in all Churches sayth hee vnder thy charge as also in those that bee vnder other Bishoppes Priests and Deacons ye be diligent to restore such as be decaied likewise to build new in places conuenient And thy selfe and all other in thy name shall call to the gouernours and magistrates of prouinces for all things necessarie for the reparations or building of the same for I haue commanded them with al speed to prouide whatsoeuer your holynes shall call for Lykewise as it is requisite that there shoulde bee some prescript forme of Christian faith and Ecclesiasticall order and gouernment so haue they also extended theyr care in that dutie as we reade of the Emperour Iouinian of whome Ruffin writeth that the businesse of the Church was not the least parte of his care also that calling Athanasius Ruffin 〈◊〉 Eccl hist â— c. â—â— from him receiued he a forme of faith and order for the erecting and gouernment of the Churches 12 But to the end that magistrates may bee instructed and moued to the due practise of the matters aforesayde and so to cause theyr subiectes to liue in the feare of God It is also their dutie to procure the diligent reading of Gods worde and profiting in the same And some there haue beene that haue shewed great zeale in that behalfe Socr. l. 7. c. 22 Among others wee reade that the Emperour Theodosius would conferre of the holy Scriptures with the Bishops as if himselfe had bene a Bishop In this respect did God in old time command that the king that should be chosen ouer Israel so soone as he should be placed in the throne of his kingdome shoulde for himselfe write out a copie of the lawe in a booke Deut. 17.18 which he should take in the presence of the priests that it might remain with him and that he should reade therein all the daies of his life to the end to learne to feare God and to keepe all the wordes of his lawe and his ordinaunces to doo them The lyke commandement dyd hee giue vnto Iosua saying Let not this booke of the lawe departe out of thy mouth Iosua 1.8 but meditate therein daie and night that thou mauest obserue and doo according to all that is written therein for then shalt thou make thy waie prosperous and then shalt thou haue good successe The hundreth and nineteenth Psalme declareth how necessary this dutie is also how diligently Dauid emploied himselfe therein therby shewing himselfe to be a true patterne or myrror of pietie to all kings princes and magistrates Eusebius in the life of CoÌ„stantine l. 4 13 They are moreouer diligently to pray vnto God also to cause others to praie for them that they may duly discharge theyr dueties Heereto it seemeth that Constantine the great was much addicted For as Eusebius reporteth of him hee knowing verie well that the prayers of such as feared God might greatly profyte him in the due gouernment of all sought after such as might praie for him and besydes his owne prayers required also the praiers of the gouernours of the congregations for him In peeces also of golde that hee caused to bee coyned himselfe was portrayed wyth his handes lyfted vp to heauen as it were praying vnto God yea which is more hee tooke order that his souldyers shoulde learne to praie to God Pulcheria the daughter of the Emperour Arcadius Sozom. his Eccle. hist li. 9. cap. 1. vppon her fathers death at the age of fifteene yeeres taking vpon her the gouernment of the Empire caused her brother Theodosius the heire thereunto to bee brought vp in godlynesse and accustomed to much praier and hee thorough such bringing vp beeing much giuen to this godly exercise afterwarde in a matter of great importance founde the fruite of his praier for hauing on a time receiued from diuerse Bishoppes diuerse seuerall doctrines and confessions concerning the diuinitie of Christ Socrat. hist Eccl. l 5. c. 10 he went into a secrete place where hee feruently prayed vnto God to giue him grace to make choice of the same which contained the truth of that doctrine Then reading ouer all theyr confessions hee allowed and kept the same which taught that Christ was of the same essence wyth his father and defaced the rest as repugnant to the holy Trinitie Lykewise beeing to go to warre after the example of Dauid hee had recourse to prayers as knowing that it was in God onely to dispose of warres and as the same authour addeth hee executed his warres by praier and supplications Socrat. hist Eccl. l. 7. c. 22 c. 23. And after his victories ouer his enemies hee so acknowledged them to be from God that on a time as hee was looking vppon certaine triumphes and publike pastimes hearing of the death and ouerthrow of a certine tyrant that was risen against him immediatlye crying out to the people hee sayde Leauing these carnall pleasures let vs go to Church to giue thankes and praises vnto God And at the same verie instant leauing the pastimes being come into the Church they spent there the rest of the daie in praysing and blessing the Lorde 14 Some also there haue beene that so ordered theyr houses in the exercise of Christian religion Euseb in the lyfe of Constan li. 4 that theyr Courtes resembled Churches as Eusebius reporteth of great Constantine that hee had consecrated his whole house to the seruice of God the onely king of kinges that the domesticall multitude of his Court was euen a Church of God yea hee retayned aboute him sundrie ministers of God that ordinarilie praied for him Lykewise the Emperour Valerian in the beginning of his Empire so greatly fauoured the Christians that his Court beeing replenished wyth greate store of all sortes of people that feared God Eusebius tearmeth it The Church of God Eus hist Eccl. li. 7. ca. 10 They lykewyse verie well vnderstoode and perceiued that euen the prosperitie of theyr persons and estate depended vppon pietie and the establishment of the seruice of God according as the holie Apostle Saint Paule verie well noteth where hee sayth Godlynesse hath promise of the lyfe present and of that that is to come 1. Tim. 4.8 As also God speaking vnto the Prophet Samuell sayde I wyll honour those that honour mee Among others 1. Sam. 2.30 Constantine the greate writing vnto Anilin confesseth and acknowledgeth that by diuerse and sundrie experiences hee knewe that if Relygion wherein wee are to obserue wyth greate zeale a singular reuerence of holynesse and godlynesse bee anie whit neglected or diminished such neglect wyll prooue in time verye daungerous and hurtefull vnto the Common wealth And contrarywyse that being vpholden and maintained it breedeth great felicity and prosperitie to all men Zozom hist Eccl l. 9. c. 1 thorough the grace and blessing of God Heereupon Zozomenes rehearsing the wonderful prosperitie that God graunted to the Emperor Thedosius and wythall noting that this blessing proceeded of
the doctrine wherein by his sister Pulcheria hee was trained vp namely the feare of God and the establishing of his seruice gathereth that the onely pietie of Kinges and Emperours is sufficient for the happy preseruation of the people Also that without the same all armies all strength of the empire and all other prouision whatsoeuer is in vaine The same author reporting that many and mightie enemies of the Emperour Honorius were ouerthrowen Sosom Eccl. hist l. 9. c. 16 addeth that God brought it to passe to shew that the true honour and feare of God in an Emperour as it was sayth hee in Honorius is sufficient to preserue anie Empire 16 This doth Lactantius also confirme saying that in case there arise anie question of the happy maintaining of the society of men Lact. of wrath c. 2. c. 8 euen in respect of this life religion and the feare of God is the only and true meanes to decide it as also in the same booke hee maketh this protestation Take awaie sayth hee this bond mans lyfe will be replenished wyth folly crueltie and wickednes And this is confirmed by the testimonie of the greatest heathen Philosophers Plâ—t l. 4 of his comonwelth Arist Eth. l. 5 who saie that the chiefe foundation the strongest sinew the only saftie of the establishment of a common wealth consisteth first in religion and then in iustice And Cicero a Heathen also to this purpose sayth Cicero in his nature of Gods l. 1 Take awaie deuotion to the Gods and ye take awaie all holynes and religion which beeing once vanished from among men there followeth perturbation in life and all confusion Neither doo I knowe sayth he whether vpon the taking awaye of deuotion to the Gods faith also and societie among men together wyth Iustice a most excellent vertue can remaine And in this consideration when Romulus had erected his new Romane common wealth in matter of armes Tit. Liui. Malicai l. 2 Va. Ma. l 1 c. 3 his successour Numa Pompilius for the establishment and assuring of his estate erected the religion and seruice of the Gods It must needes therefore bee a great shame and reproch to Christian Magistrates endued with the knowledge of the true and onely God and such as haue his holye worde in continuall view August to Volus Ep. 3. towards the end not to beleeue that the establishment and preseruation of religion is the steadfast foundation and happie piller of theyr estate Saint Augustine giueth a verie lit and notable reason for the premises saying The holye Scripture saieth he is the commendable safegarde of the common wealth For no man can build and vphold a citie in prosperitie without the foundation and bond of fidelitie stedfast concord Iosua 1.8 which is brought to passe by louing the common good which is the soueraigne and true God Also when men doo sincerely loue one another in him and for his sake that can sufficiently discerne with what affection they loue together And therefore to conclude this purpose God speaking to Iosua declareth that the same wisedome which is the mother and nurse of prosperitie proceedeth of the reading meditation in the word of God 17 The premises doo manifestly declare how mightily the christian Emperours in olde time were addicted to holinesse and how zealous they were in maintenance of the heauenly doctrine and establishment of the pure seruice of God how carefull to cut off the course of heresies how affectionate to the reading of the holie Scriptures how feruent in praiers and supplications To be short how readie and resolute in anie thing that might import the aduancement of the glory of God the Church of Iesus Christ And therfore may be most excellent myrrors and patterns to all kings princes and magistrates of our daies to imitate and follow 18 Especially because the truth of the doctrine is as the soule of our soules and that in consideration thereof the principall pointe requisite for the establishment and preseruation of true religion the pure seruice of God consisteth in this that there may be good and faithfull ministers of the word for the due prouision hereof it importeth all faithfull magistrates diligently to aduise As also in publike and free Churches it is conuenient that such as are to be employed in the holy ministerie beeing chosen in the consistories synods should be presented to the Magistrates protectors and fauorers of true religion that if they be meet and such as they can like of they may haue their admission and authorization But if they proue otherwise then that others be nominated who being by them allowed may by their saide authoritie bee established in their charge with the approbation of the church For sith the conseruation and aduancement of the Church is vnto them commended by the Lord as the chiefe principall end of their vocation reason willeth that they also haue knowledg of those persons that are to be as instruments helpes to them in the discharge of their office which consisteth in the maintenance of their subiectes in true religion and the pure seruice of God 19 Moreouer when themselues do allow their ministers by their authoritie establish them in their vocation it is also their dutie to maintaine their ministerie the doctrine by them taught and whatsoeuer may therupon depend But especially inasmuch as the rule order and ecclesiasticall discipline is iustly tearmed the mistres of vertue the gardian of faith the hedge to stop out vice the whetstone to sharpen reprehension and the rudder or sinnewes of the Church it is requisite yea euen verie necessarie that there should be some prescript forme in such manner set down that the Ministers Elders and Deacons might not intrude or vsurpe vpon anie matter of politike gouernment as also that the Magistrate should leaue to them the exercise of Ecclesiastical gouernment so far as it may depend vpon their charge and the authoritie of Gods word Likewise that this formularie be such as being authorised maintained by the superior powers Ierem. 7.11 1. Tim. 3.15 it may in the execution therof be effectuall to the purposes afore mentioned in the titles thereto attributed namely that so neere as may be the Church be no longer a den of theeues as Ieremie tearmeth it and a receptacle of riotous and dissolute liuers but a holy house of God and a piller and supporter of the truth 20 It is therefore the magistrates dutie to maintaine the right authoritie of the church in all matters that concerne the holy ministerie and the exercise thereof namely against the disturbers of the peace of the same as heretikes prophane persons and all contemners of Ecclesiasticall orders And particularly inasmuch as the vse of consistories and synodes is requisite for the blessed gouernment of Christs Church it is the office of the magistrates to take order that it be maintained in certaine seasons according to the state
himselfe from this duetie beeing in his iourney yet riding on his chariot hee read the Prophet Esaie but wee Christians will almost be ashamed to shew our selues so religious Yet might this diligence of a great Heathen Lord as yet ignorant together with his feruent affection to reade the holy Scripture make vs to blush for shame for that we do neglect so many our conuenient opportunities and great leasure to reade the doctrine of the Gospell so cleere and full of singular consolations 5 Saint Augustine reporteth that himselfe was conuerted to the true Christian religion by reading the holy scriptures In his confessions also that he was mooued to the sayde reading by hearing the voyce as it were of some little childe singing and saying Take and reade Rom. 13.14 And that obeying that voyce he lighting vppon this place Put on the Lorde Iesus Christ and take no thought for the flesh to fulfill the lusts thereof was conuerted to the Lorde whome hee had so mightily wythstood How many thousands euen in our dayes haue there beene conuerted and illuminated by reading the Scriptures and other good bookes written vpon the same But this is the mischiefe that many are content with some small tast and darke or weak beginning and neuer thinke it necessarie dayly to goe forwarde albeit vndoubtedly such a beginning of lyght and comfort shoulde kindle theyr heartes and cause them to imitate the labourers in the mines of siluer and golde who when they haue found a good vain of mettall doo followe it to the end But the end of this golden vaine of the holye Scripture will neuer bee sounde for the farther wee reade the more wee shall finde and such are the pleasures thereof that the more wee eate the more will our appetite increase 6 It is surely maruellous that all the endeauours of sathan euer seeking to depriue vs of the holye Scriptures cannot bee vnto vs a manifest aduertisement assured testimonie of the commodity or rather necessitie of reading the same For to what ende did he in the dayes of Antiochus seeke to abolish all the bookes of the lawe 1. Mac. 1 Or to what purpose dyd hee in the Romish Church procure that the people might not bee permitted to reade the holye Scriptures especially in a vulgar or knowen language Could hee more euidently declare himselfe to bee the prince of darknesse and father of lyes than by taking from the people of God the light and truth of Gods most holy and sacred worde May wee not thereof gather that in vs hee feareth nothing so much as the reading of the same Or ought wee not wyth greater courage to growe more diligent and feruent in this duetie This zeale did appeare when by Sathan wee were oppressed wyth this effecte that wee myght not reade but as violence is asswaged so our zeale is quayled The fire appeareth not because the stone lighteth not vppon the steele Yet sayeth Saint Augustine hee that careth not for reading the holy Scriptures August in his 56. sermon to the brethren in the wildernes Esa 5.13 1. Cor. 4.38 sent out of paradise is to feare not onely depriuation of eternall felicitie but also that hee can neuer escape euerlasting punishment For the neglect of reading Gods holy worde is so daungerous a matter that the Prophet in greate sorrowe cryed out My people are gone into captiuitie because they had no knowledge For hee that is ignoraunt shall bee ignorant Vndoubtedly God will not vouchsafe to knowe him in eternall felycitie which in this lyfe careth not to seeke after God by reading the holy Scriptures It were good that we feared Math. 25.12 least wee shoulde heare the same that was sayde to the foolish virgines when the doores were shutte I knowe you not Why shall hee not knowe those whome hee wyll sende into euerlasting fyre Yes so farre foorth as not to aduowe those who in this lyfe cared not to knowe him to bee his in the daye of iudgement Prou. 28.9 And therefore are wee dilygently to note the saying of Salomon Hee that turneth awaie his eare from hearing the lawe euen his prayer shall be abhominable Hee therefore that desireth that God shoulde heare him must first heare God For how can hee pretend that God shall heare or graunt his petitions considering that himselfe careth not for hearing of God when hee speaketh vnto him in his holy Scriptures Then proceeding in his purpose hee addeth this complaint Some Christians yea euen some of the Cleargie when they are vppon a iourney doo prepare bread wine oyle and so foorth or other things sith they care so much for the flesh or bodie can they not also care for feeding their soules by diligent reading of the holye Scriptures 7 Bee diligent sayth Chrisostome before the Sermon Chrisost vpō Iohn Ca 1 Homil. 10. Tome 5 to take into your handes the Gospels that wee are to reade and in your houses repeat them many times seeking diligently the vnderstanding of the same then giue attentiue heede to the Sermon so shall I more easily teach you by reason of your perfectnesse in the sentence which you shall haue read at home and beeing your selues soone instructed you shall bee the more readie to teach others If anie man pretend excuse vppon his businesse and employmentes eyther publyke or priuate surely it is a great abuse so much to giue himselfe thereto that for temporall affayres and worldly commodities hee shoulde neglect the studie of such as bee eternall The time that they sometimes spende euen by whole dayes together in conuersing with their friendes in walking for theyr pleasures in playes and pastimes and in long sittinges wherein they neuer excuse themselues by anie of theyr businesses will take from them all excuse whatsoeuer in the daie of Gods iudgement You vse such dilygence sayth he about these base abiect and vaine trifles that you account such as bee spirituall and concerne heauen to be vtterly vnprofitable and of no value 8 Some there are which thinke reading to bee a studie to belong onely to the Minister and for the most parte they will content themselues wyth a Sermon and as for the rest they wyll dispense therewyth that they may the more liberally employe the rest of theyr time in the affayres and businesse of this lyfe Neyther is this anie newe corruption crepte in of late For it had taken root in the time of Chrisostome who also then complained thereof and sharply reprooued it Chriso in his 2. Tom. 2. hom vpō the first of Math. Also in his 3. sermon of Lazarus as vtterlye dislyking of the same You will aunswere sayth hee I am no Monke I haue a wife and children and charge of familie and householde But see this is the plague that corrupteth all that yee wyll laye the whole burden of holy reading vppon the Monkes as if it belonged vnto them onelie notwithstanding contrarywise it be more requisite and necessarie for you than
liues To bee short euen wythout praying to God to giue them his holy spirite But wee must ioyne to our reading both pietie and feare of God wyth a desire to amend our liues as it is written in the Psalmes The secrete of God is reuealed to them that feare him Psal 25 14 Ioh. 7.17 Augustine of the profite of beleeuing c. 6 and his couenant to giue them vnderstanding Agayne If anie man sayth Iesus Christ will doo the will of my Father to him it shall bee giuen to knowe my doctrine whether it bee from God or whether I speake of my selfe Euerie man maye out of the holy Scriptures sayeth Saint Augustine drawe so much as maye suffice to satisfie and replenishe his spirite in case hee reade them wyth deuotion and holynesse according as Christian relygion requireth Moreouer wee are to praie vnto God August vpon the Epistle of Iohn Tract 2 that hee wyll graunt vs his spirite of vnderstanding Iesus Christ sayth Saint Augustine dyd open the harts of his disciples that they myght vnderstande the Scriptures Let vs lykewise praie vnto him to giue vs the lyke grace and to open our mindes and hee wyll heare vs. This prayer is to bee vsed before reading and of euerie man put in practise for if the prophet Dauid Psal 119 so perfectlye instructed in the lawe of God doth notwythstanding so often praie vnto him to giue him vnderstanding to comprehende it which of vs hath not neede to praie vnto God that wee maye profite in his holye woorde Let vs also accompt this doctrine of Saint Augustine as a holy rule August vpon Ioh. Tract 18 namely to reade the holy Scriptures with fruite and due reuerence that in those thinges which we shall vnderstand according to the analogie of faith wee may reioyce as of a good foode but for that which wee cannot vnderstand according to the rule of faith to deferre the comprehension thereof Yet in the meane time let vs not doubt but euen the same which we cannot comprehend is both true and holy 12 To conclude as Saint Peter admonisheth vs Let vs bee alwaies readie to giue accompt of that hope that is in vs 1. Pet. 3.15 And that wee may effect it and dulie discharge our selues Chrisostome vpon Iohn ho. 16. toward the end let vs bee carefull and diligent in the practise of this our dutie toward the holy Scriptures It is a straunge matter sayth Chrisostom that a Phisition a Shoomaker a Taylor generally euery Artificer is readie and able to yeelde a reason in defence of his profession and trade and yet the Christians can giue no accompt of their religion And yet ignoraunce in other Artes is no hinderaunce but in this life but ignoraunce in religion is hurtfull to the saluation of the soule That wee are so feruent and earnest in applying our mindes to other sciences and yet in that which is most necessarie for vs and as it were the fortresse of our soules wee are so negligent and slouthfull This sayth hee causeth the heathen to remaine obstinate in their errors and to skorne our religion For they studiing to maintaine falsehoode and wee not knowing how to defend the truth of our doctrine they conceiue that ours haue no soundation and thereof doo take occasion to blaspheame Iesus Christ as if he cunningly abusing the simplicitie of the people had deceiued and circummented them The same occasion doe we also minister as wel to those of the Romish Church as to the Anabaptists and other sectaries whereby to remaine obstinate in their errors because most of vs are so ignorant as you shall find very fewe able to yeelde any reason of the hope of their saluation no not so much as to shew wherefore they haue forsaken the Church of Rome and will not goe to Masse 13 Now as negligence in reading the holy Scriptures breedes this offence so is there yet another greater and more daungerous And that is that wee still abide in the former corruptions of the world and the flesh wheras contrariwise we should resemble burning torches to giue light to the poore and ignorant wee should I say be wholy renewed rauished in spiritual heauenly busines As in truth were wee more diligent and feruent in reading the holy Scriptures wee might greatly profite in this duetie for as in our prayers wee speake to God so in reading God speaketh to vs. Either is there anie sitter meanes or of greater efficacie for the reforming of vs into newnesse of lyfe than by dayly hearing them speaking vnto vs teaching admonishing reproouing and comforting vs setting before vs the blessed estate of the kingdome of heauen and lifting vp our mindes into the contemplation of Gods graces and of the life and glorie euerlasting There is no passion of our soules Chrisost on Gen. Hom. 29 sayth Chrisostome but needeth phisicke and cure from the holie Scripture Also whatsoeuer increase of strength groweth to the bodiâ— by meate the lyke groweth to the soule by the reading of the holy Scripture To bee short as a barre of yron by long lying in the fire waxeth hot red and of the nature of burning fire so that soule that dayly imployeth it selfe in reading and meditating the worde of God groweth to bee spirituall diuine heauenly and kindled in the loue of God The reading of the holy Scripture Chriso third sermon of Lazarus sayth Chrisostome is a strong fortresse agaynst sinne and the ignorance thereof a great daunger readie to cast vs headlong into a deepe gulfe and bottomlesse pit To knowe nothing of the holy Scripture is a great maime to saluation It engendreth heresies it begetteth corruption of lyfe and it maketh a mixture of heauen and earth Truely it cannot bee it cannot bee I saie that that man shal departe without fruit who taketh pleasure in the continuall and attentiue reading of the Scriptures As therefore this admonition of Iesus Christ Amend your liues ought continually to sounde in our eares so acknowledging our neglygence and former slouth in dayling reading Gods worde Aug. cap 22. of his meditations let vs heartily giue our selues to amend practising the same which Saint Augustine sayth of himselfe I delight O Lorde to heare of thee to talke of thee to write of thee to deuise of thee and in my heart to print whatsoeuer I reade of thee For this cause also doo I enter into the pleasant meddowes of the holy Scripture I gather the greene hearbes of holy sentences I eate them I chewe them I gather them together and I keep them in the coffer of my remembrance Let vs I saie doo our dueties better heereafter so that endeauouring and applying our selues with our whole heartes and mindes to the reading and meditating of the holye Scriptures with an carnest desire to profite and praier to God to graunt vs his holie spirite wee maye proceede in the knowledge of his heauenly will that so beeing instructed and readie to render a
let him hast his worke that we may see it let the counsell of the holy one of Israel drawe neere and come that we may know it Secondly of those that call euill good and good euill that make darknesse light and light darknes that make bitter sweet sweet bitter Thirdly of those that are wise in their owne conceits and skilfull in the consideration of themselues The explaning therfore of these seuen follies afore mentioned may stand as a commentarie and opening of these cords and cables mentioned by Esay as also to shew that these follies tende onely to persuade man that he is a beast and that after his death he is to attend neither good nor euill thereby to staie all his thoughts and affections vpon this temporall life to plunge him in the pleasures of the world and the flesh and consequently to take from him all holines and religion Inasmuch therefore as we are now to amend our liues we must learne to renounce these seuen follies and to be wiser hereafter Of the first Folly Not to beleeue that there is a God Chap. 2. THe first principall folly is the same whereof the Prophet Dauid speaketh Psa 14.1 53.1 speaketh saying The foole hath said in his heart that there is no God Of those that in their heartes doo saie thus there be two sorts the one pronounce it with their lips the other with their woorks Aâ— for the Iewes of whom Dauid heer speaketh they in their woorks shewed that their harts did say that there is no God And tâ—is doth he note where for proof therof he addeth They are corrupt and become abhominable But among Christians there are some a matter of extreem terror that say both in hart and mouth that there is no God Yea and this impietie hath taken such hold of diuers that they will not stick to say it and that not whisperingly mumbling or between the teeth but euen with open throat And in deed in many places they dispute no longer of differences concerning the hope of saluation seruice of God but now the question is whether there be a God Yea it is a common phrase when a man affirmeth that there is a God Who did euer see him that we may beleeue him 2 The sole representation of such a blasphemie might suffise to terrifie our harts and to make vs to sweat euen water and blood for anguish That Christiandome should afford any so abhominable monsters as should denie God God I say not onely the creator whom we may behold in his works but also the redeemer that is to say God reuealed in the flesh iustified in the spirite 1. Tim. 3 16 seen of Angels preached to the Gentils beleeued vpon in the world and lifted vp into glorie This verelie is a iust and terrible iudgement which God executeth vpon those whose harts and mindes are plunged and so swallowed vp in the pleasures of the world and the flesh that they neuer think vpon God no more then if there were none It is a horrible vengeance that God layeth vpon those who to the ende without remorse of conscience to giue themselues ouer to their owne abhominations and corruption do maliciously go about to choak vp these reliques or remainders of the image of God namely That there is a God a prouidence a righteousnes in God As Dauid also noteth Psal 10 4 that all the imaginations of the wicked do concurre that there is no God It is the punishment that those men doe deserue who when they sweare for affirme any thing do spue out of their polluted lipps this blasphemie I renounce God To be briefe It is the payment wherewith God iustly punisheth the extreem ingratitude of such as contemne the incomprehensible treasure of the doctrine of the Gospell treading vnder foote the most precious blood of Iesus Christ And himselfe hath pronounced that such people do deserue a more horrible iudgement then the inhabitants of Sodome and Gomorrha Math 10 15 It is also the last plague and persecution wherewith Gods children toward this end of the world shall be tried when these monsters shall scorne their simplicitie and constancie in refraining from euill vpon their assured hope in God and for feare of his name 3 But as there is no wound more mortall than the same that plucketh foorth mans heart or soule so is there no poison or pestilence of greater force sodainly in men to kill all faith hope charitie with the feare of God and consequently to cast him headlong into the pit of hell than to deny the principle foundation of all religion namely that there is a God To the end therefore to arme the elect against such an extreame and pernitious temptation to make those that shall suffer themselues to be carried awaie with so bitter a temptation the more inexcusable in the daie of iudgement we will produce against these Atheists sundrie witnesses against whom no exceptions can bee taken and first all Iewes and Christians because they allow of the olde Testament secondly all men liuing thirdly all creatures as well those that haue essence onely as those that with essence haue life and those that with essence and life haue motion and feeling and lastly man although he speake nothing who besides his essence life and motion is also indued with reason And in deed the creation preseruation and guiding of all these creatures doo with a loude voice proclaime that there is a God And first we will begin with those that allow the olde Testament to be the word of God and consequently with all Iewes and Christians that are or euer were For as in the olde Testament the testimonies that there is a God are most euident infinite and of sundrie sortes so is it a desperate presumption and impudencie to go about to denie that which by so many millions both of Iewes and Christians haue euermore beene beleeued and confessed 4 If these Atheists do saie that both Iewes Christians haue all bin deceiued by beleeuing the holy Scripture whether of the olde or new Testament and consequently all testimonies of the diuinitie therein contained What booke haue they so authenticall or ancient as the Bible wherwith they may to the contrarie proue that there is no God Againe how can they shun the conuiction of their owne consciences which will force them to acknowledge that the holie Scriptures proceeded from God if they wil consider but these reasons folowing First they make no doubt whether the bookes attributed to Plato Aristotle Polibius Liuie Demosthenes Cicero Homer Virgil such others were writteÌ„ by those men to whoÌ„ they be attributed What reason theÌ„ haue they to demand whether the Bible were written by Moses Iosua Esdras Dauid the Prophets and Apostles They also at the least in general termes do approue the contents of the said prophane bookes whether for historie or for doctrine With what mallice are they then possessed that should
resolue least they should be knowen to be of the religion so loose their goods dignities otherworldly commodities Is not the soule more precious then the body Must we not haue more respect to the soule then to the body In a time of famine we can be content to sell al for bread rather then to die for hunger Gen. 47. Did not the Egyptians giue all their money their cattle and finally their possessions to Ioseph for corne Nay more then so we will euen snatch bread out of the fire And lastly if wee haue no other meanes wee can bee content to leaue countrey kinred and friends to trauaile into forrein countries to seek for food rather then to die for hunger But why do we not as much for our soules The famished soule cryeth out I must liue And is it not meere rashnesse to think to liue without food We must therfore forsake all for to obtaine the spirituall food of the woord we must euen wrest it from out the fire and persecution or els depart into some other countrey where it may be had freely And thereto doth Iesus Christ lead vs when he saith Labour not for the meat which perisheth but for the meat that endureth vnto euerlasting lyfe Should we call in question his promise who saith Seeke first the kingdom of God and his righteousnes and all other things shal be ministred vnto you Hath he not effectually declared vnto vs what care he taketh to feed those that follow him to heare his word Behold there were sower thousand besides women children that folowed him into the desert to heare his doctrine They knew not what to eate but Iesus Christ had a care thereof I am moued in compassion toward this multitude said he for three daies haue they been with me and haue nothing to eate and I will not send them away fasting least they faint by the way Herevpon he blessed seauen loaues and a few fishes and gaue vnto them so that they were all satisfied 14 Some scorners and blasphemers will say let God take care for the soule and I will take care for the bodie But contrarywise let vs say Let vs take such care for the soule as God hath commanded and he will care for the bodie as he hath promised Let his promise be vnto vs as the pitcher of oyle and the barrell of meale to the Widow of Sarepta that neuer wasted euen a more certain rent then the money in our purses or the goods in our houses What will it profit a man to win all the world and to loose his owne soule What a folly were it to buy a house for the bodie laying out so much therevpon that for want of goods the bodie so well housed must die for hunger Euen so what shall a man get by keeping his goods for to feed and cloath the bodie which is the house of the soule and in the mean time suffer the soule to pyne away and die for hunger Sith therefore the question now dependeth vpon the amendement of lyfe let vs resolue to frequent and heare the preaching of the Gospell and so to feed our soules with the word of God turning away our eyes from all incumbrances offered by the flesh and assuring our selues that we can catch no harme by obeying God and seeking food life and saluation for our soules 15 Others there are who albeit they may freely without danger frequent Sermons are neuertheles marueilous cold and negligent in that dutie who think it sufficient that they haue the liberty albeit they vse it not Such men respect only the commodities of the flesh the world They be prophane in their harts and deuoid of religion accompting of no other God but their riches neither religion Augustine of the manners of the Catholike Church but a care skill to purchase wealth to grow mightie in the land S. Austen rehearseth three degrees of woe He saith he that hath not that he loueth cannot be said to be blessed Neither he that hath that which he loueth if his loue be hurtful vnto him Neither he that hath that which is soueraignely good profitable if he loueth not that which he hath Now as we may to sample the first bring in those who louing the holy ministerie haue no meanes to come by it the second such as loue superstition Idolatrie and do enioy it so for the third among others we may place those that are in place where they may freely commodiously haue the vse of the holy ministerie of the word and sacraments but doe not loue it therefore doe either neglect it or peraduenture despise it These men shall incurre Gods double iudgement for contemning treading vnder foot the food of their soules the incomprehensible graces which God offereth vnto thē in the preaching of his word They be men that thinke not thēselues to be men for they liue as beastes that care only for the body and this life but make no accompt of the soule and life euerlasting If sometime they come to a Sermon it is but for a fashion because it is an honour to be of the religion But let them harken to Iesus Christ who crieth Amend your liues to that end meditat vpō that which we haue spoken that therby vnderstanding that the preaching of the word is ordained to build Gods house the body of Christ which is his Church to illuminate vs with the truth to strengthen vs in saith to reproue our vices to exhort vs to liue acording to God to comfort vs in our afflictions to bee short to saue vs That vnderstanding I say how profitable and necessarie it is they may awake from their giddinesse and take hart to heare diligently the Sermons to the glorie of God and the saluation of their soules Let them not thinke the time bestowed at Sermons to be lost as some doe but let them assuredly beleeue that they cannot better employ their time then in the preseruation of the life of their soules in encreasing the health of the same in strengthening their hearts against all temptations and mortal assaults in the more certaine apprehension of the kingdome of heauen the riches of the glorie prepared for the true disciples of Iesu Christ in glory euerlasting Of our duties to communicate in the holy sacraments Chap. 4. NOw let vs come to the sacraments As concerning baptisme in as much as among all Christians except the Anabaptistes the institution ordinance of Iesus Christ to baptiste children is obserued reseruing to another place the corruptiō of not knowing much lesse practising the vse of our baptisme wee will proceed to the supper The supper was ordained principally for two reasons The first As a mother hauing brought forth her litle one doth not forsake it but nurseth bringeth it vp So Christ hauing ordained baptisme to bee as a seale pledge of our spiritual new birth into his Church did institute
reason of the hope of our saluation wee may feele within vs the efficacie of this doctrine making vs to renounce the earth the world and the flesh that through true and liuely faith wee may aspire to the inioying of the heauenly glorie and finally attaine thereunto through our Lord Iesus Christ That we ought to put in practise the word of God Chap. 8. NOw as we vnderstand that in dutie we are to ioyne with the Church of Christ carefully to frequent Sermons deuoutly to communicate in the holy Sacraments namely in the Supper zealously to assist at common praiers feruently to exercise our selues in priuate praier and diligently to reade Gods word so the principall end and purpose of all these duties doth import that we should order our liues according to the will of God and thereafter put in effect and practise as well whatsoeuer wee learne in the worde and Sacramentes as also euerye thing which in our praiers we beg at Gods hand For as medicines doo minister health to none but those that take them whose nature also is strong and wel prepared to receiue their operations so is it requisite that they which heare and reade Gods word should receiue and apply it to themselues and praie vnto God to prepare them and by his holie spirite so to dispose their harts that the doctrine and exhortations may worke their operation in them And in deed if the end of all sciences as an ancient philosopher teacheth consist not in the knowledge but in the practise the same ought especially to take place in Christian religion and doctrine Hee that studieth ciuill law or Phisicke is not straight satisfied with the knowledge that he hath gotten but proceedeth to practise One becommeth an aduocate a counseller or a president the other spendeth his time in the cure of diseases They that haue learned the arte of sewing of cordwainrie of draperie and so foorth yet are not reputed taylers cordwainers or drapers vnlesse they doo in act exercise those sciences which is in deede the purpose of theyr apprentishippe in like manner let vs neuer looke to bee Christians or Gods children notwithstanding wee haue learned the manner thereof vnlesse wee also performe the woorkes of Christians and of the children of God Blessed are they sayeth Iesus Christe that heare the worde of God Luke 11.28 Rom. 2.13 Iam. 1.22 and keepe it Agayne The hearers of the lawe are not righteous before God but the dooers of the lawe shall bee iustifyed Wee must therefore as Saint Iames saith bee doers of the lawe and not hearers only otherwise we shall deceiue our selues And in deede as the holy Scripture is full of exhortations to obedience to the will of God and Amendement of lyfe so it importeth not onely that wee shoulde knowe that wee must amend but also that wee amend really and in deede Luke 16.6 The figge tree that bare no fruite was threatened to bee cut downe a Sunne without light Iam. 2.17 is but a painted Sunne a coale without heate is dead a bodie without motion liueth not euen so saith without woorkes is dead and the Christian that bringeth not foorth the fruites of the spirite of Christ belongeth not to Christ and so is no Christian After we haue shorne our heads and our beardes Rom. 8 before we come foorth wee looke in the glasse whether it bee well how much rather ought wee after wee haue heard the Sermon the end whereof tendeth to amend our liues immediatly to looke vppon and peruse our soules to the ende to see whether our corruptions and vices beeing cut downe and mortifyed the same bee cleere and pure in the sight of God For as a certayne Philosopher in olde sayde The vse of the bath and of the worde that purgeth not is vayne and vnprofytable and therefore sayth the Apostle Saint Paule Yee haue not so learned Christ if so bee ye haue hearde him and haue beene taught by him and the truth is in him That yee cast off concerning the conuersation in time past the olde man which is corrupt through the deceiueable lustes Ephe. 3.20.21 22.23.24 and bee renewed thorough the spirite of your minde and put on the newe man which after God is created in righteousnesse and true holynesse Still labouring that in the ende wee maye bee founde irreprehensible without spot wrinckle or blemish and that the image of God maye bee restored and shine in vs. This is it that wee are now to intreate of 2 Heere haue wee worke inough cut out For what is man become by the transgression of Adam Euen the verie same as the Apostle Saint Paule describeth him saying There is none righteous no not one there is none that vnderstandeth there is none seeketh God they are all gone out of the waie they haue beene made altogether vnprofytable Rom. 3.10 there is none that doeth good no not one Their throate is an open sepulchre they haue vsed theyr tongues to deceite the poison of Aspes is vnder theyr lippes whose mouth is full of cursing and bitternesse Destruction and calamitie are in their wayes and the waie of peace haue they not knowen the feare of God is not before their eies True it is that some sparkes of the image of God doo yet remayne in man but verie fewe small and of no strength which also wee doo quench or at the least so abuse that man is neuer more deuoyde of reason than when hee suffereth himselfe to bee lead by reason and of those sparkes he is to looke for no profite but that thorough them hee shall bee made the more inexcusable in the daie of the Lorde Manye beastes and fowles doo in vertue goe beyonde man The Doue in simplicitie the Ant or Emet in diligence and industrie Esa 1. the Storke in kindnesse the Dogge in loue and fidelitie the Oxe and the Asse in memorie and acknowledging of benefites the Lambe in meeknesse the Lyon in magnanimitie the Cocke in wakefulnesse and lyberalitie the Serpent in wisedome generally all in sobrietie and contentment But in vice man passeth them all For hee is more traiterous and cruell than a woolfe more craftie and subtill than a Foxe more proude than a Peacocke more voluptuous and vnthankefull than a Hogge more daungerous than an Aspick Moreouer al vices and wickednesse whatsoeuer that resteth particuler and seuerall in sundrie beastes are altogether or for the most parte in one man For wee shall see one man both couetous proude craftie cruell enuious vnthankefull and a theefe To bee short as many members vnited make one bodie Rom. 6.6 so the holie Apostle Saint Paule tearmeth this heaping of vices in man the bodie of sinne euerie vice beeing as it were a member to that bodie It is sayde that in a sheepe euerie thing returneth to profite and commoditie the flesh for foode the wooll for clothing the sinnewes for strings for musicall instrumentes and so foorth But contrarywise euerie thing that is in man
Leuit. 20 Deut. 18 for to the expresse prohibition of them there is also added a commandement to root out such people Neither may wee replie that it is a precept of the old Testament For in this respect the lawes of Heathen Emperours do concurre with the lawe of Moses And seeing that God hath pronounced that for such iniquitie the vnbeleeuers haue ben punished and driuen out of their countries Leuit. 18.27 1. Cor. 5 it appeareth that it is the fundamentall law of nature which no man may denie The Apostle likewise so sharply reprouing the incestuous Corinthian whō he commandeth to be deliuered to Satan doth sufficiently shew that this law is perpetuall And in deed it is so rooted in mannes heart Tacit. l. 12 Sue in the life of Claudius that when the Emperour Claudius would haue married his neece his brothers daughter he durst not doo it vntill as it were euen by force he had wrested a decree from the Senate of Rome whereby it was decreed that such a marriage should be lawfull yet durst not anie after him and his example practise this wicked toleration but onely one of his freed men who did it to please his Lord. Dieu in Nerua The Emperour Nerua freed the Senate from this reproach by abolishing this theyr permission by an expresse prohibition wherin he decreed that no man should marry his brothers daughter Leauing therefore these vnnaturall abhominations wee wyll intreate onely of two kindes of fornication too common euen among Christians yet most pernitious and damnable 2 The first is adulterie wherein wee vnderstand the sinne committed by those of whome either one or both are else where tyed in marriage True it is that some euen in our dayes namely that miserable Italian Apostata Bernardine Ochin hath mayntained that a married man may without adulterie marrie more wiues especially relying vppon the examples of Abraham Iacob Dauid Tremelius Iunius and other holie personages of the olde Testament But we are to note first that some learned men of our time are of opinion that God in his lawe doth expresly forbidde man to haue sundrie wiues at once And to that sense doo they expound this place vsually translated Thou shalt not take a wife with her sister during her lyfe Leuit. 18.18 which they translate thus Thou shalt not take a wife adioyning her to another and this their translation they confirme with strong and sound reasons Wherof it must folow that such as haue taken sundry wiues together haue transgressed the expresse law of God And albeit this corruption was not in those dayes as it shoulde seeme expressely reprooued in such as were giuen therevnto but rather by the Lorde tollerated and suffered vppon some reasons Gen. 2.18 yet is it without doubt formally repugnāt to the institution of mariage And indeed God saith It is not good that man should be alone let vs make him a helper Here he neither speaketh of sundry helpers but of one only neither created he for Adam sundry wiues but onely one Mat. 19 5. And Iesus Christ expressing the meaning of Moses saith And two shall be one flesh Thus he speaketh of two not of fower or siue in one flesh And for this cause albeit Idolatry be a more grieuous sinne then Adulterie yet doth Adulterie only dissolue marriage and ministreth iust cause of diuource 1. Cor. 6.16 because the partie becommeth a member and is made one body with her to whom he is adioyned by carnall copulation and in that he can not be a member of both be breaketh the first bond Whereof it necessarily ensueth that the married man companying with a maide or a wife and so becomming a member of her and one body breaketh his bond with the first and consequently is an Adulterer And this is it which Iesus Christ expresly confirmeth saiyng Who so putteth away his wife except for whordome Mat. 19.9 and marrieth another committeth adulterie Here he euidently declareth that so long as the first bond remaineth in force euen so long as he hath put her away without cause so long can he take no other wife vnlesse he commit Adulterie 3 It also seemeth that Saint Paul ordaining that a Bishop should be the husband but of one wife 1. Tim. 3.2 did in his time tollerate this corruption in others who hauing alreadie two wiues embracing the Gospell did conuert to Christian religion Yet in that he forbiddeth euerie such notwithstanding whatsoeuer excellencie in gifts not to be called to any publique office in the Church he thereby sufficiently declareth it to bee a corruption and spot of reproch And that surely hee would neuer haue suffered any professor of Christianitie to haue taken two wiues 1. Cor. 7.2 As also hee plainely sheweth his entent wher he saith To auoide fornication let euery man haue his owne wife and euery wife her husband Thereto adding The husband hath no power of his owne body but the wife and thereby euidently declaring that if the husband taketh another wife and accompanieth with her hee doth iniurie to his first in that without her consent he taketh vpon him to dispose of that which is in her power and seperateth himselfe from her to become one with her whom he then taketh Is not this therefore directly repugnant to the prohibition of Saint Paule 1. Cor. 7.5 who willeth that one should not defraud another Hereto he addeth For hee that is married careth for thinges of the world how he may please his wife and is deuided He saith not how he may please his wiues But besides how should he be deuided if he had many Albeit therfore that God in old time did beare with this corruption of hauing many wiues yet doth it not follow that it was lawfull But wee must so resolue herein as Iesus Christ speaketh of the booke of diuorce Moses saith he suffered it because of the hardnes of your harts Mat. 19.8 Instit lib. 1. Tit. 10. de Nupt. § affinitatis but it was not so from the beginning Let vs therefore with the Emperour Iustinian conclude that it neuer was nor neuer shall bee lawfull to take and haue two wiues at once In correspondence whereof if the married wife companieth with another albeit vnmarried yet shee committeth adulterie as also the man if hee take an other beside his wife albeit a single woman and holdeth her as his concubine or taketh her to wife or howsoeuer else yet doth hee likewise commit adulterie Augustine of adulterie in married men to Pollent And indeede it were no equitie saith Saint Augustine that men shoulde require of their wiues that faith which themselues will not performe And thereupon in many other places hee vpholdeth that it is adulterie if a man by any meanes whatsoeuer breaketh that faith of marriage whereto he is adioyned 4 This point thus resolued Let euery one man and woman that is tyed by marriage abhorre al carnall coniunction with
soule from Christ making the beholders fornicators and effeminate persons And well I wot that thou darest not reply that being ouercome with wine the womens songs and dances did not much moue thee for truely thou art entised to impudencie and in thee is this horrible sinne accomplished that of the members of Christ thou makest the members of an harlot True it is that Herodias daughter is not there but the deuill is which at that time danced in her and now in that woman whom thou beholdest and leadeth into captiuitie the deceiued soules of those that sit and looke on Agayne after many lyke exhortations These thinges sayth hee doo I propound vnto you and not without cause Chrisost in his last homilie vpon the Col. Chrisost in his second homily vpon Gen. but onely to the end you may shunne all such marriages dances and deuillish pastimes Also expounding the histories and marriages of Isaac Iacob hee exhorteth the people wel to note that there was no dancing You see sayth he with what modestie those marriages were celebrated Note this all you that make such account of those deuillish pompes and euen at the beginning doo pollute the honour of marriage with such abhomination Were ther then anie viols Had they anie tabers and pipes Did they practise such deuillish dancing Ambrose in his 3. book of Virginitie 20 Among our Latine Doctors Saint Ambrose also speaketh of dancing Where the last messe of good cheere is dancing shamefastnes hath but small assurance and allurements are greatly to be feared I could wish maidens to keepe them awaie For as a learned man euen in wordly affaires doth saie No man danceth vnles he be either dronke or mad What counsels do we looke for in the Scriptures when Saint Iohn the herald of righteousnes was put to death at the request of a dancer which is an example that the entisement of one dance hath procured more hurt than the rage of sacrilegious madnes and furie Againe what can a daughter learne of her adulterous mother but the losse of her honour Can anie thing tend more to villanous lust than by disordinate motions to discouer such partes of the bodie as either nature hath hidden or discipline couered To plaie with the eies to turn the head about to cast the lockes here and there Not without cause haue some there learned to do iniurie to God For what modestie or shamefastnes can there be where they dance and friske about with such noise And speaking of the villanous Herodias that taught her daughter so to dance he addeth this What saie you yee holy women you see what you are to teach your daughters also what they should forget Let a daughter dance but if a daughter dance let it be the daughter of that vild incestuous person But as for her that is modest and chast let her teach her daughters godlinesse not dancing 31 Saint Augustine complaining of the corruptions of his time Aug against Petil. cap. 6. saith thus Bishoppes were wont to suppresse foolishe and lasciuious dances but now we may finde some Bishops that wyll bee lookers on yea and somtimes dance with women so farre are they from suppressing them August vpon the 32. psalm Where is he which sufficiently sheweth that before through the diligence of Gods good seruants dances were suppressed and banished from among Christians as dissolutions vtterly vnworthie theyr profession and therefore in another place hee vpholdeth that it is better vppon the holy daie to worke than to dance 22 As for the Doctors of our dayes they also concurre with the former some calling dances the deuils baudry others saying that dancing is as a circle Viret in his Instit vpon the 7. commandement of the law whereof the deuill is the center and the circumference are all his Angels Among the rest one thus writeth What brimstone or bellowes can a man finde more sit and infernall wherewith to inflame and kindle the fyres of youth that doo alreadie by nature so burne that wee can hardly finde water enough to quench the same For albeit women and maides doo dance theyr rounds alone yet by theyr songs and lasciuious motions they entice not onely themselues but the lookers on and hearers to lasciuiousnesse and are to themselues and others as drums musitions trumpets spectacles of the deuill If they haue yong men among them so much the woorse for so is the fyre neerer at hand and more kindled If they bee at anie other dances whereof the numbers are infinite how many meanes hath sathan to allure to his stewes both men and women olde and young dancers and standers by There shall yee haue instrumentes by theyr lasciuious tunes to serue as the deuils trumpets to prouoke the hearers to all villanie the foulest speeches that may bee lascinious gestures signes motions and as dishonest touchings as may bee found out let such consider heereof as haue had experience Speaking also of Herodias daughter We reade sayth hee of the daughter of a whoore that daunced Wherein hee sheweth that dances are the doctrine of the schoole of whoores and strumpets not of honest women 23 If all these authorities may not suffice whole assemblies of Bishoppes haue lykewise condemned dancing In the yeere 364. in a councell holden at Laodicia it was decreed by the common aduice of all good men there present that Christians shoulde vse no dancing at marriages onely they might there dine and sup together in all chast conuersation as it beseemeth Christians The same was afterward confirmed in the sixt vniuersall councell of three hundred Bishoppes holden at Constantinople Lykewise in the Councell of Agatha holden about the yeere 430. chap. 39 all dancing loue songs or lasciuious behauiours were also condemned and prohibited among all Christians of whatsoeuer estate Agayne the Councell of Ilerd in Spaine about the yeere 515. forbadde all dauncing and lasciuious singing at Christian marriages The Sinodes and assemblies of the pastors of our time haue euermore condemned dauncing as an exercise pernitious vnworthy the professors of reformed religion To conclude at the last Estats holden at Orleans France by her deputies required to take awaie all publike dancing and thereupon obtayned a decree that yet is extant 24 If the authoritie of Gods worde the verie vanitie and most daungerous corruption of daunces the testimonies of the holie Fathers and Doctours of the Church both olde and new the decrees of Councels and Sinodes and of Christian princes bee no sufficient groundes to suppresse dauncers of necessitie we must put them to schoole among the Heathen especially the Romanes of them to learne euen to theyr shame what modestie holynesse honestie and temperance is to bee required amonge Christians Whereas among other superstitions and corruptions brought from Greece into their common welth they had taken vp a custome in theyr Bacchanalian feastes that men and women should daunce together in respect of such great inconueniences as thereby dyd ensue they
then to be occasion of offence to our neighbors 1. Cor. 8.13 by our plesures to bring destruction vpon those for whom Iesus Christ hath dyed And as to the end to represent the corrupt world as it were in a table we haue alredy shadowed out men and women dancing so by inserting thereinto players and gamesters at Cardes Dice we shall more liuely demonstrate the world and shew that such as giue themselues to gaming are indeed of the world not truly of the church of Christ And as by lots the souldiers parted the garments of Iesus Christ so may we wel say that these games at Dice Cards are the meanes to part between the world the Deuil many of those who professing reformed religion are addicted thereunto 9 But in as much as Iesus Christ admonisheth vs to Amend our liues and to repent our former transgressions let vs stedfastly resolue hereafter to abstaine and not to bee carried awaie with the taunts of gamesters that scorne our simplicitie because we will not play with them Let vs remember the aunswere of a heathen Xenophanes who at a feast being called dasterd for that he would not play at Dice wisely replyed I am indeede a dasterd and fearefull in all dishonest causes Let therefore his censure who tearmed these thinges dishonest together with his constancie against the taunts of gamesters be vnto vs Christians an instruction and example constantly to refraine from such games And the better to confirme vs herein let vs also thinke vpon the wordes of Saint Cyprian Let vs sayth he be Christians not players at Cardes and Dice Let vs poure forth our mony vpon the table of the Lord wher Christ sitteth as president and the Angels do see vs. In hew of loosing them folishly let vs distribute our goods to the poor Yea let vs commit them to the custodie of Iesus Christ For these games saith he are daungerous worthie of death and replenished with folly They containe no truth but a quaguâ—yre of all falsehood periurie Let vs pull away our hands from such pastimes and in our harts turne off and take away the darkenesse wherewith Satan blindeth vs let our hands be cleane and not defiled in doing honour to the Deuil Let vs flie from the enemie that pursueth vs and spend our time in the learning of true wisdome and instruction in the doctrine of the Gospell Yea let vs lift vp pure hands to Câ—rist and to the ende wee may please God let vs neuer looke vpon Cardes or Dice So beit Thus doth Saint Cyprian conclude his treatise against players at Cardes and Dice Of Enuie Chap. 20. NOw let vs speake of Enuie the sister and inseperable companion of couetousnesse and ambition Wisd 1.24 Augustine of Christ Doctrine which likewise proceedeth of a foolish wicked selfe loue As it is written in the booke of wisedome Thorow Enuie of the Deuill death came into the world Which Saint Augustine also confirmeth saying Enuie is a deuelish vice whereof the Deuill is vnpardonably guiltie in the sight of God For in the sentence of the Deuils damnation it is not saide that he had committed adulterie or theft but that hee had enuyed the state of man created to the image of God Againe Petrarck of the remedies of fortune whereas all other vices doe breede some pleasure and contentment albeit but false and wretched Onely Enuie engendereth nothing but sorrow feedeth vpon mischiefe grieueth at others good and in it selfe alreadie hath that euill which it wisheth to others Aug. In a certaine Sermon And indeede Enuie is a passion in the soule yeelding sorrow and heauinesse for such benefites as other haue that may bee desireable amiable or commendable and thereof ensueth a hatred of their felicitie and prosperitie If they be our betters because we be not so good as they If our inferiours least they should grow equall with vs Plut. of curiositie If our equals for feare they shoulde get before vs. 2 Concerning the first We ordinarily see that they which are endued with the greatest vertues and exalted into highest prosperitie are subiect to Enuie as Aristotle saith That Enuie is the enemie that assaulteth vertue and others prosperitie Plut. of Enuie and hatred Also as there is no shadow where there is no sunne so where there is no prosperitie there is no Enuie We doe Enuie saith Plutarch such as prosper and therefore as they that are tender sighted doe finde themselues grieued with euery light and bright obiect so is it with the enuious in euery the prosperitie of others Whereupon he compareth enuious persons to Cantharides a certaine greene and venimous worme or a Flie that vsually feedeth vpon wheate when it waxeth ripe and roses in their pride for so doth the enuious man he taketh against those that be honest Cicero to Heren lib. 4. greeueth at the encrease of other mens vertue Cicero also saith that Enuie as a companion to vertue do still prosâ—cute the good And therefore Seneca aptly saith Seneca of maners It is more easie for a poore man to shunne contempt then for a rich man to auoide Enuie 3 Enuie vseth onely one point of discretion and temperance which is this That seldome or neuerâ—â—t medleth with those whose greatnesse and excellencie doe take from the enuious all hope of attaining to the like degree Aristo in his Rhet. lib. 2. And this doth Aristotle note saying Enuie for the most part seaseth vpon that which it may best ouertake or out goe and that in this consideration men neuer Enuie the dead Plut. of Enuie and hatred neither such as in greatnesse do without comparison exceede them Father as Plutarch saith those that in age doe farre out goe them And in that sence it is written that Enuie is many times extinguished by the greatnes and excellencie of other mens prosperitie And for example hee addeth saying No man enuied Alexander the great or Cirus when they had attained the tipe of their deuises For as the sunne beating directly vpon the crowne of the head yeeldeth but a small shadow so they that are in eminencie farre aboue vs doe purchase small Enuie against them And therefore hee very properly compareth enuie vnto smoke which so long as the fire is but small maketh a great shew but so soone as it staineth vanisheth away or at the least appeareth nothing so plainely as at the first 4 As for those that be equall in degree it is an old-saying that the earthen potter enuieth the potter Eras in his Chiliads whether for gaine or for reputatation and honor this doth another prouerbe note saying The neighbours eye is alwaies an enemie and enuieth For surely men cannot abide that others of their owne callings should bee better thought of or come to be greater then themselues Gen. 4. As Cain enuied Abell Gen. 30.1 because the sacrifice of Abell was more acceptable in the sight of
Finally that according to the exhortation of Iesus Christ we may Amend our liues besides all that is before spoken let vs adde the counsels Ecclesiatheus 3.2 admonitions and exhortations of Ecclesiasticus deliuered vnto children concerning their due obedience to their parents Here your fathers iudgement children saith he and do therafter that ye may be safe For the Lord wil haue the father honored of the children and hath confirmed the authoritie of the mother ouer the children Who so honoreth his father his sinnes shall be forgiuen him and he shall abstaine from them and he shall haue his dayly desire And he that honoreth his mother is like one that gathereth treasure Who so honoreth his father shall haue ioy of his owne children and when he maketh his praier he shall be heard He that honoreth his father shall haue a long life and he that is obedient to the Lord shall comfort his mother He that feareth the Lord honoreth his parents and doth seruice vnto his parents as vnto Lords Honor thy father and mother in deed and word that thou maiest haue Gods blessing and that it may abide with thee vnto the end For the blessing of the father establisheth the houses of the children and the mothers curse rooteth out the foundations Reioyce not at the dishonor of thy father for it is not honor vnto thee but shame Seeing that mans glorie commeth by his fathers honor and the reproch of the mother is dishonor to the children My sonne helpe thy father in his age and grieue him not as long as hee lyueth And if his vnderstanding faile haue pacience with him and despise him not when thou art in thy full strength For the good entreatie of thy father shall not be forgotten but it shall bee a fortresse to thee against sinnes In the day of trouble thou shalt bee remembred and thy sinnes shall melt away as the Ice in faire wether Hee that forsaketh his father shall come to shame and he that angreth his mother is cursed of God These admonitions and exhortations are as a summary of the duties of children to their parents And therfore it resteth that they vnderstanding them do pray vnto God to giue them grace to put them in practise to his glory and their good saluation Lastly let them remember the saying of Plato that God is not more enclined to heare any praiers then such as parents doe poure forth for their children As they are therefore to feare their curse for offending them so must they by honoring and pleasing them seeke to be blessed in their praiers Gen. 27 28 which are bessings ratefied vnto them in heauen as the blessings of Isaac to his sonne Iacob doe manifestly declare Of the duties of magistrates to their subiects Chap. 6. NOw let vs come to the duties of Kings Rom. 13. Princes other Magistrates or as S. Paule termeth them superior powers ouer their subiects The first point that the magistrates to the end duely to discharge their office are to consider is this That God hath aduanced them to that authoritie not for their priuate commoditie or honor but to do seruice vnto God in seruing to the benefite and saluation of their subiectes And this doth the Apostle note saying The magistrate is the minister of God for the wealth of the people Which he also confirmeth in a more particular declaration Rom. 13. importing that the end of their vocation office is that we may liue a quiet and peaceable life in al godlinesse honesty Euen the heathē in sundry notable sentences did teach that Magistrates are ordained to liue and to serue not themselues but their subiects 1. Tim. 2.2 First one of thē saith Princes are the seruants of God ordained to take care for men and to prouide for their preseruation Plutarch in a booke of the doctrine required in a Prince Cicero in his cōmonwelth lib. 5. Xenophon in his rememb of Socrates lib. 3. Arist Polit. lib. 8. c. 10. Cic. Offic. l. ◠whether by ministring to them of their goods that hee hath bestowed vpon them or by defending them Cicero also writeth that the end of gouernors should ayme at the prosperous life of their subiects because as another saith they be chosen not to liue at ease daintily but that they which haue chosen them may by their industrie liue quietly and happily And therefore saith the Prince of Philosophers Herein resteth a difference betweene a King and a tyrant That the tyrant seeketh his owne profit the Kinge or Magistrate the profit commoditie of his subiects Such saith Cicero as are to gouerne the common wealth ought diligently to obserue these two instructions of Plato First that they so maintain the cōmodity of the people that euery their action without respect of their owne priuate profit may haue respect thereto Secondly that they tend to the preseruation of the whole body of their people that they seeke not so to maintaine one part that they forsake the other 2 Thus may the magistrate easily learne that the greatnesse of gouernment is but a greatnes of care also that as Seneca saith he is in duty to warant the sleep of his subiects by his own wakfulnes their peace by his labour Iustin lib. 6. Epaminondas Plutarch in his Apotheg their ease by his industrie and their leasure by his businesse And in that sence doe we reade of a great personage who neuer accepted gouernment or publike office for his owne sake but for the common wealth of his countrie so that on a time when the people were feasting and very merrie being asked why himselfe walked sadly vp and downe the towne he answered That you may make merrie and reioyce Thus when the magistrate is called the sheepeheard the father and head of the people he is to remember that the sheepheard being more excellent then the sheepe the father then the children and the head then the body the sheepheard the father and the head are established in this preheminence The one to lead and feed the flock the other to nourish and bring vp his children and the other happily to gouerne the body It is therefore the magistrates dutie so to gouerne his subiects Seneca of clemencie that by the effects they may know that he is ordained not onely to be ouer them but also for them 3 For the better vnderstanding and practise hereof let vs more perticularly lay down the dutie of their function by three principall endes thereof before mentioned Namely that wee may liue a quiet and peaceable life in al godlinesse and honestie Now godlinesse comprehendeth the religion and seruice of God Peace and quietnesse proceedeth of the administration of iustice and iudgement and by honestie is ment sobrietie chastitie and other the vertues required for an honest life as by day and in the sight of God Concerning godlinesse and religion As God is aboue all men the soule more excellent then the
their eyes to follow it And to that end let them remember first that by taking gifts they are bound and cannot satisfie both the giuer and a good conscience in the sight of God as a heathen hath wel noted Alâ—â—amenes the sonne of Telecres Plut. in his Apotheg Iob 15 34. Deut. 27.25 saying If I should receaue the gifts that are offered I cannot be at peace with the lawes Secondly let theÌ„ not thinke that God will suffer such corruption and prophaning of the seat and throne of his maiestie according to the saying of Iob. The fire shall deuoure the tabernacles that are built with presents which also concurreth with the sentence of almighty God before aledged Lamp in the life of Seuer Valer Max. lib. 6. cap. 3 Cursed be hee that taketh rewards to condemne the innocent And this sentence haue the hethen also coÌ„firmed by seuere executions as we read of the Emperor Alexander Seuerus who caused his secretary to bee empaled because he had been with money corrupted and induced to do some wrong And as he caused him to be executed so would he haue the body left in the high way whereby his seruants and officers had their vsuall passage that hee might so be an example vnto them Cambises King of Persia causing a iudge to be slaine quicke because he had suffered himself to be corrupted with money Valerius Max. lib. 6. c. 3 willed his skinne also to be hanged vp in the iudgement seate thereby to warne all other iudges that should succeed to beware of that iniquitie On the other side let theÌ„ ponder the saying of Salomon He that hateth rewards shal liue euen which is the principal for euer Which also Dauid confirmeth Pro. 15.27 saying He that taketh not rewards against the innocent shal not be moued but shal abide in the tabernacle of God Psal 15. and shal inhabit in the hil of his holynes And Esay also saith He that shaketh his hands from taking of gifts shall dwell on high his defence shall bee the munitions of rockes Esay 33.15 Bread shall be giuen him and his waters shall bee sure yea his eyes shall see the king in his glorie 37 But as auarice engendreth couetousnes after gifts and consequently the peruerting of iustice so out of the same spring floweth another most pernitious corruption Plato in his common wealth lib. 4. Cicero offic lib. 2. Plutarch in his politicks Namely the sale and purchase of publike offices and functions And indeede what is to be looked of such purchasers but that he that hath bought his office by whole sale will afterward sell iustice by retayle and doe wrong to reembourse and enritch himselfe And therefore the Philosophers euen the heathen are of this opinion that nothing can bee more pernicious in a common wealth then the traficke and sale of offices For the sellers of them doe sell the most sacred thing in the world euen iustice They sell the common wealth the bloud of the subiects and the lawes They take away the reward of honour Lamprid. in his life learning godlinesse religion They open the gates to the euery spoyle iniustice euen to all vice and corruption In this respect would not the Emperour Alexander Seuerus tollerate the sale of any office or dignitie His reason For the buyer must of necessitie sell againe victorin in his life Sith in a heathen and a yong Prince this holy resolution could take such roote what shame is it that Christian Kinges and Magistrates should take another course The Emperour Septianus Seuerus being endued with the like vertue wold neuer suffer the sale of any office or estate This dutie haue many Christian Kings and Princes also acknowledged Aemilius Gaguin lib 7 who haue made sundry expresse decrees in prohibition of purchase of offices especially of iudgement Among the rest King Lewes the ninth of Fraunce most straightly prohibited the sale of offices and dignities which hee willeth shoulde bee giuen to vertuous and capable persons But experience hath often taught that such decrees haue bene but simply obserued also that there was neuer seller but found a purchaser neither purchaser but found one that would sel But as such as thrust themselues into publike offices or purchase the same with quoyne doe thereby reueale their auarice and ambition the mothers and nurses of great hainous corruptions So they that make sale of the same are the causes of vniustice wrong thereof ensuing and thereof shall giue accompt in the sight of God 38 Nowe let vs proceede to another dutie requisite for the maintaining of subiects in peace tranquility That is to execute iustice against transgressions and trespasses Deut. 13.17.11 Heereof besides the commaundement of God so often and so expressely propounded in his word the holy Scripture also exhibiteth two notable reasons The one to appease Gods wrath The other that others may feare to commit the like iniquitie As concerning the first This is one resolute point albeit few doe consider of it that vpon the committing of a trespasse man-slaughter fornication or such like God is highly displeased not onely with him that hath committed it but also with the whole nation as if all the people had committed it And to this purpose hath almightie God set downe a notable decree saying If one be found slaine in the land and it is not knowne who hath slaine him then shall the elders of the next towne to him that is slaine Deut. 21.1 take a Heyfer that hath not beene put to labour and bring her into a vally that is vntilled There shall they smite off her head and wash their handes ouer the Heyfer that is beheadded and say Our bands haue not shed this bloud neither haue our eyes seene it O Lord be mercifull to thy people Israel whom thou hast redeemed and lay no innocent bloud to the charge of thy people Israel And the bloud shall be forgiuen them So shalt thou take away the cry of innocent bloud from thee This doth euidently declare that albeit the murder was committed in the field and no man knoweth who committed it yet is the people of the next towne polluted therewith holden so guiltie in the sight of God that they must haue recourse to his mercy by praier that he execute not his wrath against the people 39 This same doth the historie of Acan also represent vnto vs for when Acan had taken of the forbidden things God was wroth against all Israel And that did he testifie in causing the souldiers whom Iosua had sent Iosua 7. to flie before the enhabitants of Hay But Iosua disquieted with their flight complaineth to God who maketh him answere saying Jsrael hath sinned they haue transgressed my couenaunt which I commaunded them For they haue euen taken of the excommunicated thing and haue also stolen and haue dissembled also and haue put it euen with their owne stuffe Therefore the children
sake As also Paule sayth Obey the magistrate for conscience sake As if he sayde that albeit wee coulde escape the punishment of the magistrate yet our conscience condemning vs in the sight of God shoulde restraine vs from offending those whome hee hath appointed to bee ouer vs. It went hard with Abrahams seruants to bee circumcised especially in that they were well stroken in yeeres yet dyd they obey him without replie or gaynsaying And not they onely who were instructed in true religion but also the inhabitants of Sichem poore idolaters in like obedience to theyr king Gen. 17.23 Gen. 34. suffered themselues also to bee circumcised 5 Which is more as Saint Peter admonisheth seruants to bee subiect to their masters albeit froward and peeuish So are subiects bound to obey their magistrate albeit an infidell a wicked man or an Idolater as were they that bare rule in the daies of Saint Paule and S. Peter to whom neuerthelesse they commaunded to yeeld obedience and subiection For as Christian religion doth not subuert the order of policie so the wickednesse and impietie of the magistrate doth not depriue him of his right to command neither doth it exempt the subiects from their dutie to obey And surely so long as in them remaineth the image and ordinance of God euen so long continueth the bond to yeeld obedience to them not as to man but as to God And in this case wee are to consider and diligently to note that albeit euerie thing that happeneth is by the prouidence of God Yet doth the holy Scripture represent vnto vs this diuine prouidence and conduct as it were most expressely and vsually in the vocation and establishment of Kings Princes and Magistrates euen heathen Idolaters tyrants and such as are giuen to all wickednesse iniquitie What tyrannie did Pharao exercise against the children of Israel Exod. 9.16 Yet God himselfe saith that he had exalted him into that estate What a robber a reauar and a tyrant was Nabuchadnezzer Yet Daniel speaking vnto him Rom. 9.17 saith Thou king art a king of kinges For the God of heauen hath giuen thee a kingdome power strength and glorie Dan. 2.37 How tyrannously and vniustly did Saule gouerne as in that hee commanded to slaie all the priestes and enhabitants of Nob 1. Sam. 21. and so diuersly persecuted Dauid to the death Yet had Samuel by the expresse commaundement of God anoynted him king ouer Israel 1 Sam 10.1 As good Princes therefore are giuen by the Lord in his mercie to do good to their subiects so doth he giue wicked Princes to correct some and to punish others and thus the princes whether good or bad albeit of themselues not knowing so much doe seruice vnto God Ierem. 35.9 And in that sence doth the Lord call that great tyrant Nabuchadnezzer his seruant Ezech. 29.18 He giueth him Egypt in recompence for his seruice making his armie to serue against Tyrus Ieremie 26.7 He commandeth all nations to be subiect vnto him and to obey him yea which is more He commaundeth the poore Iewes that were in his captiuitie Ieremie 29.7 to pray to God for the peace of his Citie promising that in his peace they shall haue prosperitie And therefore notwithstandin◠wee hate their tyrannie yet ought wee to loue their parsons in respect of the image of God that they doe beare Prosper in his sentences out of S. August and also for their vocation which proceedeth of the will of the Lorde For sayth Saint Augustine It is one thinge to hate that which they doo And an other to loue that which they are 6 We are therefore to yeelde vnto them subiection and obedience without murmuring or strife against them When the people of Israel asked a King Samuel at Gods commaundement warned them how they should be entreated 1. Sam. 8.11 saying This shal be the manner that is to say the ordinary and customable entreaty for the worde sometime signifieth custome of the king that shal raigne ouer you He will take your sonnes and apoint them to his Chariots and to be his horsemen and some shall runne before his chariot He will also make them his captains ouer thousands and captains ouer fifties and to eare his ground and to reape his haruest and to make his instruments of warre and the thinges that serue for his chariots He will also take your daughters and make them apothecaries and cookes and Bakers He wil take your fields your vineyards and your best Olyue trees and giue them to his seruants And he will take the tenth of your seed and of your vineyards and giue it to his Eunuches and to his seruantes He will take your menseruantes and your maid seruants c. Heereto he addeth that when they finde themselues thus tirannized they will crye out to the Lord because of their King whome they haue chosen and the Lord will not heare them Whereby he sheweth first that such as finde themselues so oppressed must haue recourse to God by prayers Secondly that albeit God doth not deliuer them yet they must continue and with patience beare their estate and not rebell or raise mutinie muche lesse therefore is it lawfull for them to attempt against the life of the Prince albeit a tyrant and heereof we haue a notable example in Dauid who notwithstanding he was annointed to raigne after Saul yet when Saul tyrannously pursued him would not neuerthelesse attempt any thing against his person but euer restrayned others that would haue slayne him Slay him not said he to Abisay 1. Sam. 26.9 for who can laye his hand on the Lordes annointed and be guiltlesse then he addeth As the Lord liueth either the Lord shall smite him or his day shall come to dye or he shall discend into battell and perish The Lord forbid that I should lay my hand vpon the Lords annointed 7 Neuerthelesse albeit God thus defendeth their right and authoritie yet it is not meant that we should forsake him or dispence with our selues by obeying man to disobey him for sith man hath no power as Iesus Christ saith but what is giuen him from aboue it is not meet that man should be obeyed Iohn 19.11 when he commaundeth any thing repugnant to the will of him without whose authoritye he hath no power to commaund 1. Pet. 4.13 Also in as much as it is for the loue of God as S. Peter saith that we must yeeld to be subiect and obey them this loue of God bindeth vs to refuse to obey them in any thing that they commaund contrary to the loue that we owe vnto God and this they ought thēselues to acknowledge confesse as the Apostles shewed to the gouernours of the Iewes Acts 4.19 saying Whether it be right in the sight of God to obey you rather then God iudge yee We must therefore as they did adde obeye God rather then man and this doth S. Augustin confirme saying
waie euen so are the ministers of the word bound to al these the like duties toward the members of their Church And in case they be negligent herein they shall surely feel the iust reproofe vengeance of God as wee reade of the pastors of Israel to whome by the Prophet Ezechiel he obiecteth saying The weake haue ye not strengthned the sicke haue yee not healed neither haue yee bound vp the broken nor brought againe that which was driuen awaie neither haue ye sought that which was lost Ezech 34 4 18 Agayne as it is the pastors duetie not onely to preach the word but also to administer the Sacraments so are they carefully and faithfully to beare themselues in the vse and administration of the same to the glorie of God the edification of the Church First as concerning the outward forme of administration as well of Baptisme as of the holy Supper of the Lord they are to followe the ordinance of Iesus Christ himself that alwayes they may with a good conscience protest with Saint Paule where hee speaketh of the holy supper and saie that they haue deliuered to the Church the same that they receiued from God And as for those whome they should admit to the Sacrament concerning Baptisme they ought to baptise the children of the Christians 1 Cor. 11 23 as in olde time the children of the Iewes were circumcised by the expresse commandement of God But if anie who being growen in yeeres haue not bene baptised but craue Baptisme him ought they first to catechise and instruct and heerein in olde time they were greatly exercised wheÌ„ the Church was to be gathered from among the Gentiles as wee reade of Origen that hee vsed extreame diligence in catechising so that considering the great number that came to him to bee instructed whereby hee had scarce leasure to breath for from morning till euening one after another Eus lib. 1. c. 15 they came to bee catechised that hee might the better performe this dutie with some ease he chose Heraclas to catechise the nouices while himselfe instructed such as were somwhat entered into the knowledge of the doctrine 19 Saint Augustine hath written a whole Tract of the manner how to catechize the first beginners in Christian religion Augustine of Catechising the ignorant c. 7.19 26. Idem ca. 8. 9. Idem cap. 1 15. And the same should all ministers of the worde diligently reade to the end to learne what they are chiefly to teach in catechising Also howe to teach each one according to his calling that is the learned after one manner and the ignorant and simple after another The same which hee writeth of the dutie of Catechising which was in vse in his dayes might at this daie make vs to blush for shame considering the small instruction now practised among Christians euen by those of the reformed Churches And this I speake not in respect of the administration of Baptisme for it is giuen to babes but because that afterward there is such neglect of the instruction in the heauenly doctrine whereby they might make profyte of theyr baptisme and bee prepared to the participation in the holye supper of the Lord. And in deede as in olde time they instructed the new conuerts to Christianitie so long that they were able to make confession of theyr faith before the Bishoppe and the people that they might bee baptised so they that were baptised in their infancie when they came to the age of discretion were by theyr parents presented to the Bishoppe to bee examined according to the forme of the Catechisme then in vse and to make like confession of theyr Christianitie as dyd the Heathen conuerts at theyr baptisme And when these children had thus made profession of theyr faith the Bishoppe layde his handes vpon them and prayed to God to giue them his holie spirite and so dismissed them 20 It were to bee wished that the lyke order were perfectly re-established and better obserued in the reformed Churches that thereby youth might bee instructed and consequently better prepared to receiue the holy communion As also for those who hauing professed another doctrine and religion doo desire to ioyne with the reformed Church and to bee admitted to the communion It is meete the minister should haue some knowledge of theyr instruction and manners to the ende hee might receiue such as are capable catechise those that need instruction admonish others who by theyr offensiue conuersation doo shew themselues vnworthie to be admitted to the holy supper of the Lord. But as for such as are alreadie admitted as members of the Church communicants in the holy supper they are to bee exhorted according to the doctrine of S. 1 Cor. 11 28 Paul to proue themselues so to be still receiued vnles by some scandalous behauior shewing themselues rebellious against admonition and giuing small likelyhood of amendement they manifestly doo declare that they doo vnworthily eate and drinke of the Loâ—des cup to theyr owne condemnation 21 To alleadge that by offering themselues to the Lords table they testify that they will allow the doctrine and liue like Christians as the onely example of Iudas crieth out to the contrarie so will experience declare that there may bee abuse Luke 22.21 1. Cor. 11.29 Heb. 13 And therefore seeing that they which communicate vnworthily do eate drink their iudgement the ministers that are to render account to God for the soules to them committed must not so neere as they may admit anie to communicate vnworthily to his damnation for otherwise themselues also should bee guiltie of their bloud before God Chrisost vpon Mat. hom 3. and of the prophaning of the holy supper of the Lord. And therfore was S. Iohn Chrisostom bitterly offeÌ„ded with such priests and pastors as for feare of the mightie and rich durst not put back anie that came Their bloud sayth hee shall bee required at your hands if you feare mortal man he wil despise you if you fear God man will honor you Let vs not be therfore terrefied with scepters diadems or purple for here haue we a greater power For my part I will rather offer my bodie to the death and suffer my bloud to be shed than I will be partaker in such pollution Saint Ambrose shewed himselfe verie constant resolute in this dutie Zozom Eccle. hist l. 7. c. 24 Zozom Eccle. hist l. 6. c. 34 when he put the Emperor Theodosius from the coÌ„munion yea euen thrust him out of the Church because of the innocent bloud that at his commandement was shed at Thessalonica As also we reade of the Emperor Philip the successor of Gordian who beeing a christian and purposing to ioyne with others at the last watch of Easter was by the Bishop commaunded to ioyne with the penitents because of many euils which he had committed whereto hee readily obeyed confirming his deuotion by action as Eusebius saith 22 As therefore the
to help the poore than that a Church-robber or theefe shoulde carrie it awaie Wyll not God saie Why hast thou suffered so many poore to starue when thou haddest golde wherewith to buy them foode Why hast thou suffered so many poore people to be lead into captiuity and hast not redeemed them Why hast thou killed some It had bene better to haue preserued the vessels of liuing creatures then of dead mettals What answere may we make to all this For if we saie I feared the Church should haue wanted ornaments God wil answere The Sacraments craue no gold as they are not bought with golde so doo they not agree with golde The redemption of prisoners is the ornament of the Sacraments 26 Socrates writeth of Atticus the Bishoppe that hee was so affectionate and carefull to the poore Socrat. Eccle. hist l 7 c 25 that hee prouided not onely for the poore of his owne parishes but also sent money to the Townes rounde about to releeue the want of theyr poore This Bishoppe writing to Calliopius and sending to him three hundred peeces of golde to distribute to the poore exhorted him to distribute it to those that were ashamed to begge but not vnto such as for fylling theyr paunches gaue themselues wholy to beggerie Whereto hee also addeth that in the distribution of this money hee should not tie himselfe to those onely that professed Christianitie but that hee shoulde lykewise haue a care to feed the hungrie not to neglect such as hetherto had not consented to Christian religion And as it seemeth hee heerein taught vs to practise the commandement of Saint Paule namely to doo good vnto all but especially to the householde of faith Gal. 6.10 Tripart hist l. 11. c. 16 Socrates Eccl. hist l. 7. c. 21 Yet dyd Acace Bishoppe of Amyde goe farther for hee seeing a number of Persian prisoners among the Romanes in great necessitie called together his Cleargie and when hee had made vnto them an excellent exhortation wherein hee declared that God needed neyther dishes nor cups because hee neyther eateth nor drinketh hee made money of all wherewyth hee payed theyr raunsomes and furnished them of all theyr necessities for theyr returne to theyr king who so wondered at such a benefite that hee intreated and obtayned of the Emperour Theodosius that hee might bee sent to see him And in deede this was a testimonie of great charitie thus to releeue euen the enemyes Cyprian Epist 36. of the new edition Cyprian also declared a maruellous zeale care and charitie in this poynt as wee may perceiue in many of his Epistles But among the rest writing to the Cleargie of his Diocesse hee sayth Bee verie carefull for the widdowes the sicke and the poore yea if there bee anie straunger among you releeue him wyth my portion which I haue lefte wyth Rogatian our companion in Priesthood Epist 5 Agayne as concerning the releefe as well of those who hauing freely confessed the truth are in prison as also of such who beeing afflicted wyth neede and pouertie doo neuerthelesse perseuere in the truth I beseech you let them not want anie thing Epist 6 Agayne Bee euen as carefull as yee may of the poore who abiding steadfast and constant in the faith haue not forsaken the flocke of Christe that by your dilygence they maye bee prouided of all their necessities least the same which the tempest of persecution coulde not worke in them be brought to passe by the necessitie that may enforce them And as hee sayth in another place Least there shoulde bee anie want as concerning care for those that want nothing belonging to glorie in that they haue constantly confessed Iesus Christ Epist 57 Thus wee see therefore howe carefull pastours ought to bee of the widowes the sicke the needie and such as are prisoners for the faith 27 But because no man is able to discharge all dueties required in pastours Moreouer that theyr labour lyberalitie and fauour is in vaine wythout Gods blessing they are specially to imploye themselues in feruent and continuall prayer wherein they are chiefely to craue his holye spirite together wyth all the gyftes and graces thereof requisite for the due discharge of theyr ministery whether for the preaching of the worde or for anie other parte of theyr office and duetie And in deede if no man can call Iesus Christ Lorde but by the holie Ghost who I praie you is able to open his lippes to preach foorth the mysteries of the heauenly doctrine wythout the assistance of the same holy Ghost Who can bee in constancie wisedome zeale and charitie sufficient to guide the house of God and to maintaine orders in the same but hee in whome the Lorde worketh most mightily At the verye same instant sayth Augustine that the pastour goeth to preach before hee open his lippes to giue his tongue lybertie to speake let him lifte vp his thirstie soule vnto God Aug. of Christian doctrine l. 4. c. 15 and so water the people wyth the same which himselfe hath dronke and poure foorth vppon his flocke that that hee is full of for albeit a man may saie much of all things appertaining to faith and charitie and after diuerse manners yet what man is hee that knoweth what is fit and necessarie for the time present eyther for vs to speake or for others to heare from vs but onely hee who seeth and knoweth the heartes of all Or who is it that maketh vs to speake that which wee shoulde and in manner as wee ought but onelie he in whose handes both our wordes and our selues do remayne And therefore as it is true that hee that woulde both know and teach ought carefully to learne what hee is to teach and to studie howe to vtter it well as beseemeth a preacher so neuerthelesse hee must thinke euen at the verie instant when hee is to preach that it best beseemeth a minister to remember the same which our Sauiour Iesus Christ hath spoken namely that wee shoulde not take care howe or what to speake for it shall be giuen vs euen when we are to speake Also that it is not wee but the spirite of the Father that speaketh in vs. If therefore the holie spirite speaketh in those that suffer tribulation and persecution and are deliuered for Iesus Christ his sake why not also in those that doo teach them that learne Iesus Christ And in another place the same Augustine also sayeth That hee that is to preach Aug. of Christian doctrine l. 4. c. 30 Hester 14.13 ought to praie vnto God to put good wordes into his mouth For if Queene Hester when shee was to speake to king Assuerus for the bodily health of her Nation prayed vnto God to giue her conuenient wordes how much rather ought the Preacher to praie vnto God to giue him grace to speak well when hee is to preach the word and doctrine of the euerlasting saluation of the people 28 Saint Paul an
mercy righteousnes power truth both perfect infinit yea that his whole essence is no other but wisdom goodnes iustice which do infinitly surmount the capacitie of man Likewise that our true humilitye simplicitie wisdome discretion consisteth in this that albeit we do not comprehend it we doo neuertheles beleeue that his will is the rule of all righteousnes that he that demandeth any other reason or cause therof than is declared in his word entreth into a bottomlesse gulfe wherein he shal be swalowed vp that God is goodnes it selfe and can neither wil nor do anie thing but what is good that his power to dispose of all creatures as he pleaseth cannot bee separate from his wisedome and iustice and therefore that he cannot doo anie thing vniustly or vnwisely that it is too great abasemēt to God not to acknowledg in him a more profound wisdome than man is able to comprehend or not to confesse anie other righteousnes in God than such as man shall finde to be iust and to maintaine that he is not able to doo any thing whereof man is not able to comprehend the reason 6 If proude and curious mindes should obiect vnto vs that wee propound these allegations because we are not able to answere to theyr replications obiections and blasphemies yet let vs not bee so carried awaie or readie to minister contentment to theyr rashnes and curiositie but rather let vs cleane to the simplicitie most assured principles of Christian religion Heerein resteth the true sanctification of the name of God As contrarywise it is a most dangerous presumption to seeke to giue account of the workes of God in the wisedome whereof hee wylleth that man feeling his owne ignorance should humble himselfe or to minister vnto men anie accesse to the inaccessible light of God wherinto no man is able to penetrate 2. Cor. 12.2 but hee shall be swallowed vp or in briefe to seeke to nourish the presumption and rashnes of men which God to the end to ingender humilitie in them will kill Saint Paul taken vp into the third heauen and there hearing wordes vnspeakable such as it was not lawfull to vtter knew well inough how farre hee might wade in reuealing the mysteries of Gods wisedome and prouidence And our selues may perceiue how moderate hee was in this respect Lykewise how resolute constant hee shewed him selfe in opposing the onely will wisedome power glorie of God agaynst all replications reproofes and blasphemies of men And in deede speaking of Iacob the elected and Esau the reiected hee sayth Rom. 9.11 Before the children were borne and when they had yet done neither good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth it was sayde vnto Rebecca The elder shall serue the younger as it is written I haue loued Iacob and haue hated Esau Heere doeth hee plainely declare that Iacob was elected and Esau reiected not for eyther of theyr works either good or bad but according to the determination of God grounded vpon his election And hereupon the Apostle demanding whether there were anie vnrighteousnesse in God answereth first God forbid And that kinde of phrase hee ordinarily vseth whensoeuer hee goeth about to reiect anie question as abhominable and vnworthie of aunswere and heereby admonisheth vs when men vse the lyke replications to abhorre them and to saie God forbidde as thereby maintaining that it is a matter that cannot come to passe 7 Secondly for a manifest explanation that there is no iniquitie in God he addeth For God sayde to Moses Exod. 33.19 I will haue mercie on him to whome I will shew mercie and will haue compassion on him on whom I will haue compassion Heerein doth hee first confyrme that which wee haue alreadie touched namely that election is grounded vpon the onely mercie and free grace of God without any consideration of our works Secondly he alledgeth no other reason of this mercie to some and not to other some but the onely wyll of God saying He will shew mercie to whome he will shew mercie Thus doth the Apostle teach vs that if man thinketh it no reason that God should choose some and reiect other some onely vppon his goodnes and mercie wythout anie consideration of theyr workes our most pertinent reason to iustifie God is with the Apostle to saie It was his will Thus when our Lord Iesus Christ sayde Math. 11.25 I giue thee thankes O father Lord of heauen and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them to babes He addeth onely this reason It is so O father because thy good pleasure was such So farre therefore must we bee from hauing anie thing to replie against whatsoeuer Gods will that euen in this so strange a worke in the iudgement of flesh proceeding of the good will and pleasure of our heauenly father he sheweth that wee haue an argument to praise him and wyth Iesus Christ to giue him thankes And Saint Paul followed these steppes of his master Eph. 1.3.4.5 11. for first he praiseth God because he hath elected vs in Iesus Christ and then hee addeth that it was done according to the good pleasure of the will of God So often therefore as wee reade and see that God sheweth mercie to some whome he will saue in his kingdome and glorie and leaueth forsaketh other some It is inough that wee alleadge that it is according to the pleasure and counsell of the will of God Thus much to cut off all replications and obiections 8 Earthly kings in the ends of their edictes and proclamations doo ordinarily in stead of a reason adde this For such is our pleasure And thereby doo prohibite theyr subiectes from anie farther enquirie and examination of the reasons of their ordinaunces And shall not God bee in as good credite as mortal man to make vs to receiue and aduow whatsoeuer hee willeth and decreeth onelye adding For such is his will and such is his pleasure Men may many times bee deceiued in that which pleaseth them but God forbid that God should will anie thing that were not righteous or good Let vs therfore so learne to sanctifie the name of God that so soone as in his worde hee declareth that such was or is his will we reiect all replications and vpholde that seeing hee willeth it it is iust good and holy albeit we cannot comprehend the reason of it This is the doctrine that the Apostle by his example doth deliuer And it is our dutie not to couet to bee wiser than the holy Ghost who spake by him either to demand or to render anie reason of the wil of God which cannot be but most iust and holy 9 Saint Paul proceeding in his purpose speaketh of the hardning of Pharaohs heart saying For this purpose haue I stirred thee vp that I might shew my power in thee Rom. 9.17