God and are become such as haue need of milke and not of strong meate Thus we see how this worde Pilgrimes or Trauellers doth warne vs not to stand still but to march on and walke forwarde in that blessed path that leadeth to the kingdome of heauen 12 As they therfore that be vpon their iournies doe not abide in those hostryes oâ— Innes where they are well vsed lodged or entertained and where they finde plesant gardens walkes or such other inticements but after their baâ—t or in the morning doe passe on their way Euen so we albeit God in this life giue vs goods honours houses and other carnall commodities yet let vs remember that we are trauellers and must not stay but goe forwarde on our iourney toward heauen yea and in case we be afflicted with sicknesse pouerty or any other calamity yet must we still thinke that we are vpon our iourney and therefore taking comfort say Peraduenture we shall be better to morrowe but howsoeuer it bee our way lyeth forward that we may soone be at heauen this doth S. Paul teach vs where he saith Because the time is shorte heareafter 1. Cor. 7.29 that both they which haue wine be as though they had none and they that weepe as though they wept not and they that reioyce as though they reioyced not and they thâ—t buye as though they possessed not and they that vse this worlde as though they vsed it not for the fashion of the world goeth away And I would haue you without care Thus we see that there ought to be nothing that should let vs from proceeding and going forward on our way and that we should not stop at any disturbance or alurement either of the worlde or of the slesh 13 It now therefore remaineth that as they who are to departe from a forraine land toward their own country do prepare things necessary for their iourney so that we likewise prouide that which is expedient for the happy perfourmance of our iourney towards our heauenly countrey let vs therefore make ready the chariots of good consciences the horses of feruent praier to God the oyle of holinesse in our lampes the sworde of the spirite Eph. 6.16 which is the worde of God and the buckler of saith that resisting all our enemies that warre against vs Gen. 19.26 Luke 17.32 we may constantly proceed in our iourney let vs not as Lots wife looke behinde vs but without any sorrow for leauing the worlde and the flesh let vs cheerefully go forward in this blessed voyadge To conclude as they that returne into their country doe leaue none of their goods in those places where they haue bene strangers but doe either send them before them or carry them with them euen so let vs looke that we leaue not our goods vpon earth but send and transporte them into heauen by enlarging them plentifully to the poore who shall bee our horses and moyses to carry them and withall let vs think that all that we leaue vpon earth at our departure is euen so much lost also that we shall neither keepe nor finde any thing in our heauenly country more then we haue giuen Apoc. 14.13 neither carry thither any thing but the good that we haue done as S. Iohn saith of those that doe dye in the Lord that their workes doe follow them 14 Thus may we see how the continuall meditation of this that in this life we be strangers pilgrimes and trauellers wil stand vs in great stead for the amendment of life that denying the worlde we may prepare our selues by al good works by faith hope praier patience meditation vpon Gods word and desire to be in fruition of our inheritance in heauen wherof we are burgesses and finally taking possession therof we may reioyce in ioy and eternall glory The tenth cause of amendment drawen from the kingdome of heauen which is in vs. Chap. 10. HOw the kingdome of heauen which after the resurrection we shall enioy ought to induce vs to amendment of life wee haue already shewed now as secondly by the kingdome of heauen is signified the estate whereinto the Children of God euen in this life Luke 17. 21. Rom. 14.17 are reestablished through saith in Iesus Christ so let vs beholde how mightily this kingdome which Iesus Christ hath said to be in our selues ought to enflame our harts to amend It consisteth saith S. Paul in righteousnes peace ioy in the holy ghost by righteousnes he vnderstandeth that singuler benefite comprized in this that Iesus Christ hauing by his death satisfied Gods iustice for all our sinnes and so paid all our debtes hath also giuen and imputed vnto vs his perfect obedience to the end that by this his righteousnesse wee may be iustified in the iudgement of God This benefite is the assured foundation of our saluation and therfore both in greatnes excellencye incoÌ„prehensible and indeed being by nature the children of wrath pore sinners such as hourely by our iniquities doe deserue death and eternall damnation what greater benefite can God bestow vpon vs then in his iudgement to be absolued and so iustified that wee may be the children of God and inheritours of life euerlasting The remembrance therfore of such a benefite ought to induce vs to amend our liues and diligently to beware of offending God and surelye if onelye one sinne may make vs in his iudgement guilty worthy of damnation can we be so vnthankeful to God and such enemies to our soules as by pleasing our flesh and the worlde to tread vnder foot such a benefite and so happy and blessed an estate shall wee that can appeare before God iustified by the righteousnes of Christ to be absolued in his iust iudgement go make our selues guilty and worthy of sentence of eternall death by offending of God shall we who by this righteousnesse are aduowed to be the children of God be such wretches as by giuing ouer our selues to sinne make our selues the children of the deuill when this righteousnesse hath freed vs from the power of Sathan shall wee by offending God reduce our selues againe vnder his tirannie when Christ by paying our debtes hath so purchased this righteousnesse for vs that the deuill can pretend nothing against vs shal we by our sins binde our selues anew to eternall death 2 Sith one onely sinne is a hand-writing giuen vnto Satan by vertue whereof hee maye detaine vs in the prison of hell there to dwell for euer vnlesse we bee deliuered by the paiment of Iesus Christ in dying for vs is it not a monstrous and horrible case that beeing brought foorth of hell and by this righteousnesse lifted vp into heauen we should by our sinnes so cast our selues again into hell that we should abide swallowed vp therin either that our sinnes should procure Iesus Christ againe to discend into our hell to fetch vs forth By the shedding of Christs bloud al the spots of our soules are washed away
than himselfe But Solon answered that no man was to bee called blessed before his death Rightly did Solon there reproue the folly of Croesus who thought himselfe blessed in vncertaine prosperitie As Solon lykewise being accounted so wise shewed his follye by signifying in such an answere that Croesus had bene blessed if he had continued in such prosperitie vntill his death Yet if Solon iudged that Croesus coulde not thinke himselfe blessed in all his prosperitie what would hee haue iudged if he had beene a Christian and had seene the change of Croesus prosperitie not into that calamitie that befell him when Cyrus afterward tooke him prisoner but euen into hell and death euerlasting Might hee not and that iustly haue sayd that Croesus notwithstanding his prosperitie euen albeit the same had stuck by him vnto his death was neuer blessed but most accursed 6 Plato a Heathen confirmeth the same by a notable discourse Plut. in his consolation to Apolonius which Plutarch indeauouring to comfort Apollonius vppon the death of his sonne doth alleadge This euermore sayth hee was one resolute opinion that whosoeuer departed this lyfe had liued vertuously at his death he was transported to the Ilands of the blessed and there feeling no inconuenience inioyed soueraigne felicitie And contrarywise they which liued wickedly and vniustly were sent into the prison of iustice and vengeaunce called Tartarum At the first sentence was awarded by liuing Iudges and while men were yet aliue but the same daie that they were to die Howbeit there grewe such abuse heerein that complaint was brought from the Ilandes of the blessed that some were sent thether that had beene wicked and peruerse liuers And thereuppon was the occasion of such abuse examined which was sounde to proceede of this that iudgement was giuen while the men yet liued clothed with honourable carcases wyth riches nobilitye and other lyke qualities In respect whereof they found many witnesses who making their apparaunce before the Iudges affirmed for them that they were men that deserued to passe to the sayde Ilandes of the blessed The cause of the errour once found out it was decreed that from thence forth ther should no iudgement passe vntill after death when the soules should bee depriued of theyr bodies and that also not by men yet aliue and subiect to bee abused by the outwarde shew but by spirites who should see nothing but the spirits and naked soules of those whom they were to giue sentence vppon to the ende that they which in this world had wrought wickednesse in theyr honourable bodies clothed with nobilitie riches and such other qualities might bee sent to tormentes and contrarywise that they who during theyr liues had kepte righteous hâ—lye and vertuous soules albeit in poore abiect and afflicted bodies might passe into the Ilandes of the blessed This was the discourse of a Heathen man who had attained some sight of the truth albeit intangled in ignorance and errour yet fitly confirming our argument namely that wee must not iudge of mannes felicitie or miserie by the outwarde apparance 7 This folly of iudging by the outward apparance doth yet proceede farther For it can take no place at the least wherein to stay and settle it selfe in mans heart but onely among those that denie Gods prouidence namely those that thinke there is no righteous God that administreth iustice For confesse that there is a God and that hee is righteous and thou canst not iudge of mans felicitie or miserie by the outward shew Thou canst not I saie iudge whether hee that liueth in prosperitie be blessed or another in affliction cursed For sith most vsually the wicked do prosper in this lyfe and contrarywise the children of God haue most trouble what should become of Gods iustice whose nature is to rewarde euill to the wicked and good to the good A certaine Bishop of Verdune in his Chronicle reporteth that one Almauri king of Ierusalem on a time demanded of a certaine Doctor howe he could proue another life after this The Doctor asked him whether he beleeued there was a God Which when he had graunted It sufficeth sayd the Doctor For if there be a God he is righteous if hee bee righteous he must administer iustice in rewarding the good and punishing the wicked Nowe thy selfe sayde hee hast knowen such a wicked man who alwayes liuing in pleasure and honour slept in peace Thou knewest such another a verie good man in continuall tribulation euen to the death If therefore there bee a righteous God it cannot bee chosen but there is another lyfe wherein this good man resteth nowe in blisse and the wicked man in woe Whether this was a true reporte or but a fiction for example and doctrine yet doeth it surely most playnelye teach vs that hee that by outwarde prosperitie iudgeth a man to be blessed and by tribulation to bee accursed denyeth a God in that hee denyeth his iustice The doctrine of this historie or example doeth Saint Paul also confirme saying That the tribulations of the faithfull layde vppon them by the wicked that are in prosperitie are a manifest testimonie of the iudgement to come farre other than the fooles do by the outward apparance imagine The reason hee also addeth saying 2. Thes 1 For it is a righteous thing wyth God to recompence tribulation to them that trouble you and rest to you that are troubled Which iustice if it be not executed in this life he concludeth that it shal be in the latter comming of Iesus Christ to iudgement 8. It is blasphemie against God sayth Dauid to saie that he will not regard mans transgressions to punish them according to his iustice Wee will not therefore saie Psal 10.13 that the sinner liuing in pleasure alreadie condemned in the sight of God and waiting but the houre of eternall death can bee blessed or more blessed than the faithfull and troubled man who walketh through tribulations to take possession of the kingdome of heauen For if by outward apparance wee iudge the wicked man that is in prosperitie to be blessed and the good man that is in affliction accursed we shall abolish Gods iustice yea euen God himselfe And this is the rather to bee noted to the end that when the children and seruants of God doo finde themselues sometime pricked with this temptation they may the better stand vpon their gard with constancy to resist the same 9 Some men in olde time reiected the booke of Ecclesiastes Philast in his catal of heretikes c. 132. Iac. Chrisost polit in the preface before the com on the Canticles thinking that Salomon wrote it in his olde age after hee had beene carryed awaie by the multitude of his wiues Alleadging that in that booke hee placed mans soueraigne and chiefe felicitie in the pleasures and lustes of the flesh as if there were no other lyfe after this Some Epicures lykewise in our time doo abuse it to the lyke purpose alleadging that there
and man to his own image purposed that the principall end of his worke should be the manifestation of his glory did he not also ordaine meanes to attaine thereto But the fall of man was as it were a preamble and a preparation to declare his loue in his redemption through Christ to make manifest his mercie to his elect his iustice to the reprobate And in this especially doth the glorye of God appeare If there were sinne in the fall of Adam so was there in the pursuite against Iesus Christ And yet loe the Apostles speaking vnto Almightie God doeth saie Doubtlesse against thy holy sonne Iesus whom thou hast annointed both Herod and Pontius Pilat Acts. 4.27 with the Gentiles and the people of Israel gathered together to doo whatsoeuer thy hand and thy counsell had before determined to be done Againe speaking to the Iewes in expresse wordes they obiect vnto them that by the handes of the wicked they tooke Iesus Christ and crucified and slew him Acts. 2.23 being to them deliuered by the determinate counsel and foreknowledge of God Albeit they cannot comprehend that Adams transgression wherein there was sinne came not to passe without the prouidence and decree of God and yet that God is not the author of sinne Must they therefore denie his prouidence those places of holy Scripture wherein the holy Ghost doth so often and so euidently testifie the same Or contrarie to so many testimonies of his word will they make God the author of sinne They do not murmure blaspheme or replie against vs but against the holy Ghost Must they because they cannot comprehend how it should bee possible that God should prohibite Adam that thing which neuerthelesse came not to passe without his decree will and eternall counsell denie those testimonies which himselfe deliuereth in his word or malitiously gather that in God there should bee two contrerie wills Let vs beleeue so much as hee testifieth in his word and reuerence so much as wee doo not vnderstand If we should conioyne the redemption wrought by Iesus Christ with the fal of Adam we shuld soone confesse that as well the one as the other came to passe by the prouidence of God 19 Yet if it were requisite to consider some reasons the same which Saint Augustine doth note might well content vs. We safely doo confesse Augustine of reprouing grace c. 10 sayth he that we do well beleeue that God the Lord of all who created all things good and who both did foresee that from good they should digresse to bad or knew that it dyd better beseeme his almightie goodnes to make of euill good than not to suffer the euill hath so determined the liues of Angells and men that in the same he would manifest first what free will was able to doo next what his grace with the iudgement of his iustice were able to bring to passe First Saint Augustine saith in that he calleth God the Lord of all he doth shew that he had power and authoritie to dispose of his creatures as he wold Secondly in that he saith that God created all things good he noteth that God is the author of the goodnes that hath bin in all his creatures namely in man created to his image but not of the sin afterward coÌ„mitted Thirdly in that he knew that from good they should degenerate to euill and yet that voluntarily he permitted it hee propoundeth this reason that it better beseemed him to shewe his almightye goodnesse in making of euill good then in permitting the euill And then he sheweth the good that God gathered out of the fall of Adam First that it serued to shew what freewill was able to do thereby signifiyng that there is no stedfastnesse but in God and yet that Adam was inexcusable in his fall For hauing created man with free will his sinne was not vpon compulsion but voluntarily and indeed he did eate of the forbidden fruit not to the end to obey the decree of God wherof he was yet ignorant but at the instigation of Satan and vpon a lust to be like vnto God And therefore when God reproued him he complained not of Gods decree but of his wife Eue and his wife of the Serpent Gen 3.6 and 3.12.13.14 and God in his sentence pronounced against them denounceth them all to be guiltie and worthy of punishment 20 For the second fruit gathered in the fall of Adam hee saith that it serued to declare the benefite of the grace of God to the elect and consequently to cause vs to confesse that our saluation is indeed free and grounded vpon the onely loue and mercye of God Also that this we ought not to misdoubt because hereby we are pulled out of the gulfe of death and damnation whereinto by Adams transgression we were plunged likewise that he hath elected vs to the ende to make vs pertakers of so great a benefit and left and abandoned so many others of like condition as ours in the deapth of euerlasting woe and to saue vs hath deliuered his onely begotten sonne Iesus Christ to the death Finally in that he saith that he vouchsafed to shewe the iudgement of his iustice namely vpon the reprobate he thereby representeth vnto vs that they haue no cause to murmure or contende and indeede as already we haue shewed that Adam was in his fall inexcusable so are they who being in Adam did with him fall into death and corruption for the sinne and corruption is in them and proceedeth from Adam not from God And albeit that which they doe is not without the prouidence and determinate counsell of God yet not knowing neither hauing any regarde thereof but voluntarily abandoning themselues to sinne and executing as S. Paul saith the lâ—stes of their fleshe Eph. 2.3 they cannot impute the cause of their damnation to God considering it is in themselues neither the r corruption seeing they take it from Adam In this sence Iudas seeing that he was condemned grounded not his excuse vpon the determinate counsell of God but accused and condemned hiâ—â—elfe saying Mat. 27.3 I haue sinned in betraying the righteous bloud and ouercome with the iust iudgement of God he hanged himselfe 21 By the premises it appeareth that the true wisedome humility and sobriety of Christians consisteth in this that when God openeth his mouth to teach vs we likewise opeÌ„ our eares to learn and when he shutteth his mouth we couet not to know Let vs in our selues finde that in God there is a wisedome iustice which we must not search into but reuerence and beleeue all that Gods worde doth teach vs concerning the election of some and the reprobation of other some as also of the prouidence of God notwithstanding we comprehend not the iustice or reason thereof for the glory of God must euen swallow vp all our replycations and murmurings because it is a true sanctification of Gods name to beleeue that he neither doth
the purpose of his creation referring to himselfe his essence life feeling vnderstaÌ„ding He manifestly seeth that among al other cretures ther is not any created for it self but to serue other yet himself being endued with vnderstanding is so folish as to think that he is created not for any greater then himselfe but euen for himselfe onely 3 To the end therefore that we may Amend our liues we must be better aduised and vnderstand wherefore we liue The holy Scripture teacheth vs that there are three principall ends of mans life First that he should glorifie God Secondly that hee should attaine to life euerlasting And thirdly that he should referre euery part of his vocation to the seruice of God But as the knowledge of God is a requisit necessary directioÌ„ of our liues to these three ends so are we especially to exercise employ our liues in the knowledge of God to the end that knowing him we may referre our liues to the ends aforesaid As concerning the first and soueraine dutie which is to glorifie God it consisteth in this That with our mouthes we confesse in our works we doe shew that in our harts we accompt him to be as he is as he declareth himselfe towards vs. This doth S. Peter teach vs where hee saith that We should shew forth both in words and workes 1. Pet. 2.9 The vertues of him that hath called vs out of darknesse into his maruailous light But what are these vertues That hee is a God almightie all good all wise mercifull holy righteous and true As Dauid where he exhorteth all men to praise God for a reason why addeth Psal 117. For his mercy is multiplyed vpon vs and his truth endureth for euer That for the glorifying of God we must in our hearts acknowledge in our words confesse and in our deeds declare him to be the same as hee is it appeareth by the foure principall points wherein the seruice and glorifying of God doth consist and where to the same may be referred namely that we repose our whole confidence in him that we obey him according to his will that we call onely vpon him in all our necessities and that we acknowledge al goodnesse to come from him This ought to be the principall end of our life 4 God hath set open two most large schooles wherein hee reuealeth himselfe vnto vs that we may glorifie him as is aforesaid First the creation of the world Secondly the redemption wrought by Iesus Christ As touching the creation God where hee might haue contented himself with his glory which he had from al eternitie vouchsafed notwithstanding to reueale himselfe to man to the end that he knowing him might confesse and magnifie him He therefore created man to his owne Image and likenesse to the end that by the beames of his brightnesse holinesse righteousnesse and truth together with the dominion vnto him graunted ouer al creatures he might be led to the knowledge of the son of righteousnesse goodnesse holinesse wisedome and power to loue him to put his trust in him to obey his will to call vpon him to acknowledge that all goodnesse proceedeth from him and so to glorifie him And whereas notwithstanding the fall of man God neuerthelesse doth communicate with vs causing vs to feele the wonderfull effects of his goodnesse wisedome and power continually and in all seasons withall Act. 17.21 considering that in him onely we are we liue and wee haue our motion It were a most monstrous case that we should not referre to his glory our knowledge and feeling of him which we gather in the communication of so many his graces whereof he is both author and preseruer 5 Moreouer the creation of man was as it were his triumphant entrie into this godly pallace of the world built only for him to the end that the continual contemplâ—tion of the wisedome goodnesse and power of God shining in the frame of this world might be to him a continuall argument to know and glorifie the creator thereof Rom. 1.19 And this doth Saint Paul note saying What soeuer may bee knowen of God is manifest in man For the inuisible things of him that is his eternall power and Godhead are seene by the creation of the world being considered in his workes There to adding that men by the same neither knowing nor glorifying God as God should bee without excuse Heerein manifestly declaring that the creation and building of the world ought to draw vs in dutie to know and glorifie God And because God principally sheweth his power and wisedome in the heauens the same are many times called the throne and habitation of the highest Esa 66.1 Act 7.48 Psal 19.2 In that sence doth Dauid say The heauenâ— declare the glory of God as most apparently shining in them and proceeding forward in this matter he attributeth to theÌ„ a speech heard and vnderstood throughout the world wherby they preach this glory of God Too great therefore is our ingratitude if making our selues dease we will not heare these heuenly heroulds when they summon vs to acknowledge and glorifie God in them and with them Psal 19.4 6 To this purpose this also is worthie the noting That God where he might haue created the world in one day did neuerthelesse employ sixe dayes distinctly as it were to giue vs leasure to contemplate the worke of euery day Gen. 1. Moreouer that to the creation of euery daies worke himselfe gaue testimonie that it was good What ingratitude is it in vs if we shall not both diligently contemplate his workes and getting a tast of the wisedome and goodnesse of God in the same yeeld vnto him al glory and praise Sith therefore that he hath created vs for his glory and the world to be a mirrour to behold the same also that we can not liue but that continually we must both see and feele in Gods creatures his power wisedome and infinite goodnesse toward vs the principall end of our liues ought in the creation of vs to his image and the framing of the world for our vse to teach vs more and more to know God that we may serue and glorifie him 7 The second point which yeeldeth yet greater knowledge of God and more strictly bindeth vs to glorifie him is the contemplation of our redemption accomplished in Iesus Christ Colos 1.15 and of our regeneration the blessed fruite of the same Christ is called the image of the inuisible God yet not in respect onely of his diuinitie but also of his humanitie What a representation of Gods wisedome doth there shine in the vnion of his humaine nature with his diuinitie that in one person there may be together very God and very man What a testimonie of Gods holinesse is his dislike of sinne and his iustice to punish it sith to exempt vs from the punishment due to our sinnes hee laide the same and with all rigour executed it vpon his
from vs all trueth To be briefe he practiseth cunning in time of peace and violence in persecution Is it not then extreame folly yea euen desperate rage to beleeue such an enemie 9 But you will saie who will bee so vnaduised as to aske or take counsell of him When speaketh hee vnto vs Euen when vnder the pretence of Gods prouidence hee giueth or offereth vnto thee ritches honour dignitie pleasures carnall commodities to bee briefe prosperitie in all thy affaires For thinkest thou that he will not propound with them the like condition as hee did to Iesus Christ when he said Mat. 4.9 All these will I giue thee if thou wilt worship me Indeede hee doth not alwaies speake so like a deuill But comming as a friende to serue thy turne and to please thee in thy desires thou shalt well finde that in effect he tempereth some poyson or pernitious counsell among either that thou shouldest dissemble the knowen truth yea euen renounce it or to neglect the holy ministry or to dispence in practises nothing agreeing with charitie equitie or vpright dealing yet couered with the cloke of custome iniquitie of the time which will not beare better dealing telling thee that if thou be a sheepe the wolfe will deuour thee that the simple are not to deale in the world and that thou must liue and houle with the wolues 10 Neither is this all he mixeth yet another poyson that is hee lifteth thee vp in thy wealth that he may make thee to trust therin to employ it in pleasure and superfluitie to forget that thou art a mortall mā In summe to imagine that thou needest not the help either of God or man On the other side for he can turne all into poyson he will take away thy goods and bring thee into pouertie he will molest thee with long and tedious sickenesse he will make thee a skorne vnto men Hereupon he will seeke to perswade thee that thou maist iustly murmure against God complaine of him forsake him reiect and euen driue him away when hee offereth himselfe as did the Gaderinites when they driue away Iesus Christ because of their hogges whome the deuils had carried head-long into the sea Mat. 8.34 yea which is the tipe of all mischiefe euen to curse God whereof the historie of Iob is a manifest mirrour Againe art thou a great sinner Hee will set before thee the rigour of Gods iustice to plunge thee in dispaire Dost thou trust in his mercy Iob. 1. Hee will prouoke thee to sinne vnder pretence of friendship both to God and thee alledging that Where sinne aboundeth grace doth more abound Also that one Peccaus before thou diest Rom. 5.20 will suffice for all If thou appliest thy selfe to walke vprightly in the feare of God he wil counsell thee to thinke thy selfe a Saint and of great merite in the sight of God Doth hee finde thee wel resolued in the doctrine of Gods prouidence as he found Iesus Christ Mat. 4. when he alledged that Man liueth not by bread onely but by euery word that commeth out of the mouth of God He will sollicite thee to abuse it by tempting of God as he thought to haue surprised Iesus Christ when he exhorted him to cast himself from the toppe of the temple To be breefe his illusions and temptations are infinite 11 Now let vs marke the common course of men yea euen of many of those that professe the knowledge of God let vs iudge whether most of their workes be not euen so many examples witnessing that they beleeue and follow the counsell of their enemie Sathan let vs remember that al such thoughts imaginations motions affections and temptations afore mentioned be the counsels of our enemie Sathan That it is an extreame folly and madnesse for a man to beleeue his enemie that for the amending of our liues we must bee better aduised and beleeue him who is our true perfect friend euē our God who speaketh to vs in his holy Scriptures which onely doo containe assured holy healthsome counsell Of his loue towards vs we cannot doubt sith he hath giuen vs such a pledge as his sonne crucified for vs. He cannot neither will he lie or deceiue his children whome hee hath vndertaken to make blessed Let vs therfore oppose the counsels of Gods word against whatsoeuer the counsell of our enemies the world the flesh and the deuill Let vs followe the example of Dauid Psal 119.105 24.9 who protested that Gods worde was a light to his pathes that the testimonies of the Lord were his counsels that a young man shall amend his waie by walking according to the worde of God Let vs take heart in the example of Christ agaynst the illusions of the deuill and our other enemies Ephes 6.17 laying holde vpon the sworde of his spirite which is his word and with him let vs saie It is written It is written Psal 9.5 Let vs remember that Iesus Christ from God his father tooke the name of a counseller to aduertise vs that wee ought to receiue and beleeue his counsels onely Iosua 1. and not the counsels of our enemies the world the flesh and the deuill To bee briefe let vs put in practise the same which God in olde time enioyned to Iosua namely daie and night to reade and meditate vpon the booke of Gods lawe to liue after the contents of the same And so let vs assure our selues that according to his promise wee shall direct our course wiselye and prosper in all our attemptes Thus wee see that to the end to Amend our liues and hereafter to be better aduised we must beware of this Folly and neuer beleeue our enemies better than our friends The seuenth Folly To thinke our selues wise Chap. 8. THis seuenth folly sheweth man in all extremity and perfection to be a foole For being intangled in the sixe follyes afore mentioned many others he neuertheles thinketh himself wise and well aduised Among a hundred men that walke vp downe the streetes you shall not finde one that will bee contented to bee called foole or mad man but will thinke himselfe iniured for euery man desireth to be thought wise Yet they that beleeue not that there is a God they that esteeme better of man than of God they that thinke to liue euer and yet know not wherfore they liue they that iudge of mans felicity or misery by the outward shew they that beleeue their enemies rather than their friends Are not all these in thinking themselues wise euen perfect fooles yes and so haue we at large proued them 2 Yet may this folly be more generally considered in that man at the least for the most part thinketh himselfe to be but a man created for this temporall life and not a Christian beleeuing lyfe euerlasting For therof it falleth out that man being wise discreet and aduised as concerning the worlde yet a Christian foolish and senselesse
indeed Philip wondring at her speech in hart touched gaue audience not onely to her but from thenceforth to all men Artaxerxes Mnemon followed not the austeritie and cruell maiestie of his predecessors kings of Persia for he was not onely redy to heare all commers but also opened shewed himselfe in his chariot that all might see such as hil to speake to him might draw neere We also reade that the Emperour Traian being on horsebacke ready to go to the battel alighted to heare the complaint of a poore woman Lewes the ninth of France tearmed S. Lewes may in this vertue be a mirrour to all Magistrates of our time and therefore consider heere what the Lorde of Ionuille who liued in his time hath written Hee sayth hee vsed to sende vs the Lordes of Nesse of Soissons Ionuille in his hist ca. 94 cited by Hâ—toman in his French Gaul and my selfe to the pleas of the gate and then would enquire of vs the state of all matters and aske whether there were anie such as could not be determined without his presence And many times vpon our report he would send for the parties content them by ministring reason and iustice Otherwhiles he would walke for recreation in the parke at Boys de Vincennes and there sit downe at the root of an oake euen vpon the grasse and cause vs to sitte with him there woulde hee giue free audience to euerie one that stood in need of him yea and many times aloud he would take whether there were anie man that were in strife or sute Then if anie stepped in he would presently heare him and giue sentence according to right and equitie Otherwhiles hee woulde charge Peter Fountain and Geoffrey Vilette to heare the parties and to determine the cause yea I haue sometimes seene this good king walking in a garden in the suburbes of Paris verie simply apparelled and there calling sutors command them to open their griefes and presently minister iustice to them 30 Thus this king was not onely affable and readie to heare such as had to doo with him but also ended theyr causes and determined their sutes without anie long delaies And in truth that is one great point which the magistrates ought mightily to regard namely the speedie ministration of iustice to euerie man without admitting any long sutes or delayes which many times ouerthrow good causes for want of meanes to prosecute In this respect doeth the Prophet Esaie commend Dauid Esay 16.5 whome hee tearmeth a seeker of iudgement and one that would hasten iustice The Emperor Marcus Aurelius a little before his death exhorting his sonne to minister speedie iustice to the fatherlesse widdow saith thus I commend vnto thee Drusia a Romane widdowe who is in great sute with the Senate In a book intituled a golden booke of M. Aurelius because in the former commotions her husbande was banished I take great compassion of her for shee exhibited her petition three moneths since but in respect of my great warres I had no time to doo her iustice Then to stirre him vp to his example he addeth Thou shalt in truth finde my sonne that in fiue and twentie yeeres for so long haue I gouerned Rome there was neuer widdow that followed sute or other busines before mee aboue eight daies Let therefore all Christian magistrates continually fixe the mirror of this heathen Emperor before their eies that they may follow his example so purchase the title attributed to Dauid that he was a magistrate that wold minister speedy iustice 31 Herein is iustice by name spoken of which as Cicero sayth is a constant and perpetuall will to euery man reason Cicero offic lib. 2 Hierom. to Demetrius For aboue all things it is the duty of magistrates to yeald to euery man his due so to minister iustice Al vertue saith S. HieroÌ„ is comprehended vnder the onely name of Iustice And Aristotle termeth it the general vertue And indeed the heathen haue noted that the first cause of the establishmeÌ„t of kings magistrats was to administer right iustice without the which no estate can subsist For without iustice saieth S. Augustin Aug. of the Citie of God lib. 4. Plato in his fourth booke of the common wealth what are kingdomes but thieueries And therefore hath Plato written that the most excellent gift that euer God gaue to man considering what miseries hee is subiect vnto was a gouernment by iustice which brideleth reshameth the presumption of the furious preserueth and mayntayneth the inocent in their honesty and yealdeth equally to euery man his due And in this sence saith Solon The safety of the common wealth consisteth in these two points That rewards bee distributed after the desert of vertue and punishments after the qualitie of the offence And this doth Plato confirme saying Cicero in his booke entituled Brutus Arist Polit. lib. 5. cap. 10 that publik coÌ„cord shal hereby be maintayned And therfor haue some iustly tearmed the magistrates Guardians of iustice in respect that in duety they are to prouide that the Poore wrong not the superiors or ritch men also that the ritch oppresse not neither tread the poore vnder foote To bee short iustice in gouerments is as the Sunne mercy as the moone other vertues as the starres Psal 82. Exod. 18. And to these ends are they to thinke that in their functions they present God as also that in that sence the holy ghost termeth them Gods And Moses sayth that hee that commeth to them seeketh God that is to say the iudgement of God And this shal be to them a most liuely argument so to moue their harts that they shall not administer wrongfull iudgement vnworthy the maiestie of God This did Iehosaphat declare to the magistrates of his time saying 2. Chron. 19 Take heed what ye doe for yee do not admimister the iudgement of men but of God and he wil be with you in the cause of Iudgement Wherefore let the feare of the Lord be vpon you Take heede and doe it for there is no iniquitie with the Lorde our God neither respect of persons Psal 82.2 neither receauing of reward In this respect doth the holy ghost so sharpelie reproue those that polute this so honorable title of God by wrongfull iudgements How long saith he will ye iudge vniustly and accept the persons of the wicked Do right to the poore and fatherlesse Doe right to the poore and needy Deliuer the poore and the needy saue them from the handes of the wicked Also because many do the rather presume to wrong the widow the fatherlesse and others in like tribulations for that they neuer thinke to giue accompt to God for their wickednesse he addeth I haue said yee are Gods and yee all are children of the most high Here you see that yee are exalted into high estate and honor But yee shall die as a man and yee princes shall fall like
others Thus doth hee summon euen the greatest to iudgement Col. 4.1 and in this sence doth Saint Paule speake to the masters of bondmen saying Yee masters doe vnto your seruants that which is iust and equall knowing that yee also haue a master in heauen 32 Howbeit there is nothing that more induceth Magistrates to doe iniurie or wrong then the acceptation of persons which is acted two waies First most vsually in fauouring the ritch against the poor the kinsmā against the stranger the acquaintance against the vnknowne person the mightie against the weake as are widdowes and Orphants to be short al such as we dare not offend because it is in them to helpe or to hurt vs against such as haue no meanes to reuenge or to reward Secondly in taking such compassion of the widowes and fatherlesse the poore others in tribulation that contrary to right and equitie we wrongfully fauour them in iudgement Leuit. 19.15 Yee shall not doe vniustly in iudgement saith the Lord neither shall ye fauour the person of the poore nor honor the mightie but ye shall iudge your neighbors iustly In this consideration did they in old time paint iustice blinde to the end to shew that iudges ought not to respect the apparance of any persons 33 Let magistrates therfore to the end to be the more constant and resolute in this dutie thinke vpon the admonition of Iosaphat King of Iuda to those of his time There is no iniquitie in God sayth he ◠Chro. 19 7. neither acceptation of any person Thereby declaring that the accepting of persons engendreth iniquitie Also as both are farre from God the Soueraigne iudge so al magistrates that in their office doe beare the imadge of God ought to abhorre as wel the one as the other and not to respect the apparance of persons least they should commit iniquitie For they must thinke that representing God in their office and calling they can not trespasse in this point without polluting the iudiciall seat of God And this doth Moses note saying Ye shall haue no respect of persons in iudgement But shall heare the small as well as the great Ye shal not feare the face of man for the iudgement is from God Let them therefore remember that they are as Gods lieutenants sitting vpon his seate to iudge vprightly To the end that closing their eies against al respect of persons their eares may be open to heare vnderstand the equitie of the cause that so they may iudge vprightly If needs they must fauour any friend or kinsman let them doe it with their owne goods not with the hurt preiudice of others To this purpose doe we read of Artaxerxes a heathen king he when one of his fauorites required him in an vniust cause to the end to finger a good sum of mony caused his treasorer to deliuer vnto him the like sum as he supposed that he should get by his sute and said vnto him by giuing thee this money I am neuer the poorer But by granting thy demand Plut. in his Apotheg I shal be the worse iusticer And as a iudge must not wrong one for anothers sake So must hee not vniustly fauour one because an other hath displeased him Hereof did Aristides in his example leaue vs a notable lesson For he sitting as iudge between two persons when the one charged his aduersarie with great wronges doone to Aristides hee saide vnto him Friend tell me onely what hee hath doone to thee For I sit heere to doe right to thee not to my selfe 34 Aboue all things let not magistrates couet rewards neither accept them when they are offered For nothing doeth more infect the heart and incline it to iniustice consydering that accordding to the prouerbe He that taketh anie thing selleth himselfe Deut. 16.19 and is bound to recompence the reward that hee hath receiued Thou shalt not saith the Lord take anie reward The reward putteth out the eie of the wise and peruerteth the wordes of the righteous Exod. 23..8 If this happen to the wise and the righteous who can boast of receiuing rewardes without corruption yea experience doth so ordinarily teach vs this that rewardes are now tearmed Corruptions And this doth the holy Ghost confyrme in that hee vsually adioyneth rewardes with corrupting and peruerting of iustice Psal 26.10 Dauid speaking of such men sayth In their hands is wickednes their right hand is full of bribes The wicked sayth Salomon taketh the reward out of his bosome that he may peruert the path of iudgement I knew Prou. 17.23 saith the Prophet Amos your manifolde transgressions and your mightie sinnes Amos. 5 12. ye afflict the iust ye take rewardes and ye peruert the cause of the poore And so strong is this poison that euen for a piece of bread wil man commit iniquitie sayth Salomon But what iniquitie Prou. 28.21 Deut. 27.25 He will condemne the innocent as Moses noteth saying Cursed bee hee that taketh rewardes to condemne the innocent to death And in this sense dyd the Egyptians who were greate obseruers of iustice paint Iudges without handes And in deede Salomon sayth The King maintaineth the land by iudgement Prou 29.4 but hee that is addicted to rewards will destroie it 35 This corruption hath euermore raigned in many euen of those that should haue been mirrors of integrity as we read of the children of Samuel 1. Sam. 8.3 who turning after dishonest game tooke rewards peruerted iustice Thy Princes saith Esay are rebellious and companions of theeues Esay 1 2◠euery one loueth giftes and followeth after rewards Mich. 13.10 They iudge not the fatherlesse neither doth the widowes cause come before them The like complaint doeth Micheas set downe saying Syon is built with bloud and Ierusalem with iniquitie The princes do iudge for gifts and the priestes doe teach for hyre the Prophets do prophesie for siluer Let not any man therfore dispence with himselfe to take rewards as thinking that he may be more constant or vertuous then others For as in a ballance that scale that beareth most we glit wayeth downe the other so he that giueth the greatest reward wayeth downe him that receiueth it euen into hell by corrupting him carrieth away his cause wrongfully gotten to his owne damnation Samuell in this matter bare himselfe vprightly 1 Sam. 12.3 refranying from all bribes and doing any iniury euen the least to others as himselfe protesteth saying Behold here I am beare record of me before the Lord before his annoynted Whose Oxe haue I taken Or to whom haue I done wrong whom haue I hurt of whose hand haue J receiued any bribe to blinde mine eyes therewith and I will restore it you Then they said Thou hast done vs no wrong nor hast hurt vs neither hast thou taken ought at any mans hand 36 Let all magistrates here take an example and let this be a mirror before
euill for euill and so to vsurpe vpon the authoritie of God to whome only vengeance doth belong 45 By the premises it euidently appeareth that it is a meere most dangerous corruption in shewing fauour to offenders to let them escape vnpunished yet this was a custome among the Iewes after the Romanes had subdued them that at the feast of the passouer they would haue such a prisoner let loose vnto them as them selues would demand to the end to exempt him of his deserued punishment and thereupon was Barrabas a seditious person and a murtherer by them preferred before the righteous Iesus Christ by Pilat at their request deliuered to go free without punishmēt But greater corruption than this may wee finde among Christians First in that at the first entrie of kings princes into their towns Math. 27. also in some places vpon the day that is tearmed Good friday many transgressors are deliuered out of prison This is a peruerse affectation of mercie in princes and a wicked imitation of the grace and mercie of God As also it it is a pernitious priuiledge pretended by those that name themselues Ecclesiasticall persons and repugnant to the dutie authoritie of magistrates to exempt from punishment by death such manstaiers as haue taken the first tonsure or crowne as they tearme it And therefore it is the office of the faithfull magistrate to abolish such corruption 46 What then Is it not lawfull for the Prince to pardon an offender In answere hereto we say that he ought to distinguish between sinnes transgressions prepetrated contrarie to the law of God which hee commandeth to punish and such offences as are committed against the lawes and statutes of magistrates in matters either of warre or pollicie only As concerning the first true it is that Christan magistrates are not bound to inflict the same punishment which God in his lawe hath decreed Yet are they bound to obserue this rule namely that they punish all transgressions each according to the grauitie thereof· For that doeth Gods Iustice require Secondly that the grauitie as well of the offence as of the punishment for the same bee estimated not after the lycence and tolleration now in vse euen among Christians but after the rule of Gods wisedome reuealed in his word Wherein wee are to consider first the kindes of sinne as that murther is more heynous then theft because mans life is more precious then his goods And therefore hath God decreed one punishment against the murtherer and another against the theefe Moreouer in one kinde of sinne there are sundrie circumstaunces to be considered which make the sinne and consequently doe enforce or mitigate the punishment As manslaughter vpon ignorance or at vnawares is not so heinous neither so seuerely to bee punished as when it is doone vpon hatred and wilfully And in that consideration did the Lorde in olde time graunte townes of sanctuarie for the safetie of such as vnwittingly chanced to kill any man Deut. 14. 4. Num. 35 As contrariwise hee commaunded the execution of such as wilfully and vpon mallice slew any man to bee performed without remission or exception So likewise doeth God by Moses decree diuers sortes of punishmentes for theft according to the diuers circumstaunces thereof Exod. 22.1 And therfore according to such considerations noted in Gods worde as the sinne is more heynous or easie euen so must the punishment be executed without respect of persons whether kinsfolke or straungers Deut. 13. friendes or vnknowne persons rich or poore and so consequently For as it is great rigour to condemne to death the man that by mischaunce killeth one So is it a mercie condemned by the Lorde himselfe to pardon him that wilfully committeth murder Neither can it bee denyed but that such negligence as wee dayly see among Christians in not punishing blasphemie against Gods Maiestie fornication and especially whoredome haunting of Tauernes and ordinarie drunkennesse cryeth for vengeance against those Magistrates that suffer such abhomination to beare sway and haue free passage without exemplarie punishment requisite for the appeasing of Gods wrath for the terryfiyng of others and for the maintenaunce of their subiectes in peace and tranquilitie But as for transgressions against the politicke lawes and Statutes of Magistrates themselues haue power and authoritie vpon sundrie and diuers reasons to mittigate or wholly to remit the punishment As when Saule following the Philistians 1. Sam. 14. decreed death against anie that shoulde tast anie foode before night and therevpon determining the death of his sonne Ionathan for tasting the honie It rested in the people to free him from death in respect of the great victorie by him obtained against the Philistians 47 But in as much as there bee sundrie Christian Magistrates that bee negligent in this dutie of punishing the trespasses and offences of their Subiectes in hope of amendement Let such remember the horrible vengeaunce executed vpon the enhabitants of Gibeah and almost the whole tribe of Beniamin Iudges 21. 21. who were in manner vtterly rooted out because that when the saide enhabitantes of Gibeah had committed great abhomination against a Leuites concubine the said tribe of Beniamin refused either to punish them or to deliuer them into the hands of the children of Israell to be punished Let them consider what became of the Lacedemonians when they cared not to punish two of their Subiectes that had deflowred and murthered and throwne into a well the two daughters of Scedasus an enhabitant of Leuctres This Scedasus vpon notice of this odious fact complained to the Magistrates tearmed the Ephores and craued iustice But in vaine Then hee went to the King but might not bee hearde Plut. in the life of Pelopidas Thence to the people weeping and crying out vpon such an outrage but no man tooke heede Shortely after in a battell betweene the Lacedemonians and the Thebans the Lacedemonians were vtterly ouerthrowne and lost the dominion that they had holden for six or seuen hundred yeeres This historie doeth Plutarch a heathen man report which thus aptly fitteth our purpose to bee fought neere to Leuctres the same ground where the two daughters of Scedasus were buried Yea hee addeth that as Pelopidas one of the Theban Captaines stoode in some doubte before the battell Scedasus appeared vnto hym in a mighty vision and exhorted him to march against the Lacedemonians assuring him as it also came to passe that they should there make satisfaction for the wrong and outrage vnto him and his two daughters done by two of theyr subiectes and theyr neglect and contempt of punishing that iniquitie Let also the sentence pronounced to Achab by a prophet concerning Benhadad king of Syria 1. King 20.42 founde in theyr cares Because thou hast let goe out of thy handes a man whome I appointed to die thy life shall go for his life and thy people for his people Psal 101 Psal 75 Neither let them
forget that Dauid putteth among his roiall verses the support of the good and the punishment destruction of the wicked Also that Salomon to the same purpose sayth Pro. 20.26 A wise king scattereth the wicked causeth the wheel to turne ouer them 48 But as there is great difference betweene iustice crueltie so this representation of the duetie of magistrates to punish vice and sin according as iustice requireth tendeth not to induce them to crueltie but to the execution of the iust iudgement and vengeance of God according to his holy lawes and commaundements For as for crueltie it is so much the more detestable as that there is nothing more against the nature of God Seneca of clemeÌ„cy to Nero and the coniunction that he hath constituted among men It is as Seneca sayth a vice not of man but of a wild beast and therefore it is to be abhorred and detested but especially by such as are not onely men but also the lieutenants and vicars of God least by crueltie they shoulde pollute and prophane the seate of his holy maiestie And they also who vpon ambition couetousnes wrath or anie other passion are moued and induced to this crueltie cannot but expect iudgement without mercy and consequently horrible and fearefull besides the hatred and feare of men and so leade a most miserable wretched life both in this world and in the world to come as by the examples of many tyrants from time to time we may euidently perceiue And Aristotle in his Politikes noteth that tyrannie can neuer holde out in one family to the fourth generation for in deede crueltie can haue no continuance and hee that is feared and dreaded of many doth also stand in feare and dread of many It breedeth rather feare in gouernment than power to gouerne the rather because that continuall seueritie taketh awaie authoritie besides it is most certaine and vndoubtedlye true as Iulius Caesar sayeth that the remembraunce of a passed crueltie is meruaylous and exceeding grieuous to olde age Seneca of Clemencie 49 This cruelty may be coÌ„sidered three wais first when by death or otherwise hee is wronged that hath not deserued it As when Saul wrongfully charging Abimelech the priest of Nob 1. Sam. 2â— of conspiring with Dauid against him caused him together wyth foure score and fiue priests that wore the Ephod to be murthered yea and which is more stroke wyth the edge of the swoord all the inhabitants of the towne men and women young and olde and all theyr cattell This was monstrous crueltie The lyke crueltye is set downe of Herod Math. 2.16 who seeking to slaie him whom the wise men reported to bee borne king of the Iewes put to death all the children that were in Bethleem and in all the borders round about from two yeeres old and vnder The second kind of crueltie consisteth in punishing transgressions excessiuely and wyth greater rigour than they deserue I call those men cruell sayth Seneca that hauing iust cause to punish doo obserue no measure in punishing Heereupon dyd God ordaine that if a wicked man had deserued stripes the Iudge shoulde in his presence cause him to bee beaten according to the hainousnes of the offence Deut. 25. â— to a certaine number of stripes but not aboue fortie The third resteth in this that some doo receiue pleasure and contentation in the euill and tormentes that others doo indure This doth Adonibezecke confesse of him selfe saying Iudg. 1.7 Ioseph in his Antiquit. l. 17 c. 9 Seuentie kings hauing the thumbes of their handes and of their feet cut off gathered bread vnder my table As also Herod seeing himselfe at the point of death knowing that the Iews would reioyce because of his cruelties exercised against them called the chiefest among them and shutting them vp in a great roome commanded that immediatly vpon his decease before there were any noise thereof they should all be slaine to the end the Iews might weepe and mourne at his death And among all tyrants Lucian Erasm in his Chiliads in this point the crueltie of Phaleris is to bee noted who caused fyre to bee put vnder a brasen bull so arteficially made that the partye there inclosed dying wyth heate and thorough anguâ—â—h crying out yeelded not the voyce of a man but the roaring of a Bull. 50 Contrarywise Magistrates in punishing the trespasses and offences of theyr subiectes ought in themselues to apprehende the nature of parents chastising theyr children for so farre are they from reioycing therein that they doo it wyth griefe and such compassion that were it not in respect of Gods commaundement together wyth experience which teacheth that correction is euen profitable and necessarie for children they would neuer do it This may we note in Iosua who seeing that Acan was taken by lot as guiltie and culpable of Gods wrath against the people Ios 7.14 did neuerthelesse call him My sonne thereby shewing a fatherly affection to him and yet disobeyed not God but condemned him to death 51 This was a kinde of mercie which being generally considered Salust to Caesar enclineth the heart to gentlenesse and clemencie but wyth iudgement and discretion And this vertue is specially requyred in Magistrates for it engendereth loue and loue safetie And by experience wee haue euermore found that such as haue vsed gentlenesse and clemencie haue alwaies prospered and haue founde theyr verie enemies more righteous in theyr behalfe Pliny Epistle Lib. 8. Liuy Lib. 8. Seneca than Citizens haue beene to those that haue exercised crueltie ouer them And in deed of greater force is the peoples loue of the magistrate for the obtaining of anie thing than theyr feare and no dominion is more sure than the same that the subiectes like of Neyther can that long indure Plut. in the banquet of the 7. Sag. which the people doo hate Wee reade that the seuen Sages of Greece sitting all at a banquet beeing demanded what might make a king happie and purchase him glorie dyd all aunswere diuersely Solon sayde by changing the dominion of one into a popular gouernment By as If himselfe be the first in obeying his countrie laws Thales If by the course of nature he die an olde man Anacharsis If himselfe onely bee wise Cleobulus If hee repose not himselfe vpon his familiars Chilon If his mind runne not vpon worldly matters but vpon immortalitie If saith Pittacuâ— hee teach and accustome his subiects to liue in feare not of him but for him But nothing doth sooner engender feare not of the magistrate but for the magistrate than good will and clemencie for as too much crueltie and seueritie of a prince doeth make his subiects to feare him with hate so doeth generall good will and gentlenesse make them to loue him and to feare leaâ—â— hâ—e should bee taken from them or incurre anie mishappe To câ—nclude this purpose let all magistrates remember the aunswere of a Lacedemonian
may well and prosperously guide their subiects together with all other vertues requisite and perseuerance in their duties also Iames 8.17 the blessing of the father of light from whom come all good gifts and who onely is able to giue successe and happie issue to all their labours Secondly that they put in practise the commandement of God to Iosua Iosu 1.8 saying Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou maist take heed to doo all that is written in the same for in so doing let them be assured that they shal prosper as the Lord addeth saying For then shalt thou make thy way prosperous then shalt thou haue good successe And in that sense let theÌ„ expect the performance of the same which God said to Samuel 1. Sam. 2.30 I wil honor those that honor me they that despise me shal be set at naught 71 Let them remember that two things are required in a prince or magistrate namely holines in time of peace and magnanimitie in wars in both discretioÌ„ Aurel. Vict. in his lyfe Polibius wherof the Emperor Traâ—an shewed him selfe as a patterne for he was indued with both these vertues That two things maintaine the commonwealth Force and magnanimitie against enimies and concord among subiectes That the preseruation of the Princes estate consisteth first in the integritie of religion Secondly in the loue of the subiects That they which are in office of magistrates must as sayth great Cato vse soberlie their power authoritie Plutarch in his Apoth Plato in his comonwelth that they may stil vse it That that com-wealth is happie wherein euerie man obeyeth the prince and the prince obeyeth the lawe That the magistrate as the same Cato sayth must not tarrie for exhortation to gouerne iustly neither by exhortation bee mooued to beare himselfe vniustly That it is a calling both steadfast and to bee desired Polib l. 6 when euerie one in priuate doth liue in peace and holynesse and that iustice and mercie doo abide in publike persons That the prince must make his subiects to loue him and his enemies to feare him and as well to remember that he is a man Tacitus Annal. 11 Plinie in his Panegiricks Curtius l. 7. as that he is established ouer men That there is nothing so firme strong but is subiect to inconuenience and danger euen by the feeble and weake And to this purpose let them call to minde that great trees are long in growing but cut downe in an houre Let them not forget that they beare the image of God in regard of theyr office and are called Gods to the end they should neither speake nor doo anie thing vnworthie the maiestie of God Tacitus Let them beware of abating theyr authoritie either by too much lenitie or the peoples loue by like seueritie Let them not prefer the aduise of young Counsellors before the iudgement of the auncient and to that purpose make vse of the example of Roboam 2 Chro. 10 who by the contrarie alienated the ten Tribes of Israel and lost his dominion ouer them Let them neuer pronounce sentence in wrath neither vndertake anie thing in displeasure but remember the saying of Saint Iames Wrath in man fulfilleth not the iustice of God Let this saying of Saint Augustine bee printed in their heartes Iames 1 20 Augustine in the 13. a-abuses of degrees Degree 6. Three things are requisite in a gouernor Calling feare of him and loue towards him Calling is requisite to the end he may beare himselfe in a good conscience cheerefully yet if hee bee not both loued and feared he cannot subsist in his calling Let him therefore aduise himselfe to procure loue by benefites and affâ—bilitie and â—eare by punishing wrong done not against himselfe but against the lawe 72 Let him consider of the titles that Iulius Pollux who was gouernor of the Emperor Comodus in his youth attributeth to the prince whome hee calleth father of the people gentle louing mercifull wise iust courteous couragious despising monie not subiect to passion but commaunding ouer himselfe ouercomming lust vsing reason quicke of conceit sober religious carefull for his subiectes constant no deceiuer adorned with authoritie readie in his affayres prouided to doo well slowe to reuenge affable gracious in speech open hearted a louer of the vertuous desyrous of peace valiant in warre an example of good manners to his subiects a maker of good lawes and an obseruer of the same Let him remember these wordes of Lewes the ninth lefte by his last will to his eldest sonne and successour Philip and are recorded in the chamber of accounts Be deuout in the seruice of God bee in heart pittifull and charitable to the poore and comfort them wyth thy good deedes keepe the good lawes of thy realme take no subsidies or releef of thy subiects but vpon vrgent necessitie and for the profite of thy common wealth vppon iust cause and voluntarily 73 Let them continually looke vpon the table of Ptolome Arsacides which the Emperour Marcus Aurelius found at Thebes an auncient towne of Aegypt and was alwayes layde at the kinges beds head when hee was chosen and by the sayde Marcus Aurelius at his death giuen as a singular treasure to his sonne Comodus This Table was written in Greeke Characters and contayned the protestations and sentences following I neuer exalted the proud rich man neyther hated the poore man that was iust I neuer denied iustice to the poore for his pouertie neither pardoned the wealthie for his riches I neuer benefited or gaue rewarde for affection neither punished vpon passion onely I neuer suffered euill to escape vnpunished neyther goodnesse vnrewarded I neuer committed the execution of manifest iustice to another neyther determined that which was difficult by my selfe alone I neuer denied iustice to him that asked it neither mercie to him that deserued it I neuer punished in anger neither promised benefite in mirth I was neuer carelesse in prosperitie neyther faint hearted in aduersitie I neuer dyd euill vpon mallice neither committed villanie for couetize I neuer opened my gate to the flatterer neither gaue eare to the backbiter I alwais sought to be loued of the good and feared of the wicked lastly I alwaies fauoured the poore that was able to doo little and God who was able to doo much fauoured me 74 To conclude wee will adde these short excellent sayinges of Saint Augustine Augustine of the degrees of abuse Degree 9. wherein he representeth vnto vs the duties of princes and magistrates The iustice of the king saith he is that he doo not wrongfully oppresse anie man by his power that he iudge without acceptance of persons betweene man and man that hee bee a defence to the straunger the fatherlesse and the widow that he suppresse theft punish adulterie exalt not the wicked maintain no quarrellers or lasciuious persons root out the
the Tiryans Sydonians of whome Iesus Christ sayth If his vertues and miracles had beene done among them Math. 11.21 they woulde haue conuerted and amended their liues And therefore God should haue chosen them that they might not haue bene damned And contrariwise the saying in the booke of Wisedome that Enoch was taken awaie by death least mallice should haue corrupted his heart doth shew Wisdo 4.10 Gen. 5.24 that he should haue beâ—â— reproued and condemned for the mallice foreseene wherewith hee might haue beene corrupted if hee had liued And thereof it must also followe that God had beene deceyued in foreseeing the thing that should neuer haue come to passe 19 As this error therefore which allotteth vnto man for the foundation of his election himselfe his free will and his woorkes doth diuerte him from the feeling and acknowledgement of the loue goodnesse grace good will and power of God and puffeth him vp in false and most pernitious opinion of his owne vertue and merites to his ouerthrow and destruction withall doth depriue God of his glorie so contrariwise the doctrine of election vnderstood and beleeued in manner as wee haue before declared doth teach and admonish vs to attribute the whole glorie of our saluation to one onely God incessantly to praise him to reuerence his power and infinite goodnesse wholy to depend vppon him and to walke in all humilitie confessing that in vs there is neither beginning nor preparation wherby God should be bound to choose and doo well by vs and therefore that all good namely our election is the pure gifte and free grace of the goodnes of God vnto vs. And to conclude This doctrine ingendereth in vs an assured certainty of our saluation infusing comfort and ioy into our harts with a zealous affection to consecrate our selues to the seruice of God with our whole hearts all the dayes of our liues 20 As for Gods prouidence the onely remembraunce that nothing befalleth vs but by the eternall will of him that hath elected vs in his sonne Iesus Christ ought to bring forth in vs many notable fruites First this doctrine teacheth vs to banish the prophane opinion of the heathen that imagined that all things came by fortune attributing to an idoll forged in theyr braines that thing which appertained onely to one God namely the euent of all that was done But as this is an intollerable idolatrie and sacriledge so representing theyr Goddesse fortune blinde they tooke awaie all feare of offending God and all desire to liue wel And in deede if all calamities and prosperities should befall man not by any conduct of prouidence iudgement or reason but by aduenture who would feare to doo euill for feare of correction and punishment Who would desire to liue well when hee should stande in doubte whether in well dooing hee shoulde bee blessed But when wee doo beleeue that all commeth by the prouidence of God who seeth all things and loueth righteousnesse and hateth iniquitie The onely remembrance that it is God that sendeth both good and euill will moue our heartes to feare correction punishment for doing euill and to hope for prosperitie and blessing in liuing in righteousnes and holines Thus will the knowledge of Gods prouidence stand vs in great stead to induce vs to amend our liues 21 The second fruit that groweth hereof is a true sanctification of the name of God For beleeuing all thinges to come of the will and prouidence of God all-wise all-righteous all-good and almightie euen euerie affliction calamitie that befalleth vs First the remeÌ„brance that he is righteous wil breed humilitie as knowing that it is in iustice that he afflicteth vs for our sinnes So Manaâ—les king of Iuda 2. Chro. 33 being grieuously afflicted in prison was by this doctrine moued to acknowledge his sinnes and consequentlye to humble himselfe before God Dan. 9 So Daniel speaking of the captiuity of the Iewes in Babylon confessing the sinnes both of the people and of himselfe among other things sayth To vs O Lord belongeth confusion but thou art righteous In this sense doeth Ieremie reproue the children of Israel Iere. 8.6 for that in their affliction no man said What haue I done Not that God alwayes taketh occasion of our sinnes to punish vs but because hee neuer afflicteth vs wrongfully or before wee haue deserued it And therefore shoulde the knowledge that it is hee that afflicteth vs humble vs and make vs confesse that hee is righteous Thus also shall wee beware of murmuring against God and saie with the Prophet Dauid O Lorde I helde my peace and opened not my mouth for it is thou that haste done it 22 Which is more this doctrine will teach vs to sanctifie his name that we shall praise him euen in our afflictions And in deed beleeuing that this God that punisheth vs is good and a well dooer also that louing vs in Iesus Christ without comparison better than a carnall father can loue his children Secondly that vndoubtedly he willeth the thing that is to our health and profite beleeuing moreouer that he is almightie and so can doo what hee will Thirdly that beeing infinitely wiser than we hee better than our selues doth knowe wherein our good and saluation doeth consist This feeling I saie of his goodnesse loue power and wisedome will force vs to conclude that all the affliction that hee saieth vppon vs is to our profite and good albeit in the iudgement of the flesh we thinke otherwise This is a true sanctification of the name of God and induceth vs to loue him when we are thus assured by the goodnes loue power and wisedome of him that afflicteth vs that the same affliction is good and profitable for vs and renouncing the contrarie iudgement of our flesh wee doo praise blesse God in the same when our spirite shall find that to be good which our flesh thinketh to be bad and that our spirite shall make vs to praise God for that which maketh our flesh to weepe To this purpose is the example of Iob verie notable For hee Iob 1 when hee lost all his goods and children sayde The Lorde hath giuen and the Lord hath taken awaie blessed be his name Afterward being extremly tormented in bodie he sayd Iob. 2.1 If wee haue receiued good from the hande of God shall wee not receiue euill First hee acknowledged all his affliction to proceede from the will and prouidence of God Next he felt that God by whose prouidence he was afflicted is as is aforesaid all good all wise and almightie And therefore in this sanctification of Gods name he concluded that affliction was good and profitable And this was the cause and reason that he blessed God in his affliction 1. Thes 5.18 as also S. Paul admonisheth vs to yeld thanks vnto God in all things 23 Againe this doctrine teacheth vs not to regard man that afflicteth vs but God who vseth him for our affliction
and cheerefull in the seruice of God 1. Ioh. 2.20.27 of the effect heereof is the name of oyle and oyntment giuen vnto him How then can wee saie that we are annointed with the spirite of Christ so long as we doo not amend our slacknesse in the seruice of God growing forward in strength and disposition to imploy our selues cheerfully therein Luke 3.16 11 To conclude hee is called Fire for two considerations First because it is hee that refineth burneth and consumeth our vicious lusts which are as the superfluities and excrementes of our soules and on the other side it is hee that kindleth our heartes in the loue of God and feruent desire to serue and honor him But if we perceiue no effects of this fire of the holie Ghost in vs â—ourning consuming our vice and corruption that by amending our liues wee may growe in purenesse and holynes With what conscience can wee saie that the spirite of Christ is in vs As this spirit cannot be dead neither can it bring forth vicious or corrupt fruit Likewise if wee increase not in zeale and loue to God this want of the operation of the holy Ghost is an assured testimonie of that hee is not in vs Exod. 8.19 21.18 Luke 11.20 Luke 1.66 because wee feele not his fire heating vs in the loue of God Finally the holy Ghost is called the finger and hand of God because that by him hee exerciseth his vertue and that by his inspiration wee are regenerate into heauenly life that wee may no more bee driuen or lead by our selues but bee gouerned by his motion and operation If therefore wee denie not our owne wisedome and the affections of our flesh and so suffer our selues to bee guided and lead by the hand of the holy spirite wee doo wrongfully challenge the name of Christians and boast of the spirite of Christ dwelling in vs. Thus this name Christ aduertising vs that hee hath receiued the holie spirite to make vs partakers thereof according to the measure to euerie one ordained ought to bee vnto vs a mightie inducement and sharpe spurre to mooue vs to amendement of lyfe 12 This vnction of the holy spirite dyd our Lorde Iesus Christ receiue to the end to exercise three offices requisite to our saluation namely to be our king our Priest and our Prophet And this also to represent vnto vs how deeply this name Christ bindeth vs to amend our liues First for the office of king Iohn 18.36 If his kingdome be not of this world as himselfe confessed before Pilat but spiritual we are to correct our false imaginations that leade vs to seeke the world in his kingdome as looking that hee shoulde giue to his seruants great riches honorable offices and other carnall commodities For it is the part of the princes of this world to present earthly kingdoms to those that reuerence them Math. 4.9 but as for our king Iesus Christ hee willeth vs to seeke all the felicitie that hee promiseth in heauen And therefore when wee are persecuted or otherwise afflicted wee must correct this false opinion of thinking our selues miserable or that our king hath no care of vs For contrarywise afflictions should make vs to lifte vp our heartes to heauen the dwelling of our king where hee hath layed vp the treasures ioyes and glorie of his kingdome Secondly sith hee is our king that hee may raigne in vs wee are warned to forsake the worlde sinne and the deuill his enemies so that hee onely raigning in vs mortifying sinne may make vs to denie the world and strengthen vs against Sathan Let not sinne sayth Saint Paul raigne in you Rom. 6.13 Iohn 16.33 Rom. 16.20 Luke 1 74 to obey the lusts thereof And Iesus Christ sayth Bee of good cheere for I haue ouercome the world And the Apostle promiseth vs that God will tread downe sathan vnder our feet Thus this king hauing deliuered vs out of the handes of our enemies bindeth vs as Zacharie sayth Without feare to serue him in righteousnes and holynes all the dayes of our lyfe and so to amend Let vs also remember that the scepter of a good pastor is deliuered vnto him blessedly to guide his sheepe that shall heare his voyce Psalme 2. and by amendement followe him As also hee hath an iron rodde to bruse as a potters vessell all such as shall rebell against him Let vs therefore amend and renounce euerie thing whereat this king may be displeased that we may bee happily gouerned by the sheepehooke of our good shepheard and not brused wyth the iron rodde of this iust king that breaketh those that wythout amendement of lyfe doo continue in vnbeleefe and obstinate in their sinne The kingdome of Sathan from which Christ hath redeemed vs doth consist in darknesse infidelitie and bad conscience and all vice silthynesse and corruption Contrariwise the kingdom of Iesus Christ consisteth in light in knowledge of the true God and his sonne Iesus Christ in faith loue holynes patience and other like vertues These are the true effectes of the spirituall kingdome of Iesus Christ We must therefore effectually shew that wee are transported from the kingdome of Sathan to the kingdome of Iesus Christ But how By amending our liues and growing more and more in faith loue patience and holynesse to bee short in all good workes and vertues required in the subiects of this spirituall king Iesus Christ 13 The second office of Christ is to be our high Priest who offered himselfe a sacrifice vnto God that by his death hee myght satisfie his iustice and so reconcile vs to him Who is there then among vs that representing to himselfe that it is the welbeloued sonne of God and the prince of glorie that giueth himselfe not to a common death but euen to the shamefull and cursed death of the crosse together with the apprehension and feeling of the wrath and terrible indignation of God ingendering in his bodie horrible terrour and mortall anguish in his soule And all this for his enemyes by nature the children of wrath poore sinners and the bond men of Sathan What man is there I saie that meditating vpon these things shall not bee euen rauished in admiration of his incomprehensible loue towardes vs which loue Saint Paul doeth at large and verie often make mention of Is it possible that this name Christ Rom. 5 Ephes 2 representing vnto vs this priest thus offering himselfe in such a sacrifice for vs poore and abhominable sinners and consequently the apprehension of his incomprehensible loue towards vs should not rauish and force our verie soules to loue him wyth all our heartes our mindes and our strength and through feruent loue to obey his commandement of amendement and to abhorre to thinke saie or doo anie thing that may displease this Christ our high Priest 1. Cor. 16. 22 If anie man sayth the Apostle Saint Paul loue not the Lord Iesus Christ let him bee had