pleasure in such commendations without sacriledge against God in that thereby wee accepte and receiue the glorie to our selues which is due to him onely Neuerthelesse what Christian is there Plut. in his Lacaâ—nicals that hateth to bee praysed and commended The verie Heathen doo heerein shame vs As among others Theopompus who when hee hearde that there were certayne honours decerned vnto him by publyke authoritie in liew of reioycing thereat hee wrote that Time woulde increase honours and wealth and abate such as were superabundant The lyke modestie dyd Socrates shew for when hee heard a certayne discourse of Plato tending highly to his commendations hee cryed out saying Oh what a number of vntruths doeth this young man reporte of me And so would not in anie wise allow of such commendations 10 Christians in duetie ought not onely to ensue this modestie and to reiect such glorie as maye bee attributed to them but aso to declare vnto whome it appertayneth that it may bee giuen where it ought As Saint Peter when hee had cured the lame man and sawe the people meruayle thereat sayde Yee men of Israel why meruaile yee at this Act 3. Or why looke yee so steadfastly an vs as though by our power and godlynesse wee haue made this man goe This myracle hath beene wrought by faith in Iesus Christ and therefore the praise and glorie thereof belongeth to him and not to vs. Paule and Barnabas proceede farther for seeing that for healing a lame man at Listra the Licaonians thought them to bee Gods and woulde haue offered sacrifices vnto them they in great horror rent theyr garments and sharplye reprouing them tolde them that the praise and glorie thereof belonged to God onely and to him must be giuen 11 Of this second point of arrogancie and pride proceedeth such griefe and sorrowe as wee take when wee are defrauded of the honour glorie and reputation which wee pretende and looke for at the handes of others Hester 3 Haman mentioned in the historie of Hester seeing that Mardocheus would not stoope and bowe to doo to him like honour as others did grewe into such wrath and rage that hee practised the death of the sayde Mardocheus together with all the Iewes that dwelled within the hundred and seuen and twentie prouinces of king Assuerus Another most horrible example we haue in the person of Achitophel who beeing taken to bee the wisest and grauest counsellor among the Iewes in his time 2. Sam. 17 seeing that Absalon had preferred the counsaile of Chusay the Arachite before his being vnable to brooke that abasement of his glorie and reputation for despite went and hanged himselfe Pelaretus a Lacedemonian though a Heathen practised a cleane contrarie vertue Plutarch in his Apotheg for seeing himselfe not chosen to bee one of the three hundred this was a dignity of honor at Sparta was so far from grieuing thereat that he made publike demonstration of great contentment and ioy and when the Ephori meruailing thereof demanded his reason Hee tolde them that hee reioyced at the good of the common wealth because he saw there were three hundred better and more worthy to gouerne than him selfe Where shall wee finde one Christian heart that so loueth his common wealth as that hee wyl reioyce to see many preferred before him in dignitie and honour as beeing thereby perswaded that they may bee more vertuous and profitable to the common wealth than himselfe 12 The third kinde of Ambition is vaine boasting or presumption as when a man speaketh or doeth anie thing to the ende to seeme to haue more than hee hath and to be that which he is not Some there are so ambitious foolish in this point that the lesse they haue whereof to bragge the more they boast themselues and so theyr bragges are as testimonies of theyr ignorance want and miserie When the shadowes of our bodies grow great it is a signe that the Sunne beginneth to depart from vs and in like manner it is an argument whereby to proue that vertue decaieth when presumption augmenteth As full vessells make small noise when they yeeld a great sound it is a signe they be emptie euen so vain glorie and much boast is a token of small vertue As also the poor pedlers that haue but theyr packs doo in euerie market shewe all that they haue when the great marchants doo make but some smal shew of the marchandise whereof they haue great plentie so doo these men by their boasting declare themselues to bee deuoyd of that whereof they set the greatest face and so depriue themselues of the glorie that they seeke for and so it falleth out with them in manner as wee ordinaryly see that the shadowe flyeth from those that runne after it and followeth
of giuing anie occasion The bell hath a loude sound and therefore hee that wyll not heare it must beware how hee pull the roape and shake it So if the one wyll beginne to chide without a cause let the other bee eyther deafe Eras Apotheg lib. 8 and so not heare it or dumbe and make no aunswere Heereto hath the saying of Alphonsus king of Arragon relation Where the husband is deafe and the wife blinde marriage is quyet and free from dissention Heereby meaning that the wife must winke at many the infyrmities of her husband as if shee see them not and the husband put vp many shrewde speeches of his wyfe as if hee heard them not Neyther can it bee anie reproch to the husband and wife so steadfastly vnited to practise this dutie considering that Dauid protesteth that hee vsed the like patience and discretion among his enemies Psalme 38.12 They that seek after my life lay snares and they that go about to do me euil talke wicked things and imagine deceite continuallie But I as a deafe man hearde not and am as a dumbe man which openeth not his mouth Thus I am as a man that heareth not and in whose mouth are no reproofes 10 This vnion betweene man and wife doth also engender that dutie which the holy Ghost noteth saying Mat. 19.5 Ephe. 5.31 For this cause shal a man leaue his father and mother and cleaue to his wife As also the wife in the like respect is bound to the like dutie toward her husband Not the marriage exempteth any from their due honor and obedience to parents but to declare that the vnion betweene man and wife is greater then betweene the children and the parents And indeede the true loue of the husband to the wife and of the wife to the husband surmounteth all loue of children to their parents The husband and the wife haue their secret counsels and communication of matters concerning their profit and commoditie The wife is more obedient to her husband and the husbandmore desirous to please his wife then their parents Yea and at length it falleth out that they depart from their parents to keepe house by themselues And this plainely appeared in Lea and Rachell being sisters and the wiues of Iacob For Iacob grieued at the wronge offered him by their father Laban boldly made his moane to them Wherupon they also complaining of their father agreed with Iacob and consented together to leaue their father and to follow their husband Iacob Herein likewise consisteth another dutie of the husband to the wife and of the wife to the husband namely that they shew no greater secrecie or communication of their housholde affaires to their parents Gen. 26. then mutually each to other and this rule is especially to be put in practise when they groweth any discontent betweene themselues For if the husband should complaine to his parents of his wife or the wife of her husband such dealing might breede a most dangerous ielouzie and consequently perhaps irreconciliable dissention strife But if it should grow to any complaint it were requisite so discreetly to prosecute the matter as that the woman should come to her husbands parents and the husband to his wiues So should all cause of iealouzie cease and the complaint procure most assured remedie 11 This vnion in marriage produceth yet another dutie common both to the husband and the wife And that is that they neuer seeke neither once thinke of diuorce And to that end let them remember what is written That which God hath ioyned together Matt 10.6 let no man put asunder Likewise that nothing but adulterie may separate those that are vnited by marriage All other agreements and contracts made by mutuall consent may be broken and dissolued by the like consent of both parties but in the contract of marriage almightie God commeth in as a witnes yea he receaueth the promise of both parties as ioyning them in that estate And this doth Salomon note Prou. 2.17 where he obiecteth to the harlot that she hath forgotten the couenant or alliance of her God But Maâ—achie speaketh more plainely and giueth a reason why God punished such husbands as leauing their lawful wiues tooke others Because saith he Mala. 2.14 the Lord hath beene witnesse between thee the wife of thy youth against whom thou hast transgressed yet is she thy companion and the wife of thy couenant The promise therefore to God cannot be broken but onely by his authoritie In the daies of Moses husbands were very easily and soone entreated to forsake their wiues by giuing them a Bill of diuorce Yet so farre was this course from being lawfull that contrariwise Iesus Christ saith that it was tollerated onely in respect of the hardnesse of husbands hearts who otherwise would haue vexed their wiues and intreate them cruelly Mat. 19. 8 And this libell containing the cause of diuorce and putting away of the woman Leuit. 20.10 did iustifie her and condemne the man For seeing it was neuer giuen in case of adulterie which was punished with death all other causes aledged in the libell tended to iustifie the woman Iohn 8.5 and to declare that she was wrongfully diuorced and so condemned the husband as one that contraried the first institution of marriage whereto Iesus Christ condemning this corruption Mat. 1â— 1 doth returne them saying It was not so from the beginning and therefore whosoeuer shall put away his wife except it be for whoredome and marrie another committeth Adulterie and whosoeuer marrieth her which is diuorced doth commit Adulterie with her So straight is the bond of marriage 12 Hereof it followeth that notwithstanding whatsoeuer difficulties that may arise betweene the husband and the wife whether it be long tedious and incurable sickenesse of either partie whether naturall and contrarie humours that breede debate wrangling or strife about householde affaires Whether it be any vice as the husband to be a drunkerd or the wife a slouthfull Idle or vnthrustie huswife whether either partie forsake the truth and profession of religion doe fall into Idolatrie or heresie Yet still the bond of marriage remaineth steadfast and not to be dissolued Neither may they be seperated euen by their owne mutuall consent Mat. 19.6 2. Cor. 7.12 For as the holy Ghost hath pronounced That which God hath ioyned together let not man put a sunder And therefore S. Paul saith If any brother haue a wife that beleeueth not if shee bee content to dwell with him let him not forsake her And the woman which hath a husband that beleeueth not if he be content to dwell with her let her not forsake him Also because some did suppose that the vnbeleefe in any of the parties might breed some pollution or disquiet in marriage he aunswereth no his reason For the vnbeleeuing husband is sanctified by his beleeuing wife And the vnbeleeuing wife by her beleeuing husband And this he proueth by
affirming that the children issuing of such a marriage be holy that is to say partakers of the couenant of God and consequently accepted into the fellowâ—hippe of the Church Onely he addeth this exception If the vnbeleeuing man depart and forsake his beleeuing wife shee is not subieâ—t to follow him And yet must this be vnderstood where such departure ariseth either vpon hatred that he beareth to the true religion that his wife professeth or vpon a desire to vse his polluted and false religion For herein cannot his wife follow him without danger of defiling and depriuing of her selfe of the profession of the truth together with the foode of her soule 13 Likewise where S. Paule speaking of the husband and wife 1. Cor. 7.11 both beleeuers saith If the woman depart from her husband let her remaine vnmarried or be reconciled to her husband He therein meaneth not that it shall be lawfull for the woman because she cannot beare the troublesome nature of her husband or to auoide strife debate to depart and liue as a widow but only hee sheweth that when the husband vpon such like occasions shall put away or call off his wife yet is not â—he at her liberty to marry another but must remaine vnmarried and labour to be reconciled And therfore are those women which vpon the hard dealing or troublesome dispositions of their husbands do forsake them greatly to be reproued as thereby giuing occasion of great mischiefe and trouble As 〈◊〉 are those husbands who vpoÌ„ like occasions do forsake their wiues For sith nothing may make diuorce but adulterie euery purpose and determination to part vpon any other occasion or reason restrained by Gods ordinance and the law of marriage And â—â—th it is not lawfull for vs to continue in such seperation the whole course of our liues Neither is it lawfull so to abide at all either so much as to enter thereinto If therfore vpon such occasion the husband forsake his wife or the wife her husbande rather 〈◊〉 to contâ—nue the mischiefe begunne let them returne together â—gaine and thinke that the shortest follies doe least hurt 14 If they aleage their entreatie in their opinion intollerable their nature so contrarie that they cannot liue without strife and debate Also that being a sunder quiet in conscience free from trouble they may the better apply themselues and employ their time in Praier the answere is that such infirmities must not dissolue the bonds of marriage and their duties to liue together But let them thinke that God hath called them to the exercise of patience which vpon hartie Praier shall be granted them Let them labour each to beare with the other that they may liue in peace and continually pray to God to giue them grace so to doe Let them remember that the Deuill transformeth himselfe into an Angell of light when by propounding a dutie to liue in quiet and consequently a meane to pray vnto God for the compassing therof he induceth them to gaine say Gods prohibition and to seperate that which God hath ioyned together To conclude let them thinke well vpon this saying of Saint Augustine As the coniunction commeth of God Augu. vpon Iohn Trac 9. so the seperation diuorce proceedeth from the Deuill If they reply that by liuing a sunder so that they marrie not againe they breake not the bond of marriage let them remember that marriage being instituted for a remedie against fornication Iustinians Instit lib. 1. Tit. de Nuptiis August of the fruite of marriage c. 3. for the generation and bringing vp of children and for a helpe each to other in mutuall societie and inseparable conuersation of life after the Lawiers phrase yet doth there appeare no token or effect of marriage in those that liue a sunder albeit they marrie not againe Saint Augustine saith that the benefite of marriage consisteth not onely in the procreation of children but also in the naturall societie of the two diuers sexes Otherwise it could not be said that there were any marriage betweene two old folkes Plato of the precepts of mariage 15 The vnion of marriage yet teacheth vs another dutie common both to the man and to the wife Which is that their goods be common between them Happie saith Plato is that coÌ„mon welth wher they haue no vse of these words Mine and Thine But in marriage especially they ought not to be heard If the wife haue brought most goods in marriage the marriage once consumate her part is gone Aug. to Edic Epist 199. and they are made common as also are the debts whether hers or her husbands And therefore can neither of them say This is mine but this is ours When a woman hath brought great goods yet may she not say I will doe with mine owne what I list For as Saint Augustine saith her selfe is not her owne but her husbands The husband as the head chiefe guide of the familie must haue the custodie and chiefe gouernment of the goods in the house yet may he discharge himselfe of the whole or of part as him selfe shal thinke meete and conuenient Yet let him remember that he entreate her not as a seruant by giuing her money as it were in mistrust or with condition to returne him a perticular accompt For the husbands mistrust doth many times prouoke the woman and the wiues vaine expence breedeth mistrust in the husband But the faithfull and discreete employment of the wife and her husbands confidence in her will procure that as the goods bee common to both so each alike shall vndertake the custodie and employment of the same 16 Hereto for a conclusion wil we yet adde two duties common both to the husband and the wife The first that they dayly pray to God to giue them grace to liue together in peace and loue and that each may be a helpe to others saluation Let all such as desire to enioy such a felicitie vnderstand that they must dayly pray to God for the obtaining therof And let those that liue in strife and debate examine themselues whether they haue no cause to impute their miserable estate to their neglect of this dutie The second consisteth in the practise of the same which Saint Paule teacheth saying 1. Cor. 7.29 Let those that be married be as if they were not married But how By so enioying the commoditie and contentation of marriage that the benefite of their coniunction breed no diuorce betweene God and them Likewise that thereby they be not hindred or made slacke in any duty toward God and their neighbors as also that no affliction depending or proceding of mariage withdraw them or force them to resolue of any thing contrarie to the vnion of marriage and their profession that they bee the children of God Of the perticular dutie of the wife to her husband Chap. 2. NOw let vs come to the perticular duties and first to the duty of the wife to
her owne workes praise her in the gates Of the perticular dutie of the husband to his wife Chap. 3. NOw let vs proceede to the perticular dutie of the husband to his wife First he is to vnderstand that albeit he be ordained to be her head yet must hee not tyrannize and torment her at his pleasure for such husbands are monsters in nature The creation of man doth sufficiently shew that al that is in the head as reason wisedome iudgement sight hearing and other the giftes and graces of God do tend to the conduct and happie guiding of the boby not to torment and cast it downe This dutie of a husband doth S. Paul note in the example of Iesus Christ saying Ephe. 5. 25. As Iesus Christ is the head of the Church Euen so is the husbande the head of the wife And how He is saith he the Sauiour of her body And thereof he taketh this exhortation Husbands loue your wiues euen as Iesus Christ loued his Church and gaue himselfe for it That hee might sanctifie and cleanse it by the washing of water through the word That he might make it a glorious Church not hauing spot or wrinkle or any such thing but that it should bee holy and without blame So ought men to loue their wiues as their owne bodies He that loueth his wife loueth himselfe for no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord doth the Church It is therefore the dutie of the husband so to loue his wife that after the example of Iesus Christ hee labour not so hartely for any thing as to set his wife free from trouble and calamitie and to make her partaker in al his goodes and honor To bee short if the authoritie of the head be vnited with a loue of her that is his moytie he will neuer abuse his dominion But loue wil make his authoritie and power to serue to the bâ—nefit comfort and saluation of his wife 2 Of this fountaine of loue springeth the dutie of the husband to beare with the infirmities of his wife and not by and by to enter into bitternes and wrath Colos 3.16 as S. Paule also noteth saying Husbands loue your wiues and bee not bitter vnto them To the same ende also doth the admonition of S. Peter vnto husbands tend where he saith 1. Pet 3.7 Husbands dwell with your wiues as men of knowledge giuing honor vnto the woman as to the weaker vessell euen as they which are heires together of the grace of life that your praiers bee not interrupted This is a notable exhortation of S. Peter For by exhorting husbands to behaue themselues discreetly and with knowledge and wisedome toward their wiues hee requireth of them two thinges First that they neuer say nor doe any thing that may iustly offend their wiues as some there be who being prodigal great spenders or Idle and slacke in their businesse doe cause their wiues children to languish in pouertie Others who haunting tauernes doo consume that which should maintaine their familie Others who coming home drunke doe beate and vexe their wiues and as it were driue them into dispaire Others who by high and bitter speeches by threatning and other actions vnworthy a husband doe prouoke their wiues and so stirre vp such strife and debate as doe conuert the felicitie of marriage into an hell Sith therefore that the husband is head he ought in such wisedome reason and discreation to beare himselfe that he giue his wife no iust occasion of offence or prouocation yea he must remember that if the head be drunk the whole body is in danger of weake gouernment euen of lying in the myre Secondly that albeit the wife should minister iust cause of griefe displeasure yet that the husband should not thereof take occasion against his wiues infirmities or enter into bitternes taunts or trouble but discreetly and patiently beare with her that so they might quietly and louingly liue together 3 The hurt or weakenesse of any one member of the body prouoketh not the head to wrath or bitternes but rather to compassion and an inclination to help it And indeed whereas God hauing created woman the weaker vessell as S. Peter noteth did so ioyne her to man it was not to the end that he striuing with so frail a vessel shuld bruse breake it But that by gentle discreete entreatie he should quietly enioy the helpe that God hath giuen him Let him therefore after the counsell of S. Peter so respect her as one who albeit she be weake is neuertheles a profitable vessel for him as God himselfe in the creation of the woman hath pronounced 1. Pet. 3.7 Gen. 2.18 saying I will make him a helper Moreouer let him loue and honor her as one whom notwithanding the frailty of her sex God hath so honored Iesus Christ so loued that being together with man redeemed with his bloud she is together with her husband coheyre of life euerlasting A Christal glasse is a precious profitable vessel yet brittle euen so is the maried woman For albeit she be brittle yet is she profitable to her husband precious in the sight of God as a child of God member of Christ As therefore a man doth more carefully take heede of breaking such a glasse theÌ„ some earthen or tinne vessel the one being more base the other more strong so should the husband haue such regard of the frailty of his wife that he may beare with her entreate her with gentlenes discretion that he may vse her as a precious profitable vessel to his comfort ioy And in as much as praier is an excellent seruice that God requireth of vs the redy meanes to purchace his blessings let the husband discreetly beare with his wife 1. Pet. 3.7 least otherwise through their strife and contention their praiers as S. Peter saith might be letted and interrupted 4 Yet must we not say but the husband both may and ought to tel his wife of her infirmities that she may amend But here we are to enter into coÌ„sideration of sundry points First he is especially to proue her offences against God As when Rachell said vnto Iacob Giue me children or els I die He reproued her of importunitie Gen. 30.1 saying Am I in Gods stead who hath withholden from thee the fruit of thy womb Also when Iobs wife said to her husband Iob. 2. â— Doest thou abide in thy integritie Curse God and die hee wisely reproued such a wicked speech saying Thou speakest as an vnwise womaÌ„ What shall we receiue good at the hand of God not receiue euil Secondly that it be with gentlenes testimonie of good wil as Helcana delt with his wife Anna wheÌ„ she mourned because she had no children 1. Sam. 1. And indeed it is meet that the husband should reproue his wife louingly rather by perswasion then by force
giuen themselues to the idolatries of the Ammorites and Hittites and thou hast followed their example The same did the Emperour Marcus Aurelius who aboue all men was careful to bring vp his children in vertue obiect to his wife for speaking to her of the instruction of her daughters hee said What will it auaile for her mistres to teach her honestie and modestie when our selues in our workes doe inuite her to wantonnesse 29 Verball instruction without example of good deedes is a dead doctrine and contrariwise good examples are the life of instruction to make it profitable and effectuall If the example of parents be contrarie to their instruction If I say they teach their children sobrietie modestie and chastitie and yet themselues wil follow drunkennesse foule and lasciuious speeches gestures and actions it is as if with their tongues they should say Be vertuous and by the hands lead them with them to al vice and corruption Plut. in the Educat of children Wicked fathers saith a certanie heathen Philosopher are wicked counsellers to their children If we would take him to bee a monster in nature and vnworthie to liue in a common wealth that should counsell his childe to drunkennesse and fornication what shall wee thinke of those who committing such iniquitie doe by their example much more mightily put forward their children to such abomination then by word they are able What accompt can those fathers giue vnto God who by their euill example haue drawne into hel their children whom he deliuered to their charge to be guided into heauen Albeit such fathers pitie not themselues yet at the least let them take pitie of their children and not carrie them with them into euerlasting destruction Plut. in the precepts of marriage Wee reade that the graue personage Cato deposed a senator out of the Senat of Rome onely because hee kissed his wife in the presence of her daughter This truly was extreme seueritie especially if we consider the maners of our daies But this Ethnick hereby declared how grieuously such parents are to be reproued as shall vse any lewd speeches or shamelesse behauiour in briefe any worldly or carnall actions in the presence of their children to whome their example may be as a dispensation to giue thēselues to the like As also how can they forbid that in their children which themselues doe commit How can they correct them for the faultes which themselues doe vse Albeit children in respect and reuerence to their parents dare not reply and say that themselues doe those things for the which they reproue them yet will the neighbours or others obiect it to their shame Besides their authoritie shall bee so much the lesse in that they declare in their works and actions that they alow that which they forbid in words If parents therfore desire that their instruction may be effectuall and yeeld fruite let them declare the same in holy life and vertuous conuersation Plut. in the Education of children Let them saith an auntient Philosopher so order and gouerne themselues that their children seeing the same as it were in a glasse may be restrained from dishonest speeches and wicked deedes Let them do as guides that shew the right way and foords ouer riuers by going before those whom they lead that their children following the steps and examples of their parents may conforme thēselues to their vertues so with them and by them be led to saluation and life euerlasting 39 Finally let all parentes diligently and feruently pray vnto God first for themselues that he by his holy spirit will vouchsafe to guide them in the instruction of their children that they may with all diligence faithfulnes and discreation employ themselues in euery part of their dutie toward them Secondly let them dayly commend their children by hartie praiers to the father of light who is the giuer of all goodnesse and blessings that hee blessing their labours about their children may replenish them with the gifts and graces of his holy spirit that they may profit in all things requisite to his glorie and their owne benefite and saluation And this dutrie let them begin to performe euen so soone as they are in hope of generation by praying to God to preserue it to giue to the mother happy deliuerance of her fruite and so to dispose that the child may receiue the seale of saluation by Baptisme grace to bring forth fruites to Gods glory Let them remember that the praier of the whole Church for their children in their Baptisme is a warning of their bounden dutie dayly to do the like for them after they be admitted into the couenant by Baptisme Iob. 1.5 In this point let them remember the care of Iob for his children that were already growne and come to age not only in that he dayly sent vnto them to sanctifie them by admonishing them of such infirmities as they might peraduenture haue committed in banqueting albeit modestly and soberly together But also in that he dayly rose vp earely and offered sacrifice for them according to their number saying to himselfe It may be my sonnes haue sinned and blasphemed God in their harts Wherein hee giueth vnto parents two notable lessons One that if the children doe sinne the parents are to examine whether themselues may not be guiltie in the sight of God as not hauing sufficiently performed their duties in teaching admonishing giuing good example praying to God for them The other that they ought to haue such a care of the saluation of their children that albeit they haue not committed any notable apparent sinne yet presupposing that according to mans frailtie they liue not without offending God after the example of Iob who offered sacrifice to God for his children and that no doubt his sacrifices were accompanied with hartie praier for them they must pray for their children that their sinnes may bee forgiuen them through the onely sacrifice of Iesus Christ 31 To conclude As S. Paule tearmeth the family of Philemon Philem. ver 2. Rom. 16.5 Psalme 101. also of Aquila and Priscilla the Church so all parentes and householders ought so to gouerne their children and familie that their houses may be euen so many small Churches whereout according as Dauid protested that he would employ himself in that dutie all vice and corruption may bee expelled and banished to the ende the house of God may bee holy also that God may bee praised worshipped adored and called vpon Euening and Morning and at meales For vndoubtedly al families thus ordered shal euen feel the truth of Gods promises that he wil be in thē as in his temple will blesse thē with al his graces pomised to his Church Of the dutie of children to their parents Chap. 5. NOw let vs come to the duties of children to their parents And these doth God comprehend in the fifth commaundement of the lawe in these words Honor thy father and thy mother And
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
in all Churches sayth hee vnder thy charge as also in those that bee vnder other Bishoppes Priests and Deacons ye be diligent to restore such as be decaied likewise to build new in places conuenient And thy selfe and all other in thy name shall call to the gouernours and magistrates of prouinces for all things necessarie for the reparations or building of the same for I haue commanded them with al speed to prouide whatsoeuer your holynes shall call for Lykewise as it is requisite that there shoulde bee some prescript forme of Christian faith and Ecclesiasticall order and gouernment so haue they also extended theyr care in that dutie as we reade of the Emperour Iouinian of whome Ruffin writeth that the businesse of the Church was not the least parte of his care also that calling Athanasius Ruffin 〈◊〉 Eccl hist â— c. â—â— from him receiued he a forme of faith and order for the erecting and gouernment of the Churches 12 But to the end that magistrates may bee instructed and moued to the due practise of the matters aforesayde and so to cause theyr subiectes to liue in the feare of God It is also their dutie to procure the diligent reading of Gods worde and profiting in the same And some there haue beene that haue shewed great zeale in that behalfe Socr. l. 7. c. 22 Among others wee reade that the Emperour Theodosius would conferre of the holy Scriptures with the Bishops as if himselfe had bene a Bishop In this respect did God in old time command that the king that should be chosen ouer Israel so soone as he should be placed in the throne of his kingdome shoulde for himselfe write out a copie of the lawe in a booke Deut. 17.18 which he should take in the presence of the priests that it might remain with him and that he should reade therein all the daies of his life to the end to learne to feare God and to keepe all the wordes of his lawe and his ordinaunces to doo them The lyke commandement dyd hee giue vnto Iosua saying Let not this booke of the lawe departe out of thy mouth Iosua 1.8 but meditate therein daie and night that thou mauest obserue and doo according to all that is written therein for then shalt thou make thy waie prosperous and then shalt thou haue good successe The hundreth and nineteenth Psalme declareth how necessary this dutie is also how diligently Dauid emploied himselfe therein therby shewing himselfe to be a true patterne or myrror of pietie to all kings princes and magistrates Eusebius in the life of CoÌ„stantine l. 4 13 They are moreouer diligently to pray vnto God also to cause others to praie for them that they may duly discharge theyr dueties Heereto it seemeth that Constantine the great was much addicted For as Eusebius reporteth of him hee knowing verie well that the prayers of such as feared God might greatly profyte him in the due gouernment of all sought after such as might praie for him and besydes his owne prayers required also the praiers of the gouernours of the congregations for him In peeces also of golde that hee caused to bee coyned himselfe was portrayed wyth his handes lyfted vp to heauen as it were praying vnto God yea which is more hee tooke order that his souldyers shoulde learne to praie to God Pulcheria the daughter of the Emperour Arcadius Sozom. his Eccle. hist li. 9. cap. 1. vppon her fathers death at the age of fifteene yeeres taking vpon her the gouernment of the Empire caused her brother Theodosius the heire thereunto to bee brought vp in godlynesse and accustomed to much praier and hee thorough such bringing vp beeing much giuen to this godly exercise afterwarde in a matter of great importance founde the fruite of his praier for hauing on a time receiued from diuerse Bishoppes diuerse seuerall doctrines and confessions concerning the diuinitie of Christ Socrat. hist Eccl. l 5. c. 10 he went into a secrete place where hee feruently prayed vnto God to giue him grace to make choice of the same which contained the truth of that doctrine Then reading ouer all theyr confessions hee allowed and kept the same which taught that Christ was of the same essence wyth his father and defaced the rest as repugnant to the holy Trinitie Lykewise beeing to go to warre after the example of Dauid hee had recourse to prayers as knowing that it was in God onely to dispose of warres and as the same authour addeth hee executed his warres by praier and supplications Socrat. hist Eccl. l. 7. c. 22 c. 23. And after his victories ouer his enemies hee so acknowledged them to be from God that on a time as hee was looking vppon certaine triumphes and publike pastimes hearing of the death and ouerthrow of a certine tyrant that was risen against him immediatlye crying out to the people hee sayde Leauing these carnall pleasures let vs go to Church to giue thankes and praises vnto God And at the same verie instant leauing the pastimes being come into the Church they spent there the rest of the daie in praysing and blessing the Lorde 14 Some also there haue beene that so ordered theyr houses in the exercise of Christian religion Euseb in the lyfe of Constan li. 4 that theyr Courtes resembled Churches as Eusebius reporteth of great Constantine that hee had consecrated his whole house to the seruice of God the onely king of kinges that the domesticall multitude of his Court was euen a Church of God yea hee retayned aboute him sundrie ministers of God that ordinarilie praied for him Lykewise the Emperour Valerian in the beginning of his Empire so greatly fauoured the Christians that his Court beeing replenished wyth greate store of all sortes of people that feared God Eusebius tearmeth it The Church of God Eus hist Eccl. li. 7. ca. 10 They lykewyse verie well vnderstoode and perceiued that euen the prosperitie of theyr persons and estate depended vppon pietie and the establishment of the seruice of God according as the holie Apostle Saint Paule verie well noteth where hee sayth Godlynesse hath promise of the lyfe present and of that that is to come 1. Tim. 4.8 As also God speaking vnto the Prophet Samuell sayde I wyll honour those that honour mee Among others 1. Sam. 2.30 Constantine the greate writing vnto Anilin confesseth and acknowledgeth that by diuerse and sundrie experiences hee knewe that if Relygion wherein wee are to obserue wyth greate zeale a singular reuerence of holynesse and godlynesse bee anie whit neglected or diminished such neglect wyll prooue in time verye daungerous and hurtefull vnto the Common wealth And contrarywyse that being vpholden and maintained it breedeth great felicity and prosperitie to all men Zozom hist Eccl l. 9. c. 1 thorough the grace and blessing of God Heereupon Zozomenes rehearsing the wonderful prosperitie that God graunted to the Emperor Thedosius and wythall noting that this blessing proceeded of
heartely grieuing at the disobedience of his wife and demanding of his counsellers what he should adiudge her vnto expresly addeth according to the lawe When Simonides the poet Eras Apot. l. 5 desyred Themistocles to pronounce a certaine vniust sentence in his fauour he aunswered vertuously As making verses contrarie to the rules of poetrie thou canst bee no good poet so can I bee no good prince if I giue sentence contrarie to the lawe Pomp. Laet. of lawes And this is it that Pomponius Laetus admonisheth saying The magistrate hath the preheminence ouer the people and the lawe ouer the magistrate and to this purpose he addeth this notable sentence of Cicero The Magistrate is the speaking Lawe 25 This likewise ought resolutely to be grounded in the hearts of all magistrates that if the superior magistrate or soueraign shuld command his substitute or inferiour officer to iudge contrarie to lawe he should therein obey him but God who commaundeth to minister iudgement and iustice according to the law Plutarch in his Apotheg And hereupon did Antigonus the third thus write to Magistrates throughout the townes of his kingdome If I command anie thing contrarie to the laws obey not but thinke that I was abused by ignorance The Aegyptian kings proceeded farther for they obserued this law and custome They tooke an oath of their Iudges that they should not obey them in case they should command them to passe any vniust or wrongfull sentence Which is more The Emperor Traian deliuering a sword of iustice to his Constable commanded him to vse it to his behoofe in whatsoeuer his lawfull commandementes but against him in case he required anie matter of iniustice Such men therefore are vtterly deuoide of excuse as vnder pretence of the precepts or plackards of their kings or princes doo contrarie to their owne consciences condemne those men to die whome they know not to haue so deserued Mat 27. And in this point did Pilat greatly ouershoot himselfe for he ful well knew that Christ was deliuered to him vpon enuie yea himselfe pronounced him to bee innocent yet when he heard some say that if he did condemn him he could not be Caesars friend he deliuered Iesus Christ to the Iews to be crucified 26 Howbeit as inferiour magistrates ought not to shrinke from equitie and iustice notwithstanding the commandement of theyr superiours Dan. 6 so is it as great an ouersight in the superior for feare of displeasing his inferiour to make anie wrongfull or vnlawfull decree As Darius seeing himselfe surprised by the edict that himself had made at the instigation of his princes that enuied Daniel albeit it grieued him much that he wished euen hartely to haue saued Daniel yet finally he suffered himselfe to bee so ouercome by the said princes that he caused Daniel to be put among the lyons In like manner Zedechias king of Iuda when his princes demaunded Ieremy Iere. 38.5 to punish him as a seditious person was so saint hearted that hee deliuered him vnto them saying Beholde hee is in your handes for the king cannot saie you naie in anie thing This was a cowardlynes and iniquitie vnworthie anie soueraigne Iudge 27 Neither must the pleasure of the people or the feare of their murmures or exclamations induce the prince to doo anie vniust action As Pilat when he sayde of Iesus Christ What euill hath he done Seeing the people cry out the more Crucifie him and willing to please the people hee deliuered vnto them Barrabas Eusebius his Eccle. hist li. 4. cap. 9. and deliuered Iesus into theyr handes to be crucifyed The Emperour Adrian purposing to preuent such inconueniences verie wisely wrot to Fundanus that from thence forth the Christians should not be condemned at the exclamations or slaunders of the people but that they should be heard and being found guilty be punished otherwise to absolue and dismisse them 28 In this decree of Adrian wee also learne that the magistrate in duetie is not to giue sentence rashly but first to enquire out the truth of the matter Deut. 17.4 least hee hap to condemne the innocent This commandement doth God deliuer by Moses saying When it is tolde thee Iob. 29.16 and thou hast heard it then shalt thou enquire diligently and if it bee true and the thing certaine that such abhomination is wrought in Israel Plutarch in the life of Romulus then shalt thou put him to death Iob protesteth that he performed this duetie saying When I knew not the cause I sought it out diligently Remus beeing brought prisoner before Nunator sayde vnto him Thou in my minde seemest more worthie to bee a king than thy brother Aâ—ulius for thou doest enquire and heare before thou condemned but hee contrarywise condemneth before he heare the parties Heereto must wee haue great respect 1. Sam. 19.29 for the wisest are sometime ouertaken as Dauid when vppon the accusation of Siba he condemned Miphiboseth vnheard and without information of the truth They are therefore in dutie before they iudge thoroughly to sift out and take information either of the truth or of the right And in that respect when queen Vashti denied the king her husband Ester 1. would not come to make shew of her beautie in the banquet of the princes it was no reason that she should notwithstanding be condemned and deposed from her estate roiall vnheard Good therefore was the instruction that great Alexander gaue to all magistrates and Iudges namely to stop one eare when they heard one party to the end to reserue the other wholy to the other partie But aboue all men Aristides surnamed the iust hath in an action correspondent to his name declared how warie and resolute magistrates should be in this duties for on a time hauing brought his accusatioÌ„ against an offender seeing the magistrates by his allegations redie to condemn the offender vnheard he fell vpon his knees with the offender besought the magistrate to heare him before he gaue senteÌ„ce of condeÌ„natioÌ„ 29 Magistrates also ought to bee affable readie to graunt accesse to euery one that commeth to craue audience yet to the contrarie the kings of Persia kept themselues so close that no man might lawfully come vnto them into the porch vncalled For they had one law which imported that whosoeuer man or woman came in vnles the king extended his golden rodde to him he died And herein they resembled wild and cruell beasts whom no man might come neere for feare of death Philip king of Macedon and father to great Alexander was not so wild Ester 4.11 yet in this which is reported of him to be reproued That when a poore old woman craued audience in her cause he answered that he was not at leasure wherupon she also taking hart said Then be not king Therin declaring it to be a dutie conioined with the roial dignitie to be affable easily intreated to heare the complaints of the oppressed As
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
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
wherein euery one being a pray vnto Satan runneth and casteth himselfe headlong into death and euerlasting destruction But the end of the ministery tendeth to assemble from this dissipation the elect in Iesus Christ to make them pertakers of that saluation that is in him And this doth the other similitude of the building of the body of Christ confirme for as they which are seperate from Christ our life are in death so the meanes to reuiue and saue them resteth in this that we be builte and engraffed into the body of Christ that we may be saued in him and thereupon doth S. Luke say that by the preaching of the Apostles God did dayly adde to his Church such as should be saued In this sence also are Ministers called Fathers Acts 2.42 engendring children to God because he vouchsafeth so to vse their ministery 1. Cor. 4.15 that they who by nature are the children of the deuill doe become the children of God and heires of euerlasting saluation The principall end therfore of the holy ministery is to withdrawe men from death and destruction Cipri in his Ser. of fall and to make them partakers of saluation and life euerlasting And therfore as S. Ciprian saith The shepheard can receiue no greater hurt then in the hurte of his flocke and this doth S. Paul sufficiently shew in his owne person saying I feare least when I come 2. Cor. 12.20 I shall not finde you such as I would and least my God abase me among you and I shall bewaile many of them which haue sinned alreadye and haue not repented of the vncleannes and fornication and wantonnes which they haue committed 3 And indeede as they which shal be saued by their ministery shal be as S. Paul calleth them their crown Phil. 4.1 glorie ioy in the day of the Lord they that shal win most to righteousnes shal shine as the Starres for euer so contrariwise Dan. 13. 3. the bloud of such as shall perishe through their owne negligence shall be required at their handes as the Lord doth protest by the Prophet Ezechiell saying Sonne of man I haue established thee to be a scoute ouer the house of Israel thou shalt giue eare to the worde of my mouth Ezech. 3.17 and shalt warne them from me When I shall say to the wicked thou shalt surely dye and thou giuest not him warning neither dost admonish him to departe from his wicked way that he may liue the same wicked man shall dye in his iniquitie but his bloud will I require at thy handes Heb. 13.17 Prosper of Contemplatiue life li. 1. God also establisheth Pastors ouer his flocke as the Apostle saith vpon condition to be accomptable vnto him for them in the day of iudgement If he saith a good old father to whom the dispensation of the word is committed be afraide or ashamed to reproue offenders albeit for himselfe he lead a holy life yet shall hee perishe through his silence And so what shall it auaile him not to be punished for his owne sinne when he shal be punished f r the sinnes of others 4 Now to satisfie this end of the saluation of men by the ministery the first principall duty consisteth in preaching the worde of God Rom. 1.16 which S. Paul therfore calleth the power of God to saluation to all that beleeue and this is it that hee teacheth in the sentence before alleadged saying Take heed vnto thy selfe and vnto learning for in doing thus thou shalt saue both thy selfe and those that heare thee The same maye wee also note in the other sentence 1. Tim. 4. 16. where the Lord saith I haue ordained thee a light to the Gentiles that thou maist be a saluation to the ends of the earth Acts 13.47 And truely how are the ministers the light of men to saue them but by preaching Christ also if it be so that we be saued by faith that faith commeth by hearing the word of God likewise that we cannot heare without a preacher It followeth the duty of the minister is to preach so to saue Rom. 10. Marc. 16.15 In this sence doth Christ commaund his Apostles to goe preach throughout the world adding this that he that beleeueth shal be baptised shal be saued for this cause doth S. Peter commaund them to feede the flock of Christ cōmitted vnto thē 1. Pet. 5.2 And S. Paul so earnestly cōmendeth this duty to Timothy and in his person to al Ministers 2. Tim. 4.2 Preach the worde saith he be instant in season and out of season improue rebuke exhort with all long suffering and doctrine yea he adiureth him in the name of God and of our Lord Iesus Christ who shall iudge both the quick and the dead in his apparition and kingdome 2. Tim. 4.1 to employe himselfe in this duetie whereby he declareth that they cannot neglect this dutie but they must hainouslye offend God and feele the vengeance of the soueraigne Shepheard of the sheep whē he shal appeare in iudgement as S. Paul also saith Woe be to me if I preach not The same Apostle saith If any man desireth to be a Bishop 1. Cor. 9.6 1. Tim. 3.1 he desireth an excellent worke But all titles and professions be knowen by the workes proper vnto them as hee is knowen to be a tailor that cutteth out and soweth garmentes he a shoemaker that maketh shoes hee a phisition that imploieth himselfe in curing of sicknesses and so of others And so likewise is a Bishop a Pastor and a Minister knowne in that he preacheth and teacheth the word of God 5 Howbeit as the Phisition who ordeineth a potiō which in liew of health procureth death is not a Phisition but a murderer so is it with the Pastors that doe preach lyes in stead of trueth and the inuentions and traditions of men in stead of Gods word and therfore did Iesus Christ enioyne his Apostles to teache men to obserue all that he had commaunded them Mal. 28.20 and the same doth Ieremy note Ier. 1.6 saying The Lord stretched foorth his hand and touched my lips and said vnto me Beholde I haue put my words in thy mouth The same doth the Lord also teach to Ezechiel saying Sonne of man I haue made thee a watchman ouer the house of Israel Ezech. 3.17 and 33.7 Thou shalt hearken to the woorde of my mouth and shalt warne them from me This duety is very plainely and expresselye by the Lord commended vnto al Prophets and Ministers in that speaking to Moses he saith Deut. 18.18 I wil raise them vp a Prophet like vnto thee from among their brethren and I will put my woordes into his mouth and he shall saye vnto them all that I shall commaund him 1. Cor. 11.23 It is therefore their duety to propound nothing to the Church either in doctrine or for the seruice of God but what they haue
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
to help the poore than that a Church-robber or theefe shoulde carrie it awaie Wyll not God saie Why hast thou suffered so many poore to starue when thou haddest golde wherewith to buy them foode Why hast thou suffered so many poore people to be lead into captiuity and hast not redeemed them Why hast thou killed some It had bene better to haue preserued the vessels of liuing creatures then of dead mettals What answere may we make to all this For if we saie I feared the Church should haue wanted ornaments God wil answere The Sacraments craue no gold as they are not bought with golde so doo they not agree with golde The redemption of prisoners is the ornament of the Sacraments 26 Socrates writeth of Atticus the Bishoppe that hee was so affectionate and carefull to the poore Socrat. Eccle. hist l 7 c 25 that hee prouided not onely for the poore of his owne parishes but also sent money to the Townes rounde about to releeue the want of theyr poore This Bishoppe writing to Calliopius and sending to him three hundred peeces of golde to distribute to the poore exhorted him to distribute it to those that were ashamed to begge but not vnto such as for fylling theyr paunches gaue themselues wholy to beggerie Whereto hee also addeth that in the distribution of this money hee should not tie himselfe to those onely that professed Christianitie but that hee shoulde lykewise haue a care to feed the hungrie not to neglect such as hetherto had not consented to Christian religion And as it seemeth hee heerein taught vs to practise the commandement of Saint Paule namely to doo good vnto all but especially to the householde of faith Gal. 6.10 Tripart hist l. 11. c. 16 Socrates Eccl. hist l. 7. c. 21 Yet dyd Acace Bishoppe of Amyde goe farther for hee seeing a number of Persian prisoners among the Romanes in great necessitie called together his Cleargie and when hee had made vnto them an excellent exhortation wherein hee declared that God needed neyther dishes nor cups because hee neyther eateth nor drinketh hee made money of all wherewyth hee payed theyr raunsomes and furnished them of all theyr necessities for theyr returne to theyr king who so wondered at such a benefite that hee intreated and obtayned of the Emperour Theodosius that hee might bee sent to see him And in deede this was a testimonie of great charitie thus to releeue euen the enemyes Cyprian Epist 36. of the new edition Cyprian also declared a maruellous zeale care and charitie in this poynt as wee may perceiue in many of his Epistles But among the rest writing to the Cleargie of his Diocesse hee sayth Bee verie carefull for the widdowes the sicke and the poore yea if there bee anie straunger among you releeue him wyth my portion which I haue lefte wyth Rogatian our companion in Priesthood Epist 5 Agayne as concerning the releefe as well of those who hauing freely confessed the truth are in prison as also of such who beeing afflicted wyth neede and pouertie doo neuerthelesse perseuere in the truth I beseech you let them not want anie thing Epist 6 Agayne Bee euen as carefull as yee may of the poore who abiding steadfast and constant in the faith haue not forsaken the flocke of Christe that by your dilygence they maye bee prouided of all their necessities least the same which the tempest of persecution coulde not worke in them be brought to passe by the necessitie that may enforce them And as hee sayth in another place Least there shoulde bee anie want as concerning care for those that want nothing belonging to glorie in that they haue constantly confessed Iesus Christ Epist 57 Thus wee see therefore howe carefull pastours ought to bee of the widowes the sicke the needie and such as are prisoners for the faith 27 But because no man is able to discharge all dueties required in pastours Moreouer that theyr labour lyberalitie and fauour is in vaine wythout Gods blessing they are specially to imploye themselues in feruent and continuall prayer wherein they are chiefely to craue his holye spirite together wyth all the gyftes and graces thereof requisite for the due discharge of theyr ministery whether for the preaching of the worde or for anie other parte of theyr office and duetie And in deede if no man can call Iesus Christ Lorde but by the holie Ghost who I praie you is able to open his lippes to preach foorth the mysteries of the heauenly doctrine wythout the assistance of the same holy Ghost Who can bee in constancie wisedome zeale and charitie sufficient to guide the house of God and to maintaine orders in the same but hee in whome the Lorde worketh most mightily At the verye same instant sayth Augustine that the pastour goeth to preach before hee open his lippes to giue his tongue lybertie to speake let him lifte vp his thirstie soule vnto God Aug. of Christian doctrine l. 4. c. 15 and so water the people wyth the same which himselfe hath dronke and poure foorth vppon his flocke that that hee is full of for albeit a man may saie much of all things appertaining to faith and charitie and after diuerse manners yet what man is hee that knoweth what is fit and necessarie for the time present eyther for vs to speake or for others to heare from vs but onely hee who seeth and knoweth the heartes of all Or who is it that maketh vs to speake that which wee shoulde and in manner as wee ought but onelie he in whose handes both our wordes and our selues do remayne And therefore as it is true that hee that woulde both know and teach ought carefully to learne what hee is to teach and to studie howe to vtter it well as beseemeth a preacher so neuerthelesse hee must thinke euen at the verie instant when hee is to preach that it best beseemeth a minister to remember the same which our Sauiour Iesus Christ hath spoken namely that wee shoulde not take care howe or what to speake for it shall be giuen vs euen when we are to speake Also that it is not wee but the spirite of the Father that speaketh in vs. If therefore the holie spirite speaketh in those that suffer tribulation and persecution and are deliuered for Iesus Christ his sake why not also in those that doo teach them that learne Iesus Christ And in another place the same Augustine also sayeth That hee that is to preach Aug. of Christian doctrine l. 4. c. 30 Hester 14.13 ought to praie vnto God to put good wordes into his mouth For if Queene Hester when shee was to speake to king Assuerus for the bodily health of her Nation prayed vnto God to giue her conuenient wordes how much rather ought the Preacher to praie vnto God to giue him grace to speak well when hee is to preach the word and doctrine of the euerlasting saluation of the people 28 Saint Paul an
of such a benefite of God and according to the threatning of Amos to endure such a famine not of bread but of the worde Amos 8.11 that the strongest and most lustie seeking after it but not finding it may perishe 5 Now it resteth that we speak of the third parte signified in the worde Honor which is the assistaunce of the Pastour and this is to be practised especially in two sortes First the Church is in dutie to prouide that her Ministers may haue conuenient mainteynance least they should be withdrawne from their charge by labouring for the sustenance of their family True it is that S. Act. 20.34 Paul did sometimes labour with his handes for his liuing but it was when the Churches had no meanes to prouide for him by reason of persecution or else when he perceiued that by receiuing his maintenance from the Church there was some back-sliding in the preaching of the Gospel as at Corinth For when some false Apostles preached there without reward Saint Paul would be no president for them to receiue maintenance from the Church as himselfe writeth vnto them saying We haue not vsed this power 1. Cor. 9.12 namely to take hyer of the Church but suffer all things that we should not hinder the Gospell of Christ 2 Cor. 11.9 but otherwise hee vsually tooke of the Churches wherwith to liue as himselfe saith that hee euen robbed them and tooke wages to doe the Corinthians seruice 6 Likewise albeit himselfe tooke nothing of them yet doth he at large tel them their duties to their Pastors Who saith he 1. Cor. 9.7 doth go a warfare any time at his owne cost Who planteth a vineyard and eateth not of the fruite thereof or who feedeth a flocke and eateth not of the milke of the flocke doth not the lâ—we say the same For it is written in the law of Moses thou shalt not mussell vp the mouth of the Oxe that treadeth out the corne doth God care for Oxen or saith he it not for our sakes For our sakes no doubt it is written that hee which eareth should eare in hope Gal. 6 6. and that hee which thrasheth in hope should be partaker of his hope And heereof he addeth a notable reason If wee haue sowen vnto you spiritual things is it a great thing if we reap your carnal things Know ye not that they which minister about the holy thinges eate of the thinges of the Temple and they which waite at the aulter are partakers with the aulter So also hath the Lord ordeined that they which preach the Gospell should liue of the Gospell It seemeth that among the Galathians some had small care of this duetie for where S. Paul saith Let him that is taught make him that teacheth him partaker in all his goods he addeth Be ye not deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape Here the Apostle sheweth that as the Church is bound to prouide for the maintenance of her Pastors so by such employment of her goods she receiueth not onely this incomprehensible benefite of instruction to saluation but also a reward in the life to come and they which make no accompt of this dutie and of Gods promises shall as contemners of him feele his vengeance Likewise as the Church is the house of God and the kingdome of Christ so they that bestow their goods vpon the maintenance of the holy ministerye without the which this house kingdome cannot subsist do offer a sacrifice of a most excelleÌ„t sweet sauour in the presence of the Lord. Prouision therfore for the Pastors whether by the magistrate or by the contribution of the flock is a most necessary and profitable duty of the church 7 The second and principall assistance that the Church oweth to the Pastors is earnestly and continuallye to praye to God for them for as Christ coÌ„mandeth vs to pray to the Lord of the hâ—uest to send workemen into his haruest Mat. 9. â—8 so is it our duty when hee hath giuen vs faithful Pastors to pray vnto him firste to preseâ—ue them in health and long life for the good and edification his Church secondly by his holy spirite to guide them that they may faithfully and with fruit employ themselues in their ministerye The rather is the Church bound to this dutie because it cannot otherwise expect any great fruit from man And indeed Sainâ— Paul an Apostle endued with most excellent giftes doth neuertheâ—esse desire the Churches incessantly to make supplications for him namely writing to the Ephesians he requireth theÌ„ to pray to God for him that he may open his mouth boldely to publishe the secrets of the Gospell that therein he may speake boldely as hee ought to speake The same doth he also require of the Colossians praying also for vs Colos 4. â— that God may open vnto vs the doore of vtterance to speake the misterie of Christ wherfore I am also in bonds that I may vtter it as it becommeth me to speake Writing also to the Thessalonians he saith Brethren 2. Thes 3.1 pray for vs that the worde of the Lord may haue free passage and be glorified euen as with you Rom. 15.30 and that wee maye be deliuered from vnreasonable and euill men for all men haue not faith Writing to the Romains he proceedeth further saying Brethren I beseech you for our Lord Iesus Christs sake and for the loue of the spirite that ye would striue with me by praiers to God for me That I may be deliuered from them which are disobedient in Iudea and that my seruice which I haue to doe at Ierusalem may be accepted of the Saints If so excellent an Apostle doth plainely confesse that hee cannot open his mouth to preach the worde that he cannot auoide the crosses and assaultes of the wicked or that he can doe nothing that may be acceptable to the Saints without the assistance and blessing of God If hee acknowledge that to obtain these graces he standeth in need of the praiers of the Church and if in so many places so instanly he desireth her employment heerin what good may we expect in the ministery of our Pastors euen of those that be most apt and faithfull vnlesse feruently and continually we doe praye vnto God for them Most men haue small minde of the dutie and importance of these praiers yet is this negligence and ingratitude many times punished in the most dangerous faults of the Pastors which turn to the great preiudice of the Church besides that God also in his iust iudgement taking to himselfe the faithfull Ministers or transporting them elsewhere doth either giue vs hyrelinges or wholye depriueth the Church of the holy ministery To the end therefore that according to the exhortation of Iesus Christ wee maye amend let vs acknowledge how precious the spirituall heauenly and eternall giftes that we receiue by the ministery of our Pastors are And what an excellent charge
absurditye forged in their own brains they may cauil and reiect this doctrine of predestination and consequently deny the worde of God let them rather acknowledge their ignorance and confesse that they ought to beleeue and doe that which God saith albeit they cannot comprehend the reason therof and not complaine in their false conceits and so reiect the euident testimonies of the holy scripture Secondly in as much as God who knoweth both the elect and the reprobate commaundeth all to amend 2. Tim. 2.19 Iohn 13.8 with what conscience can they which know not whether they be of the number of the reprobates think to exempt themselues from their due obedience or alleadge that it were in vaine in case they were reprobates for they cannot deny but that all men are bound to obey God vnder paine of damnation euen albeit they could not comprehend whereto this obedience should serue yea or that of their obedience they should not looke to reape any benefite or profit 2 Thirdly such as God hath forsaken and so are reprobates can neuer amend and therefore it is a false presupposion to say that it were in vaine for them to amend in case they should be of the number of the reprobate considering that it cannot be that the reprobate should amend as if a man should say seeing that hee that sinneth against the holy Ghost shall neuer obtaine remission of his sinne it is in vaine for him to amend this speech presupposeth false namely that he can amend so likewise that it is in vaine for a reprobate to amend is a false imagination because no reprobate can amend Againe the same which those men doe confesse must be done for the bodily life Mat. 12.31 because they know not how God hath ordained therof doth condemne them in that which they alledge concerning the soule for not knowing how God hath ordeined of their bodily life or death they can confesse that they must eate and drinke to preserue life and neuer alleadge that it is in vaine in case God hath decreed that they should dye the next day In matter therefore of the soule they are likewise to confesse that they ought to amend and neuer to alledge that it is in vaine in case their place be among the reprobate otherwise that which they eat and drinke for the preseruing of their transitory liues wil beare witnesse against them that the allegation of this abâ—urditye by themselues forged doth in matter of the soule proceede either of grosse ignorance or of malice and peeuishnesse 3 Moreouer as the effect of Predestination sheweth it selfe either by the obedience or disobedience to Gods worde so they which say that if they be not of the number of the elect it is in vaine for them to amend doe teach men to take the marke and way of the reprobate which is not to amend rather should the horrible punishment of the reprobate induce them to amend in hope that by amendment they may grow into the number of the eiect Marc. 1.15 To conclude where God preaching his Gospell declareth that it is his will that thou shouldest beleeue amend and be saued Mat. 4.17 Why dost thou reiect his reuealed wil vnder a pretence that thou wottest not what hee hath determined of thee in his secret counsaile Why dost thou not rather giue credit to his protestation Ezech. 33.11 who saith I will not the death of a sinner but rather that he should conuert and liue Conuert therfore and liue and forsaking that wicked suggestion of the deuill who saieth Peraduenture it is in vaine for thee to conuert for if thou beest none of the elect thou shalt not liue doe God that honor to beleeue that hee is true and the deuill a lyer for in that doubte whether thou beest elect or no know thou that conuersion and amendment is a token fruit of thy election and contrariwise obstinacie and proceeding in wickednes is a manifest signe of reprobation 4 Let vs now come to the other proposition If we be elect say they we cannot perish and therefore need not to amend First this is the speeche of a hyreling who properly feareth not to offend God but to be punished by God for that he would not amend but for feare of damnation Secondly in as much as by the amendement of our liues God is greatly glorified and our neighbours edified Confesse that either thou makest no accompt of the glory of God or the saluation of thy neighbours or else that thy speeche is peruerse when thou saiest Being elected I cannot perish and therfore neede not to amend for albeit amendment should stand thee in no stead yet is it requisite and meet that thou shouldst amend were it but to glorifie God Mat. 22.37 and to helpe to the saluation of thy neighbour and heereto art thou bound because God commaundeth thee to loue him with all thy hart and thy neighbour as thy selfe Thirdly thou dost plainely beat downe this purpose of election which S. Paul doth propound Eph. 1.4 when he saith God hath elected vs that we might be holy and vnreproueable As if a Souldier saith I am enrowled and therefore I need not to fight wil not euery man say that he doth but mocke for hee is not enrowled for any other end euen so doe wee mocke with God if we say that being elected we need not to liue vertuously considering that contrariwise we are elected onely to this end to be holy 5 Again election to saluation doth not abolish but establish the second causes and the meanes by God ordeined for the attayning therto And indeed God for the sauing of his elect hath ordained that they should beleeue in Iesus Christ that to procure beleefe they should heare the Gospell that they should pray to God to giue them his holy spirite that they should amend and walke in his feare and that they should be exhorted to these duties God I say hath in his wisedome ordeined all these meanes whereby to bring his elect to eternall saluation What rashenesse is it therfore in man to vpholde that the elect neede not beleeue in Iesus Christ heare the holy Gospell or amende their liues To be shorte that they neede not the meanes ordeyned by God for the bringing of them vnto life euerlasting Is not this to seeke to be wiser then God to striue against his wisedome to reuerse his will and to abolish the meanes whereby hee hath ordeined to bring the elect to saluation When therefore to the end to bring the doctrine of predestination into hatred thou saiest that thereof it doth necessarily followe that the elect need not to heare the Gospell to beleeue in Iesus Christ to amend their liues to praye to God or to be exhorted to these duties thou seest that it is all false and that contrariwise God will saue his electe by these meanes which in his wisedome hee hath ordeyned Necessarilye therefore the elect must be saued yet by
he is not a God a farre off onely as is aforesaid but also a God neere at hand As likewise how often is it noted by the Euangelists Math 9.4 Luke 5.22 Math. 12.25 Luke 6.8 that hee did both see and know the thoughts of those that went about to tempt him or that hatched anie other conspiracie or that had any bad opinion of him 12 Dauid in his owne person doth very aptly represent vnto vs this prouidence of God seeing all things and beeing in all places saying O Lord thou hast tried me and knowen me thou knowest my sitting and my rising Psalme 139.1 thou vnderstandest my thought a farre of thou compassest my paths and my lying downe art accustomed to all my waies For there is not a worde in my tongue but loe thou knowest it wholy O Lord Thou holdest me straight behinde and before and laiest thy hande vpon me Thy knowledge is too wonder full for me it is so high that I cannot attaine vnto it namely in all and by all to comprehend it Whether shall I go from thy spirit or whether shall I flie from thy presence If I ascend into heauen thou art there if I lie downe in hell thou art there let me take the wings of the morning and dwell in the vttermost parte of the sea yet thether shall thy hand leade me and thy right hand holde mee vp If I saie yet the darknes shall hide me euen the night shall bee a light about me yea the darknes hideth not from thee but the night shineth as the daie the darknes and the light are both alike For thou hast possessed my raines thou hast couered me in my mothers wombe Thine eies did see me when I was without forme for in thy booke were all thinges written which in continuance were fashioned when there was none of them before Beholde heere an excellent description of Gods prouidence which declareth vnto vs the efficacie of this title Emanuel giuen to Iesus Christ and consequently teacheth vs that hee seeth and knoweth all that wee thinke saie or do for all is open in his sight for he is with vs and in vs wheresoeuer we become 13 The knowledge and feeling of this truth may bee to greate purpose to induce and resolue vs to amend our liues For what I praie you is the spring of such abundaunce of iniquitie as wee see at this daie among men Euen this false perswasion or rather astonishment to imagine that God is blinde and seeth not the works and thoughts of men Psalme 59.8 They prate with their tongues sayth King Dauid speaking of his enemies and swordes are in their lippes For saie they who heareth vs Heereof haue wee a notable example in the ninetie foure Psalme O Lord sayth Dauid how long Psalme 94. how long shall the wicked triumph They prate and speake fiercely all the workers of iniquitie vaunt themselues They smite downe thy people O Lorde and trouble thy heritage They slaie the widdowe and the straunger murther the fatherlesse yet they saie The Lorde shall not see neither will the God of Iaacob regard it But let vs now see how hee reprooueth the blindnesse and pride of these wicked ones Vnderstand yee vnwise among the people and yee fooles when will yee bee wise Hee that planted the eare shall hee not heare And hee that formed the eie shall hee not see Or hee that chastiseth the nations shall hee not correct euen he that teacheth man knowledge The Lorde knoweth the thoughts of man that they are vanitie As Dauid also hauing rehearsed the wicked cruell enterprises of his enemie obiecteth vnto him that in his heart hee sayth God hath forgotten him hee hath hidden his face Psalme 10.11 and will not see him What moued Caine to bring his brother into the fieldes and to bee so bolde as to kill him Euen this false opinion that God dyd not see him And this dyd hee verie manifestly declare in that when God asked him where his brother was hee aunswered I knowe not Haue I the keeping of my brother Gen. 4.8 As if hee woulde haue sayde that God had not anie reason to put that question to him considering that hee was not appointed to keepe him and therefore without blame hee might bee ignorant where he was 14 But what shall wee saie of Dauid a man that did so greatlie feare God when he committed adulterie with the wife of Vrias made him dronke and afterward slew him by the handes of his enimies thereby thinking to hide his iniquitie from men Must it not needes bee that at that time hee was much ouerseene when hee woulde imagine that God dyd not see him Yet is this the ordinarie perswasion of those that giue ouer themselues to wickednesse and consequently the fountaine of an infinite number of sinnes and iniquities that they commit vpon an imagination that God seeth them not Otherwise what an impudencie were it in man to commit adulterie to bee dronken to deceiue his neighbour to backbite c. if hee coulde thinke within himselfe God is with mee I am in his fight hee heareth me he seeth me commit this wickednesse And yet how often doo men commit all these iniquities euen whoredome dronkennesse deceit and backbiting in the presence of God from which they will verie diligently forbeare in the sight of men 15 That wee may the rather therfore amend our liues let vs remember Emanuel that is that God is with vs euen in vs ioyned and vnited vnto vs. And withall let vs well thinke that hee seeth and knoweth all our thoughts words and workes as is before declared yea let it be a strong bridle to withholde vs from wickednesse as Salomon teacheth vs saying Why shouldest thou my sonne Prou. 5.21 delight in a straunge woman or imbrace the bosome of a straunger Seeing the wayes of man are before the eyes of the Lorde and hee pondereth all his pathes Prou. 15.3 And in another place The eyes of the Lord are in all places to beholde both the good and badde Ribby one of the wise men of the Iewes in olde time to this purpose dyd verie aptlye saie Graue these three thinges in thy minde and thou shalt neuer sinne Drus Apoth of the Hebrues Arabians l. 1. namely that there is an eie that seeth thee an eare that heareth thee and a booke wherein all thy wordes and deedes are written Neyther let vs thinke when wee neglect our dueties in releeuing the poore that God knoweth it not albeit wee alleadge that wee knowe nothing of theyr want or had not wherewith to helpe them If thou forbearest sayth Salomon to deliuer those that are ledde to bee slaine and such as are at deathes doore by thinking that thou wilt saie I knew not of it hee that pondereth the heartes doth hee not vnderstand it And hee that keepeth thy soule knoweth hee it not Or will not hee recompence euerie man according to his workes God knoweth
in execration yea maranatha or excommunicate to death That is to saie let him bee cut off from the Church as the reprobate shal be at the comming of Christ whereof they are warned in this word Maran-atha which signifieth The Lorde commeth Yet is there more This Priest dying for vs hath killed sinne and corruption in his owne bodie as is before declared And to the end that sinne might die in vs and that we might practise this saying of the holy Apostle Saint Peter Inasmuch as Christ hath suffered for vs in the flesh 1 Pet. 4.1 that is to saie in his humanitie let vs arme our selues with the same minde which is that wee hauing suffered and beeing dead with him as concerning the corruption of the flesh shoulde desist from sinne to the ende that hence forwarde wee shoulde liue as much time as remaineth in the flesh not after the lustes of men but after the will of God And this is the amendement that Iesus doeth commaunde Saint Iohn sayth that Christ hath made vs kinges and Priestes vnto God This is another reason to moue vs the more seruently to amende in respect as well of the one office as of the other First Apoc. 1.6 seeing wee are raysed to this honour to bee kinges shall wee bee so miserable and senselesse as to make our selues the vile and wretched bonde men of Sathan and the seruauntes of sinne and the worlde If a king redeeming a poore bonde man whome his master diuersely tormented shoulde besides so farre fauour and honour him as to adopt him for his child Were it not a frantike or senselesse parte in him to forsake such honour and preferment and to returne to liue vnder the tyrannie and thraldome of his olde master Yet this doo they who beeing deliuered from the tyrannie and crueltie of Sathan and made kinges in Iesus Christ doo giue themselues to the lustes and pleasures of the flesh and the allurementes of the worlde thereby returning themselues into the wretched bondage of the deuill to abide eternally vnder his tyrannous dominion Let therefore this title King aduertise and admonish vs so to amende our liues that forsaking and vtterly renouncing the dominion and tyrannie of Sathan and the corruptions of the flesh wee may effectually shew our selues to bee spirituall Kinges and that the kingdome of Iesus Christ is in vs. Moreouer in as much as wee are also made Priestes let vs remember that if wee will amende our liues wee must with the kingly Prophet Dauid offer contrite and broken heartes pulled downe and humbled with the feeling of our sinnes with condition that wee will heereafter beware and take heede of the same Let vs also call to minde that we must offer our bodies a liuely holy and acceptable sacrifice vnto God which is our reasonable seruice and not to forme our selues after this worlde Psal 51.19 but bee transformed by the renuing of our mindes to the ende wee may proue what is the good perfect and acceptable will of God Neyther let vs forget alwayes to offer vnto God thorough Iesus Christ the sacrifice of praise and thankesgiuing which is the fruite of our lippes confessing and acknowledging his name Rom. 12.1 To conclude let vs remember his benefites and communication wyth vs for God is delighted with such sacrifices Beholde therefore howe this honour which wee receiue of Iesus Christ Heb 13 16 euen to bee kings and priests to our God may be a mighty inducement vnto vs to amend our liues 14 There doth yet remaine the office of a Prophet which also doth admonish vs to amend because hee hath reuealed vnto vs all that hee hath knowen of his father Iohn 15.15 and declared as well what wee must doo in obeying him as what wee are to beleeue to our saluation And this is an incomprehensible benefite as wee may euydently consider by the miserable and wretched estate of those to whome the worde of God comprised in the Lawe and the Gospel is not preached And this doth Saint Paul in few words represent vnto vs saying They are not in Christ neither haue anie portion in the commonwealth of Israel but are straungers to the couenant of the promise Ephes 2 12 without hope and are without God in the world And in deede if Gods worde bee as Dauid calleth it a light to our steps those men to whome the worde is not directed Psa 119.105 are poore and blinde cannot choose in all their wordes and deeds but stumble and fall All that they doo is sinne because they doo it wythout faith whereof the word is the foundation Much lesse also haue they any knowledge of the remission and satisfaction of theyr sinnes in the bloud of Christ Rom. 14. 25 10.17 and therefore all theyr sinnes doo remaine and shall be imputed vnto them to be in the daie of iudgement most horribly and eternally punished If they then that neuer heard this prophet shall bee iustly punished in eternal fyre what iudgement and vengeance are they to expect for theyr ingratitude and rebellion that heare this Prophet and by him eyther by reading or hearing his worde doo vnderstand the will of God and yet doo make no care of amendement of lyfe by obeying the will of God vnto them reuealed Luke 12.47 and by them knowen The seruant sayth Iesus Christ that hath knowen his masters will and hath not done it shal be punished much more grieuously than hee that neuer knew it And surely the sins committed by those that know the wil of God are not only transgression against the lawe but also contempt misprision against the maiestie of God And in that regard doth Iesus Christ denounce agaynst many townes wherein the Gospell was preached a more horrible and terrible iudgement than against Sodome Gomorrha and other townes that heard the word of the Lorde Seeing therefore that this worde Math. 10.15 to vs addressed by this prophet Iesus Christ doeth tend to illuminate and to exhort vs to amendement of life Let this office and name of Prophet attributed to Iesus Christ make vs to remember our bonde and duetie whereby wee are bound to amend and to yeld obedience vnto all that our Prophet Christ doth teach ordaine and command as being assured that as they that will not heare this Prophet to obey him shall bee rooted out so contrarywise they that shall heare and obey him shall by the path of good workes proceeding of faith apprehending the iustice of Christ attaine to the fruition of life euerlasting In this sort must these two names and titles Iesus and Christ serue to make vs to feele our bond and dutie and to inflame our affections to amend all the daies of our lyfe The seuenth cause of Amendement gathered of the signification of this worde Amend Chap. 7. IN the first Chapter of the first booke we haue declared that the holy Ghost commanding vs to amend doeth ordinarily vse two wordes
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
himselfe from this duetie beeing in his iourney yet riding on his chariot hee read the Prophet Esaie but wee Christians will almost be ashamed to shew our selues so religious Yet might this diligence of a great Heathen Lord as yet ignorant together with his feruent affection to reade the holy Scripture make vs to blush for shame for that we do neglect so many our conuenient opportunities and great leasure to reade the doctrine of the Gospell so cleere and full of singular consolations 5 Saint Augustine reporteth that himselfe was conuerted to the true Christian religion by reading the holy scriptures In his confessions also that he was mooued to the sayde reading by hearing the voyce as it were of some little childe singing and saying Take and reade Rom. 13.14 And that obeying that voyce he lighting vppon this place Put on the Lorde Iesus Christ and take no thought for the flesh to fulfill the lusts thereof was conuerted to the Lorde whome hee had so mightily wythstood How many thousands euen in our dayes haue there beene conuerted and illuminated by reading the Scriptures and other good bookes written vpon the same But this is the mischiefe that many are content with some small tast and darke or weak beginning and neuer thinke it necessarie dayly to goe forwarde albeit vndoubtedly such a beginning of lyght and comfort shoulde kindle theyr heartes and cause them to imitate the labourers in the mines of siluer and golde who when they haue found a good vain of mettall doo followe it to the end But the end of this golden vaine of the holye Scripture will neuer bee sounde for the farther wee reade the more wee shall finde and such are the pleasures thereof that the more wee eate the more will our appetite increase 6 It is surely maruellous that all the endeauours of sathan euer seeking to depriue vs of the holye Scriptures cannot bee vnto vs a manifest aduertisement assured testimonie of the commodity or rather necessitie of reading the same For to what ende did he in the dayes of Antiochus seeke to abolish all the bookes of the lawe 1. Mac. 1 Or to what purpose dyd hee in the Romish Church procure that the people might not bee permitted to reade the holye Scriptures especially in a vulgar or knowen language Could hee more euidently declare himselfe to bee the prince of darknesse and father of lyes than by taking from the people of God the light and truth of Gods most holy and sacred worde May wee not thereof gather that in vs hee feareth nothing so much as the reading of the same Or ought wee not wyth greater courage to growe more diligent and feruent in this duetie This zeale did appeare when by Sathan wee were oppressed wyth this effecte that wee myght not reade but as violence is asswaged so our zeale is quayled The fire appeareth not because the stone lighteth not vppon the steele Yet sayeth Saint Augustine hee that careth not for reading the holy Scriptures August in his 56. sermon to the brethren in the wildernes Esa 5.13 1. Cor. 4.38 sent out of paradise is to feare not onely depriuation of eternall felicitie but also that hee can neuer escape euerlasting punishment For the neglect of reading Gods holy worde is so daungerous a matter that the Prophet in greate sorrowe cryed out My people are gone into captiuitie because they had no knowledge For hee that is ignoraunt shall bee ignorant Vndoubtedly God will not vouchsafe to knowe him in eternall felycitie which in this lyfe careth not to seeke after God by reading the holy Scriptures It were good that we feared Math. 25.12 least wee shoulde heare the same that was sayde to the foolish virgines when the doores were shutte I knowe you not Why shall hee not knowe those whome hee wyll sende into euerlasting fyre Yes so farre foorth as not to aduowe those who in this lyfe cared not to knowe him to bee his in the daye of iudgement Prou. 28.9 And therefore are wee dilygently to note the saying of Salomon Hee that turneth awaie his eare from hearing the lawe euen his prayer shall be abhominable Hee therefore that desireth that God shoulde heare him must first heare God For how can hee pretend that God shall heare or graunt his petitions considering that himselfe careth not for hearing of God when hee speaketh vnto him in his holy Scriptures Then proceeding in his purpose hee addeth this complaint Some Christians yea euen some of the Cleargie when they are vppon a iourney doo prepare bread wine oyle and so foorth or other things sith they care so much for the flesh or bodie can they not also care for feeding their soules by diligent reading of the holye Scriptures 7 Bee diligent sayth Chrisostome before the Sermon Chrisost vpō Iohn Ca 1 Homil. 10. Tome 5 to take into your handes the Gospels that wee are to reade and in your houses repeat them many times seeking diligently the vnderstanding of the same then giue attentiue heede to the Sermon so shall I more easily teach you by reason of your perfectnesse in the sentence which you shall haue read at home and beeing your selues soone instructed you shall bee the more readie to teach others If anie man pretend excuse vppon his businesse and employmentes eyther publyke or priuate surely it is a great abuse so much to giue himselfe thereto that for temporall affayres and worldly commodities hee shoulde neglect the studie of such as bee eternall The time that they sometimes spende euen by whole dayes together in conuersing with their friendes in walking for theyr pleasures in playes and pastimes and in long sittinges wherein they neuer excuse themselues by anie of theyr businesses will take from them all excuse whatsoeuer in the daie of Gods iudgement You vse such dilygence sayth he about these base abiect and vaine trifles that you account such as bee spirituall and concerne heauen to be vtterly vnprofitable and of no value 8 Some there are which thinke reading to bee a studie to belong onely to the Minister and for the most parte they will content themselues wyth a Sermon and as for the rest they wyll dispense therewyth that they may the more liberally employe the rest of theyr time in the affayres and businesse of this lyfe Neyther is this anie newe corruption crepte in of late For it had taken root in the time of Chrisostome who also then complained thereof and sharply reprooued it Chriso in his 2. Tom. 2. hom vpō the first of Math. Also in his 3. sermon of Lazarus as vtterlye dislyking of the same You will aunswere sayth hee I am no Monke I haue a wife and children and charge of familie and householde But see this is the plague that corrupteth all that yee wyll laye the whole burden of holy reading vppon the Monkes as if it belonged vnto them onelie notwithstanding contrarywise it be more requisite and necessarie for you than