fearing the paine of sinne the vengeauÌ„ce of our heauenly father For the Lord doth giue vnto euery one accoring to his works that is to say vnto those which with patience to do well seâ—ke praise honoure and mortalitie eternall life But vnto them that are contentious and disobey the trueth and followe iniquitie shal be rendred indignation wrath tribulation and anguish vpon the soule of euery man that doth euill Forasmuch as the seruaunt that knewe his masters wil and prepared not himselfe neither did according to his will shal be beaten with many stripes Others obey the commaundementes of the Lorde bicause of the gaine profit And in that they resemble the hired seruaunts which serue their master but for the hire or reward Of those Dauid speaketh off when he said the iudgements of the Lord are true righteous altogether more to be desired are they then golde yea then much fine golde swéeter also then the honie and the honie combe Moreouer by them is thy seruaunt taught and in kéeping of them there is great rewarde For the eie hath not séene and the eare hath not heard neither haue entred into any mans minde the things that God hath prepared for them the loue him Finally some loue the Lord obey him through beneuolence and christian amitie béeing stirred forwarde of a vertuous loue the which moueth them to loue him who hath giuen vnto them the lawe which hath the wordes of eternall life let vs acknowledge him in whoÌ„ we liue moue and haue our béeing and doe loue him as the true children doe loue their fathers For as saith the same Lorde by his Prophet the sonne doth honour his father a seruaunt his master if I be then a father where is mine honour if I be the Lorde where am I feared where we conclude that in these two things chiefly one may know those which do loue God that is to say when they beare a singuler affection to the holy worde of the Lord and that they do kéepe the commaundementes conteined in that worde As to the first Dauyd saith my delight shall be in thy statutes and I will not forget thy wordes O what loue haue I to thy lawe all the day long is my studie in it O how swéete are thy wordes vnto my throt yea swéeter then honie vnto my mouth He that is of GOD sayth Iesus Christ heareth Gods wordes As touching the second saith the same Lorde if any man doth loue me he doth kéepe my word That is the cause wherefore it is written in the lawe Thou shalt loue thy Lord thy God And these words which I commaund thée this day shal be in thine heart and thou shalt recite them vnto thy children and shalt talke of them when thou art at home in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp and thou shalt bind them for a signe vpon thine hand And they shal be papers of remeÌ„braunce betwéen thine eies and shalt write them vppon the postes of thine house vpon thy Gates Euen so the LORD commaunded Iosua that he kéepe and doe according to all the lawe which Moses his seruaunt commaunded him that he do not turne there â—rom neither to the right hande nor to the lefte that he may haue vnderstanding in all he taketh in hande let not the booke of this lawe depart out of his mouth but that he studie therein day and night that he may be circumspect to doe according to all that is written therein Yea the law would expresly that when the king is set vppon the seate of his kingdome he shall write him out this second lawe in a booke taking a copie of the priestes the Leuites And it shal be with him and he shall reade therein all dayes of his life that he may learne to feare the Lorde his God for to kéepe all the words of this lawe and these ordinaunces for to doe them â–ª In that same Dauid delighted when he sung I haue as great delight in the way of thy testimonies as in all manner of riches I will exercise my selfe in thy commaundementes and haue respect vnto thy foote pathes my delight shal be in thy statutes I will not forget thy wordes I will speake of thy testimonies euen before kings and will not be ashamed my delight shal be in thy commaundementes whiche I loue And they must not here excuse themselues vpon the difficultnes hardnesse of the commaundements For as saith Saint Iohn his coÌ„maundements are not gréeuous That is the cause wherefore Sainct Paul saide as Moses Say not in thine heart who shall ascende into heauen either who shall descende into the déepe that is nothing els but to fetch vp Christ from death But what saith the scripture The word is nie thée euen in thy mouth and in thine heart This worde is the worde of faith which we preach For if thou shalt knowledge with thy mouth that Iesus is the Lord shalt beléeue with thine heart that GOD raised him vp from death thou shalt be safe Here some men wil say vnto me and howe can the commaundements of the Lord be easie forsomuch as the Lord commaundeth to enter in at the straite gate shewing to his people that wide is the gate and brode is the way that leadeth to destruction Where we wil briefly conclude that if they haue regarde onely to the calamities of those which suffer for the name of Iesus Christ truely the way is rude gréeuous For the lawe is certeine which saith that we must enter into the kingdome of heauen thorowe many oppressions griefes Euen as the Lord Iesus Christ himselfe saide to some of his disciples the Christ ought to haue suffered these things and to enter into his glorie But if they haue regarde to the frée wil of those which suffer persecution all things are easie and gentle vnto them and in all those thinges they are more then conquerours through him that loued them Euen so the Apostles departed from the counsell reioycing that they were counted worthy to suffer rebuke for the name of Iesus Christ And verie well hath Saincte Augustine declared that all thinges are easie and gentle to charitie to the which onely the charge of the Lord is light easie Some other will say here that if to loue God be to kéepe his commauÌ„demeÌ„ts The philosophers hauing not the law writteÌ„ doing neuertheles naturally the things which are of the law haue loued god for they haue obserued the law natural which wil that whatsoeuer ye would the men should do vnto you euen so do ye vnto theÌ„ for this is the law the prophets To this purpose we may recite the senteÌ„ce of Socrates when he said I do not knowe whether the Lorde will allowe our workes although it be that we haue taken paine to please him
7. h Plato in the apology for Socrates Apo. 13. c. 8. Act. 4. b Heb. 1. c Iohn 17. a Iohn 1. b. c Heb. 1. a Iohn 14. â— Rom. 1. c Mat. 11. c Rom. 6. â— Rom. 12. a Titus 1. d 1. Iohn 3. d Esa. 29. d Iam. 2. b 1. Cor. 10. g Rom. 14. b Iohn 21. e Luc. 22. e Mat. 26. g Mat. â—7 a Mat. 16. 1. Iohn 4. d Act. 20. e Marc. 16. a 2. Pet. 2. d Mat. 19. e S. August in his boke of the Christian doctrine Esa. 64. b Psae 14. â— Iob. 25. b â—sal 144. c Eccles 5. â— Iohn 6. c prouerb 1â— e Iohn 4. d Iohn 3. b. Rom. 8. f S. Ambrose vpon sainte Luke Rom. 11. d S. Ambrose in the same booke Basil in his rulers ampli disputed 2. question Cant. 2. c Rom. 8. g Psa 120. â— Psal 44 a phil 1. c Ciciero in his offices after plato Iam. 1. c 2. Cor. 15. d psal 16. b psal 36. b Psa 104. d Psa 34. b Oseas 2. d Exo. 20. a. Exo. 34. b Act 10. e Act. 14. â— Apo. 19. b Act. 12. d Plutarche 1. Reg. 28. b Psa 50. â— Leuit. 19. â— Deut. 18 â— Esa. 8 d Iere. 27. b 1. Cor. 6. c Math. 6. d Iere 3. a Oseas 2. c Heb. 2. â— Esa. 59. â— 1. Cor. 6. d Rom. 6. c Iohn 8. d 2. pet 2. d Rom. 9. b 1. Iohn 2. c Iam. 2. â— Cal. 1. b Deut. 17. a Malach. 1. d Deut. 27. d Act. 5. a â–ª 1. Iohn 8 1. Thessa. 4. b Iam. 4. b Psal 103. â—â— Lameâ— 2. f Cant. 8. b 1. Iohn 4. c 1. Iohn 3. d Rom. 8. g 1. Iohn 13. b. Iohn 13. a 1. Cor. 13. â— Mat. 6. â— Mat. 25. â— 1. Pet. 4. c 2. Cor. 9. d â— Cor. 4. a 1. Cor. 12 a Cicero in his oration for Roscius Amerinus Iam. 1. c. Iohn 1. c Luc. 12. f Iere. 9. g Collo 2. a Luc. 24. g Apo. 5. b Apo. 4. â— Apo. 19. d Daniel 7. c Luc. 16. b Tob. 4. b Psa 41. a Iam. 5. d Basil in his short rules disputacion questioÌ„ 175. Exo. 32. g Rom. 9. a Phil. 3. d 2. Cor. 11. a Psa 119. g. 2. Cor. 7. c Iam. 2. e Gal. 6. a Rom. 15. a Ezech. â—4 a Luc. 10. f Saint Augustine in his boke of the christian doctrine Heb. 13. a. 2. Reg. a 4. Reg. 4. â— Deut. 24.19 Saint Ambrose lib. 3. of his offices cap. 17. plato in his â— dialogue of his laws Basil in a sermoÌ„ made of Aluies Eusebius li 9. hystorye ecclesiastical lib. 9 historie trip li. 9. cap. 26. Gal. 6. c Saint Augustin li. of his christiaÌ„ doctrine Luc. 14. d The error of plautus Lactantius li. 6. cap. â— The error of Ciciero The error of the same Author plato in his booke of Phedrus Saint Ambroâ—e li. 2. of his offices ca 37. Historie triÌ„ lib. 5. cap. 37 Mat 6. c Mat. 15. a Siâ—aâ—c 14. b Basil in his treatise of almes 1. Thessa. 4. c Pro. 3. b Siraac 34. â— Deut. 23. c Ephes 4. â— Cicero lib. 1. of his offices Cicero li. 2 of the nature of Gods. Cicero in his booke of amitie Ephe. 4. â— 1. Cor. 10. d 1. Cor. 14 f 2. Reg. 16. â— Iob. 2. b Amos. 3. b Rom. 12. d Pro. 17. c Mat. 25. d Iob. 11. a Act. 28. a Mat. 27. d Mat. 12. b Marc. 3. a Mat. 1â— c Aâ—â— â—6 â— Tob. 2. b 1. Reg. 31. d Luc. 1.2 d Psa 79. a S. Augustin of the worde of the Lorde Cicero in his boke of amitie Saluste Luc. 11. c Iohn 13. d Cant. 8. b Miche 7. a Gal. 5. c Iohn 13. d Iohn 15. b Collo 3. c 1. Iohn 4. d Iohn 3. b Gal. 6. a Rom. 12. c Mat. 6. c 2. Cor. 8. b Ephe. â— a Col. c. 3. b Siraac 3. a Rom. 1â— g 2. Timo 5. a 1. Timo. 5. â— Mat. 15. a Hierome 〈◊〉 his epistle to Gernâ—â—â—â— Siraac 3. b Saint Ambrose vpon the 8 chap. of S. Luke Xenophon in his secoÌ„d boke of the sayings doinges of Socrates plato in his 2. dialogue of his laws Plato Siraac 7. b Aulus Gellius li. 2. ca. 7. 2. Cro. â—â— â— Rom. 15. e S. Hierome in his epist to Furia Psa 45. e S. Hierome in his firste epistle to Heliodorus Mat. 10. d plato li. 4. of his lawes plutarch inâ—treateh of the loue of fathers Valerius li. 5. cap 5. Deut. 37. c Pro. 19. â— Pro. 30. c The lavve vnder the title of the paricides Plato in his 9. dialogue of his laws Cicero in his boke of his paradoxes Iustine in his histories Cicero in his oration for Roscius Amerinus Plutarch Mat. 5. c Esa. 45. b L. cogitacioons regis iuris Mat. 5. d Cicero in his oration for Rosciâ—s Amerinus Genes 42.43 Iere. 35. â— Genes 9. d S. Augustin in his boke of the city of God. â— Reg. 18. f Gal. 4. c Heb. 12. c Siraacâ— 38 â— Sapien. 16. Esa. 52. b Dan. 12. a 1. Tim. 5. c. 1. Thessa. 5. e Heb. 13. b Galat. 6. b â— Cor. 9. b Sirâ—ac 7. d. 3. Reg. 22. c 2. Cro. 16. c 4. Reg. 2. d Ciciero in his oration for Caius Rabitius Herodotus Iustine after Trogus pompeius Valerius in his first bok of vnthankfulnsse Cicero li. 5. of his Tuscan questioÌ„s Sueto n in the life of Nero. Basil in his 10. Epistle 3. Reg. 13. g 2. Mach. 4. c Ephe. 6. a Heb. 13. c Genes 8. d Heb. 12. â— Luc. 2. â— Pro. 3. a Pro. 2â— c. pro. 29. c Siraac 30. a Pro. 23 l. Siraac 7. c Siraac 26. b 42. b Deut. 2â— a Leuit. 26. a Baruc. 3. b Deut. 6. b Exo. 12. b â–ª g Iosua 4. â— Plato litheaget plato li. writen to Euphr on Iob. 28. c Timot. 3. d Rom. 15. â— Heb. 13. b Ephes 4. c Plato in his booke of vowes Homere Plato in his booke protogoras plato Plutarch iâ— his boke 〈◊〉 Nursing bringinge vp of châ—ldren Plato dialogue 2. of a legistes Ephes 4. f Ephes 5. a Gregory NaziaÌ„zenus in his oration that he made a-against Iulian the Apostate HieroÌ„ in his Epistle to Leta plato in his 5. dâ—alogue of his lavvs Plato in the same booke 1. Cor. 15. â— Siraac 13.2 Psal 26. h prouerb 1. c Gen. 34. a Numer 25. a Iudg. 21. d Iere. 50. d Apo. 17. a Hierome in his epistle to Leta Plutarch in his boke of the nurture of children Eccle. 2. e Plato in his 7. dialogue of his laâ—es Lib. 3. vvritten Theâ—gates plato li. 7. of his lawes Terencius in Adelphis Plutarch in his apotheg 1. Reg. 1.2.3 L. title patria potestate cap. de paâ—i qâ—i fit â—ist 2. Timo 2. d 1. Cor. 5. b 2. Cor. 7. e Gens 49. a Deut. 33. a 3 Re. g 2. â— Tobiaâ— 14. 2. Macha 7. Iohn 13. a. Zenephon li. pedi Cicero of his olde age Pro. 17. d. Pro. 5. â— Luc. 2. f Ephe. 6. a pro. 30. â— 1. Cor. 3. b. 6. Iob. 1. d. 20. A TABLE CONCERNING the matters contained in this booke A Briefe aduertisement wherin is shewed that we ought not to abuse the holy scripture but to applie it to his proper vse Cap. 1. fol. 1. That the Lord in the middest of afflictions doth alwaies reserue certaine places of refuge for his and certaine true Prophetes to his church yea certaine valiant men for to withstand the tyrannie of the wicked Cap. 2. fol. 10 That the christian religion can not be tied and bound to any limits or bounds Cap. 3. fol. 20. An aduertisement vnto those which doe crye dayly that we must not suffer two religions Cap. 4. fol. 30. A briefe aduertisement vnto those which doe blame the true christian religion for the poorenesse and littlenesse of the same or doe slaunder it for the euil conuersation and abuse of those which doe professe it Cap. 5. fol. 35. That none can hinder or stoppe the course of the religion by fire and sword threatenings and bonds Cap. 6. fol. 45. â— briefe aduertisement wherein is declared that the true christians ought to auoide parcialities and contencions and to kepe the vnitie of the spirit through the band of peace Cap. 7. fol. 56. That it is the dutie of a christiaÌ„ prince to watch take good heed that the estate of the religion doe abide and continue vndefiled and impoluted as wel in the true seruing of God as in the dispensation of his word Cap. 8. fol. 60. That it is the renowne of a christian prince to be beloued of his subiectes Cap. 9. fol. 96 That it is the honor renown of a prince and his subiectes to cause the lawes and politike ordinaunces of his countrie to be kept inuiolated Cap. 10. fol. 75. A briefe demonstration vnto those which doe make it no conscience to shed the innocent bloud vnder pretence I know not of what foolish zeale wherein is shewed by examples of the Scripture how odious before God such cruelties are Cap. 11. fol. 84. A briefe demonstration vnto those which of a set purpose doe tourne themselues from the knowne veritie without any force or compulsion Cap. 12. fol. 92. A briefe demonstration vnto those which haue sustained euen hitherto the doing of the reformed religioÌ„ for to confirme them more and more in their first wil. Cap. 13. fol. 98. A briefe aduertisement for to shewe that we must simplie obey the voice of the Lord without further enquiring of the commaundement and to beleeue that euen as he is iust in all his workes hee is as puissaunt for to fulfill in vs his will. Cap. 14. fâ—l 113. A briefe demonstration vnto those which do make profession of the true christian religion neuerthelesse do refuse the ecclesiasticall discipline wherin is described somwhat the vse fruit ther off Ca. 51. fol. 120. A briefe aduertisement vpon the coÌ„maundement to loue god Cap. 16. fol. 127. A christian aduertisment vpon the commaundement to loue a mans neighbour Cap. 17. fol. 144 A christian aduertismeÌ„t vpoÌ„ the comauÌ„demeÌ„t to honor our father mother Ca. 18 fol. 161. A briefe aduertisment vpon the duetie of the fathers towardes their children Ca. 19. fol. 174 FINIS
place of vnderstanding in the lande of those which do lyue easely and which haue great riches for the feare of the Lorde is the true wysdome and to retyre and drawe himselfe from euil is the vnderstanding We must not then be astonied or amazed if they do abuse the scripture after their owne sense forasmuch as they do not estéeme but their owne pleasure which is the enemie of reason It doth gréeue me verie much to speake of those which for to please the will and minde of their Auditors And least they should hurte or gréeue them do apply the Scripture I know not to what matters of iesting and laughter yea being set in Moses Chayre in which place especially and chiefly it ought to be intreated off withall reuerence and grauitie I do say furthermore that they are not ashamed to play by maskings and counterfaitlike that which ought to be taught with feare and al humilitie To conclude they do serue more willingly to the pleasures of other then to the honour of the Lord and to the edification of his congregation What shall I saye of those which will referre and attrybute vnto the holy scripture vnto the bookes writings of the heathen Phylosophers as if we had borowed the rule to lyue well of them and not they of vs I will not denie but that the Philosophers chiefly the Platonicians haue written many thinges verie néere vnto the christian rule and very much confirmable and agréeing vnto good manners But as Sainct Augustine saith bicause that they haue made it their owne the true Christiās ought to serue to a better vse in asking it again of thē as vniust vnlawful possessours euen so as the Israelites haue applied the treasures riches of the Aegyptians to the honour of the Lorde And as it was lawful for the people of Israel to take to wife an estraunger captiue so that she do shaue hir head pare hir nailes put the raiment that she was taken in from hir also it is not forbidden to apply the writings of the heathen men Panims to our religion so that we do cut off that which doth concern their idolatrie and supersticion and that we doe apply vnto the honour of the Lorde that which doth serue to the veritie of our doctrine That is the cause wherfore sainct Paul disputing in the citie of Athens against certeine Philosophers did not feare to recite the saiyng of a Poet for to proue the doing of our religion And the same Apostle in another place of his Epistles did not make it a doubt to alowe the saying of Epimenides against those of Crete for all that I will not taxe those which haue the charge in the Church But I desire that they may be so discrete and well aduised in their profession that they may trie proue all things but to kéepe that which is good after the example of the good chaungers which doe knowe verye well to separate the good money from that which is false and vnlawfull to the ende they do not bring any thing from other learninges which might defile the worde of God or marre the doing of the christian veritie in so much that the word of preaching be receiued of all men not as the worde of man but euen as it was in déede the word of God which worketh in you that beléeue to the aduauncement of the kingdome of his sonne our Lord Iesus Christ to whom be glorie foreuer Amen COLOSS. 4. Let your speach be alwayes well sauoured and poudered with salte that ye may knowe howe to aunswere euery man. A prayer O Lord which dost giue the tongue to teach well to the ende that one may comfort them which are troubled yea and that in due season which giuest wisedome vnto the ignorant teachest thy seruants that which they ought to say giue vs thy grace to knowe that thy worde is pure euen as the siluer which from the earth is tried and purified seuen times in the fier to the end that we may receiue it not as the worde of man but euen as it was in déede the word of God which worketh in you that beléeue and that we doe not applie it to any euill vse or dissolute woorke but to the aduauncement of thy glorie and to the edifying of our neighbour In somuch that we may be faultlesse and pure without rebuke in the midst of a croked and peruerse nation among which sée that we shine as lightes in the worlde holding fast the worde of life Finally that we do declare by our works in this latter time that we haue not runne in vaine neither haue laboured in vaine But for the veritie of him which from the beginning of all thinges was the worde of life our Lord Iesus Christ vnto whom be glorie for euer Amen THAT THE LORD IN THE middest of afflictiōs doth reserue alwayes certeine places of refuge for his and certeine true prophetes to his Church yea certeine valiant men for to withstande the tyrannie of the wicked ESAIE 49. ◠¶ The prisoners shall be taken from the Gyant the spoile deliuered from the violent for I will mainteine thy cause against thine aduersaries Saith the lord ESAIE 59. D. ¶ I will make this couenant with them saith the Lorde my spirite that is come vppon thee and the words which I haue put in thy mouth shall neuer goe out of thy mouth nor out of the mouth of thy childrens children from this time foorth for euer more IF the Panim or Heathen man saith that the exile banishment is terrible fearefull vnto those which of a priuate singuler affection do prouide for themselues an habitation for to dwell euer not vnto those which haue the whole worlde for a Citie And the Poet Ouide hath written that euerie countrie or land is an habitation vnto a vertuous couragious man As the sea is a floudde for all kinde of fishes If I say the auncient Patriarkes Abraham Isaac and Iacob by faith did dwell in the promised lande as strangers in tentes looking for a citie hauing a foundation whose builder and maker is God although that some of them had not but the light of nature for a rule and discipline the others had not so euident a witnesse as we haue of the reuelation to come of the children of God in the which our vile bodies shal be made like vnto the glorious bodie of the sonne of god Truely somuch the lesse our exile and banishment ought to be vnto vs gréeuous and feareful in asmuch as we are assured by the mouth of Iesus Christ of his Apostles that we haue not héere a continuing Citie but that our conuersation is in heauen Also as Sainct Paul writing vnto the Corinthians doth assure vs that if our earthlie mansion wherein wée nowe dwell were destroied that we haue a building ordeined of God
is assistaunt daily or alwaies vnto his and vnto his church in what aduersitie so euer it bée according as hée hath promised in Esaie where hée sayeth I will make this couenant with thē saith the Lord my spirite that is come vpon thée and the wordes which I haue put in thy mouth shall neuer go out of thy mouth nor out of the mouth of thy childrens childrē frō this time foorth for euer more According vnto that which Iesus Christ hath promised vnto his saying I am with you alway euen vntil the ende of the world and in an other place Iesus saith I will not leaue you comfortlesse Furthermore it is openly knowen though that the Lord do tarie yet neuerthelesse he doth put and fasten certeine markes and lymits vnto the wicked tyrantes that which they cannot passe The which this scripture doth teach vnto vs which did appeare vnto Balthazar béeing set in his bancket with the princes of his people and his concubines by the which Daniel did declare vnto Balthazar that GOD hath numbred his kingdome and brought it to an ende that he hath waied in the balance his dooings and those of Nabuchodonosor his father Where we shal note in the first palce that the lord doth permitte and suffer often times that the wicked shoulde fulfill the measure of their Fathers deferring their punishment vnto the thirde and fourth generation Secondly that the Lorde is not slacke to fulfill his promise as some men count slacknesse but is patient to vs warde and woulde haue no man lost but woulde receiue all men to repentance Thirdly that we must not limit and appoint the time of the mercy of the Lord nor to binde the counsailes of our God As the quéene Iudith doth very well declare vnto the inhabitauntes of Bethulia but to submit our selues vnder the mightie hande of GOD that he may exalte vs when the time is come and to cast all our care vppon him for he careth for vs Finally that wée must beléeue that God woulde be exalted in the patience of his and knowen to bée the onely soueraigne Lord aboue all in the destruction of the wicked according as the scripture saith that GOD standeth wayting that hée may haue mercy vppon vs and lifteth himselfe vp that hée may receiue vs to grace For the Lorde GOD is righteous happie are all they that waite for him And in the booke of Exodus the Lorde sayde vnto Pharao for this cause I haue constituted thee for to make thee knowe my power and strength and to declare my name throughout all the worlde I doe speake vnto those who by our exile banishment and losse of our goods haue thought euen hitherto to constraine vs vnto an extréeme indigence and pouertie and do not consider howe the Lorde hath led his people in the wildernesse fortie yeres their clothes did not wax old vpon them nor their shooes are waxed old vpon their féet Besids this they do imbraide and reproue vnto vs our exile and banishment as if the paine did note the persons of infamie and not the cause Vnto the which we may aunswere with that great Oratour of the latines that the townes and Cities are those which are ruled by all right equitie and iustice which are the true sinowes and cordes of all common wealthes and without which the kingdomes and cities can no more endure then the bodie without life consequently that we haue not bene driuen from towns and cities in asmuch as in them as saith Salust of the citie of Rome there was no difference of the good from the euill but ambition and couetuousnesse did possesse all the rewards of vertue the which doth approch nigh vnto the sentence of Sainct Augustine where hée doth declare that the kingdomes without iustice are the verie dennes and retraytes of theues robbers I do report me vnto the cruelties more then barbarous and Scythian which haue béene executed euen here in the best towns of this realme within thrée yeare past in the meane time they do aunswere vs that they wil not endure suffer two religions To the first place I woulde demaunde of them willingly if it doth apperteine vnto them to make the lawe vnto the king and if they may doe it without charge of conscience and faulte of rebellion Secondly if the religion that they do obserue and kéepe be not a double religion Finally if our doctrine and the foundation of the same be any other then the same of the prophets and Apostles if I say we doe acknowledge any other head in our Church then Iesus Christe and him crucified As touching the first it is most certeine that it belongeth vnto the higher powers to giue the lawe vnto their subiectes not the subiects to giue vnto them the law for they do beare the sworde as the seruants of God for to do iustice in the wrath of him which doth euill vnto such doth apperteine to discerne iustice for they are sent of God for the punishment of euill doers and vnto the laude and praise of them that do well Which if the lawes haue so surely prouided against those which haue marred and defaced the edict or statute of a magistrate or a gouernour which doth not regarde but a thing altogether ciuile and politicke what punishment doe they deserue to haue which by assembles bands and companie of people and by feate of armes haue broken in this time all deuine and humaine lawes if the ciuile law doo punish gréeuouslie him which doth not obey the magistrate what paine cruell ynough can one ordeine for the magistrate which not onely hath wincked and dissembled at the wickednesse and faults of the people But for to do that without authoritie of the prince hath constituted made vnlawfull ordinances and lawes deuised thinges which be to hard to kéepe thorowe the which the poore are oppressed on euerie side and the innocentes of my people are therwith robbed in iudgement I will not here alledge the arest giuen against the vniust iudge which was slain and his skinne was hanged vppe ouer the iudgment seate for to be an example vnto others and for to learne his sonne to exercise iustice in all equitie and right it shall suffise me to conclude with the wise man which saith that an hard iudgment shall they haue that bere rule Mercie is graunted vnto the simple but they that be in authoritie shal be sore puninished and the mightie shall haue the sorer punishment As to the seconde matter there is no man that is wise which doubteth but that their religion is double not onely forasmuch as it is painted and set out with the vaile and false apperaunce of true religion but also forasmuch as it is builded and grounded partely vppon the commaundemēts of God partly vpon the traditions of men Insomuch that the vice is greater among them to leaue the traditions of men
eternall life they are they which do testifie of mée And for that cause chiefly the Lord will that the dispensatioÌ„ of his word of his sacraments be open manifest vnto all the worlde to the ende that we may seperate the church and congregation of the true chrystians from so many sectes and companies of heritickes whych doe boast themselues to haue the Churche with them according as Lactancius doth write There would be also daunger or it is to be feared that ceasing the exercise of the religion ther would happen that which is written in the booke of Iudges that is to saye that euery man doe not that which séemed right in his owne eies or that which we doe reade in the time of king Asa that ther was no peace to them that go out and in But great vexation of the inhabiters of all lands for one nation shall destroye an other and one citie another for GOD will trounce them with all aduersitie as oftentimes it happeneth that the Lord being not knowen of his as he ought to be did take from his vnderstanding and wisdome and did fill them with blindnesse or darkenesse did giue vnto them a sléeping spirite eyes that they cannot sée eares that they cannot heare doth tourne their table into a snare that for their rewarde Beholde what doth force constraine me to say that it is in the great cities in the which we ought to establish first the exercise of the true christiaÌ„ religion bicause that oftentimes in the great cities are committed the greatest wickednesse extorcions tyrannies as the Lord so many times hath rebuked by his prophets the inhabiters of Ierusalem that according to the benefites that he hath done vnto them they did multiply increase their iniquities offences And by his prophet Daniel that the iniquitie hath begun of the auncients and doctors of the lawe although that the law was come out of Sion and the word of God from Ierusalem Not without cause the Lorde hath established his temple ordeined his ceremonies in Ierusalem the chiefe citie of Iuda for to reprâ—sse the sinnes of his people and to holde and kéepe them in the obedience of his holy precepts coÌ„maundemeÌ„ts bicause that his word is like a fire like a hammer that breaketh the hard stone quicke mightie in operation and sharper then any two edged swoord and entreth through euen vnto the diuiding a sunder the soule and the spirite wherein the scripture doth teach vs that there is no meanes more greater to same and to bridle the heartes affections of men then the woord of God. The which ought to serue for an example vnto all true Princes for to establish mainteine the exercise of religion I doe meane that in the which the woord of the Lord doth sound daily and is purely and rightly administred for in that point doth consist their power aucthoritie and greatnesse I doe remember for this matter that Licurgus the writer of the lawes of the Lacedemonians could find no time more fitter for to cause the citie of Sparta to florish then to accustome the inhabitaunts of the same to obey the lawes bicause saith hée that the lawes doe teach two things that is to say to commaund and to obey to the commaundement adding ouer and besides the same that the obedience doth consist and lye in the exhortation wherein we are learned taught that the exercise of the true christian religion is so much more necessarie for to mainteine and kéepe the rightes of Princes and Lordes the which by the word of God we doe learne to obey him as our Prince and soueraigne Lord to giue vnto all our superiours that which is due vnto them Tribute to whoÌ„ tribute belongeth Custom to whoÌ„ custome is due Feare to whom feare belongeth Honour to whoÌ„ honour perteyneth not onely for the anger but also for the conscience And although that this onely argument be sufficient for to proue that we haue nothing attempted agaynst the person of a Prince his lawes and preheminences yet truely our enimies haue thought by the meanes to make vs odious hatefull not onely vnto those of the countrey but also vnto straungers But as it happened of late amonge the disciples of the Lord the dooing of the religion béeing troubled for certeine differences or controuersies which were among theÌ„ at that time there the Apostles did assemble themselues together and hauing ordred the dooing of the religyon Notwithstanding that they could not do so much but that they were forced afterward both in their persons and in their religion and declared to bée rebels and seditious throughout all the Sinagogges Euen so is it happened of our time For though that by meere deliberation and aduise of the counsaile learned men and of good consciences haue agréed vnto some differences for to mainteine the vnitie of the kinges subiectes yet truely so many people haue risen against vs from all places that in the end haue declared vs to be rebels seditious to conclude we haue bene forced in our persons goodes conscienses In so much that we may bewaile lament that which S. Peter in his time did deplore lament after the saying of the prophet Dauid Why do the heathen rage together why do the people imagine vaine things the Kings of the earth stande vp and the rulers take counsaile together against the Lord and against his annoynted And we must not héere excuse our selues vnder colour of some yea of the most greatest part of the people speaking against the Edict and statute of the king for the gift to interprete the scriptures or to sée perceiue the differences which are done in the church is a light and knoweledge which the Lorde hath printed and imbraced in the heartes of the true and faythfull Christians and of those whiche of redie courage and frée will do beléeue the word of god And it is not bounde or tied to the number of personnes aucthoritie or greatnesse According to that which Iesus Christ did promise his Apostels in Saint Iohn that the holy Ghost shall teach them all things and that they shal be all taught of God. The whiche Sainct Peter doth declare more at large shewing that the scripture came neuer by the will of man but holy men of God speake as they were moued by the holy Ghost It is not then in the number of persons that we must way the dooing of the Religion but to the aucthoritie of the scripture and to the aduise of those which with a good conscience doe bring an eminent and ouerpassing knowledge Euen so the auncients in the primitiue Church do condempne Samosetanus and Arrius do take none other iudges for to discerne perceiue the differences then the word of God with the consenting of those which haue béene Disciples or successours of the
creatures of the worlde yea in whose name euery knee shall boowe both of thinges in heauen and thinges in earth and thinges vnder the earth On the other side let vs followe rather king Iehosophat who beeing assieged in the Citie of Hierusalem and destitute of all mannes helpe dyd crye vnto the LORD saying O our GOD forasmuch as there is not in vs any might for to resist and withstande this greate companie that commeth against vs neither knowe we what to doe But our eis will be vnto thee The which that good Quéene Iudith diâ— knowe very well to practise who séeing hiâ— enimies at the gates and the Citie béeing forced on euery side To be short the inhaâ—bitaunts of the same altogether amased and discomforted with feare with a manly and couragious heart did leane stay hir selfe vpon the strength of him which béeing infinite in puissance cannot be tied and bound in his mercy and goodnesse Wherefore iâ— the Lorde doe giue vs the grace that wé◠shall die for the name of his welbeloued sonne our Lorde Iesus Christ let vs meditate with our selues that we doe not giue vnto him but that which doth apperteyne â–ª and belong vnto him forasmuch as he loued vs first and gaue himselfe to die for vs that is to say when we were all solde vnder sinne he hath fréely pardoned and redéemed vs by the blood of his welbeloued sonne our Lord Iesus Christ Secondly let vs confesse boldly that although that we do render vnto the Lorde life for life death for death yet truely that we doe not render vnto him the egalitie of that that he hath giuen vnto vs Forasmuch then as our sinnes were infinite so the redéeming of the same was inestimable and therefore there was no creature either terâ—estiall or celestiall which can appease the â—â—nger of that heuenly father but hée which was GOD and man that is to saye the â—onne of God. Finally let vs well consider what the Lord â—oth propounde vnto vs when he doth giue vs the grace that we should not onely beâ—éeue in his welbeloued sonne our Lord Iesus Christ But also we should die for him In this that for a frayle and transitorie life he will giue vs a life eternall and perâ—urable As he hath promised that whosoeuer shall lose his life for his sake the same shall saue it This is then a very straunge thing amonge the Christians to feare death in a quarell so iust and resonable And to thinke that he which doth giue the heauenly goods will depriue vs of temporall and necessarie goodes for mans life It is I say yet more greater wrong done vnto the Lorde to forsake him for to saue their goodes to feare to die for him which humbled himselfe euen into théese lowe places for to redéeme vs from sinne hell and eternal death And notwithstanding all that which is sayde although that in our death we doe offer vnto him that which is not ours yet truely hee doth accepte the smallnesse of our power and wil when we do leane vnto him by faith vpon the merite of his welbeloued sonne He I say which hath protested before the maiestie of the father hath cried with a loude voyce Behold I come in the beginning of the booke it is written of me that I should fulfill thy will O my God and in the dayes of his flesh hauing offered vp with great cries and teares prayers supplications vnto him which was able to haue saued him from his death and being heard hath bene the author of eternall life vnto those that obey him Wo be vnto those then which do blame the Lord against their owne conscience and doe blaspheme his maiestie by othes and vnlawfull witnesses for to perswade the people that they are not the disciples of Iesus Christe As Peter did denyinge his master in the presence of a maide those are they which do repulse the gyftes and graces of the holy spiryte without any force vyolence or feare hauing tasted of the good words of GOD and of the power of the world to come doe cal agayne in their owne filthinesse and villanie Insomuch that it happened vnto them according to the true prouerbe The dogge is turned to his vomite againe and the sowe that was washed to hir wallowing in the mire For if those children of the Hebrewes that is to say Sydrach Misach Abednago had rather to bée cast into the hot burning oueÌ„ then to do homage or adore the Idole of king Nabuchodonosor If I saye that chast Susanna hath not so much feared to fall into the handes of men then to sinne before the maiestie of god To be short if those Machabeans haue not spared their â—iues for to mainteine the honour of God yea against all the force and strength of the tyrauntes Shall we be so vngratefull for certeine priuate commodities to abandon him which hath ben made for vs wisdome also righteousnesse sanctifying and redemption I doe say yet more if the Panims haue valiantly fought for to increase the honoure of their Princes not seekinge thereby but a vaine glorie and worldly recompence shal the christians make it difficulte and a harde matter to giue their goodes dignities and prerogatiues for the name of him whiche hath endowed them with all heauenly benedictions hath also gotten for them by his bloud an euerlasting kingdome in heauen The Lord doth complaine sometime of his people for that they hauing forsaken him and digged them pittes yea vile and broken pittes that holde no water And in an other place also he rebuketh them of their ingratitude saying The oxe knoweth his Lord and the asse his masters stall but Israel which was his people knoweth nothing and hath no vnderstanding And shall the same LORD at this day holde his peace of so many apostates which of a set purpose doe tourne themselues from the knowen trueth against their owne conscience Forasmuch then as the holy Scripture doth tell vs that in death an euerlasting life in the ignomie and slaunder of men a glorie before the maiestie of GOD in the losse of our goodes of of such treasures which the eie hath not séene nor the eare hath heard neither hath it entred into the heart of man To conclude for a despising of our fauourable parentes and friendes a glorie before the maiestie of God and a blessed reioising in the companie of Angels and heauenly spirites Let vs then willingly embrace this crosse that we may get an immortall life let vs reioyce after the example of the Apostles when the Lord doth giue vs that honoure to suffer rebuke for his name Likewise let vs receiue ioyfully the rauishment of our goodes knowledging with our selues that we haue a better reward in heauen which is permanent and endureth for euer Finally let vs not at all desire the absence of our parentes and friendes forasmuch as that true shéephearde
he was not dicomforted but blessed the name of GOD which gaue him grace to suffer for him Let vs leaue off then al such excuses when it is a question to obey the commaundement of the LORD for when the will is readie the powre is lacking Forasmuch as wée doe staye all in the strength of him which hath loued vs bicause that he which is in vs is greater then he that is in the worlde Let vs haue for example that liitle Dauyd who going to fight with that great Goliah measured not his strengthes but the power of him in whose name hée did fight Let vs remember that the Apostles hauing expresse cōmaundement of the Lord to go into a towne that lieth ouer against thē to the ende to vnlose an Asse and hir colte did not consider the difficultnes of the cōmaundement but staying themselues vpon the authoritie of him which commaunded them did execute incontinently their charge When Iesus Christ did send his Apostles thorow out the whole worlde for to preach declare his gospell they regarded not the daungers that might haue happened vnto them by the way the force and puissaunce of the enemies of the crosse of Christe Furthermore they excused not themselues of their ignoraunce but fortefying themselus in this word I wil giue vnto thée a mouth and wisedome to the which your enemies cannot resist did execute incontinently the commaundement of the Lorde Let vs then take example of those whom Iesus Christ hath sometime called for to followe him whereof the one excused himselfe saying suffer me first to burye my father the other sayde suffer me firste to bidde them farewell which are at home at my house Vnto whome the LORD aunswered no man that putteth his hande to the ploughe and loketh backe is apte to the kingdome of god Wherefore when the LORDE doth commaunde vs any thinge or when he doth call vs let vs doe as that good Samuel did who as often times as hée was called of the Lord as often times aunswered I am here for thou diddest call me Or as sainct Paule who sodeinly at the voice of the LORD aunswered What wilt thou haue me doe To conclude let vs kepe simplie that which is commaunded vs for to doe without putting too or taking from the word Dooing not that which seemeth good in our eies but that which God hath ordeined For the Lord doth protest by his Angell vnto euery man that heareth the wordes of the prophesie of this booke that if any man shall adde vnto these thinges GOD shall adde vnto him the plagues that are written in this booke And if any man shall minish of the words of the booke of this prophesie God shall take awaie his part out of the booke of life and out of the holy Citie and from those thinges which are written in this booke Deuteronomium 30. c. The commaundement which I commaund thee this day is not separated from thee neither farre off It is not in heauen that thou needest to say who shall go vp for vs to heauen and fet it vs that we may heare it and doe it Romaines 10. b. The word is nigh thee euen in thy mouth and in thine heart This is that worde of faith which we preach A Prayer O Lorde which hast made fast for euer and euer all thy commaundements in all truth and equitie and which puttest in man both the will and the desire to fulfill them Teach vs the way of thy statutes and shed and poure into our hearts thy loue through thy holy spirite by the which thou doest helpe our infirmities that we distrusting in our strengthes and despising the assaultes of the flesh the world and the diuel we may stay altogether vpon the loue of him which was once offered vp for vs for to accomplish thy will. And hast made vs more then vanquishers through the victorie which doth surmount the worlde that is to say our faith thy welbeloued sonne our LORD Iesus Christ vnto whom bée glorie for euer Amen ¶ A BRIEFE DEMONSTRATION vnto those which doe make profession of the true christian Religion and neuerthelesse doe refuse the ecclesiastical discipline wherein is described somewhat the vse fruite thereoff Cap. 15. Psalme 32. d. ¶ I will knowledge my sinne vnto thee and mine vnrighteousnesse haue I not hid And I saide I will confesse my sinnes vnto the Lord and so thou forgauest the wickednesse of my sinne 2. Timothe 4. a. ¶ Preach the worde be feruent in season and out of season improue rebuke exhort with all long suffering and doctrine 2. Corinth d. ¶ So write I nowe beeing absent to them which in times past haue sinned and to all others that if 〈◊〉 come againe I will not spare THe Prophet Ioel did complaine of his people calling them to repentaunce saying Tourne you vnto the Lord with al your hearts with fasting wéeping and mourning rent your heartes and not your clothes and tourne vnto the LORD your God for he is gracious and mercifull long suffering and of greate compassion and readie to pardon wickednesse Then no doubt he also shall tourne and forgiue and after his chastening he shall let your encrease remaine for meate and drincke offerings vnto the Lorde your God blowe out with the trumpet in Sion proclaime a fasting call the congregation and gather the people together warne the congregation gather the elders bring the children sucklings together Let the bridegrome goe foorth of his chamber and the bride out of hir closet Let the priestes serue the Lord betwixt the porch and the aulter wéeping and saying bée fauorable O Lord be fauorable vnto thy people let not thine heritage be brought to such confusion least the heathen be Lords thereof Wherefore should they say amonge the heathen Where is now their God Nowe goe to sayth the Lorde we will talke together It is not so though your sinnes be as redde as scarlet shall they not be whiter then snowe And though they were like purple shal they not be like white woll The Lorde standeth waiting that he may haue mercy vppon you and lifteth himselfe vp that he may receiue you to grace Be conuerted and tourne you cleane from all your wickednesse so shall there no sinne doe you harme Cast away from you al your vngodlinesse that ye haue done make you newe heartes and a newe spirite Wherefore will yee die O ye house of Israel séeing I haue no pleasure in the death of him that dyeth saith the Lorde God. Tourne you then and ye shall liue Forasmuch then as the voice of the Lorde is commune to all as that of his sonne Iesus Christ hath bene commune who hath sayd Come vnto me all yée that are wearie and laden and I will ease you Take my yoke on you and learne of me that I am méeke and lowly in heart and that God is not parciall But in all people he that feareth him
acknowledge his imperfection and should the better kéepe that bande of amitie and Chrian charitie For although that we are all baptised by one spirite into one bodie whether they be Iewes or Greekes whether they be bonde or frée and haue all dronke into one spirite for the bodie is not one member but many And the eye cannot say vnto the hand I haue no néede of thée nor the heade also to the féete I haue no néede of you Yea rather a greate deale those members of the bodie whiche séeme to be more féeble are necessarie And vpon those members of the bodie whiche wee thinke most vnhonestie we put more honestie on and verie well that great Oratour of the latines hath declared that wee cannot doe all things of our selues And that one is more apt and profitable for one thing then another is That is the cause wherefore friendshippes are gotten to the ende that common vtilitie be kept thorowe great commune pleasures Then if there bee any grace in vs let vs not abuse it but let vs consider with our selues that euery good gifte and euery perfect gifte is from aboue and commeth downe from the father of lightes and with the same let vs giue glorie vnto him of whose aboundaunce we haue receiued euen grace for grace Furthermore that wee remember that wee haue receiued that grace to serue for to profite euerie one For vnto whome muche is giuen of him shalbée muche receiued and to whome men much committe the more of him will they aske Finally let vs confesse boldly that such and so muche excellencie as is in vs it is alway ioyned with some imperfection to the ende that the wise man reioyce not in his wisedome nor the strong man in his strength neither the ritch man in his riches But who so will reioyce let him reioyce in this that he vnderstandeth and knoweth that it is the Lorde whiche doth mercie equitie and righteousnesse vppon the earth In so muche that if the Lorde hath put in vs any knowledge whether it be the gifte of tongues or grace to interprete the holy scriptures there resteth none other thing but to magnifie and celebrate the name of him in whome not onely are hidde all the treasures of wisedome and knowledge but also him in whome doth dwell all heauealy fulnesse corporally He whiche opened the witts of his desciples that they might vnderstande the scriptures The Lyon of the tribe of Iuda the roote of Dauid hath obteined to open the booke and to lose the seuen seales theroff and if such are our prowesses and heroical déedes that they excell and passe the déeds of Alexander the great or of Iulius Caeser what can we better doe but to followe the example of the fower and twentie elders which fell downe before him that sate on the throne and worshiped him that liueth for euer and cast their crownes before the throne saying Thou arte worthie O LORDE to receiue glorie and honour and power for thou hast created all thinges and for thy willes sake they are and haue béene created And with the same also we ought to giue vnto him all honour homage and obedience vnto the Lambe I say whiche hath redéemed vs vnto GOD thorowe his bloude and hath made vs kinges and priestes vnto our GOD I doe meane the sonne of GOD who on his vesture and on his thigh hath a name written king of kings and Lorde of Lordes Vnto whome also a thousande times a thousande serued him and tenne thousande times ten thousand stoode before him Briefly wée must conclude that the things which are in vs whether they be the goods of the body or the goods of the soule are of small value if they be not bestowed vnto the glorie of the Lorde and to the health of our neighboure Nowe being applied and bestowed to that ende they bring fruite to eternall glorie As the Lorde saide make you friends with the riches of iniquitie that when ye shall departe they may receiue you into euerlasting habitations To the same end Toby exhorted euery faithfull man as followeth Be mercifull after thy power If thou haue much giue plenteously if thou hast little doe thy diligence gladly to giue of that little For so gatherest thou thy selfe a good rewarde in the day of necessitie For almes deliuereth from deathe and suffereth not the soule to come into darkenesse According as Dauid hath declared that blessed is he that considereth the poore for the Lorde shall deliuer him in the time of trouble As touching the seconde point Saincte Iames doth teach vs that if any of vs haue erred from the trueth and another hath conuerted him Let the same knowe that he which conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide the multitude of sinnes By this we may knowe plainly that two thinges are proper to loue that is to say to lament and be sorrowful for the miserie of our neighctour And to reioyce and be glad of his prosperitie and health Of the first Moses doth giue vs an example who being greatly sorowfull for the sinne of his people cryed with a lowde voice and saide O Lorde this people haue sinned a greate sinne yet forgiue them their sinne I pray thée if not wipe me out of thy booke which thou hast written For that purpose Sainct Paule wished himselfe to be seperated from Christ for his brethren whiche are his kinsmen as perteining to the sleshe And in an other place he complaineth with wéeping of some enimies of the crosse of Christe Whose end is dampnation whose God is their belly and whose glorie is to their shame which are worldly minded And he himselfe doth witnesse in his Epistle vnto the Corinthians that he is gelous ouer them with Godly gelousie hauing prepared them for one husbande to present them a pure Virgin to Christ But he doth feare least as the serpent beguiled Eue through his subtilitie euen so their mindes should be corrupt from the simplicitie that is in Christ Euen 〈◊〉 Dauyd doth crie out saying I am horriblie afraide for the vngodly that forsake thy lawe On the other side the Apostle Sainct Paul reioysed at the repentance of his when he protested to the Corinthians that hée reioysed not that they were sorie but that they so sorrowed that they amended for they sorrowed godly But it is not inough to haue compassion of the miserie of the néedy which doth not assist him in the thinges necessarie for his life For as sainct Iames saith if a brother or a sister bée naked and destitute of dailie foode and one of you say vnto them Depart in peace warme your selues and fill your bellies notwithstanding ye giue them not those thinges which are néedfull to the bodie what helpeth it Also it is not much to sée our neighbour naked of spirituall thinges except that we
his lawe and preceptes vnto the people commaunded them to write theÌ„ vpon the postes of their houses and vppon their gates And to haue them as papers of remembraunce betwéene their eies and that which followeth To the ende that by that meanes the young people should be induced perswaded to obserue them In like maner it is written in Exodus how he exhorted theÌ„ to kepe the ordinaunces of the Lords passeouer for euer and of the vnleauened bread in remembraunce of the deliueraunce out of the land Aegypt To the ende saith Moses that when your children aske you what manner of seruice is this ye doe ye shall say it is the sacrifice of the Lordes passeouer which passed ouer the houses of the children of Israel in Aegypt as he smote the Aegyptians and saued our houses Besides these things he ordeined that they should take the bloude of the sayd Lambe strike it on the two side postes on the vpper dore post of the houses wherein they eate him In like manner the Lord commaunded Iosua saying as soone as the people shall goe ouer Iordan to take them twelue men out of the people of euery tribe a man and to take with them twelue stones and to erect and set vp a trope and a perpetuall monument for a signe betweene them and their posteritie that the waters of Iordin deuided at the presence of the Arke of the appointment of the LORD In so doing the children taking counsell by the examples of others shoulde acknowledge the grace of God towardes those which obey his lawe and his rigor iustice towards the transgressors of the same Now the chiefest marke and ende that the father ought to trauaile in is to make his sonnes honest men euen as the good labourer ought first to be carefull to till and dresse the young plantes and afterwardes to prouide vnto others All the whole consisteth specially in two thinges I meane to feare the Lord and to tourne them as much as we shall possible from all euill The which Iob verie well declareth when he demaunded howe that a man commeth by wisdome and where is the place that men finde vnderstanding verely no man can tell howe worthy a thing she is that good man aunswered neither is she found in the lande of the liuing The déepe saith she is not in mée She cannot be gotten for the most fine golde neither may the price of hir be bought with any money No wedges of gold of Ophir no precious Onix stones no Saphirs may be compared vnto hir In the ende he concludeth Beholde to feare the Lorde is wisdome and to forsake euill is vnderstanding Euen so the Lord sayd vnto the Iewes as it is written in the prophet Esay saying washe you â—ake you cleane put awaye your euill â—houghtes out of my sight cease froÌ„ dooing â—uill and violence learne to do right And â—â—rasmuch then as the whole scripture giâ—en by inspiration of God is profitable â—o teach to improue to amende and to inâ—truct in righteousnesse That the man of GOD may bée perfect and instructed â—nto all good woorkes also whatsoeuer things are written afore time are written for our learning that wee through patience and comfort of the Scriptures might haue hope yet truely the true office of a father is to cause his children to reade the holy Scriptures To the ende as sayth the Apostle they bée not carried about with diuers and straunge learning yea that they bée no more children wauering and carried about with euery kinde of doctrine as commonly chaunseth vnto men and with craftinesse whereby they lay in waite to deceiue For as Plato hath verie well declared in his booke of vowes that the possession of all sciences is but of little profite If that man doth not acquire and get the science and knowledge of all good things againe it is noysible and hurtfull vnto him which doth possesse it That is the cause wherfore Homer speaketh of one named Margites that he did know a great many of thinges but he doth very euill knowe all thinges For the same cause the Lacedemonians as saith Valerius caused the books of Archilaus to bee caried out of their Citie bicause that they esteemed the reading of them not to bee honest and therfore would not that the minds of their children should bée learned or taught of them Fearing also on the other side that it woulde bee more hurtefull vnto their manners then profitable to their wittes Wherefore Plato in his booke that he hath intituled Protogoras speaking to a young man aduertised him to take heed to put in daunger the thinges which are vnto him verie deare and precious acknowledging that there is a great deale more daunger to disciplines then to the buying of victail or drinke bicause that hée that buyeth victaile or drinke may beefore hée vse and occupie them put and chaunge them into other vessels and carrie them into his house and enquire diligentlye of those whiche haue the knowledge of the thinges what hee ought to eate or drinke Insomuche that hee maye reiect the meates and drinkes whiche are hurtefull vnto him To bee shorte to learne of others what quantitie hee oughte to take and in what time As touching the disciplines and learninges it is not lawfull for vs to transport them into an other vessell But it must bee that hee that buyeth them must take them in his minde and leauing the price of them to beare and carrie them within him And that by them hee is eyther made better or worse That is the cause wherefore the same Author requireth that the Nurses should not content and please their children with vaine vnprofitable and vnhonest fables fearing to defile their mindes with so manye folyes and euill manners Euen as Sainct Paull exhorted the Christians to despise and caste awaye prophane and olde wiues fables and to exercise themselues vnto godlinesse In suche sorte that the same Philosopher doeth declare that the Poets ought to sing in their Poeticall verses that man is a good man forasmuche as hée is gouerned and iuste and thereby blessed or â—â—ppa bee hee great or stronge bee hee little or féeble bee hee riche or poore and that the wicked and vniust man althoughe that hee bée more rycher then Cymras or Midas is miserable and pâ—sseth awaye his life in extreme miserie I speake this to the ende that those whiche disdaine to learne true pietie and religion of the true Christians at the leaste wise maye acknowledge their faultes and transgressions by the same saying of the panâ—ms and gentiles And therein truely consisteth the great duety of a father towards his children But the like is no lesse necessary that is to say in the conuersation Insomuch that euen as the father ought not to spill and marre his children through wicked and vaine doctrines euen so hee ought not to bee vnto them as an example to do euill
vse them and enioye them and that they doe good and be rich in good workes readie to giue distribute Laying vp in store for themselues a good foundation against the time to come that they may obtaine eternal life through the merite of our Lord Iesus Christ vnto whom be glorie for euer and euer So be it A Praier which a christian father ought to make for his childe Ephes 6. a ¶ Ye fathers bring vp your children in the nourture and information of the Lord. A Prayer O Lord God and Father of our Lord Iesus Christ and Father of all them that beleue which hast sayd by the mouth of Salomon the sonne of Dauid that an vndiscreet sonne is a griefe vnto his Father and an heauinesse vnto his Mother that bare him and that the wise sonne maketh a glad father but an vndiscréet body shameth his mother That it would please thee so to conduct guide this childe in his way that he may acknowledge confesse that thou art the author of his life that he may serue honoure thee without feare in all true righteousnesse growing in age he maye bee mortefied in spirit that he may be filled with wisedome that thy grace bee with him To conclude that by that meanes keping thy precepts he may prolong his dayes here vpon earth obeying those whom thou hast chosen as instruments for to place them in this world Giue vnto him O Lord such ease for the commoditie of his life that vnder colour of pouerty he do not couet or steale other mens goods and take thy name in vaine or trusting vpon his prosperitie he denie thée say what fellow is the Lord On the other side graunt him that grace that hée may acknowledge that he that planteth is nothing neither he that watereth but thou Lord which giuest the encrease Finally when thou shalt depriue and take him from all the commodities of this present life giue vnto him the like constancie as thou didst giue vnto thy fathfull seruaunt Iob who séeing himselfe afflicted on euery side did neuer murmure against thée but falling downe vpon the grounde worshipped thy maiestie blessed thy name For all which things we pray thee in the fauoure of thy welbeloued sonne he I say who was obeâ—dent vnto thée euen to the death of the crosse our Lord Iesus Christ vnto whom be glory for euer and euer Amen FINIS Esa. 28. â— â–ª Psa 119. â— Exo. 5. a Iudg. 5. d Heb. 13. b. Exo. 2. Agge 2. a. â—am 1. c. Luc. 21. a â–ª Psal 12. b. Esaie 52. b Rom. 10. c Daniel 12. a Math. 15. c Sapi. 1. a 2. Tim. 3. d Rom. 15. a Gregorie Naza li. 11 of his Theologie Basil vpon the beginning of the prouerbes Esaie 66 a 2. Peter 1. d Iob. 32. b. Psal 119. e. Sapience 7. a Ephe. 6. d 2. Thessae 3. S. Hierome in his Epistle vnto Lutus Math. 11. Ieremy 8. c Rom. 11. b Rom. 1. c. Lactantius Fir. in his booke of InstitutioÌ„s Iohn 5 g 1. Timo. 4. d. Act. 7. c. Act. 22. a. 2. Tim. 3. d. Titus 1. c. Heb. 5. d. 2. Peter 3. d. Gregory Nazaren in his Apologie S. Herome in the beginning of Ezechiel S. Ambrose vpon the psalm 35. Clement in his boke of recogn S. Hillary vpon the Psal 134. S. Augustin in his boke of the spirite and of the letter Esay 20 a Ierem. 27. a Ose 1. a. 2. Ezech. 4. â— 12 â–ª Basil in the exposton vpon Esai Basil in the same booke Basil S. Hierome in his Epistle to Paulinus 1. Cor. 12. d. 1. Pet. 4 â— Ephe. 4 c Ephe. 5. â— S Ambrose in his boke of his offices cap. 23. Eusebius in his booke of the prepara of the gospel ca. 1 2. Cor. 6. â— August in his booke of the Christian doctrine Math. 15. a. Iob. 28. c Plato Sicero in his offices Tertuli in Apo. agaiÌ„st the GeÌ„tiles Cap. 45. Euseb in his x. boke of the preparation of the Gospel Cap. 2. S Ambrose in his secoÌ„d booke of the christiaÌ„ doctrine Cap. 3. .12 Deut. 21. c. S. Hierome in his epistle to the great Orator Act. 17. d. Titus 1. c 1. thess. 5. b. S. Herome in his Epistle to Munerius and Alexander 1. Thes 2 c. Esai 50. b. Psal 19. b. Psal 12. b 1. thess. 2. c Phillip 2. d Iohn 1. â— Cicero in his booke of 〈◊〉 paradoxes Ouide Heb. 11. c. Heb. 13. c 2. Cor. 5. a. Genes 19. d. Genes 12. a. 2. Cor. 4. Genes 28. b Genes 41. a. Exo. 13 d. Numb 11. b 3. Regum 17. b. Apo. 1. c. Deut. 19. a Iosua 2. a 3. Reg. 17. a 3. Reg. 18. a. Ierem. 38. c. Historie of Susanna g. Luc. 10. g. 2. Tim. 1. d. Psal 2. a. 1. Reg 17. c. 2. Cro. â—â—â— Iudg 7. a. 2. Cro â–ª 2 â— Iudith 10 â— Exo. 1.2 2. Cro. 22. d. Mat. 2. c. Daniel 12. a Iosua 15. d. Esay 59. d. Mat. 28. d. Iohn 14. b. Daniel 5. e. Mat. â—3 d. Iudith 3. c. 1. Pet. 5. c. Esay 30. d Exo 9. d Rom. 9. c Deut. 29. a. The lawe Ictus fusttuÌ„ vnder the title of those which are noted of infamie Cicero in his paradox Cicero in his oration for Cluent Salust in his warre of Catiline Sainct Au. lib. 4. of the citie of Cod Chap. 4 Rom. 13. a Prou. 8. b. 1. Pet. 2. c The lawe siquis id quod Esai 10. a Valerius lib. 6. ca. 3. Example of Cambises Sapience 6. â— 2 Tim. 3. c Math. 6. d. Deut. 25. d. Malachi 1. d S. Hierome in his epistle to Pannarchius Lactancius lib. 3. cap. 1. 2 Tim. 3. d Ephe. 1. d Collos 1. c. Hebr. 5. ae Zacha. 11. d. Iohn 10. Ciprian in his boke of the simplicitie of the Prelates Ciprian in his epistle to Pompilius Ierem. 2. c. Deut. 23. c Galat. 4. d. 1. Sam. 5. a. Daniel 2. c. Apoe â–ª â—8 â— Genes 19. d. Exo 2. a. 2. Cro. 22. d. 3. Reg. 19. d. Esay 59. a Iudith 9. d Esay 1. c Math. 8. â— Deut. 17. d. Esay 49. g Psal 89. c. Prouer. 11 Plato lib. 6 of the kingdome Plato li. 16 of the kingdome Plato in his booke câ—lled Alcibiades Plutarch li. of the doctrin of princes Aristotle writing vn to Alexander 1. Tim. 2. a. Titus 2. d. Titus 1. d. 2. Tim. 3. b. Ephe. 4. c Psalm 22. f. Psalm 149. a Psalm 68. f Mat. 18. c. Psalm 119 Math. 5. b Act. 10 f Iohn 5. g Lactancius in his boke of institucions Iudg. 21. d. 2. Cro. 15. a Rom. 1. c Psalm 69. d Oseas 4. Daniel 5. a. Esay 2. â— Ierem. 23. f. Hebr. 4. e Xenophon lib. 4. of the sayings and doinges of Socrates Xenophon lib. 1. of the expedition of Cirus Rom. 13. b Math. 22. b. Act. 15. a Psalm 2. a. Iohn 14. d Iohn 6. e 2. Peter 1. d. Psalm 137. a Similitude of S. Augustine in his
learn to fight to wrastle to leape to daunce to put at the stone not setting by the honor of their fathers Béehold briefly that which wée thinke to bée due aswell towardes the parents of our bodies as of our soules I will end by the same sentence whereof came this word Children obey you fathers and mothers in the lord For so is it right Honor thy father and mother that is the first commaundement that hath any promise that thou maist bee in good estate and liue long on earth Obey them that haue the ouersight of you submit your selues to them for they watch for your soules euen as they that must giue accomptes To the end that in all things God be glorified through our Lord Iesus Christ vnto whom bée glorie for euer So bée it Prouerbes 23. â— Giue care vnto thy Father that beegate thee and despise not thy Mother when she is olde A Prayer O Lord which hast said by the mouth of thy faithfull seruant Moses that the imagination of mans heart is euill euen from the verie youth of him Direct through thy holy mercy and fatherly goodnesse in such wise my way and guide my pathes to the right and godly commaundementes that they may loue thée euen as the true children ought to loue their fathers and mothers and may feare thée as my souereigne Lord I doe honour also those whoÌ„ thou hast chosen for to bring me forth into the worlde to the ende that by that meanes my dayes may be prolonged vpon the lande obeying and walking alwayes after thy holy precepts and commaundementes and that receiuing in good part the holy admonitions and corrections of my parentes I may shewe by workes that I am not a bastarde but that I am a sonne lawfully begotten To conclude that in humbling my selfe vnder the yoke of thy holy lawe I may be felowheire of him which in all thinges made himself subiect obedient to Ioseph and Marie and alwayes to doe the thinges which were pleasing and agréeable vnto thée our Lord Iesus Christ vnto whom be glorie for euer Amen ¶ A BRIEFE ADVERTISment vpon the duetie of the Fathers towardes their children Cap. 19. Collossians 3. d. ¶ Fathers prouoke not your children to anger least they cast downe their heart IT is written in the sixte Chapter to the Ephesians Ye fathers moue not your children to wrath but bring them vp in instruction information of the LORD Now we may plainely perceiue that the true office of a father towardes his children consisteth chiefly in two thinges that is to say to instruct them in the lawe of GOD and other honest disciplines and also to correct them in all modestie and christian gentlenesse As touching the first Salomon in his proâ—erbes sayth O my sonne forgette not â—y lawe but sée that thine heart kéepe â—y commaundementes For they shall â—olong the dayes and yeares of thy life â—nd bringe thée peace For as witnesseth â—e same Salomon Where no Prophet 〈◊〉 there the people perish but well is him â—hat kéepeth the lawe And as touching â—he seconde it is sayde in the same place that the rodde and correction ministreth wisdome but if a childe bée not looked vnto hée bringeth his mother to shame Nourture thy sonne with correction and he shall comfort thée yea hée shall doe thée good at thine heart The which is â—eclared more at large in Siraac as followeth An vntamed horse will bée harde so a wanton childe will bée wilfull If thou bringe vp thy sonne delicatelie he shall make thée afrayde and if thou playe with him hée shall bringe thée to heauinesse Laugh not with him least thou weepe with him also and least thy teeth be set on edge at the last Giue him no libertie in his youth and excuse not his follie Bow downe his necke while he is young hit him vppon the sides while hée is yet but a childe least hée waxe stubbourne and giue no more force of thée and so shalt thou haue heauinesse of soule Teach thy childe and bée diligent therein least it bée to thy shame And Salomon in his prouerbes saith withholde not correction from the childe for if thou beatest him with the rodde hée shall not dye theroff Thou smitest him with the rodde but thou deliuerest his soule from hel The same Siraac doth set foorth vnto vs the instruction which we ought to kéepe as well towardes the sonne as towardes the daughter when hée saith If thou haue sonnes bringe them vp in nourture and learning and holde them in awe from their youth vp If thou haue daughters kéepe their bodie and shewe not thy face chéerefull towardes them Marrie thy daughter and so shalt thou performe a weightie matter But giue hir to a man of vnderstanding If thy daughter be not shamefast holde hir straitely least shée abuse hir selfe through ouer much libertie Wherefore inasmuch as the children are willingly moued with certaine little giftes and honest presents It should also be verie good that their fathers should let theÌ„ vnderstand and knowe the great goodnesse which the Lorde hath ordeined to them which obserue and kéepe his lawe and the daunger and persecutions which doe followe and haue alwaies followed those which are transgressors of his lawe That is the cause wherefore in the lawe of Moses are so often repeated the blessings vnto the kéepers of the lawe and to the transgressors of the same the cursinges which are contained chiefly in the bookes of Leuiticus and Deuteronomium And also in the prophesie of Esaie the Lorde sayde If ye be louing and obedient ye shall enioye the best thing that groweth in the lande But if ye bée obstinate and rebellious yée shall be deuoured with the sword for thus the Lord hath promised with his owne mouth And by his prophet Baruch he saith O Israel heare the commaundementes of life ponder them well with thine eares that thou maiste learne wisdome But how happeneth it Israel that thou art in thine enimies lande thou art waxen olde in a straunge countrie and defiled with the dead Why art thou become like them that goe downe to their graues Euen bicause thou hast forsaken the well of wisdome For if thou haddest walked in the way of GOD truely thou shouldest haue remained still safe in thine owne lande That is the verie cause which hath induced oftentimes the Lorde to cause to be set vp for the people a certaine marke and perpetuall monument in the places in which he hath giuen witnesse of his puissance and greatnesse to the ende to declare and shewe vnto the people that he was fauourable vnto them Also that the little children regarding beholding and marking such tropes and monumentes they shoulde be admonished by their parentes of the goodnesse and benignitie of the Lorde I will recite for this matter three examples of the olde lawe the first is in the booke of Deuteronomium where the LORD hauing giuen