pop Anteoch euery little filing the least ray is of great value Singuli sermones syllabae apices puncta in diuinis Scripturis plena sunt sensibus In the diuine Scriptures euery word syllable accent point is full of sense said S. Hierome e Hieron com in 3. ca. Ep. ad Ephes The Anabaptists are here confuted Vse 2 who refuse the Old Testament Also the Papists to be taxed for diuers points 1 For equalling vnwritten traditions to the written word in authority 2 For denying lay people as they call them to reade the Scriptures lest they should thereby proue Hereticks but in very deed lest the common people by that light should discerne their impostures and therefore whereas the Councell of Trent licenced young men to reade the Bible hauing a certificate from their Curate of their wisdome and sincerity the Pope after restrained that liberty 3 For holding the Scriptures not to be necessary but onely to the well and more conuenient being of the Church They make them necessary no otherwaies then riches to our life or a horse to our trauaile but we hold them as necessary as our daily bread for life and as our legges for trauailing on foot Though when God spake face to face to the Patriarcks and by dreames c. there was not such necessity of writing yet now those meanes being ceased S. Iude said Iude v. 3. it was needfull for me to write The Scripture is necessary for all Vse 3 for learned and vnlearned for old and young if they desire knowledge comfort and hope Quae nullis animis nullis non congruit annis Esp in 2. Tim. Lacte rigans paruos pane cibans validos Saint Augustine saith His praua corriguntur Aug. Velus Ep. 3. parua nutriuntur magna oblectantur ingenia Here ill dispositions may find for them amendment weak ones for their nourishment good ones for their delight Let the vnlearned study them that they may come to knowledge and the learned that they may be put in mind and stirred vp to doe according to that they know If thou beest faint here are the Flaggons of wine and apples of Paradise to comfort thee if thou beest strong and healthfull in grace here is the salt which will keepe thee from putrifying and corrupting If the Diuell assault thee here is the Riuer out of which thou maist choose thee smooth stones to repell and throw him vnder thy feet If thy lusts rebell here is the Sword to cut them off If thou beest sicke here is the Apothecaries shop of Cordials Conseruatiues and Restoratiues It were infinite to trauaile in this commendation Let vs all reade the Scriptures and learne them let vs teach our children to say Hosanna Timothy knowing the Scriptures from a child proued an admirable man Get thee a Bible at the least a new Testament it is the best implement of houshold As he is a simple Souldier that wants a sword so hee is a very sory Christian that wants a Bible The booke of the Scriptures giuen for our learning Vse 4 also to teach vs patience and consolation and hope They are Gods letters to vs to make vs not onely more learned but also more godly Apply the Scriptures to thy life and turne the words into workes or thou losest thy labour Many the more they know the nearer they are to hell because they liue not according to their knowledge As meat plentifully eaten and vndigested destroyeth the body so much knowledge not digested into works damneth the soule Therefore If you know these things happy are ye if ye doe them Iohn 13.17 VERSE 5. Now the God of patience and consolating grant you to be like minded one towards another according to Christ Iesus 6. That ye may with one mind and one mouth glorifie God the Father of our Lord Iesus Christ THese two Verses are a Prayer for vnity and peace among the now dissenting Romanes It is a singular light and ornament of Pauls discourse It is brought in by a Prolepsis as if some should say to Paul you haue brought many strong reasons but doe you euer thinke to bring the weake to yeeld to the strong or the strong to forbeare their liberty for the weake by arguments no they are too much heat in the controuersie to heare reason To this Paul may be supposed to answer that which corruption denieth praier obtaineth Now the God of patience and consolation vnite their minds For he is able to make the Lion and the Lambe so to dwell together that a little childe may lead them In this prayer are two things The thing prayed for and the Amplification The thing prayed for to be like minded which implieth a vnion of their thoughts iudgements sentences affections this we call Concord which is a ioyning together of hearts that as they are concorporated into one outward profession Ephes 3.6 so they may be coanimated as I may say into one inward loue in Christ The Amplification is diuers 1 From the Author God the Father of the raine c. but especially the giuer and maintainer of vnity and peace God is here described by two effects Patience and Consolation Of Patience before Consolation because by diuine dispensation the way to mount Thabor is by mount Caluary Of Patience and Consolation together Because of the abundant sweetnesse and comfort which hee powreth into the hearts of his children vnder the Crosse But why of Patience and Consolation here rather then of Faith and Hope Because in prayer it is most comely to suite the thing wee pray for with attributes to God accordingly The strong were not patient toward the weake nor the weake toward the strong for if they had been so they might in time better haue vnderstood the Doctrine of Christian liberty If hot spirits would haue patience they should not so much ouershoot themselues and the Church should haue more peace 2 The persons which should be like minded one towards another the strong with the weake and the weake with the strong not onely with them of their owne party but also of the other that so parting and siding may be taken away 3 According to Christ which you may call the Kind of vnity an vnity in truth and godlinesse Agreement is a thing indifferent in it selfe but good or bad according as the things are in which the agreement is The agreement of drunkards and theeues c. is against Christ but this according to Christ. Or you may say according to Christs example and commandement which seemeth to be fittest for this place because of the Argument of Christs example of which this prayer is an illustration and because this implyeth the other 4 From the End of like-mindednesse which is the glory of God and this is amplified two wayes First from the instrument of this glory which is double the Inward Anselmus one minde the Outward one mouth that is Quando vnus idem sensus sermo per
this word his bands were released 2 Consider thy Resurrection Thy body must rise againe wilt thou haue a filthy polluted body to appeare before the Iudge 3 Hate Idlenesse and walke diligently in thy calling Otiasi tollas c. Take Idlenesse away and Cupids bow will soone decay Qui sinem quaeris amoris Cedit amor Rebus Res age tutus cris 4 Fast and pray Fast for sine Corere Baccho friget Venus and pray for Chastitie and continencie are Gods gifts These sinnes are of those kinds which goe not out but by prayer and fasting If thou beest guiltie vse these helpes and repent betimes lest thou be eternally damned If Saint Paul liued in these dayes and beheld the goatish behauiour and horrible vncleannesse committed not onely with impunitie but with boasting how would hee thunder the iudgements of God both against the guiltie and against Magistrates which cause not such things to be seuerely punished Surely God will be auenged of both VERSE 13. Nor in strife and enuying THis is the third paire as the second followeth the first as the cause and breeder of it so this paire followeth both the first and the second These all are vitia connata twisted together Drunkennesse begetteth Whoredome and each of them beget strife That drunkennesse begetteth strife Salomon witnesseth Who hath contentions Prou. 23.29 30.35 who hath wounds without cause They that tarry long at the wine c. They haue striken me shalt thou say c. Experience also sheweth the same in the quarrels potfights Ale-house frayes stabbings blood-draughts c. rife in euery place Alexander the great was much giuen to drunkennesse when he was sober he ouercame his enemies but when hee was in drinke he embrued his owne hands in the blood of his worthie Captaines and dearest friends That whoredome begetteth strife the Name of Troy will alwayes testifie and the many combates and duels which are by godlesse men fought for their Mistresses and Harlots Many Interpreters referre the two first couples to the bodie this to the minde taking their hint from Iam. 3.14 But they also are sinnes of the minde for a drunkard and adulterer haue a carrion heart before they haue a dunghill life and there is outward strife as well as inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strife euill strife in affections words scoulding brawling c. yea all vniust suing quarrelling c. Here is not forbidden striuing to enter in at the straite gate nor striuing against corruptions but corrupt strife proceeding from an enuious heart as the Apostle here coupleth the daughter and mother together Enuy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeale which is in generall an earnest affection to a thing a thing indifferent and good or bad according as is the obiect whereunto it is referred When it respecteth the setting forth of Gods glory it is a vertue for the which Phinees and Dauid are commended Luke 6.15 for this was one of the Apostles called Zelotes Simon Zelotes the zealous to distinguish him from Simon Peter and he was so called because of his earnestnesse and zeale for the Gospel He is called by Matthew Simon the Cananite not of the Land of Canaan called so from the Nephew of Noah by Cham Matth. 10.4 which is written with Caph and comes from a roote which signifieth He made vile and abiect but written with Kuph and comming from a root in Pihel Kinne which signifieth Hee was mooued with zeale Reuel 3.19 vnto this was the Church of Laodicea exhorted When it respects our neighbours hurt then it is a vice whereby men grieue at the good of their neighbours Iames calleth it bitter zeale sweet zeale is good Iames 3.14 but Paul meaneth here that which is bitter a mischieuous thing it is viz. to be grieued at my neighbours thrift The Latine word is Inuidia of Inuidere videre is good but Inuidere is to see with an euill eye and a naughtie minde When a man seeth his neighbours corne to prosper better then his then for a man to grieue and fret at it this is enuy Inuidus alterius rebus macrescit opimis An enuious man growes leane and pines away to see his neighbour fatte he reioyceth in nothing but in the hurt of his neighbour Enuy is compared to the Basiliske which is called Rex Inuidorum the King of the Enuious because the strength of his poyson is conueyed by his eyes Strife and Enuy are contrary to honest walking So Paul Gal. Doctr. 5.20 telleth vs with one breath of diuers fruits of the flesh among which these two are reckoned Phil. 2.3 Let nothing be done through strife or vaine-glory Vaine-glory the mother of strife and enuy for onely by pride commeth contention Prou. 13.10 If you see two men striue either one or both are proud Striue not needlesly Vse 1 The godly shall haue many opposites who will quarrell with them but we must be quiet we are called to peace It is reported that the Salamander is so cold that it can liue in the fire Surely we haue many of this complexion who account it no life if they haue no suits and brabblings on foote then are they asleepe in the chimneyes end but if they be engaged in some contention then are they liuely and merry These are to be reproued together with the Barretter Make-bate Carry-tale and such like You shall come into few townes where there are not some of these vnquiet spirits striuing about the Asses shadow or the wooll of a dogge as a man might say suing for the chiefe and highest places in the Church more then to be religious for taking the wall and going out of the doore first who if God be dishonored can be quiet enough but for euery trifle concerning themselues will seeke the benefit of the law Contention in the Common-wealth is euill but in the Church most odious Woe to our times hee is now no body that hath not a facultie to quarrell at the gouernment of the Church raising vp new and strange opinions and doating about vnnecessary questions It is lawfull toaske questions for the satisfying of conscience Aug. in Euang. quaest ex Matth. but so that we keepe the peace Boni Catholici quod ad fidei doctrinam pertinet ita quaerunt vt absit decertatio periculosa Good Catholikes so question as that they auoyd dangerous contending saith Augustine But men of corrupt mindes and destitute of the loue of the truth contend not that errour might bee ouercome of the truth Aug. lib. de doct Christ 4. c. 28. but that their sayings may goe for currant and other mens be put downe saith the same Father Thus many like little children begin to play with their meat bringing forth such ill fruit of our so long peace and liberty of the Gospell Striue not For this is the way to ruinate the Church A house diuided cannot stand so nor a Church If Altar be against Altar Pulpit against Pulpit Minister against Minister
step of liuing to the Lord is not to liue to our selues Dimidium facti qui benè caepit habet It is easy to liue to God when we haue once learned not to liue to our selues If thou hast thoughts of seruing God then thy selfe that is thy flesh will say If thou wilt serue God then bid adieu to thy pleasures thy profits thou must be hated scorned and suffer persecution If thou canst ouercome this and deny thy selfe thou hast wonne the goale and hee that beginnes not here will neuer proue Christs disciple for thus saith our Sauiour Luke 9.23 If any man will be my disciple let him deny himselfe and take vp his crosse and follow me If a man be called in question for the Gospel and haue not learned this lesson he will renounce Christ before he will dye for him Pride couetousnesse enuy malice reuenge c. were easily conquered and banisht if we could deny our selues Thou hast opposed the Church a long time refusing to kneele at the Sacrament and to submit to orders established It appeares that they are lawfull and thou art not able to gaine-say it and yet thou yeeldest not What is the caus thou hast not yet learned to deny thy selfe Thy heart tels thee that it is a disgrace to bee conuinced to haue erred all this while especially hauing beene peraduenture violent against the orders Now I beseech thee whosoeuer thou art that standest out in these things whether thou be Minister or other that thou wilt examine thy heart hereupon Examine whether thou doest respect thy credit before men more then the glory of the truth and the peace of the Church Yea let vs all examine whether we would not sooner being put to it offend or deny Christ for our commodity sake then lose our commodity for Christs sake Paul sometime complained that all seeke their owne Philip. 2.21 and not the things which are Iesus Christs If we doe so preserring our base dunghill names before the duty wee owe to God will not Christ say to vs at the last day Nay thou preferredst thy profit pleasure before me thine owne will before mine thy credit before the glory of my name thou hast thy reward what shall become of vs if we be so found Let vs therefore deny our selues let vs giue our selues to the Lord and to his Word and if any motion thought 2 Cor. 8.5 inclination affection desire arise in our hearts contrary to Christ and his word let vs kill it and cast it out as a most vile enemy confederate with the Diuell VERSE 8. For whether wee liue we liue vnto the Lord or whether we dye wee dye vnto the Lord whether we liue therefore or dye we are the Lords THe first part of this Verse sets downe the affirmatiue end which true beleeuers haue in life and death viz. to liue and die to the Lord of the which hath beene spoken in the seuenth v. to which indeed that part doth specially belong The other part of this verse Whether we liue therefore or dye we are the Lords is a most sweet and comfortable Illation hauing the force of a reason to proue that wee should not liue and dye to our selues but to the Lord. The reason is taken à relatis from things that haue a necessary relation one to another They which are the Lords seruants must liue and dye to the Lord. But we are the Lords seruants Therefore c. Here is an affirmation of a thing and an amplification of it The affirmation is We are the Lords The amplification is from the extent of it which is double 1. of State 2. of Time Of State in life and not onely so but in death Of Time both in life and death We that is which beleeue not with a temporary or historicall faith onely but with a true liuely applying iustifying sauing faith The Lords How his creatures it is true but so are the stones in the street yea the diuels how then not his enemies though there be many such euen in his Church but his seruants bound to doe his will and to bee at his disposition whether if it be to liue or dye He hath created vs and doth daily preserue vs It is equall that hauing our being and maintenance from him we should be subiect to his will He hath redeemed vs and so the Father hath giuen vs to him which is most proper to this place as the next verse sheweth we were in captiuity vnder the diuell bound and holden downe vnder him but Christ hath rescued and redeemed vs and therefore we are his bounden seruants in life and death But we are brethren with Christ Obiect and coheyres with him True Answ as we are sonnes of God the Couenant makes vs sonnes but the Redemption seruants The Lords yet we haue not all the meaning We are then the Lords that is in subiection to him and also vnder his tuition Our seruice to him is not onely hereby implyed but and that principally his care and protection of vs. As Colos 4.1 Masters giue to your seruants that which is iust and equall Iust that is feed them gouerne them protect them reward them So we are the Lords to receiue from him as well as to performe vnto him Whether we liue or dye That is in all estates of health sicknesse riches pouerty prosperitie aduersity life death and also at all times euen for euer All true beleeuers are in the Lords seruice Doctr. and vnder his care and protection Psal 55.22 Cast thy burden vpon the Lord and he shall sustaine thee 1 Pet. 5.7 Casting all your care vpon him for he careth for you 1 Cor. 3.21.22.23 All are yours whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and yee are Christs and Christ is Gods We ought not to dissent and wrangle one with another Vse 1 wee are holden in a common seruice to one Master and are entertained of him with an equall care and loue Wilt thou iudge thy fellow seruant Is it equall that hee should order his life and conscience according to the Rule of thy will or of the Lords Workes of seruants in regard of vertue or faultinesse are to be measured by the will and law of our absolute Lord and Master It is a great dignity to serue King Salomon Vse 2 but vnspeakable honour and happinesse to be the feruant of Christ 1 Kings 10.8 Iohn 15.15 Heb. 2.11 a wiser richer and more gracious Master then Salomon could be who vseth his seruants not as vassals but as his deare friends and brethren protecting them prouiding for them and rewarding them with euerlasting life Be patient vnder the crosse euen in death Vse 3 for in life and death we are the Lords be thou in vtrumque paratus liue willingly and if it be thy Lords will willingly die Be willingly rich and not vnwillingly poore willingly enioy thy children and if thy
The first is vsed as an Introduction to vsher in the second And it hath two parts First The Prohibition not to iudge one another By Iudging he meaneth censuring condemning not all Iudging forbidden not publike by the Magistrate but priuate and rash such principally which hath with a diuersitie of opinion an alienation of affections as hath beene shewed before There are foure things we may not iudge 1 Secret things Deut. 29.29 of God so saith Moses The secret things belong to the Lord our God but things reuealed to vs c. If thou seest a wicked man say not a reprobate for the decree of God is secret and he which hath shewed mercy to thee may shew mercy to thy neighbour also Of Man as the heart for no man knoweth his neighbours heart 1. Cor. 2.11 When thou seest a man in prayer lift vp his eyes take heed of rash iudgement to say an Hypocrite for thou knowest not his heart Duo sunt in quibus temerarium iudicium cauere debemus Aug. ser 202. de Tempore cum incertum est quo animo quicquam factum fit vel cum incertum est qualis futurus sit qui nunc vel bonus vel malus apparet There are two things saith Anselme here out of Saint Augustine in which we must beware of rash iudgement when it is vncertaine with what minde a thing is done and when it is vncertaine what he may be who now appeareth to bee good or bad 2 Things doubtfull when things may haue a double interpretation take the fairest this is charitie 3 Things to come Prou. 27.1 Thou knowest not what a day may bring forth 4 Things indifferent of the which Saint Paul intreateth in this Chapter Things openly and certainly euill we may and must iudge and it were to bee wished that Drunkards vncleane persons c. were more censured Aug. loco supra citato but yet with Saint Augustines prouiso that we hate and detest non hominem sed peccatum non vitiosum sed vitium morbum potius quam aegrotum not the man but his fault the disease rather then the patient The Amplification is three-fold 1 From the Illation Therefore In as much as our brother standeth or falleth to his owne Master and whether he liue or die is the Lords and that wee must all stand before the Iudgement-seat of Christ to giue an account for himselfe let vs chamber our tongues and not iudge and censure one another 2 From the persons who may not iudge implied in the verbe and expressed in the English Vs Let vs not hee annumbreth himselfe eyther because hee is a fellow-member with them of the same body and so in some sort it pertaineth to him as one who is sensible of his brothers failings Musculus or vt hoc tolerabilior sit admonitio quo minus habet pudoris that the Admonition might bee the more tolerable the lesse it shameth them or from the remembrance of his owne pronenesse and forwardnesse to rash censuring in former times for he was a Pharisie whose sect was intemperately censorious In many things we sinne all James 3.1 Optimus ille est qui minimis vrgetur Happie is he that hath least and fewest faults 3 From the consideration of something spoken or done before in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any more wherein there is a secret accusation of some thing past and a warning of something to come as if hee should say Indeed it hath beene your fault heretofore to be too busy and forward in censuring your brethren but now being admonished and taught the contrary you ought to leaue such rash iudging From this part of the Amplification wee haue this Doctrine After admonition and instruction Doctr. wee must bee carefull to amend our wayes Matth. 3.10 Now is the â—xe layd to the roote of the trees c. Now though heretofore you haue beene fruitlesse yet now seeing I haue admonished you and God hath sent his owne Sonne to teach you see you bring forth good fruit and repent So Iohn 5.14 Act. 17.30.31 1. Pet. 4 1 2 3. When a Minister hath instructed and admonished his people Vse 1 hee may looke that they should leaue their sinnes and be conformable to good orders The Husbandman reioyceth in his good croppe and the Physitian in the health of his patient to whom hee hath administred So wee reioyce if our admonitions preuaile and haue good successe to your amendment if otherwise it is a great griefe to vs and not profitable to you Admonition is necessary Vse 2 as may appeare by this Admonition repeated This necessitie appeareth 1 Because wee are hardly drawne from our errours conceited opinions and sinnes therefore our Sauiour requireth three Admonitions Matth. 18. and an Hereticke to be twice admonished before auoided 2 Because when we are recouered by Admonition into the right way we easily steppe aside as waxe melteth with the heate and loseth the former impression He is miserable which wanteth a faithfull Admonitour but he is more who hauing one will not heare him and bee reformed The Vse of all Admonition is that we should cease to doe euill Vse 3 and beginne to doe well that we may be perfect in the way of righteousnesse 2. Tim. 3.16.17 Here are to bee reproued such who will not obey Admonition but notwithstanding still continue the same which is to make voyd the end why God hath commanded Admonition and to wrappe our selues in grieuous guiltinesse for an euill man not admonished shall bee damned much more admonished if hee amend not Iohn 15.22 Not to be bettered by Admonitions Deut. 21.20 is a signe of a very wretch as in the vncorrigible sonne and in the sonnes of Ely may appeare 1. Sam. 2.25 Ecclesiastas 4.13 and Salomon saith Better is a poore and wise childe then an old and a foolish King that will no more be admonished It is the way by the iust iudgement of God to runne into farther and more dangerous errours and sinnes It is a rule Minus peccatum cum arguitur Remigius citatus à Chemnitio Har. c. 31. non corrigitur causa fit maioris peccati A lesse sinne reprooued and not amended is made the cause of a greater sinne as Herod not reforming his incest vpon admonition fell into the sinne of murder cutting off the head of Iohn Baptist. So the Brownists wee see by experience haue by the iudgement of God runne farther and farther into absurd errours as many also among vs finding fault with the gouernment of the Church and not being reclaymed by admonition haue turned Brownists Let euery man therefore looke to it how he behaue himselfe after admonition This shall one day torment thee thou drunkard because thou hast beene often admonished and repentest not To bee bettered by admonition is the token of a wise man but to harden the necke Pro. 9.9 and 17.10 Pro. 29.1 is the fore-runner of destruction I am blacke but
rather offend priuate men then the Magistrate and thy Minister And take heed alwaies lest thy actions betaken for an example to the ignorant Labour soundly to vnderstand the Doctrine of Christian liberty in things indifferent it is most necessary to be known for diuers weighty reasons First for the peace of our consciences If a man begin to make question and to doubt of his meate Vse 2 of his apparrell of his sleepe Consule Calu. de tota hac doctrina Libertatis Christianae Jnstit l. 3. ca. 19. sect 7. ad finem capitis recreations it comes to passe many times that such a one will bee afraid super transuersam festucam incedere to step ouer two strawes lying a crosse as Master Caluine speakes Therefore that our consciences wander not in such labyrinths it is profitable to know that God hath not taken from vs the vse of outward things but giuen vs great liberty therein euen as hee gaue Adam liberty to eate of all the trees in the Garden that which was expressely forbidden onely excepted Secondly lest wee iniury the creatures accounting them nay making them to be vncleane vnto vs through ignorance which are cleane in themselues Thirdly that wee may bee able cheerefully to giue thankes for the creatures whereby wee are maintained But hee which doubteth whether God giues him leaue and liberty to vse them cannot seriously giue him thankes for them To auoide superstition of which there is no end nor measure if wee bee ignorant of our Christian liberty for then wee put conscience and Religion in things which of themselues are indifferent and free to bee vsed or forborne It is lawfull for the Ciuill Magistrate in the common-wealth Vse 3 also for the Church in the administration of holy things to determine the vse of things indifferent For if I be bound to one part for the good of a priuate man much more may Authority in such things binde mee for a common good of all Now for the satisfying and pacifying of doubtfull minds concerning their submission to the constitutions and ordinances of our Church I will briefly shew in what the Church hath authority to command and in what it hath not Cal. inst l. 4. ca. 10. praecipue sect 27. et seq Hieron Zanch. tom 8. loc 13. de libertate Christiana et 14. de Scand et 16. de Traditionibus humanis and this for the most part in Master Caluines words the rather because I finde that Master Zanchy in the setting downe of the doctrine of Christian liberty and of the power of the Church in the constituting of the external policy and Eutaxy thereof hath transcribed Caluine The actions of Diuine worship are twofold Essentiall and Ordinate The Essentiall are such as differ not from the worship it selfe as Piety and Sanctity of minde The Ordinate are such as are appointed as helps and instruments for the more commodious performing and outward declaring of such worship as Prayer Preaching Administration of the Sacraments c. In these are to bee considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such things be performed and the outward order or manner of their performance The first sort of action it is onely in the power of God to institute whose will is the perfect rule of good life and who onely is able to infuse into the heart true piety and sanctimony And of this kinde whatsoeuer are not commanded in the word are thereby forbidden neither hath the Church here any power to adde to detract or to change Of the second sort Prayer Preaching c. in regard of the things themselues are necessary and instituted of God neither can the Church abrogate them or appoint other things in their roome But as concerning the manner of performing these as time place gesture c. God hath so farre permitted them to the Arbitrement and Authority of the Church as may stand and agree with the condition comelinesse and edification of that particular Church So that in these the Church hath power to abrogate alter or institute such rites and courses as the Pilot hoyseth striketh or turneth his sayles that the common course of edification may bee the better holden and maintained That the Church hath this authority is proued by two arguments The first from the Word of God 1 Cor. 14.40 Let all things be done decently and in order Decently that is set forth with such dignity and honour which may be sutable to the reuerence of the holy administration that the faithfull may be admonished with what veneration such sacred things are to be handled so we pray bare-headed and vpon our knees wee administer and receiue the communion yea we bury the dead with a venerable comelinesse c. In order to this are to be referred the times of assembling the place the vniformity of gesture the silence and quietnesse c that all tumults and barbarous confusion and dissension may be auoyded Also 1 Cor. 11.24 And the rest will I set in order when I come He by writing set some things in order some other things he let a lone Calu. in locum Epl. ad Corinth till he might come and see that which was done because as M. Caluine saith Certiùs ex presenti aspectu cognoscitur quid expediat It is more certainly knowne what is expedient by presence and sight The second argument is taken from the continued practice of the Church from Christs time hetherto disanulling and ordaining such things as best serued for the present times and state of the Church The Apostolicall Church enioyned abstinence from meats offered to Idols Act. 15.29 from strangled and from blood which now from a long time is abrogated In the time next after the Apostles they vsed from Easter to Whitsontide to pray standing this is out of vse now After the time of Constantine in the publique seruice the Apostles Creed was rehearsed with a low voice the Nicene with a loud voice the first because it was set forth in the time of persecution the second because it was made in the time of peace as saith Aquinas Aqui. 2.2 q. 1. art 9. ad 6. This and the like haue now ceased in the Church But to receiue the Communion in the morning and fasting in Baptisme to vse the signe of the crosse to make abrenuntiation to sit with our faces toward the East not to fast vpon the Sundayes to ioyne the contracted in matrimony publiquely in the Church with the benediction of the Minister and such like the Church by her power hath continued Hence arise two conclusions 1 Traditions Constitutions and Canons are necessary for the Church because otherwise concord decency and order cannot be maintained For in as much as in mens manners there is so much diuersity in their minds variety and contrariety in their opinions and iudgements if a Church should not bee knit and bound together by such Decrees and Lawes as by certaine bands it must of
diuersorum or a procedit When one and the same meaning and speech proceedeth out of the mouthes of diuers men Secondly from a description of God the Father of our Lord Iesus Christ adding force to his prayer by the mention of Christ whom the Father gaue to death to vnite vs to himselfe and together The members of the same Church Doctr. ought to be like minded one to another that God may be glorified 1. Cor. 1.10 Paul prayeth that the Corinthians may all speake the same thing that there be no diuisions among them but that they may perfectly be ioyned together in the same mind and in the same iudgement Phil. 3.16 and the Apostolicall Church is an example Act. 4.32 And the multitude of them that beleeued were of one heart and one soule In trouble seeke patience and consolation from God Vse 1 and hauing obtained them be thankefull Many thinke by their owne strength and manly stomack to beare trouble but if God giue not patience a little paine or crosse will moue vs to impatience Also to finde comfort in their calamities from their purses from their friends from merry company seeking to driue away the euill spirit by musicke as Saul but it is the Holy Spirit which is the Comforter Resort thou in thy trouble to God the Author and to the word of God the Instrument of Patience and Consolation Paul vnto his preaching Vse 2 and writing and disputing addes Prayer for disputation and sound arguments will not preuaile vnto concord though they doe to conuiction vnlesse God moue the heart as wee haue experience with the Papists and Brownists Many learned Preachers profit not their hearers for want of Prayer Paul may plant and Apollo may water but God will be intreated for the encrease As in the nourishment of the body many feed of the daintiest and yet are leane and sickly so many heare and reade the Word which is the food of the soule and yet are not nourished because they pray not Be at the Prayers as well as at the Preaching if thou wouldest profit Vnity and Concord are here specially commended vnto vs Vse 3 not in error or euill but in truth and goodnesse How good and pleasant it is for brethren to dwell together in vnitie It is pretious as the oyntment of Aaron Psal 13. â—â— and profitable as the dew of Hermon The Lord make this dew abundantly to fall about the Tents of the Church of England Herod and Pilate shake hands against Christ set on it may be by the High Priests Annas and Caiphas and the wicked Iewes Let vs agree and hold together for the defence of Christ and his Gospell The Papists bragge of Vnity as of an infallible note of the Church and surely Hierusalem is a City compact together Psal 122.3 they also face the world downe that wee cannot haue the Truth because of our Contentions this is that which they lay in our dish in all their Pamphlets the more guiltie are they which broach new opinions which contend for trifles and so cause the Truth which we professe to be euill spoken of by the Aduersaries God is not glorified there where there is no vnity Vse 4 where men agree not in affection and speech and gesture He cannot endure them which call him Father and will not liue quietly and in vnity with their brethren By strife and contention God is not glorified but blasphemed The Lords Supper is instituted as a band and nourisher of Vnity and Concord but it is made a fountaine of discord and variance by some and that for a gesture there can bee no religion in this neither is God glorified thereby What is the reason that our contentions are not coniured downe by that most effectuall charme of the Apostle to the Corinthians in the beginning of his first Epistle to them Now I beseech you brethren by our Lord Iesus Christ that there be no diuisions among you 1. Cor. 1.10 c. And by the end of the last Epistle to them Finally my brethren farewell be perfect be of good comfort 2. Cor. 13.11 be of one mind liue in peace and the God of Loue and Peace shall be with you Whom should not that Patheticall prayer of our Sauiour going to his Crosse moue to vnity Holy Father keepe through thine owne Name those whom thou hast giuen me that they may be one Iohn 17.11.21 as wee are that the world may beleeue that thou bast sent mee Surely if wee haue not put off Christianity these speeches must and will preuaile with vs vnto Peace and Vnitie VERSE 7. Wherefore receiue yee one another as Christ also receiued vs to the glory of God IN this Verse is the Conclusion of the Argument taken from the Example of Christ vers 3. Christ pleased not himselfe Therefore we ought to receiue one another The phrase Receiuing one another being put for Not pleasing our selues because pleasing our selues is the cause why wee receiue not one another Not to please our selues To beare the infirmities of our brethren To receiue one another are Synonima with Paul here And thus not onely is repeated the Argument of Christs Example but also the maine Admonition set downe Chap. 14.1 and Chap. 15.1 The Argument is repeated nouo modo after a new manner vt pondus addat Aretius that he might adde weight thereunto The Admonition is now the third time iterated here the word Receiuing being vsed that so by a holy kinde of Art Pet. Martyr he might end this disputation in the same tearme in which he beganne it This Conclusion is set downe by way of precept that it may be the stronglier imprinted in vs. In it wee haue the Duty commanded and the Rule of it wherein is the Argument of the example of Christ The Duty hath the action Receiue and the obiect one another Receiue as before Chap. 14.1 not onely to entertaine our brethren comming to vs but to seeke them vp not to shunne their company but with all loue to embrace them and to admit them to familiar conuersation fellowship and communication of offices One another In the 14. Chapter verse 1. the admonition was charged vpon the strong toward the weake but here both are charged the strong must receiue the weake and the weake the strong As Christ also receiued vs to the glory of God In these words is the Rule in which we haue the Note of the Rule and the Argument from Christs example As This notes the Rule Wee must receiue one another as Christ hath receiued vs this note signifies syncerity not aequality there being as much difference in the degree of receiuing and dispropâ—rtion as is betweene that which is infinite and that which is finite The Argument is taken from the effect of Christ where is the Action hath receiued which containeth all his loue hee redeemed vs purchased life for vs with his bloud of enemies made vs the children of God reconciled vs to God
auoyd them IN this and the three verses next following is the third part of this Chapter and the fourth part of the Conclusion which is an Admonition In which are the manner of it and the matter considerable The manner in these words Now I beseech you Brethren It is tendered vnto them with exceeding loue such manner of speaking wee had before Chap. 12. vers 1. and Chap. 15. vers 30. In the Matter we haue the Admonition it selfe vers 17.18 and the Amplification of it vers 19.20 In the Admonition it selfe are the Dutie vers 17. and the Reason vers 18. The Dutie is to beware of false teachers and false brethren In this we may note a Declaration of the warinesse required and a Description of them of whom they are to beware Vnto this warinesse belong two things first to marke secondly to auoide The Description of the parties to be marked and auoyded is from the Effects which are two Diuisions and Offences They which make Diuisions and Offences are to be marked and auoyded These two are amplified by the Rule vnto which they are contrary which is the Doctrine which they haue learned Marke them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth such a marking as vseth a watch-man that standeth on a Tower to descry enemies he marketh diligently all commers and giueth notice accordingly for the sauing of the City Hence are the chiefe Pastors and Fathers in the Church called Episcopi Bishops One Copie Clarom codex as M. Beza noteth hath an aduerbe ioyned to the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to marke so that we be in suretie and not deceiued And auoyd them Which Peter Martyr vnderstandeth of Excommunication Which cause diuisions and offences Pareus The first of these some thinke to be referred to Doctrine the other to Discipline the first of Heresie the other of Schisme and I thinke wee may vnderstand both of these in the first word and by the second the offence which commeth by such Diuision and also that which commeth by a wicked life for these also deserue to be marked and auoyded Contrary to the Doctrine of Saluation by Iesus Christ only which yee haue learned eyther by this Epistle or by your first Conuerters False teachers and brethren are carefully to be marked and auoyded Matth. 7.14.15 Beware of false prophets Doctr. which come to you in sheepes clothing but inwardly they are rauening Wolues yee shall know them by their fruits Which fruits are in this text Diuision and Offences Philip. 3.2 Beware of Dogges beware of euill workers beware of the Concision For here Saint Chrysostome would haue the Iewes to be vnderstood who vrged the Necessitie of the Obseruation of the Ceremoniall Law I thinke also such Gentiles who maintained Iewish opinions Here note Pauls wisdome and that in three things Obser 1 That he putteth this Admonition in the very end of his Epistle Musculus to note that amongst all other things formerly written of this in especiall not to be forgotten 2 That he interserteth it among the Salutations that so it might the more preuaile with them for as then the waxe easiliest receiueth the print of the seale when it is softned so hauing by his gentle salutations greetings by name and commendations prepared their affections then he putteth in for peace and vnity and that they should beware of such which cause diuisions 3 He nameth those which were worthy amongst them but not the factious and schismaticall that they might discerne this admonition not to proceed from any priuate spleene but meerely out of a true and vnfained desire of their good We ought to haue a watchfull eye vpon all such Vse 1 who either by their opinions or life contrary to the Doctrine of Saluation which we haue learned out of the Word and to censure them We may not keepe company with Papists Anabaptists Vse 2 Brownists profane persons or if there be any other which are enemies to the peace and holinesse of the Church lest we be corrupted and peruerted by them for our nature is prone to error and slow vnto the truth There are two things which strike at the very heart of the Church Diuision and Scandall or Offence Vse 3 If thou desirest that the Church should liue and flourish O pray for the peace of Ierusalem and beware of faction and schisme hate euill and leade a godly life VERSE 18. For they that are such serue not our Lord Iesus Christ but their owne belly and by good words and faire speeches deceiue the hearts of the simple HEre is a Reason of the Admonition which is twofold The first is taken from the End the second from the Effect of them which cause Diuisions and Offences Their End is set downe first Negatiuely They serue not Christ then Affirmatiuely but their owne belly To serue Christ Is to submit our selues to his will and to seeke to please him in all things and to set forth his glory but this the factious spirits intended not but to serue themselues and their owne turnes whatsoeuer became of the seruice of Christ Their owne belly That is profit maintenance ease For we are ten-fold more forward to bestow vpon such which shall broach a new opinion or be factious then vpon peaceable teachers Opposition to the present gouernment of the Church in England may easily bee discerned to bee a very mystery of gaine Also by Belly Faius by a Synechdoche vnderstand Vain-glory Ambition and all carnall affections and wrong ends The Effect They deceiue the hearts of the simple set forth by the Instrument Good words and faire speeches In the Effect are the Action they deceiue the parties deceiued the Simple The extent how farre they are deceiued euen in their hearts They deceiue The word signifieth such a deceit which a false theefe vseth to a trauailer offering himselfe a guide to direct him a better way to his iourneyes end and so leading him into some dismall place that hee may rob him and cut his throauand therefore the vulgar translation and M. Beza with the Syriack reade it they seduce The hearts To note that alienation of Affections followeth diuision in doctrine and opinion Diuision and faction is as a canker not only impairing the soundnesse of the Iudgement but diuerting the current of the Affections Of the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a one who hauing a desire to doe well yet wanteth wisedome to discerne the subtiltie and ends of such who make diuisions in the Church Simple or Innocent as the vulgar being so called Lyra in loc non à puritate conscientiae sed à defectu industriae not from the purity of their conscience but from a defect of wisdome or care and industrie to obserue and find out the packing of such contentious and factious spirits saith Lyra. By good words and faire speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when a man maketh shew of much goodnesse in words
The grace of God hath appeared teaching vs to deny vngodlinesse c. 1. Ioh. 2.8 Euery man ought to manifest his regeneration Vse 1 by the light of his life nay it will be so if once enlightned there will be as much difference from our former estate as between light and darknesse if once grafted into Christ our fruit will bee so changed that there will be as much difference from that which was as betweene the faire and sweet fruit of Paradise and the most bitter Coloquintida Euery thing doth agree performam worke according to and by the forme fire will heate if it bee fire and light will dispell darknesse if we haue receiued grace our conuersation and whole behauiour will be gracefull If we say that wee haue fellowship with him who is the light and walke in darkenesse we lye and doe not the truth If thou beest ordâ—narily drunke if thou delightest in vanitie art a common blasphemer c. there is no light no grace Esay 8.20 To the law and to the testimony if they speake and do not according to this word it is because there is no light in them We must cast off euill with hatred to it Vse 2 and put on goodnesse with delight in it Many will spet at the naming of the Diuell and say they defie him but hast thou cast him out of thy heart Many will say they cannot abide hypocrisie dissembling malice slandering pride c. which yet continually practise such things when thou hearest or seest euill as swearing drunkennesse c. doth thy heart rise against such euils for the true hatred thou bearest to them and in this hatred dost thou abandon the workes and workers of such darknesse If so this is a good signe Many will commend the Word but if the Preacher come home to their conscience and tell them of their beloued sinne they will storme and rage many will commend sobrietie chastitie humilitie patience but put thou them on and weare them Put on the Armour of light Where there is vse of armour Vse 3 there is some feare of danger yet if there come danger blessed be God that we haue Armour A godly man is armed from top to toe Satan may buffet him but destroy him he cannot for he is armed in proofe Miserable is the vnregenerate man for hee is both blinde and naked how easily are such assaulted wounded and in body and soule destroyed by Satan Let vs put on the armour of light and for as much as Christ hath suffered for vs in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arme your selues with the same minde namely to cease from sin 1. Pet. 4.1.2.3 and to liue the rest of our time not to the lusts of men in lasciuiousnesse excesse of wine c. but to the will of God VERSE 13. Let vs walke honestly as in the day not in rioting and drunkennesse not in chambering and wantonnesse nor in strife and enuying LEt vs walke honestly as in the day Concerning the coherence of these words with them before there is some difference without any damage of the sense Some make it a new argument ab honesto Pet. Mart. Gryneus which certainly is of great force with them which haue not put off humane sense Some from the end of casting off and putting on of which in the twelfth verse Sarcerius translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by two words sic vt in English so that thus the vulgar and our other translations not well The truest reading is as it is here from his Maiesties translation and so the first part of the verse yeeldeth vs an exhortation which is another from that in the twelfth verse in words but not in sense The duty required in this repeated exhortation is Honest walking where is the action walking the manner honestly and this amplified from the consideration of the time as in the day Let vs walke to walke with the Apostle is to liue the effect or signe of life put for life it selfe and so the Commandements are called a way and our obedience a walking therein there are diuers Analogies here of the which I haue written somewhat vpon the eight Chapter of this Epistle vers 1. All our thoughts words deeds whole behauiour must be honest and so to bee must bee our delight and wee must daily goe forward therein Honestly honesty is taken sometimes in our ordinary speech for chastity and so here but this is but a part of the sense Sometimes for faithfulnesse so we say an honest man that is a faithfull and iust dealing so here also but this but in part the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in a good fashion implying all comely and commendable carriage The Adiectiue is somewhere translated Act. 13.50 Honorable The Iewes stirred vp many deuout women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and honorable and this excellently fits here and the Ciuill Lawyers oppose honest to vile and base let vs walke honestly honorably according to the credit of our place and calling The Syrian Translation reades modestly Beza compositè orderly fitly as you would say in print The Vulgar and Master Caluin Tit. de Zelo â—â—ore post medium decently and so Saint Cyprian read this place Pareus expoundeth it by Pauls three aduerbs Tit. 2.12 soberly righteously and godly As in the day for our night apparell any thing though patcht and homely will serue the turne but in the day comelinesse requireth that wee should bee more handsomely attired When a man is to goe abroad among his betters especially he brusheth and trimmeth vp himselfe The Husbandman whilest he goeth to plough and cart is clad it may be in lether but at another time his garments are very neate and trimme hee hath his worke-day and his holy-day apparell So because it is now day with vs and that we walke before men and Angels we are sutably to be fashioned and arrayed and in as much as very day is holy-day with a true Christian and euery place as the Church to him therefore he is to walke thereafter Euery Christian must haue a speciall care ouer all his behauiour that it be honest and such as becommeth the Gospell Prou. 4.25 Doctr. Let thine eyes look right on and let thine eye-lids look streight before thee 26. Ponder the path of thy feet and let all thy wayes be stablished or ordered aright 27. Turne not to the right hand nor to the left remoue thy foote from euill Ephes See that yee walke circumspectly accurately 1. Thess 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That yee malke honestly according to the Word in this place A Christian must be walking Vse 1 to stand still and idle is reproued Matth. 20.3.6 An idle man falls into pouertie and a man that giueth himselfe to ease into diuers diseases Bee walking that thou mayest expell noxious humours When Dauid began to take his ease hee began to bee ouer-growne with lustfull affections If the husbandman be not
alwayes fallowing his land with the plough it will runne out with weeds so will our hearts with noysome lusts through want of the daily practice of good duties We must walke that is goe forward in godlinesse Vse 2 that we may euery day be nearer heauen then other as he that walketh commeth nearer and nearer to his iourneyes end A Nurse delighteth to see her babe battle and thriue and it is a shame for a scholler to bee alwayes in the lowest forme Go on therefore and be euery day better then thy selfe Not to goe forward is to goe backward Philip. 3.13.14 I forget that which is behind saith Paul and reach forth vnto that which is before and I prease toward the marke We are not yet at our iourneyes end wee must walke on and there are many impediments Et ibi incidimus in deficiendi periculum vbi proficiendi deposuerimus appetitum There wee beginne to grow worse Leo Mag. ser 2. de Quadrag where wee striue not and desire to grow better said Leo. Our walking to heauen is like the forcing of a Boate against the streame or a Chariot vp a hill if the oares and horses stand still they go backe as fast as they went forward As in walking Vse 3 there are many paces so in our life many passages we must carry our selues decently in all Let thy speech gesture eating drinking sleeping clothing recreations c. be honest and such as becommeth a Christian Be sober toward thy selfe iust toward thy neighbour religious and deuout toward God ioyne them all together which many doe not Saint Paul vseth this word when he giueth warning of our behauiour in the Church Let all things be done decently 1. Cor. 14.40 When thou commest to Church let thy behauiour be venerable It is not a prophane Theater but Gods house Vncouer thy head bow thy knee pray heare sing with the rest of the congregation when they pray reade not thou when they kneele sit not thou vniformity and order is most honest and comely in the Lords house otherwise there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Walke honestly at Church at market at thine owne house Haue such care of thy liuing Vse 4 as thou hast of thy putting on apparell No man in his right wits will appeare abroad and in publike either disguised or naked Nature teacheth vs to couer our vncomely parts 1. Cor. 12.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and grace should teach vs that drunkennesse whoredome c. agree not with the honestie and comelinesse of Christians A vertuous conuersation doth a man a great deale of honestie and credit Vse 5 as a comely garment Age it selfe without Vertue is not honorable Prou. 16.31 Follow vertue Sinne disgraceth vs Rom. 1.26 Rom. 1.24 lusts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vile dishonorable affections which doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dishonor bodies Hate vice VERSE Not in rioting and drunkennesse not in chambering and wantonnesse not in strife and enuying THese words and the next verse following containe an exposition of the exhortation to walke honestly as in the Day That exhortation is two wayes expounded First negatiuely in these words then affirmatiuely in the verse following In the negatiue are diuers particular vices enumerated which are contrary to this honest walking There are set downe three paire of vices not that there are no more but these are reckoned vp as the foulest and most common which most staine and dedecorate a Christian and vnder these all other to be vnderstood The first paire are rioting and drunkennesse There are two staffes of our bodily life meat and drinke hee forbiddeth here intemperance in both Rioting The Latine reads non in comessationibus which comes not of the Latine comedere which signifies to eate but of the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word in this place and signifies as Saint Ambrose expounds luxurious feasting and banquetting wherein men take liberty vnto all lasciuious and riotous behauiour so called as some thinke because such feasting and riotous feeding brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heauy sleepe when men are as the Poet speakes Somno vinoque Virgil. or somnoque ciboque sepulti Euen buried in sleep caused by good cheere And because in such feasting oftentimes there is Musick the Syriack translation it may be rendered it non in musica not in musick meaning vaine and filthy songs and petulant behauiour according to the rude doings in many places at mariages From hence the Heathen called their god of wantonnes and reuelling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the abhominable Idoll of Moab Chemosh 1 Kings 11.7 so called from some filthy behauiour vsed or seene in the worship of that Idol This was Priapus the Israelites grieuously sinned Numb 25.1 2 3. in ioyning themselues to Baal-peor or Beelphegor Pudendum idolū Targ. Ionathae consule Hieron in loc Hoseae of which the Prophet Osee speaketh chap. 9.10 They went to Baal-peor and separated themselues vnto that shame Nor feasting nor eating that which is dainty is here forbidden but rioting in our eating bringing forth proteruous and dissolute behauiour Drunkennesse When this odious sinne is named wee conceiue a man vomiting reeling and staggering not being able to speake nor able to goe we thinke of the deformity of his visage the inordinate and vncomely motion of his body his dementation or alienation of mind But drunkennesse properly is not in these These are the effects of it or as the Schoolemen say well rather poena then culpa ebrietatis Esay 51.21 the punishment then the fault of drunkennes Drunkennesse is manifold there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Prophet Esay speaketh to the Iewes thou afflicted and drunken but not with wine with sinne then or with plagues for they were opplete with both There is Panaria ebrietas and drunkennesse with bread prouerbiall vsed in the Dutch language Eras chil 1. Cent. 3. Adag 3. as the learned Dutchman of Roterdam saith in his Adagies noting petulant and impudent manners There is also giddinesse by Tobacco the immoderate and vnreasonable vse wherof is so much the more to be damned because it is the nurse of this brutish drunkennesse we haue to intreat of The drunkennesse here ment is an immoderate drinking of any liquor which may inebriate The very forme of this sinne is in the terme Immoderate now that is immoderate in drinking which is beyond the necessity of nature the good health and strength of the body and the reasonable refreshing of the spirits whether alienation of mind follow or not For whatsoeuer in the excesse in drinking is contrary to Sobriety is ebriety But all Immoderate drinking is contrary to sobriety 1 Pet. 4.3 and therefore Saint Peter doth not onely forbid walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in drunkennesse but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any excesse of wine when we begin to be heat with it and in drinkings and