for them For such as through worldly conuersation doo dayly receiue wound vppon wound and one infection vpon another are in the greater neede of celestiall and heauenlie phisicke Chriso 3. sermon of Lazarus And heereunto hee addeth also That it is a greate deale worse to thinke or imagine the holye Scriptures to bee fruitlesse or vnprofytable for them than to bee vtterly ignoraunt in them And in another place prosecuting the same argument he sayth Therefore I desire you not onely to come hether often to heare the holye scriptures read vnto you but also that in your owne houses you take in hand the holy Bible and with feruent desire to profit you receiue what so euer you finde therein And soone after Loose not I beseeche you by your neglygence such a commoditie but euen in your houses attend the reading of the holy scriptures Chrisostome vpon the Epistle to the Colos Hom. 9 The same Chrisostome vppon these woordes of the Apostle Let the worde of God dwell plentifully in you sayth thus You that liue in the worlde you that haue wiues and children marke how the Apostle commandeth you especiallye to reade the holye Scriptures and that not slightly or for a fashion but plentifully and with great diligence Then hee addeth Buy the Bible which is the medicine of the soul at the least the new Testament the writings of the Apostles the Acts the Gospels that therein you may diligently reap daily instruction for the ignorance in the scriptures is the cause of all euill 9 Others there are that care not for reading the Scriptures because therin they find no tast or comfort and this is an euill signe For as hee that for a while hath beene kept eating and therefore refuseth good meat for want of appetite must thinke that his stomacke is not wel so he that findeth no tast in the reading of Gods word may well feel that his soul is sick Yet should he follow the counsel that the Phisition giueth to his patient to whom he saith Eate by eating your stomacke will come to you But this theyr want of tast proceedeth heereof that they be not acquainted with the phrase of the holy Ghost and so doo resemble those who hearing a sermon but not beeing perfect in the language doo therein reape neither instruction nor comfort to saluation It were good for those men many times to heare God speaking vnto them by reading the holy scriptures so shall they by little and little learne the speech of the holy Ghost euen as men vse to learne other languages through the exercise of hearing reading speaking Some spices there are which without brusing doo yeld no smell but the more they bee chafed the sweeter they are euen so is it with the holy scriptures such as reade but little can finde no taste but the more they bee perused and read the more doo they yeelde foorth the treasures and pleasant fruites hidden in them And in deede sayth Chrisostome the cause why many doo vnderstand nothing procedeth not so much of ignorāce as that they wil not dayly haue the writings of the Apostles or reade them That which we know Chrisostome in his preface on the Epistle to the Romanes sayth hee afterwardes if wee knowe anie thing commeth not so much of the excellencie of our vnderstanding as of this that beeing as it were tyed to the writings of the Apostle we neuer leaue reading them If you therefore will in heart applie your selues to diligent and earnest reading you shall vnderstand that which you desire For the saying of Iesus Christ Seeke and you shall finde is true 10 It is likewise a vaine and friuolous excuse to alledge that the holy Scripture is darke and profound and that we vnderstande it not Plato sayth Ierome writ for few Hiero on the 86 Psal To. 8. Chriso in his 3. sermon of Lazarus and few doo vnderstande him but the Apostles writ not for few but for all And therefore Chrisostome saith Truely the grace of the holy Ghost hath so disposed and moderated the holy Scriptures that both publicanes fisher-men tent-makers shepheards and Apostles fooles and men vnlearned may by those bookes bee saued Least also some foole might haue recourse to anie excuse in the difficultie therof he hath vouchsafed that the thinges there spoken shoulde bee easie and that handy-craftes men and seruantes widdowes and the most ignorant among men shoulde reape some benefit and profit by the reading thereof For they whome God from the beginning hath accounted worthy the grace of the holy Ghost haue not set down all these things for anie vaineglorie like the Heathen but for the saluation of their hearers The Prophets and Apostles haue written their bookes easie plaine as publike Doctors for the world so as euerie one may learne their contents by reading and meditating onely Againe how wilt thou vnderstand the contents of the Scriptures when thou wilt scarse so much as looke vppon them Take the bookes in hande reade the whole historie remember such thinges as are playne and referre darker places to another time But if by continuall reading thou canst not finde the meaning get thee to some wiser man or to some Doctour and impart to him those thinges that are written declaring thy feruent desire then if God seeth such a readynesse and diligence albeit no man woulde teach thee yet woulde he himselfe vndoubtedly declare them vnto thee Remember the Queene of the Aethiopians Eunuch who albeit hee was a Barbarian Act. 8.28 a man troubled with many cares one that vnderstoode not what hee read yet woulde not passe his iourney without reading howe much lesse beeing at home in his owne house Also if hee read so diligently when hee vnderstoode not what dyd hee after hee was instructed And in deede God seeing his zeale and diligence sent Philip to teache him Neither wyll God at this time despise our desire to profyte in his woorde but wyll make vs to feele the fruite of this promise They shall all bée taught of God And therefore sayth Saint Augustine Iohn 6.45 Augustine of Christian doctrine the holye Ghost hath so moderated the holy Scriptures that hee hath prouided to remedie the darke places by others more easie and playne For hardly is there anie obscuritie but is layde open and expounded by some other place in the same Scripture Augustine of blasphemie against the holy Ghost And heerein doeth the wisedome and goodnesse of God appeare For as hee sayeth in another place as by easie places wee are fedde so by the more harde and difficult are wee exercysed by these wee put awaie sorrowe by the others famine 11 Others there are that take no profit by reading Gods word because they reade it as it were some prophane booke and neuer thinke that it is God that speaketh to them neither giue anie attention to the reading thereof and so feele no feruent desire to profite to saluation or to reforme theyr
and aske them whetâ—â—r they haue not all toâ—â—â—e necessarie for theyr trades and occupations notwithstandiâ—â— whatsoeuer hinderaunce of their pouertie Is not this a meere â—olly to excuse themselues by pouertie in this case and yet to haue no want of things necessarie for theyr occupations 〈◊〉 hee had cause to complaine when there were no bookes but such as were in written hand and consequently dere howe much more bitterly might hee compâ—aine of the negligence and slouth of our dayes in all this great plentie and abundance of good bookes that by the helpe of printing maye bee had for so lyttle money Chri. his third sermon of Lazarus Seest thou not sayeth hee in another place the worke-men in mettalles the Golde-smith the Siluer-smith and all others that exercise anie occupation keepe all theyr tooles readie and in good order Albeit hunger compelleth and pouertie pincheth yet will they rather beare all than sell anie necessarie or needfull toole of theyr occupation to feede themselues withall yea many had rather borrowe vppon vsurie than pawne foorth anie one toole and good reason For they knowe that by pawning foorth theyr tooles they do depriue themselues of all ordinarie meanes to get theyr liuings and contrarywise that by keeping them they maye with profite discharge theyr debt But as hammers stithes and pinsers are the tooles of theyr occupations wherewyth to get theyr liuinges so the bookes of the Prophets and Apostles and all the bookes of the holy Scriptures are the tooles of Christianitie wherewith to obtaine saluation and life euerlasting And as artificers with theyr tooles and instrumentes doo finish their woorke so by the reading of the holye Scriptures our soules are corrected formed and renewed Which is more Artificers cannot transforme earth or woode into siluer or golde onelie they can by theyr arte and workmanshippe giue forme and shape vnto thinges but by the reading of Gods worde thou maist of a wooden or earthen vessell make a vessell of golde or siluer as the holy Apostle Saint Paule teacheth saying In a great house are not onely vesselles of golde and of siluer 2. Tim. 2.20 z. 1 but also of woode and of earth If anie man therefore purge himselfe from these hee shall bee a vessell vnto honour sanctifyed and meete for the Lorde and prepared vnto euerie good worke Thus concluding his speech hee sayth Let vs not be neglygent to buy books For euen the sight of them as he addeth shall put vs in minde of our dueties as well to withdrawe vs from sinne and iniquitie as to cause vs to perseuere in holynesse and righteousnesse and to praie to God to giue vs grace so to doo 3 What excuse shall wee pretende in the sight of God when in this abundance and easie meanes to get bookes by the helpe of printing wee are so loth to buy them and so carelesse of reading them thereby shewing our selues most vnthankefull and vnworthie that fauour and grace at Gods hande considering withall that wee are so often and earnestly exhorted to our dueties in reading and meditating vppon his woorde Let the word of Christ sayth Saint Paule dwell in you plenteousâ—ie in all wisedome Colos 3 1â— teaching and admonishing one another Hee speaketh to the Collossians both to men and women and willeth that this doctrine of the Gospell should be so familiar vnto them that it might take roote in them whereby to be instructed both for themselues to teach others We haue sayth Saint Peter a most sure worde of the Prophets 2. Pet. 1.19 to the which yee do wel that ye take heed as vnto a light that shineth in a darke place Hee compareth the writings of the Prophets to a candle shining in the darke and therefore exhorteth vs to take the same to bee our light Psal 119.105 Ephes 6.17 as Dauid also sayth The woorde of God is a light to my steppes Saint Paule calleth Gods worde the swoord of the spirite wherewith he willeth vs to bee armed to fight against the deuill But how shall wee take this swoord in hande vnlesse wee become diligent readers of the holy Scriptures wherwith after the example of Iesus Christ Math. 4. Rom. 15.4 to resell the temptations of the deuill saying It is written It is written If as Saint Paule sayth all that is written is written for our learning that wee maye haue hope by patience and comfort in the Scriptures Shall not wee make vaine the prouidence of the heauenlye goodnesse which hath giuen and preserued the Scriptures for vs if we doo not with diligence reade in them to the end thereby to bee comforted and strengthned in patience 2. Tim. 3.16 hope and faith If all holie Scripture be giuen by inspiration from God and bee profitable to teach to improoue to correct and to instruct in righteousnesse ought not wee diligently to exercise our selues in reading and meditation thereof to the end to reape such excellent fruit of the same 4 Men are flatterers and wee are blinde in our owne corruptions whereto we are naturally affected and therefore it is most necessarie that wee shoulde often heare God speaking vnto vs in the holy Scriptures instructing improuing correcting and exhorting vs to our duties When the young man mentioned by Saint Luke asked of Iesus Christ what hee should doe to obtayne euerlasting lyfe Luke 10.26 Christ aunswered What is written in the Lawe How doest thou reade Thereby shewing that the Lawe is written for vs to reade that in it wee maye knowe what wee are to doo in discharge of our duetie towarde God When the cursed rich man prayed Abraham to sende Lazarus to his brethren Luke 6.29 hee aunswered They haue Moses and the Prophets let them reade them He thereby taught vs that wee must reade the Scriptures and in them learne the meanes to escape euerlasting tormentes with that cursed riche man and neuer hope of anie mans comming from death to teach vs. Dauid a most excellent Prophet was well instructed in the Lawe yet the hundreth and nineteenth Psalme doth at large declare Psal 119 Dan. 9.2 Act. 17.11 how diligent and carefull hee was in reading and meditating Daniel notwithstanding his many reuelations lefte not off the reading of the bookes of Ieremie Saint Luke highlye commendeth the Birrheans because they were of better stomacke than the Iewes at Thessalonica to receiue with al readines the word preached by Saint Paul and dayly to conferre the scriptures to know whether it were so so the better to gather knowledge by the conference of the Scriptures with the truth which they had heard that they might bee the rather confirmed therein This zeale and diligence of the Birrheans shall rise vp in iudgement agaynst vs euen against vs who hauing heard the preaching do no farther endeuor by reading the Scriptures to confirme our selues more and more in the heauenly doctrine preached vnto vs. Act. 8 Queene Candaces Eunuch might wel as it seemeth haue exempted
those that flie frō it Also as the eares of corne that hang theyr heads are ordinarily wel taken and full and those that stand vpright do make vs to thinke that there is little in them so they that walke in humilitie and exalte not themselues neither seeke for glorie are most endued with vertue and other commendable qualities when contrarywise the greate boasters by theyr proude speeches doo shew themselues deuoyde of the same Experience also teacheth that as the vallies are ordinarily fruitfull so the hills the higher they are the more is theyr barrennesse Let these men therefore no longer deceiue both the world and themselues neyther let them bee such fooles as to bee content wyth the false apparance and no effect Let them endeauour to bee in deede that which they would seeme to bee namely wise holie and vertuous otherwise wee may liken them to such as couet rather the name of a king than the kingdome or to bee king in deede Withal let them remember that as such impudencie and boasting is intollerable among men so when it is practised in matter concerning the seruice of God it is no lesse than detestable hypocrisie in his sight 13 We haue alreadie declared that ambition and desire to bee mightie together with such arrogancie and pride as maketh man to glorie of himselfe to reioyce when glory is giuen vnto him and to grieue when it is denied him taken from him or diminished are common faultes and deeply rooted in mens heartes and wythall very dangerous as also is boasting as when a man seeketh to seem to be more thā he is or more than he hath What more is ther now to bee done but that as Iesus Christ exhorteth vs to amend so to the end to obey him wee consider vpon all conuenient meanes to correct and vtterly to mortifie this cursed ambition pride boasting Plutarch of selfe praise Plutarch hath in writing left vnto vs many good rules and aduertisements to helpe vs herein First he willeth vs to beware that wee take no occasion to praise our selues when we heare the commendations of others especially of our equals and inferiours for then doth our ambition naturally desire that they shoulde also speak of vs. As when we see another feed sauorly before vs it maketh our mouthes water to eate with him Or as experience sheweth when another man yauneth we open our mouths yaun with him but we are more inclined to praise our selues when others do report our vertues commendable works for therin are we tickled vntill we laugh again and clawed where it doth itch Likewise if the reporter thereof speaketh soberly or with the least wee can not longer forbeare but as if we meant to reueale some theft and sought to recouer the same wee are straight vrged to tell the rest yea and rather than to loose one iot of our commendation more than all Many times also it chanceth that vnder pretence of praising the vertues of another we cunningly doo slip in shew forth our own As when a man exalting the humilitie and affabilitie of a king or prince reporteth that he gaue him his hand thus thus honoured him pretending therby to let men vnderstand that him selfe is of good estimation and worthie honor And herein do wee Christians many times offend when vnder colour of praising God for his gifts and graces poured vpon vs wee rehearse them to the end our selues may also haue some part of the glory This is a counterset glorie giuen to God that our selues may haue a share therin Some there are that reproue others and sharply rebuke them of their faults and infirmities propounding themselues for examples of the contrarie vertues and this is common with age who therein seek to set a face vpon their owne glorie to the dishonor of others Others we shal also finde who vnder pretence of humility do minister occasion of their own praise so make their humility abait to catch their praise They will abase their giftes graces vertues and commendable actions in the presence of such as knowe them well inough thereby to giue occasion to gainsaie them and so the more amplie to commend them yea they woulde bee loth a man shuld consent to their own speeches These aduertisements might suffice to warne vs to beware of praising our selues To conclude we are to imagine that as it is a griefe and trouble to vs to heare the boasting and proud speeches of others so least we should giue like cause of trouble to others that heare vs and withall incur the reputation of vaineglory wee are to beware of praising our selues These be good aduertisements deliuered by Plutarch But in as much as they tend chiefly to frame a requisite modestie and seemlynesse among men that shunning the obloquy of ambition arrogancie they may purchase the praise due to humilitie and modestie wee wyll stand no longer vppon them but proceede to the consideration of such things as may vtterly vncloath vs of ambition vainglorie and boasting in the sight of God 4 First let vs remember the horrible vengeance that God in old time hath executed vpon the ambitious and proud What a fearefull punishment was inflicted vppon Adam and Eue Gen. 3 when they laboured to bee like vnto God 2. Ephe. 3 Psal 51.7 That by birth wee are the children of wrath conceiued in sinne borne in iniquitie subiect to a thousand both bodily and spirituall corruptions and tribulations bond slaues both to temporall and eternall death and by nature more miserable and wretched than bruite beasts These bee the accursed fruites of this root of ambition which might cause vs to abhorre and detest it What iudgement dyd God execute vppon Haman the enemie of the Iewes Herste 7.10 2. King 11. 2. Sam 18 who was hanged vpon the same gallowes that hee had erected for Mardocheus What reuenge did hee take of Athaliah who hauing murthered all the kings seed for to raigne was her selfe slaine How fearefull and horrible was the death of Absolon who hanging vpon the tree Esay 14. Dan. 4 was stroke thorough and slaine when with his armie hee pursued his father Dauid What iudgment did Esaie denounce agaynst Nabuchadnezzer And as Daniel declareth it was put in execution when after hee had exalted himselfe in pride hee was driuen from among men and eate grasse lyke an oxe for the space of seuen yeeres his bodie beeing watered with the deaw from heauen vntill his haire grew like to the feathers of an Eagle and his nailes like the clawes of birdes Neither must we omit the notable example of Herod who after hee made a plausible Oration and that the people commended him saying It is the voice of God and not of man Act. 12.21 was presently stroken with Gods hand because accepting and allowing of the glorie giuen to himselfe hee gainesaide it not neither gaue it to God and was eaten with wormes and died miserably Let these iudgements and
to the host by some one of the companie euen of those that professe the religion yet ordinarily in such sort as the host accompteth it as a commendation of his magnificence plentie As also if he that semeth to find the fault chance afterward to make another it shal likewise be such as he likewise wil looke for the like censure which hee also will take to redound to the praise of his liberalitie and plentie Hereto haue relation all excuses of meane entertainment and desire to take patience euen in a feast that sloweth with all dainties and are motioned onely to minister occasion to the guests to say that there is but ouer much and by such a censure to get the commendation of plentie and liberality Thus each man reprouing and accusing other of excesse no man sheweth any Amendement Yet let vs not thinke but these pettie censures proceeding either of worldly ciuilitie and slatterie or of Christian admonition are so many sentences giuen by our owne mouthes which shall be laide before vs in the daie of iudgement to our condemnation God hath ordained meate and drinke for two principall purposes First to nourish and relieue vs to the end that thereby recouering new strength and force which fitly is called refection wee may euery man applie our selues to that seruice whereto he hath called vs But our banquets contrariwise doe returne vs vnprofitable as growing so dull and heauie by our long sittinges and plentie that wee are fitter and more readie to sleepe like hogges then as Christians prouided to follow our vocations especially to heere or reade Gods worde or to tend to prayers and meditation And thus in our banquete we take not our refection but destruction If a horse by eating too many Oates should grow heauie and slacke to goe or drawe wee woulde beware of giuing him too much least wee shoulde both loose our prouender and weaken our horse Euen so in meate and drinke and long sittinges if the plentie make vs heauie and slow in our vocations namely in the seruice of God we haue iust cause to cut it off and so to take away the abuse which is especially hurtfull and to be condemned 2 If our studies were as much applyed to make our feasts as sober and simple as they are plentifull and delicious both our bodies would be better at ease our soules more readie to their actions and our selues better able to relieue the poore And indeede euen in dutie we are bounde to leane more to sobrietie then to superfluitie and excesse to vertue then to vice and to remember the saying of Iustine to this purpose Iustine lib. 20 Frugalitie is the mother and nurse to all vertue Yet doe our aboundaunce of dainties our diuersitie of meates and our inuentions of new sauces and wantonnesse declare the contrarie So that now it will aske more time to learne to be a good cooke to make the body sicke then to be a Doctor of Physicke to minister health We reprooue such women as to the end to seeme more beautifull and to allure mens fancies doe paint themselues Yet wee commend such cookes as can make diuersitie of sauces to prouoke appetite to meate Do we feare eating too litle an appetite accompanied with health There was neuer man that repented his being sober but many their eating and drinking too much The best is therefore to vse common and grosse meate for that is easiest gotten soonest and with least labour made readie of lowest price nothing so hurtfull and such as wee eate not much off The Romaines did eate either in publique or with their doores open that euery man might be a witnesse of their frugalitie 3 The second purpose and vse of foode is to procure vs to prayse and glorifie God for his goodnesse and liberalitie towards vs. And therefore Saint Paule saith Whether wee eate or wether we drinke 1. Cor. 10.31 or whatsoeuer wee doe let vs doe all to the honour and glorie of God But to the contrarie which of vs when we tast the sauour of meate or drinke is in heart mooued to say with Dauid O Lord thou art good and gracious Psal 119.68 In how many of our feastes doe wee take occasion or argument to enter into the acknowledgement or discourse of the goodnesse sweetnesse or power of God the auctor of all goodnesse Plutarck reporteth that a certaine nation called Siborites Plu. in his banquets of the 7. Sages did vsually inuite Ladies to their feasts a yeere before hand to the end that they might haue time to prouide themselues to come honourably or rather in great pompe But it were fitter saith he when we are inuited to a banquet in time to prepare to come prouided of speech and honest profitable and conuenient communication If this consideration coulde take place in a heathen Philosopher what a shame is it for vs Christians to come into companie and feastes vnprouided of such holie and vertuous talke as might tend to Gods glorie and the edefying of the assistants And indeede the sauce of Christian banquets ought to consist of wise vertuous and holie discourses But our want of instruction and the starued affection of our hartes to vertue doe cause vs to consume our time at banquets either in vaine talke or in vrging our guests to eate and drinke Xenophon and other Philosophers were of opinion that it were good and profitable to collect note downe al table talke If Christians yea euen our selues that professe the reformed religiō Plut. in his Syme lib. 1 shold put this in practise what should we find in such registers Words and discourses which the next day would be found vnworthy our vtterance euen such as euen worldlings would be ashamed of So long as the Chruch continued vnder the crosse at euery feast the table talke consisted of holy communication questions of edificatiō But now such discourses are odious anoy vs. Ther is now no newes but of mery sētences sauoring somtimes too much both of the world the flesh Plutarch in the banquet of the 7. sages 4 The Egyptians in their banquets cōmonly exhibited that which they called Scelet in which word they signified the bones of man dryed ioyned knite together and thereby admonished the assistants that within some shorttime themselues should bee like to the same This truly was a meanes to restraine thē from vsing their food with excesse or vaine speeches At Metz in Lorraine they haue a custome that at marriage feasts the hangman in person cōmeth to demand a dish of meat And this at such feasts ministreth occasion to talke of death of vertuous life To many men these customes may seeme bitter and not fit for banquets but if we wist how ready we are to too much mirth to offending of God in our banquets we would confesse that our diseases do require such Phisicke Iobs children were well taught instructed yet no doubt at their banquets one
wee haue giuen anie occasion thereof let the same bee a cause to make vs to amende our liues If it bee false let it bee a warning to beware thereof because wee are men and may fall Let vs in this case remember the saying of Socrates They speake no euill of vs when that which they saie is not in vs. And in deede it is as if a man reporting some harme of a bad man should call him by my name for whatsoeuer he should saie should concerne not mee but him that he calleth by my name Aug. against Petilian 1. Pet. 2.23 18 Especially let vs remember that as Saint Augustine sayth our patience is tryed by detraction And let vs imitate our Sauior Iesus Christ who when hee was reuiled reuiled not againe but prayed for those that reuiled him As in truth it is woorse for the backbiters than for vs and consequently wee are to take compassion of them and to praie to GOD for them For as one stripe of the tongue woundeth three the backbiter him that giueth eare to the back-biting the back-biten so the two first do thereby wound their cōsciences to the death by deseruing the sentence of eternal fire but the third is no whit damnified but in his good name and that peraduēture but for a short space It beseemeth not a christian to returne iniurie for iniurie Neither is it good to render euill for euill if he that wrongeth thee saith Seneca bee weaker then thy selfe forgiue him if stronger forgiue they selfe It is a vice to reuenge and a vertue to forgiue and therefore when Pittacus had caught one that had wronged him hee let him go and said Pardon is better than reuenge To the end therfore to take away all replication to the example of Iesus Christ let vs also ioyne the exāple of Dauid that we may follow the same Hee protesteth that when they which had charged him with reproaches and false accusations Psalme 37.13 were sicke hee put on sackcloth and vexed his soule with fasting and his prayer returned into his bosome Psal 35.13 so that hee redoubled and reiterated the same with a sorrowfull and troubled hart Yea heerein let vs imitate the moderation and temperance of Euagrius whose mortification was such Zozom in his Ecclesiastical historie lib. 6. cap. 38 Prou. 22.1 that no praises coulde lifte him vp neither anie iniuries moue him to displeasure 19 Not that we should vtterly neglect our same good name For A good name sayth Salomon is to bee chosen before great riches and louing fauor is aboue siluer and gold Besides as by our sinnes God is dishonoured and our neighbours take offence so contrarywise by our holy conuersation and good name God is glorifyed our neighbours edyfied And this doth Saint Augustine teach saying Hee that leadeth an innocent lyfe by shunning sinne and iniquitie benefiteth himselfe but he who besides is not negligent in mayntayning his good name doth benefite others and is mercifull vnto them If God therfore giue vs conuenient meanes without breach of the bond of peace loue and without giuing cause of offence to defend our innocencie and good name wee ought to keepe and preserue it in procuring honest things not onely before the Lord 2. Cor. 8.28 2. Cor. 6.8 but also before men Otherwise contenting our selues with the testimonie of a good conscience let vs with the Apostle wade thorough honour and dishonour thorough euill report and good report As being assured that God will in the end make manifest our innocencie and blesse our patience with peace and contentation in him Psalme 37.6 Thus the dutie of euerie Christian that longeth to amend his lyfe doth consist in this First that he abstaine from all slaunder backbiting and euill speech secondly that we giue no eare to backbiters and slanderers and lastly that he be not mooued by their backbitinges slanders and harde wordes in worde or deede to render euill for euill But rather let him praie vnto God for those that seeme in minde to be troubled and sicke in that they speake euill of him Amen The end of the second Booke The third Booke Who it is that ought to Amend Of the duties common both to the husband and the wife Chapter 1. WE haue in the former bookes propounded some examples of the thinges wherein wee ought principally to refourme our liues and to amend Now let vs vnderstand who ought to amend Anie man euen wythout studie will answere that euerie Christian is bounde thereto And it is true for there is no man whosoeuer but both needeth and is bound to amende his life in the premises as also in euerie other the dueties required in the generall vocation and calling of a Christian Neuerthelesse there bee also certaine particular callinges wherein eache man in his owne behalfe is to vnderstand what God requireth of men in the same that so they may reforme theyr faultes and more vertuously emploie themselues in theyr vocations according to the wyll of God But of these wee wyll consider onelye of eight First of the husband to the wife and the wife to the husbande Next of parents to theyr children and of children to theyr parents Then of the Magistrate to the subiect and of the subiect to the magistrate Lastly of the ministers of the word to the congregation and of the congregation to their ministers 2 As concerning the dueties of those that are vnited by marryage Gen. 2 some there are that bee common to eyther partie and some that particularly doo importe the husbande to the wife and other some the wife to her husband But first wee wyll intreate of those that bee common to both Iohn 2.1 Heb. 4.4 Moses writing of the institution of Marriage doeth euidently declare that it is a holy ordinance of God Iesus Christ also honoured it both with his presence and first myracle And the Apostle to the Hebrewes sayth that marriage is honourable Such therefore as doo aspyre thereunto are to beginne in prayer and holynesse to God 1. Cor. 7. 2 And hauing attayned to that estate to vse this benefite of marriage as an holy ordynance of God in all godlynesse and puritie for a remedie against the weaknesse of the flesh as the Apostle Paule teacheth and not for prouocation and lust to intemperancie True it is that honestie of marryage grounded vppon Gods ordinaunce doeth couer the shame of incontinencie yet not so as that wee shoulde defyle and pollute that estate by admitting all thinges Ambos li. de Philos but that wee shoulde so vse it as there myght bee no excesse in dissolution neyther anie intemperancie contrarie to the holynesse of marryage And in deede Saint Ambrose reproouing those that doo abuse it in lasciuious excesse tearmeth them fornicatours wyth theyr wiues And albeit that tearme seemeth harde yet let vs not thinke or imagine that hee spake it wythout reason Aug. against Iuli. li. 2 especially considering that Saint
indeed Philip wondring at her speech in hart touched gaue audience not onely to her but from thenceforth to all men Artaxerxes Mnemon followed not the austeritie and cruell maiestie of his predecessors kings of Persia for he was not onely redy to heare all commers but also opened shewed himselfe in his chariot that all might see such as hil to speake to him might draw neere We also reade that the Emperour Traian being on horsebacke ready to go to the battel alighted to heare the complaint of a poore woman Lewes the ninth of France tearmed S. Lewes may in this vertue be a mirrour to all Magistrates of our time and therefore consider heere what the Lorde of Ionuille who liued in his time hath written Hee sayth hee vsed to sende vs the Lordes of Nesse of Soissons Ionuille in his hist ca. 94 cited by Hâ—toman in his French Gaul and my selfe to the pleas of the gate and then would enquire of vs the state of all matters and aske whether there were anie such as could not be determined without his presence And many times vpon our report he would send for the parties content them by ministring reason and iustice Otherwhiles he would walke for recreation in the parke at Boys de Vincennes and there sit downe at the root of an oake euen vpon the grasse and cause vs to sitte with him there woulde hee giue free audience to euerie one that stood in need of him yea and many times aloud he would take whether there were anie man that were in strife or sute Then if anie stepped in he would presently heare him and giue sentence according to right and equitie Otherwhiles hee woulde charge Peter Fountain and Geoffrey Vilette to heare the parties and to determine the cause yea I haue sometimes seene this good king walking in a garden in the suburbes of Paris verie simply apparelled and there calling sutors command them to open their griefes and presently minister iustice to them 30 Thus this king was not onely affable and readie to heare such as had to doo with him but also ended theyr causes and determined their sutes without anie long delaies And in truth that is one great point which the magistrates ought mightily to regard namely the speedie ministration of iustice to euerie man without admitting any long sutes or delayes which many times ouerthrow good causes for want of meanes to prosecute In this respect doeth the Prophet Esaie commend Dauid Esay 16.5 whome hee tearmeth a seeker of iudgement and one that would hasten iustice The Emperor Marcus Aurelius a little before his death exhorting his sonne to minister speedie iustice to the fatherlesse widdow saith thus I commend vnto thee Drusia a Romane widdowe who is in great sute with the Senate In a book intituled a golden booke of M. Aurelius because in the former commotions her husbande was banished I take great compassion of her for shee exhibited her petition three moneths since but in respect of my great warres I had no time to doo her iustice Then to stirre him vp to his example he addeth Thou shalt in truth finde my sonne that in fiue and twentie yeeres for so long haue I gouerned Rome there was neuer widdow that followed sute or other busines before mee aboue eight daies Let therefore all Christian magistrates continually fixe the mirror of this heathen Emperor before their eies that they may follow his example so purchase the title attributed to Dauid that he was a magistrate that wold minister speedy iustice 31 Herein is iustice by name spoken of which as Cicero sayth is a constant and perpetuall will to euery man reason Cicero offic lib. 2 Hierom. to Demetrius For aboue all things it is the duty of magistrates to yeald to euery man his due so to minister iustice Al vertue saith S. HieroÌ„ is comprehended vnder the onely name of Iustice And Aristotle termeth it the general vertue And indeed the heathen haue noted that the first cause of the establishmeÌ„t of kings magistrats was to administer right iustice without the which no estate can subsist For without iustice saieth S. Augustin Aug. of the Citie of God lib. 4. Plato in his fourth booke of the common wealth what are kingdomes but thieueries And therefore hath Plato written that the most excellent gift that euer God gaue to man considering what miseries hee is subiect vnto was a gouernment by iustice which brideleth reshameth the presumption of the furious preserueth and mayntayneth the inocent in their honesty and yealdeth equally to euery man his due And in this sence saith Solon The safety of the common wealth consisteth in these two points That rewards bee distributed after the desert of vertue and punishments after the qualitie of the offence And this doth Plato confirme saying Cicero in his booke entituled Brutus Arist Polit. lib. 5. cap. 10 that publik coÌ„cord shal hereby be maintayned And therfor haue some iustly tearmed the magistrates Guardians of iustice in respect that in duety they are to prouide that the Poore wrong not the superiors or ritch men also that the ritch oppresse not neither tread the poore vnder foote To bee short iustice in gouerments is as the Sunne mercy as the moone other vertues as the starres Psal 82. Exod. 18. And to these ends are they to thinke that in their functions they present God as also that in that sence the holy ghost termeth them Gods And Moses sayth that hee that commeth to them seeketh God that is to say the iudgement of God And this shal be to them a most liuely argument so to moue their harts that they shall not administer wrongfull iudgement vnworthy the maiestie of God This did Iehosaphat declare to the magistrates of his time saying 2. Chron. 19 Take heed what ye doe for yee do not admimister the iudgement of men but of God and he wil be with you in the cause of Iudgement Wherefore let the feare of the Lord be vpon you Take heede and doe it for there is no iniquitie with the Lorde our God neither respect of persons Psal 82.2 neither receauing of reward In this respect doth the holy ghost so sharpelie reproue those that polute this so honorable title of God by wrongfull iudgements How long saith he will ye iudge vniustly and accept the persons of the wicked Do right to the poore and fatherlesse Doe right to the poore and needy Deliuer the poore and the needy saue them from the handes of the wicked Also because many do the rather presume to wrong the widow the fatherlesse and others in like tribulations for that they neuer thinke to giue accompt to God for their wickednesse he addeth I haue said yee are Gods and yee all are children of the most high Here you see that yee are exalted into high estate and honor But yee shall die as a man and yee princes shall fall like
others Thus doth hee summon euen the greatest to iudgement Col. 4.1 and in this sence doth Saint Paule speake to the masters of bondmen saying Yee masters doe vnto your seruants that which is iust and equall knowing that yee also haue a master in heauen 32 Howbeit there is nothing that more induceth Magistrates to doe iniurie or wrong then the acceptation of persons which is acted two waies First most vsually in fauouring the ritch against the poor the kinsmā against the stranger the acquaintance against the vnknowne person the mightie against the weake as are widdowes and Orphants to be short al such as we dare not offend because it is in them to helpe or to hurt vs against such as haue no meanes to reuenge or to reward Secondly in taking such compassion of the widowes and fatherlesse the poore others in tribulation that contrary to right and equitie we wrongfully fauour them in iudgement Leuit. 19.15 Yee shall not doe vniustly in iudgement saith the Lord neither shall ye fauour the person of the poore nor honor the mightie but ye shall iudge your neighbors iustly In this consideration did they in old time paint iustice blinde to the end to shew that iudges ought not to respect the apparance of any persons 33 Let magistrates therfore to the end to be the more constant and resolute in this dutie thinke vpon the admonition of Iosaphat King of Iuda to those of his time There is no iniquitie in God sayth he ◠Chro. 19 7. neither acceptation of any person Thereby declaring that the accepting of persons engendreth iniquitie Also as both are farre from God the Soueraigne iudge so al magistrates that in their office doe beare the imadge of God ought to abhorre as wel the one as the other and not to respect the apparance of persons least they should commit iniquitie For they must thinke that representing God in their office and calling they can not trespasse in this point without polluting the iudiciall seat of God And this doth Moses note saying Ye shall haue no respect of persons in iudgement But shall heare the small as well as the great Ye shal not feare the face of man for the iudgement is from God Let them therefore remember that they are as Gods lieutenants sitting vpon his seate to iudge vprightly To the end that closing their eies against al respect of persons their eares may be open to heare vnderstand the equitie of the cause that so they may iudge vprightly If needs they must fauour any friend or kinsman let them doe it with their owne goods not with the hurt preiudice of others To this purpose doe we read of Artaxerxes a heathen king he when one of his fauorites required him in an vniust cause to the end to finger a good sum of mony caused his treasorer to deliuer vnto him the like sum as he supposed that he should get by his sute and said vnto him by giuing thee this money I am neuer the poorer But by granting thy demand Plut. in his Apotheg I shal be the worse iusticer And as a iudge must not wrong one for anothers sake So must hee not vniustly fauour one because an other hath displeased him Hereof did Aristides in his example leaue vs a notable lesson For he sitting as iudge between two persons when the one charged his aduersarie with great wronges doone to Aristides hee saide vnto him Friend tell me onely what hee hath doone to thee For I sit heere to doe right to thee not to my selfe 34 Aboue all things let not magistrates couet rewards neither accept them when they are offered For nothing doeth more infect the heart and incline it to iniustice consydering that accordding to the prouerbe He that taketh anie thing selleth himselfe Deut. 16.19 and is bound to recompence the reward that hee hath receiued Thou shalt not saith the Lord take anie reward The reward putteth out the eie of the wise and peruerteth the wordes of the righteous Exod. 23..8 If this happen to the wise and the righteous who can boast of receiuing rewardes without corruption yea experience doth so ordinarily teach vs this that rewardes are now tearmed Corruptions And this doth the holy Ghost confyrme in that hee vsually adioyneth rewardes with corrupting and peruerting of iustice Psal 26.10 Dauid speaking of such men sayth In their hands is wickednes their right hand is full of bribes The wicked sayth Salomon taketh the reward out of his bosome that he may peruert the path of iudgement I knew Prou. 17.23 saith the Prophet Amos your manifolde transgressions and your mightie sinnes Amos. 5 12. ye afflict the iust ye take rewardes and ye peruert the cause of the poore And so strong is this poison that euen for a piece of bread wil man commit iniquitie sayth Salomon But what iniquitie Prou. 28.21 Deut. 27.25 He will condemne the innocent as Moses noteth saying Cursed bee hee that taketh rewardes to condemne the innocent to death And in this sense dyd the Egyptians who were greate obseruers of iustice paint Iudges without handes And in deede Salomon sayth The King maintaineth the land by iudgement Prou 29.4 but hee that is addicted to rewards will destroie it 35 This corruption hath euermore raigned in many euen of those that should haue been mirrors of integrity as we read of the children of Samuel 1. Sam. 8.3 who turning after dishonest game tooke rewards peruerted iustice Thy Princes saith Esay are rebellious and companions of theeues Esay 1 2◠euery one loueth giftes and followeth after rewards Mich. 13.10 They iudge not the fatherlesse neither doth the widowes cause come before them The like complaint doeth Micheas set downe saying Syon is built with bloud and Ierusalem with iniquitie The princes do iudge for gifts and the priestes doe teach for hyre the Prophets do prophesie for siluer Let not any man therfore dispence with himselfe to take rewards as thinking that he may be more constant or vertuous then others For as in a ballance that scale that beareth most we glit wayeth downe the other so he that giueth the greatest reward wayeth downe him that receiueth it euen into hell by corrupting him carrieth away his cause wrongfully gotten to his owne damnation Samuell in this matter bare himselfe vprightly 1 Sam. 12.3 refranying from all bribes and doing any iniury euen the least to others as himselfe protesteth saying Behold here I am beare record of me before the Lord before his annoynted Whose Oxe haue I taken Or to whom haue I done wrong whom haue I hurt of whose hand haue J receiued any bribe to blinde mine eyes therewith and I will restore it you Then they said Thou hast done vs no wrong nor hast hurt vs neither hast thou taken ought at any mans hand 36 Let all magistrates here take an example and let this be a mirror before
Aug. vpon the word according to Mat. Scr. ◠Euery soule is subiect to the superiour powers for there is no power but from God and the powers that are are ordeined by God and therefore he that resisteth the powers resisteth God but saith he what if the power commaundeth you that which God forbiddeth truly then must you not obey the power but in fearing the powers consider the degrees of humain things if the tutor cōmaundeth must thou not obey but if the Proconsul cōmandeth the contrary thou dost not contemn thy tutor but thou obeyest a greater power neither ought the lesser to be displeased Again if the Proconsul cōmandeth any thing and the Emperour cōmaundeth the contrary thou must vndoubtedly obey the Emperour but what if the Emperour commandeth a thing and God cōmandeth the contrary what will ye say thē Pay tribute wil the Emperour say obey me good reson but not to serue Idols Who forbiddeth thee God a greater power beare with me therfore O Emperour thou threatnest imprisonment and God thretneth hel Heerupon must thy saith rest that thou maist quench the fiery darts of satan Yea but the Emperour pitcheth a snare for thee what snare hee whetteth his razor that is but to shaue thee not to cut of thy head This doth S. Aug. write But not onely they that vpon obedience to the Magistrates commandement do participate in idolatry but also they that abstain from the profession of true religion because man doth prohibit it are deceiued albeit they pretend absolution in the sight of God who commandeth Dan. 3. And therfore as the three Hebrew Princes are to be commended because they did not obey King Nabuchadnezzer who commanded them to bow to the golden image so is the constancy of Daniel highly to be praised in that contrary to the commandement of Darius he praied to God thrice a day Dan. 6. and heer we are wel to note what he said to the king that in disobeying him iustice was found in him in the sight of God and to the King he had done no hurt 8 Moreouer Subiects are bound to assist the necessities of their Magistrates both with bodies goods Concerning their bodies the same doth appeare in the watches that Burgesses doe keepe at the commaundement of their superiours Whereupon it also followeth that in case of necessitie they are at their magistrates authoritie and commaundement bound to take armes Neither is this a bond of mercenarie souldiers that without necessitie doe voluntarily binde themselues But it is a bond in nature and consequently necessarie For as God armeth the magistrate with the swoord for the preseruation of his subiects against the violence of their enemies and to enforce rebels to yeelde obedience to their lawfull decrees So when alone or with his sargeants he is not able to performe this dutie he may and ought to commaunde his subiects to helpe him to execute his office and they are bound at his commandement to take armes to imploy themselues Subiects do resemble a body guided by a head which is the magistrate As therefore by naturall affection the hands and other the members of the body doe stand bound to imploy themselues for the safetie of the body but especially of the head against all violence and iniurie So ought all subiects to thinke vpon this naturall bond and affection and in dutie vnder the conduct of their head to preserue the body of the communaltie but especially the person authoritie of their Prince and Magistrate against the violence and endeuours of their enemies In this consideration when Saul vnderstood of the iniurie of Naas the Ammonite who wold not receiue the inhabitants of Iabes in Gilead to mercie but vpon condition that he might put out euerie mans right eye he commaunded the people to take armes yea and proclaimed that hee would punish euery one that would not obey 1. Sam. 11. Hereupon also did Debora commend all those that with a voluntarie mind came to helpe Barac And cōtrariwise addeth Curse ye Meros saith the Angel of the Lord Yea cursed be the inhabitants therof Iudges 5.9 for they came not to helpe the Lord among the mightie In this respect also were all the enhabitants of Iabes Gilead put to the edge of the sword because none of them came to the field with the rest of Israel to fight against the tribe of Beniamine in punishment of the infamous adulterie committed by the enhabitants of Gibeah 9 As for the reliefe by goods due vnto the magistrate Is it not reason that he imploying his time and labor in the publike good should receiue some reward or recompence Must he not also find meanes to reward many officers that attende vpon the magistrate in their charge Iudges 21. and to pay such as are in wages for the preseruation and defence of his towne or countrie Is it not requisite that the subiects shoulde defraye the building and reparations of publike places In briefe that they should beare all other expences and charges necessary for the maintenance and preseruation of the estate In this cōsideration as the magistrate is by God authorised to leauye toules taxes tributes and many other subsidies of the people so are the subiects bound to furnish and pay them And this doth S. Paul teach saying to this effect Rom. 13.6 For this cause ye pay also tribute for they are Gods ministers applying themselues for the good of the people And then he addeth saying Giue to all men therefore their duetie tribute to whom tribute belongeth custome to whome custome appertaineth The same doth Iesus Christ likewise cōmaund where being asked whether it were lawfull to paye tribute to Caesar hee answered Giue vnto Caesar that is due vnto Caesar Mat. 22.21 and to God that is due vnto God and this commaundement did hee confirme by his owne example in that he commaunded Peter to paye tribute for him and himselfe True it is that being the sonne of God he might haue exempted himselfe Mat. 17.27 but he would shew no euill or offensiue example as expressely he saith to S. Peter The Children are free neuerthelesse least we should offend them goe to the Sea and cast in an angle and take the first Fishe that commeth vp and when thou hast opened his mouth thou shalt finde a peece of twenty pence that take Exod. 30. and giue it vnto them for me and for thee Beholde albeit it were a matter vnworthy the children of Israel to pay vnto the Emperour in those dayes a heathen and tirant the tribute which before they payed to God for an homage and acknowledgment of his redemption and for a testimony that God was their Lord and they his subiects yet in as much as they were subiect to the Emperour Iesus Christ himselfe taking vpon him the fourme of a seruant was content to pay tribute as other men Luke 2. We also finde that Ioseph and Mary in discharge of their
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
this when he beheld the glorie of Iesus Christ 15 According to the purpose of the premises we saie that whereas God hath chosen some euen whome hee woulde and not other some and in all that God in his prouidence hath ordained done for the execution thereof there resteth such wisedome goodnesse mercie and iustice that for the approuing of that which in the wisdome of mans flesh seemeth strange vniust it sufficeth to shew that the same was so ordained and decreed in the eternall and determinate counsel of God And indeed if anie man ask why the gospell is preached rather to some than to other some also why among those to whom it is preached some doo beleeue some do rest vnbeleeuers it is reason sufficient to aunswere that some are chosen and other some are not So many saieth Saint Luke did beleeue as were ordained to life euerlasting You beleeue not saieth Iesus Christ because yee are not my sheep Acts 13.42 Iohn 10.26 My sheep heare my voyce and follow mee When the Apostles asked Iesus Christ why he taught the people by parables wherein they had no vnderstanding which afterward hee opened to them alone hee lifted them vp into this consideration that they were chosen and the other not To you sayth he it is giuen to know the secrets of the kingdome of heauen Marke 13.10 but it is not giuen to them And therefore when we reade that some euen in lieu of conuerting and beleeuing haue bin hardned and become more wicked whereby the preaching of the Gospell hath bin vnto them a sauour of death vnto death It sufficeth that we aunswere that this befalleth not the elect but as Saint Paule saith 2. Cor. 2.15 those that perish and are vessels of wrath prepared to perdition And therfore the preaching of the Gospell whereby some are hardned is neuerthelesse of a sweet sauour before God as hee doeth expresly affirme 16 Let vs therefore conclude that all that God hath willed in the election of some and not of other some and in his prouidence and the execution of the same is good righteous holy and commendable And albeit we cannot comprehend it yet let vs beware that of our ignorance we take no occasion to blaspheme God but rather let vs acknowledge that it is because we doo not yet know anie thing of the incomprehensible holynes of Iesus Christ namely that he hath an infinite power to dispose of his creatures as hee will an incomprehensible wisedome to ordeine most wisely mercie and iustice which in him are but one essence wherby he can do nothing but in mercy iustice This if thou doest not vnderstand I saie to thee againe accuse thine owne ignoraunce and reuerence this holynesse which passeth thy vnderstanding Beleeue so much as in his word he testifieth vnto thee and permit this infinit power and wisedome to doo and to know euen that which thou canst not comprehend Remember that he dwelleth in an vnaccessible light which thou must reuerence but not enter into Beware thou beest not an aduocate for so wicked a cause 1. Tim 6 16 Rom. 3.4 Psalm 51 6 as is the cause of the reprobate to iustifie it in the sight of God For howsoeuer thou thinkest it to be he will alwaies as Dauid saith ouercome when he is iudged 17 In the meane time for the better vnderstanding of our intent knowledg in this doctrine we saie that if we stād vpon the consideration of mans creation to the image of God both hee and all that are descended of him were created to life for in man created to the image of God there was no matter or argument of death But if wee speake of the predestination hidden in the eternall counsell of God the same is a profound deapth that should euen rauish vs into admiration And whereas Saint Paule calleth those that are not elect vessels of wrath prepared to destruction he hath regard to theyr first original and nature of men Rom. 9. 22 Heb. 7.10 Rom. 5.12 according as all beeing yet in the loines of Adam when he transgressed Gods commandement dyd all sinne in him and are all guiltie of death and infected with mortall corruption Not that there was not in God a former counsell which went before wherby he had decreed and disposed of his creatures vpon certaine causes to vs vnknowen but for that from the transgression of Adam proceeded the curse and death of mankinde Saint Paule sayth that God prepared vessels of mercie for his glorie because that all that the elect haue to guide them to life euerlasting proceedeth of the grace of God Rom. 9.13 but others are prepared to perdition because they are giuen ouer to themselues so that following their owne corruptions they go according to the eternall decree of God to destruction And heereof do we gather that albeit God had iust cause to vs vnknowen thus to dispose of his creatures by choosing some and reiecting other some yet did hee not hate or condemne anie thing but sinne and corruption It is not therefore fit that wee should seeke the cause of the destruction of the reprobate in heauen when wee see that it resteth in earth neither that we should impute that vnto God which is in man himselfe neither should the reprobate also murmure at the mercie of God poured vppon the elect considering that God may doo good to whom he wil either at their owne destruction whereof there resteth a twofold occasion in thēselues namely original sin the iniquities that do therof daily proceed 18 Moreouer as concerning the transgression of Adam Eue 1. Sam. 2.6 Amos 3.6 Iere. La. 3.38 Iob. 30.39 Psalme 104. 105. 106 107. 136 Math. 10.29 it is certaine that the same neuer came to passe without the decree and ordinance of God And in deed the holy Scripture in infinite places doth testifie that all things depend vpon his prouidence decree If a sparow falleth not to the ground without the will of God shall man so excellent a creature created after the image of God take so horrible a fall without his prouidence and decree A man may giue a little child some small stripe with a rod without the parents appointment which notwithstanding they would peraduenture dissemble and winke at but none dare vndertake to cut him of the stone or to cut off any lim without his fathers good will and authority Euen so the greater that the importance of Adams transgression was in that it tended to destroie ouerthrow so excellent a work of God namely man created to his image the more are we to beleeue that it was neuer doone without his counsell or decree Moreouer if in his prouidence hee hath ordained what he will haue done with all other creatures hath he not think you ordained what shall be done with the principall and most excellent for which he created all the others Again if God creating all the world
as God hath chosen vs from among so many others like vnto vs euen before the foundation of the worlde to an incomprehensible and eternall glory and felicitie Eph. 1.5 what might be the orignall and foundation that his free loue Eph. 1.5 his mercye his incomprehensible goodnes and the onely good pleasure of his will as S. Paul also saith That euen God himselfe hath chosen vs and predestinated to adopt vs to himselfe through Iesus Christ according to the good pleasure of his will If therfore we would diligently meditate and ponder that the cause that we are preserued from the horrible condemnation of the reprobate which dayly by our sinnes we doe deserue and assured of the possession of life and euerlasting glory without any our desert proceedeth of the only election of God grounded vpon his goodnes loue grace mercy and good pleasure how should it possibly be but that the remēbrance of our election should induce vs first to humble our selues in the sight of God Eph. 2. 3. and acknowledge that by nature we were the children of wrath as well as others as also that in vs there was neither worthinesse or merit that might moue God to elect vs but that only of his meer goodnes mercy loue he elected vs to life euerlasting Secondly this feeling of his loue and mercy toward vs shining in our election ought to kindle our harts and soules in the loue of God that they might euen burne in feruent loue toward him We loue God saith S. Iohn because hee firste loued vs. 1. Iohn 4.19 If the Sunne in his force shining vpon a stone can so heate the said stone that a man shal not be able to touch it with his hād how much rather shal we if we meditate vpon this loue toward vs in our election albeit we were as colde as marble be warmed and kindled to loue him with all our harts with all our strength and with all our mindes as himselfe hath also commaunded vs. Bernard in a tract of the loue of God 10 The cause saith S Bernard why we should loue him is God himselfe and the measure is to loue him beyond measure hee declareth that the diuinity in it selfe considered is worthye that we should loue it beyond measure how much then must we loue God when he communicateth to vs his loue goodnes mercy in electing vs to life euerlasting but if we loue God in such maner as our election that leadeth vs to his loue toward vs doth binde and admonishe vs we ought to studye to amend our liues in keeping his commandements as Iesus Christ requireth at our hands saying If ye loue me Luke 14.15 keepe my commaundements As also it is our duety to loue that which he loueth and willeth vs to loue and to hate that which he hateth and willeth vs to hate and this is the root of our bond to loue our neighbour for the loue of God and contrariwise not to loue the world Iames 4.4 because as the Apostle saith The loue of the world is enmity with God And for this cause must we also denye our selues and the flesh Rom. 8.7 because the affections thereof are repugnant to God yea euen for this must we be ready to forsake father mother Luke 14 26. goods and life it selfe for the loue of God for otherwise we are not worthy to be his 11 As in this loue to God and in all that we haue shewed to depend thereof the true amendment of life doth consist so doth it sufficiently appeare that there is not any more liuely or vehement argument to induce vs to amendment then the meditation and remembrance of our election and consequentlye of the loue of God towards vs which shineth in the same and this doth the Apostle Saint Paul writing to the Romains expressely confirme for in the 9.10 and 11. Chapters hauing at large entreated vpon predestination hee thereof doth in the beginning of the twelfth gather this vehement exhortation to amendment of life Rom. 12.1 I beseech you brethren by the mercies of God that ye giue vp your bodyes a liuing sacrifice holy acceptable to God which is your reasonable seruing of God And fashion not your selues like vnto this worlde but be ye changed by the renewing of your minde that ye may proue what is the good will of God acceptable and perfect He heere raiseth them vp to the consideration of the great mercies of God shining in their election to saluation thereby to giue them to vnderstand how deepelye it bindeth and should induce them to amendment of life So often therefore as we finde our selues slacke in the seruice of God or attempted to offend him let vs thinke vpon our election and the loue and mercye of God the spring and originall of the same that so we may be moued to loue God and to shew forth this loue by a carefull and continuall amendment of our liues 12 Moreouer the remembrance of our election ought to stirre vs vp incessantly to praise God First for the incomprehensible riches of the life and glory wherto we are elected Secondly by the apprehension of the horrible and eternall damnation of the reprobate wherefro election onely hath saued and preserued vs. The remembrance therfore of so great so wonderfull and meere incomprehensible a benefite thus doubly considered ought to rauish our soules and open our mouthes night day infinitly and vncessantly to praise God Besides if we consider the cursed state of the reprobate and meditate vpon the fire alwaies burning the woorme perpetually gnawing the darknes that shal be without end to be short the lamentations and gnashing of teeth proceeding of their anguish that shal be the wofull fruit of their sins the iust reward of their iniquities who can but detest the offending of God Men vse openly to execute the guiltye to the ende that others by the apprehension of their punishment may feare to commit the like transgressions let then the representation of the so wofull estate of the vessels of wrath burning in hell fire make vs to feare to commit any thing wherby to deserue like punishment 13 Again the knowledge of our election ought in vs to engender a stedfast assurance that we cannot perish My sheepe saith Iesus Christ Iohn 10.27 heare my voice and follow me and I giue vnto them life uerlasting None shall take them from me My father who hath giuen them vnto me is greater then them all and none is able to take them out of my Fathers hand Iohn 6.37 I and my Father are one Againe All that the father giueth me shal come vnto me and him that commeth to me I cast not away And this assurance is grounded first vpon the foreknowledge of God for he cannot be deceaued in the foreknowledge of that that is to come As indeed all is present in his sight yea euen more assuredly then are to vs those things that we
In this sort did God vse satan and the Chaldees in taking from Iob his goods his children and his wealth yet doth Iob attribute it to God saying God hath taken all awaie as it pleased him so is it come to passe Iob 1 ◠This regard of Gods prouidence will mortifie vs in all hatred mallice bitternes desire of reuenge iniurie and wrong whereto wee giue our selues when we regard the man that iniureth wrongeth and afflicteth vs. 2. Sam. 16.6 Thus when Semei wronged and did curse Dauid he conteined himselfe and held backe Abisay that would haue slain him acknowledging that it was by the wil of God that Semei did thus iniurie him Gen. 50.15 Thus dyd Ioseph giue ouer all hatred and desire to be reuenged of his brethren acknowledging that God had vsed them to afflict him and out of his affliction to produce so greate a good But wee doo ordinarily the contrarie wherein we resemble dogges who vsually doo runne firceely at the stone that is cast at them when in deede they ought rather to deale with him that cast it Let vs therefore acknowledge this prouidence of God who vseth the seruice of men to afflict vs that wee may in humbling our selues in the sight of God and praising him also in renouncing all hatred bitternesse and desire of reuenge agaynst man amend our liues 24 Now if this doctrine admonisheth vs to praise God euen in our afflictions how much rather in his graces and blessings Wee are therefore to amende two great corruptions that rest heerein Some as hogs that eate acornes vnder an oake doo neuer so much as looke vp whence they come Thus doo many swallowe vp the giftes of God as the dronkards that drink beere and wine and neuer tast the relish therof that with Dauid they may saie O Lorde thou art good and gracious They neuer thinke that these benefites doo proceede from the prouidence goodnesse and power of God that so they maye take occasion to praise him The meditation therefore of this doctrine which teacheth that it is God that giueth them meate and drinke aire to breath strength vnderstanding and industrie to labou r To bee briefe that giueth them both soule and bodie and all thinges necessarie for the lyfe and maintenance both of the one the other This meditation I saie would cause that these goods leading vs to the spring head woulde open both our heartes and mouthes to praise God incessantly And this dutie doth Dauid teach vs almost throughout the whole booke of Psalmes which is for that cause by the Hebrues tearmed The booke of thankesgiuing The other corruption that wee are also to amend is yet more dangerous namely whē men attribute to their owne industrie force counsell and labour to bee short to themselues the blessings that proceede from God This sacrificing to theyr net and burning of incense to theyr yarne is but too common Habac. 1.16 And is it not a villanous ingratitude to take to our selues that glorie which wee ought to giue to God for his benefites vnto vs But if wee could remember that it is in God that wee are that wee liue that wee haue our mouing Psalme 9. 3. and that all goods both spirituall and bodily that we inioy doo come of his prouidence the knowledge of this spring would turne vs from our selues make vs to looke vpon God to reioyce in him not in our selues to sing praises to his name and not to ours and to blesse him onely Acts 17.28 who by his prouidence doth impart vnto vs all those goods that wee haue 25 This doctrine of Gods prouidence hath also respect to the time to come that wee may amend our liues First such as doo attribute the euent of euerie thing that they vndertake either to fortune or to theyr owne industrie wisdome power or to the help of man do stil rest in trouble of mind in feare and in doubtful and variable discourse And when the successe is bad they thinke thēselues wretched and miserable and contrarywise if they prosper they attribute it to themselues they bee proude of it and become stout vndertakers Thus leaning vpon broken reeds 2. Chr. 25.19 Iere. 17. 5 they finallye receiue the reward of their pride and fall into confusion and ruine and bring vpon themselues the wo pronounced by Ieremie against those that trust in the arme of flesh But such as knowe that it is God that by his eternall prouidence guideth all thinges doo not stand vppon their owne wisedome or strength Iere. 10.23 Prou. 20.24 but with Ieremie doo saie O Lord I know that the waie of man is not in himselfe and that the man that walketh cannot direct his steps They also remember this sentence of Salomon Esay 28.16 The steps of man are ruled by the Lord how can man then vnderstand his owne waie They doo therefore lifte vp theyr eies to God and doo call vpon him They labour not in theyr discourse and as Esaie sayth He that beleeueth wil make no hast They staie and depend vppon God and will repose theyr whole confidence in him If theyr successe seemeth bad to the flesh they will humble themselues as knowing that he afflicteth them not without cause yea they will take comfort therein Iud. 20. 25.26 Rom. 8.27 Iere. 17.7 as beeing assured that God will turne all to theyr good and saluation according to his promise that hee will blesse all those that trust and depende vppon him And contrarywise if their successe bee to their mindes they doo praise blesse him whom they called vpon whom they depended vpon whom they acknowledg to bee the author of all goodnes 26 Also as they know that God by his prouidence guideth euerie creature and disposeth of them as hee wil so are they assured that the most wicked and mightiest in the world no not the deuill him selfe can hurt them or take one haire from their head without the prouidence and will of God who loueth them in Iesus Christ And not onely so but likewise that God will make both the deuils and the wicked to serue to his glorie and to the benefite and saluation of his children And in deede as the holy Ghost doeth testifie it was the prouidence and definite counsell of God that the Iewes and Gentiles should persecute Iesus Christ to the death And that Sathan should moue the heart of Iudas to betraie Iesus Christ Act. 2.23 4. 27 Iohn 13.2 And in this manner did God fulfill our redemption to his glorie and the saluation of his elect Beholde therefore how this doctrine ministereth wonderfull quiet and contentment to the children of God in all assaultes euen when they finde themselues at deathes doore For respecting this prouidence of God they doo hope in him as Abraham did beyond all hope assuring themselues as Dauid saith that God is our God to saue vs that the gates of death are in the hands of the Lord