taken the possession of all the parts about vs of al the powers and faculties of euery part but also it hath brought forth infinite fruites in vs to eternall condemnation Whereupon the prophet Dauid in his 19. Psa. cryeth out Who can vnderstand his faults O clense me from my secret sins Now beloued if our sins wicked transgressions be so many that we cānot number them nor vnderstand them all they be so hidden in heapes in euery mēber about vs the wages of euery one sin yea euen of the least that can bee cōmitted is death as the Apostle teacheth Rom. 6. then again how great is this death which lieth vpon vs Here lieth the man that was trauailing betweene Ierusalem and Iericho bleeding by the high waies side hauing receiued his deadly wound and being already more then half dead wherefore except that good Samaritan Christ Iesus doth shortly powre in wine and oyle into our wounds me must needes perish eternally Fiftly that wee might yet the better and more cleerely see into our owne miserie we must goe vnto Gods lawe which is our looking glasse for that will shewe vs the very least moate of sinne that cleaueth vnto vs and when wee are come hither alasse this will cast vs all downe vpon our faces Oh sayth the Apostle Rom 7. I once was aliue without the lawe but when the commaundement came sinne reuiued Wee thinke that we are iolly fellowes and that we are in case good enough vntill wee looke our faces in Gods glasse and alas then we see nothing but death and then we crie out with the Apostle O wretched man that I am who shall deliuer me from the bodie of this death This teacheth thee that if thou art but angrie with thy brother vnaduisedly thou art a murtherer this teacheth thee that if thou dost but looke vpon a woman to lust after her in thine heart thou art an adulterer this teacheth thee that if thou dooest but desire thy neighbours goodes though thou neuer layest handes vpon them yet thou art a theefe and a fellon and this telleth thee that though thou speakest a trueth by thy neighbour with a minde to discredite him thou art a slaunderer and this teacheth thee that euerie little wicked thought which ryseth vp in thy mind is sinne and so deserueth euerlasting death yea though thou neuer giuest consent vnto it So that if wee would examine our selues by this glasse wee must needes all of vs cast downe our selues at Gods feete and saye with the Prophet If thou O Lorde streightlie markest iniquities O Lorde who shall stand Now that which I haue here taught you I beseech you by the mercy of God by which onely you must bee saued teach it your children againe for this is the ende of all my labour to saue your childrens soules which are so deere vnto you Sixtly and lastlie after you haue beaten into their heades their miserable estate by reason of their falling from God and breach of his lawe then you must shew them the feareful punishments be longing vnto the same and bring them euen vnto the brinke of hel and bid them stand fast in Christ Iesus look in First you must bid thē behold the vnquēchable fire alwaies feeding vpon the soule and body of man neuer cōsuming the substance 2. You must shew them further the vtter darkenes which is as it were that irksome smoake which ariseth out of this horrible and infernall fire 3. You must point out vnto them where the worme of conscience lieth alwaies gnawing vpon the tender hart and soule of man with torments vnspeakable 4. You must shew them in this hideous place the feare and dreadfulnes of God wrapped about with his wrath which shaketh all the partes of soule and bodie from whence ariseth the gnashing of teeth And lastly here at once you must lay before their eies all the vnspeakable torments of hell which cause that intolerable noyse of howling and crying which is to bee heard in that place Here is y t Tophet which Esay speaketh of in his 30. chapter the burning thereof is fire and much woode and the breath of the Lord like a riuer of brimstone doth kindle it Here lyeth Esau weeping for his birth-right there lyeth Ierusalem crying out because she knewe not the time of her visitation Here lyeth Caine for killing his brother there lyeth Iudas for betraying his master Here lyeth Iezabell torne of the dogges of hell for stoning of Naboth there lyeth Diues boyling in brimstone for not shewing compassion on poore Lazarus Here lye burning night and day the fiue Cities of Sodome because they burnt with vnnaturall lust while they liued here and there ly all the old world drowned with the sea of Gods wrath because they had corrupted euery man his way vpon earth O you good parentes take heede to your children and giue them good counsell that they come not into this place of tormēt Should you not crie out woe worth the day that euer you begate a childe for this place here euen vpon this pittes brinke stands euery mothers child as he is naturally borne into the world Wee are by nature the children of wrath saith the Apostle Ephesi 2. and wee haue al of vs euen from the conceptiō fought against God with our sinnes and prouoked the holy one to anger and therfore now here it were iust with God if hee should with his foote spurne vs all into hell Wherefore deere parents ere the Lordes anger be kindled against you and your children remoue them from hence drawe them out of this cursed estate for if God should here examine them O Lord which of them all should stand they were all no better then cast away for euer But with thee is mercie Hitherto we haue spoken of our own misery now we are come to the remedy which is Gods mercy Wherfore as the prophet Dauid in the 101. Psal. saith I will sing mercy and iudgment vnto thee O Lord so wee hauing already sung of iudgemēt now we wil come to sing of mercy These two as one of the fathers saith are as it were the two legs of god wherewith he walketh towards vs. If God should come towards vs with the legge of his iustice onely alas who might abide him and who should stand before him but now hee commeth with mercie also and therefore we will praise him All the pathes of the Lorde sayth the Prophet are mercie and truth vnto such as keepe his couenant This truth is Gods iustice whereby wee are humbled his mercie is the meane whereby we are raised vp againe This is the waye of Gods walking towardes vs which is most wise in the eies of the almighty For if God should come to vs only in iustice then we would not loue him againe if he should come onely in mercie so licentious are we that we would not feare him Wherefore sweet is this
curteous towards their equals to be gentle and lowly to their inferiours and louing and kind to all This is another part of the trade of childrens way and this is no lesse needfull for youth then their meate and their drinke And if this trade and way of nurture bee not taught our children while they bee young when they be old they shall be found so head-strong that they will not bee gouerned but this consequent must needes follow that all order shall bee taken away and then confusion must needes insue For if nurture be neglected then our elders and gouernours shall not be reuerenced if they be not reuerenced they will not be regarded if they be not regarded they will not bee obeyed and if they be not obeyed then steps in rebellion and euery one will doe what he lusteth Now is fulfilled that heauie curse which the Prophet Esay threatned against the children of Israel The people shall be oppressed one of another and euery one by his neighbour the children shall presume against the ancient and the vile against the honorable now the bandes of the Common-wealth are broken and now is such a nation subiect to be rooted out to bee ouerrun of euery enemie or to bee destroyed of it selfe For whence comes warres whence comes seditions enuies braules quarrels fightings whence comes strife and lawings whence comes all manner of loosenes of life and whence comes it that one neighbour can not liue quietly by another but he pineth away and is the worse euery time he seeth his brother All this mischiefe springeth from the neglect of this duetie for that the hearts of such people were not broken and brideled while they were yong by good nurture Now one neighbour like a cur dogge leapeth in the face of another whereas if he had beene trained vp in ciuilitie and good manners though he neither feared God nor loued mā yet euen very shame would hold him from committing this follie Oh beloued good nurture and manners they are the cords and bands of the Common-wealth they are the nurserie of sweete loue and concord they are the preparation to religion it selfe For nurture a child wel breake his affections and teach him awfulnes at home and when hee commeth to Church and heareth the preacher denouncing the heauie threatnings of God against sinne he will by and by beginne to tremble he wil lay it to his heart and feare least he fall afterwards into the same danger whereas the childe that is not thus prepared and manured before when he commeth he careth not whether hee heareth or no but is readie to toy and play with euery bable that runneth in his eye and though at sometimes whether he will or no the word beateth vpon his eares and he must needes heare yet it goeth in at one doore and out at another he careth not for it but goeth away as lewd and reachles as he came and why because hee hath not bin trained vp in awfulnes hath not been so much as instructed and gouerned in ciuill dueties Againe hereof springeth an other mischiefe that euen those which haue imbraced christianitie for want of this good education doe not liue so louingly together as becommeth For when one neglecteth dutie and reuerence towards another by and by there arise dislikings dislikings breede contempt and contempt stirs vp bitter hatred and dissensions So that what is the cause why euen the best professors many times fall out amongst themselues they embrace a religion which is not diuided but one they all thinke one thing and speake one thing but this clownish rudenes and want of ciuilitie will not suffer them long to agree together So that take away good nurture and ciuilitie and there will be no quiet and orderly liuing either in the Church of God or Common-wealth And therefore the Apostle diligently calleth vpon this dutie In giuing honour goe one before another As if he should haue sayd studie and striue who may bee most dutifull For hee which is most dutifull excelleth others and is most honourable Againe S. Peter sayth worthily honour all men where the Apostle by the wisedome of the holy spirit taketh away a double obiection This first is made in the person of the honorable What doe I owe duetie to those that are so farre my inferiours they are to honour mee and I am not to honour them The holy Ghost here steppeth in and sayth honour all men There are degrees in honour and he is most vnworthie which receiueth much and cannot bee content to returne some part backe againe neither is there any kinde of men so base which retaine the least part of Gods image for in the image of God made hee man but they are worthie of some honor for the image sake The second obiection is made in the person of the common people labouring together in poore estate and base trades What must we honour one another it is enough for vs to reuerence our betters small duetie will serue among vs. The holy Ghost here againe replieth honour all men As if he should haue sayd in more words let there be no degree or societie of men so barbarous as to contemne and auoyd all reuerence honor all men honour thy poore equals and thy poore inferiours But now adaies when neighbours meet there is no curteous salutatiō there is no preuenting of duetie but some one bolde word or other cast out and as they meet with rudenes so they depart with clownishnes O if men would vse ciuilitie and curtesie one towards another regard it it would so linke their mindes together in friendship and good wil that no smal offence or dammage should breake them asunder But here let vs find out the cause why this disorderly rudenes so fast springeth vp amongst vs. Truely the onely cause is the negligence of parents in instructing their children And againe what is the cause of this negligence of parents but that either they themselues were brought vppe so rudely too so they teach their children no more because they knowe no better themselues or els this commeth of a muckish minde because the hearts of parents are so set vpon this world that so their busines be done by their children and seruants they care not what language they giue them nor how vnmannerly they stand before them they doe not teach them to honor thēselues at home and therefore there is no dutie and reuerence toward others abroad Wherefore you parents knowe your estate let not the drosse of this world so blind your eyes that you should forget your honour know that the Lord hath made you parents and giuen you to look for duetie and reuerence from your children and seruants and though you doe not regard this dutie your minds be so base that you look not after any reuerence yet for your childrēs sake require it that so they may bee brought vp in the knowledg of their duetie receiue the blessing
loue and fauour vnto the end All these three poynts pertaine vnto the trade of euery mans way and euery childe must be trayned vp in all these three otherwise Gods ordinance is peruerted and his commaundement broken and then we can looke for no blessing vpon our children but shame and confusion and vtter destruction Hauing shewed how euery parent is to bring vp his childrē in the trade of their way which signifieth first an occupation secondly good manners and thirdly godlines now it falleth so out by mans lamentable corruption that many parents themselues know not what these things are nor how to teach their children the same and therefore here I think it will bee the best part of my duetie to lay downe such rules and draw such a methode out of Gods word as may best helpe the parent to teach and the child to learne For the first part that is for the trade of occupation I will so entreate as the scope of a Diuine and the nature of the thing will permit exhorting industrie painfulnes and diligence chasing away idlenes and furnishing the parent with conuenient and meete helpes for this part of education And to this end for the more sensible teaching I will adioyne this text to the former Lamentations of Iere. 3.26 It is good for a man that he beare the yoke in his youth HEre by the yoke is vnderstood not only the crosse and afflictions as the speciall application of the text doth pretend but generally all manner of paines and labours whereby the minde of man may bee brought to patience and quietly to beare the Lords burthen of what kinde soeuer it be and to be held in from running out into any manner of extremitie Wherfore this yoke in one particular which wee here purpose to follow is the yoke of gouernment and painfull education Whosoeuer is not vsed to this yoke while he is young shall neuer bee fit for any good seruice either in the Church or common-wealth when he is old For as the brute oxe and asse would neuer endure their hard labor except they were held in by their yoke but would stray euery way so vnbrideled mā if he be not in his youth held in by the yoke of painfull labour he will neuer abide it when he is old but will run out into euery path of destruction For what is the cause why our land is so oppressed with rogues and theeues and beggers which are worse then beasts because they cut themselues from the meane of saluation which is the word and Sacrament And what is the cause why the greatest part of the world vseth vnlawful and damnable meanes to liue by as to lie to sweare to forsweare to forge to dissemble to cousen to counterfeit to bribe and a hundred such like but because they cannot endure to beare the yoke and why can they not endure it but because they were not streightly held with it while they were young Wherefore O you good parents you that desire to haue your childrē good old men like to your selues and to liue in the Lordes holy ordinance which is the path-way to heauen hold their neckes vnder with the yoke of painfull labour while they be tender lay it vpon them euen from their cradle then they will not forsake it to their graue How came Alexander y e great by such a puissant armie whereby he conquered the world but by hauing children borne and brought vp in his campe whereby they became so well acquainted and exercised with weapons from their swadling cloutes that they looked for no other wealth or countrie but to fight euen so if thou wouldest haue thy children either to doe great matters or to liue honestly by their owne vertuous endeuours and not to gape vniustly after other mens goods but to be content with the blessing of God vpon their owne labours thou must acquaint them with the yoke euen from their cradle Some men set their children to learning some place them in offices some binde them prentices but many of these proue not because they were not first well held in by their parents with the yoke of painefull education so that breake the yoke and deliuer all youth to vndoing There is no function and no exercise either of bodie or minde that hath not neede of this yoke Let vs examine the matter familiarly and not hold scorne of the plaine steppes of the truth What is the cause why some prentice can endure with hard fare now and then beare a deserued blow and take a thousand reproches and chidings vpon his shoulders without murmuring and carrie all the hardnes of seruice vntill he hath gotten his freedome science the crowne of his labours and some other againe rather thē he would endure this he will runne as farre as his legges can carrie him or saile ouer sea to take sanctuarie against his happines the one hath been vsed to the yoke the other hath not Againe why doth the poore mans childe arise in learning why is he called to beare office in the Church of God and Common-wealth and the children of Noblemen and great gentlemen refused the one by reason of his former paines in vertuous studies can beare this honorable burthen the other wanting this meane hath neither will nor power to sustaine it Moreouer what is the reason why euen in the seruice of God one Christian goeth before another why can one better beare the crosse then an other why doe some mens zeale so farre exceede others and why doe some mens labours shine in Gods Church before others There can no other cause be rendred but the reason of the yoke This breedeth such a hard braune in the soule that no paines can pearce it Wherefore bee yee comforted in your honest trauailes you good husbands of the countrie you are the staple of the land you raise vppe the pillars thereof by your honest labours the king is maintained you furnish the Church of GOD with painfull Ministers you garnish the Common-wealth with wise and graue Counsellors you prouide all necessaries for the good of the countrie by your thriftines and painful education of your children For without labour how should Schooles be maintained how should lawes bee executed and how should all honest functions stand and where should that honourable troupe of vertues shewe themselues where should liberalitie bee praised where should sobrietie and grauitie bee reuerenced and where should that kinglie magnificence be extolled doe wee not see that painfull labour is the fayre handmayde to all these and ministreth matter for them to worke vpon so that take away painfull labours and you loosen the cordes of the Common-wealth you exile all vertues and then wee must liue like wilde beastes and feede vpon hearbes deuouring and being deuoured one of another Now the contrarie to this yoke of good education is idlenes And as in all things naturall there is one thing or other which is the spoyle of it as the canker to
preuaile with this reuerend olde father exceeding rich and mightie that hee waited and stoode there where hee might haue commaunded a seate 4. The 4. dutie is to bend the knee in tokeÌ„ of humilitie and subiection Example of this Mar. 10. And when hee was gone out on the way there came one running and kneeled to him and asked him good master what shall I doe that I may possesse eternall life Againe this kind of courtesie is shewed euen from the kings throne that no degree might holde scorne of faire and comely manners 1. King 2. and the King rose to meete her and bowed himselfe vnto her And Abraham the great Patriarch bowed himselfe down to the ground to his guests Gen. 18.2 5. The fift thing is to giue the chiefe place to our betters and to offer the same to others in curtesie And example of this wee haue in King Salomon and who would not learne manners of a King as we may reade 1. King 2 where wee reade that when he had rose from his throne and dutifully saluted his mother which came to him hee caused a seate to bee set for her at his right hand Againe our Sauiour himselfe giueth this good precept of nurture in the 14. of Luke When thou shalt be bidden of any man to a wedding set not thy selfe downe in the chiefest place least a more honorable man then thou bee bidden of him and hee that badde both thee and him come and say to thee giue this man roome and thou then with shame begin to take the lowest roome but when thou art bidden goe and sit downe in the lowest roome that when he which bad thee commeth he may say vnto thee friend sit vppe higher then shalt thou haue worship in the presence of them that sit at meate with thee For whosoeuer exalteth himselfe shall bee brought low and hee that humbleth himselfe shall bee exalted Agreeing to this are the wise Prouerbes of Salomon chap. 16.18 Pride goeth before destruction and an high minde before the fall And chap. 15.33 before honour goeth humilitie 6. The sixt duetie is to vncouer the head And though wee finde no example for this in holy Scripture as being not vsed in those former times yet seeing the thing is ciuill and comely one of the speciall curtesies of our daies we will confirme it also with the authoritie of Gods word Phil. 4. Whatsoeuer things are honest whatsoeuer things are of good report those things doe And againe 1. Cor. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done decently and according to order But this kind of ciuilitie is both decent and according to order as also honest and of good report therefore warranted and coÌ„mended by Gods word and so worthie to bee followed And here in these words of the Apostle we haue a generall rule for the teaching and gouerning of all good ciuilitie If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of a good forme deceÌ„t and comely then is it curtesie and good manners but if it bee toyish new-fangled or french-like it hath no warrant out of Gods worde and so not to bee regarded of any modest Christian and rather to be laughed at then to be imitated Hitherto I haue shewed you al the parts membâ—â—s of good manners yet this is but as a dead man or as a bare anatomie consisting of bones and sinewes and therefore now we must put a spirit and life into them to moue all these good parts in a comely order Now this spirit which must giue life and mouing to all these is loue For the Apostle saith 1. Tim. 1 The end of the commandement is loue out of a pure heart As if he should haue sayd loue is the principal and chiefe thing in al our duties and in whatsoeuer is commanded Without this all our curtesies manners are but shadowes of curtesies and pictures of manners and there is no more life in them then is in a dead carkasse but if thy curtesie commeth from a louing and willing minde it moueth all men and stirreth vp others to render the like dutie againe Now lastly it remaineth to teach you the helpes of good manners which serue for their ayde and vpholding and these are three in number 1. The first is meeknes of minde whereby euery man must esteeme others better then himselfe And this is commaunded Philip. 2. That nothing bee done through contention or vaine glorie but that in meeknes of minde euery man esteeme others better then himselfe Without this helpe wee may teach manners neuer so long and yet all our labour will be but lost in the end For so long as the mind swelleth with the vaine shadow of his owne estimation euery man will looke for dutie reuerence from others but yeeld none himself And therefore if parents will haue their children to bee brought vp in good nurture they must keep downe their high and loftie affections and not hold scorne to teach them their duetie euen to those that are meaner then themselues as Abigaile made cursie to Dauids seruants 1 Sam. 25.41 2. The second help is to cast our eyes vpoÌ„ our brothers vertues that so we might be stirred vp to reuerence the good gifts of God in them And this is commanded in the same 2. chapter to the Philipians and the verse following Looke not euery man on his own things but euery man also on the things of other men What is the cause why there is so little curtesie and so great strangenes amongst vs many times as though wee were scarse men why euery man lookes vpon his owne things and yet indeede they bee not his owne for what hast thou which thou hast not receiued the rich man he looks vpon his wealth the strong maÌ„ vpon his strength the welfauoured man vpoÌ„ his beautie the Nobleman vpon his birth the officer vpon his office the learned man vpon his knowledge the wittie man vpon his coÌ„ceits euery man because he dwelleth neerest himselfe can easily see his owne gifts but no mans els and from hence it commeth that there be so many which gape for duties so few that performe them Whereas if euery maÌ„ would looke one vpon anothers gifts as the holy Apostle here commaundeth euery man should render mutuall duetie and kindnes to each other and then should bee fulfilled that sweet saying of the Apostle Rom. 13. Owe nothing to any man but to loue one anether 3. The third helpe is to looke vpon God his ordinance For now while we looke only vpon men wee see no such reason why wee shold so humble our selues in dutie vnto theÌ„ but when our eyes are turned vnto God and behold him inuesting our superious and gouernours setting them in his owne throne giuing them his owne name as in calling our Princes and Iudges Gods Psal. 82. and in calling our Ministers his Ambassadors and such
our text I will shew you why the holy Ghost here rather vseth the word feare then the word seruice saying that thou maiest be feared rather then that thou maiest be serued This is for that the Lorde thereby might the better prepare vs vnto his seruice and being prepared might continue and hold vs in the same as it were with a bridle from running out And therfore we see in holy Scripture that when the Lord would make any man fit for his seruice he as it were manureth him first by his feare as we may see first in the Prophet Esay as wee may reade in his 6. chapter where when the Lord called him to beare his hard message vnto the children of Israel he appeared vnto him in a fearfull vision sitting on his throne of maiestie to the ende that this sight might strike so deepe an impression into his heart that neuer after hee might forget the bounds of his calling Woe is me sayth hee for I am vndone because I am a man of polluted lippes for mine eyes haue seene the King and Lord of hostes Againe in the calling of Ezechiel as we may reade in his first chapter wee may see what a fearefull vision hee had so that he fell downe vpon his face before the Lord and could not stand vp any more vntill Gods spirite had entred into him and helde him vp And againe in the 19. of the first book of the Kings when the Lord called his seruant Eliah to go about a dangerous and hard peece of seruice which was to annoynt two Kings and both against his Lord and soueraigne Achab to be auenged of him and his bloudie wife Iezebel for destroying his Prophets y t he might not at any time flye out from his charge as Ionah did the Lord prepared him before with fearefull signes first he sent a mightie strong wind which rent y e mountaines brake y e rockes before him 2. after the wind he sent an earthquake after the earthquake there came a fire after the fire whē Eliah was now sufficiētly humbled prepared came a still and a soft voice then he receiued his message In like māner also whē the Lord gaue the law of this his seruice vnto his people vpō moūt Horeb what fearefull signes did he send before there were thunderings lightnings y e earth quaked vnder thē the ayre was rent aboue thē by reason of the horrible noise of the trumpet of God and fearefull thundercracks and before their eyes all was of a smoake and burning fire in so much that Moses himselfe though hee was a man very well acquainted with God and accustomed with wonders yet he also feared and quaked as the author to the Hebrewes sayth and all the people fled back Thus then you now see euen by the Lords owne methode and proceeding how necessarie the feare of God is for his true and faithfull seruice yea so necessarie is it that without it there is no seruing of God aright The wise man Salomon in the first chapter of the Prouerbes sayth The feare of the Lord is the beginning of knowledge and the Hebrue phrase saith it is the head of knowledge which signifieth not onely the beginning but also the chiefe and principall parte thereof from whose fountaine the very life of all good vnderstanding is deriued euen as the head giueth continuall sense and mouing to all the members of the bodie 2. Secondly this feare of God is not only the beginning of Gods seruice but it is also the continuer and conseruer of it holding vs alwaies within our limites who like wilde horse are readie at euery step to runne out of the way For this cause Moses after the giuing of the law as wee may see in the 20. chap. of Exodus teacheth the Israelites the true vse of those fearefull sightes which they had seene which was that Gods feare might continue with them to be euer after a bridle vnto them to withhold them from sin and that his feare may be before you that you sin not So that now take away gods feare from before our eies presently we wil fal into sin break off gods seruice though we haue made neuer so good an entrance The force of this bond of feare when Iacob behelde hee toulde his vncle Laban plainelie Genesis 31. that except the feare of Isaac had beene with him meaning the feare of God who was Isaacs feare hee would haue sent him away empty and euen so beloued it is with vs all except Gods feare remaine and continue with vs though the Lorde hath deserued neuer so much at our handes yet wee like vnthankefull Labans would send him emptie away and robbe him of the praise of all his blessings and graces bestowed vpon vs. Moreouer this feare of God was of such account amongst the holy Patriarches that it was taken then to be the onely bonde in the worlde and therefore when Ioseph would perswade his brethren before they knew him to leaue one of them behinde in prison till they had cleared themselues of suspition which was obiected against them as wee may reade Genesis 42. he also to giue them to vnderstande of faithfulnes on his part vsed this onely reason vnto them For sayth hee I feare God as if hee should haue saide I dare not doe to the contrarie Againe in the 50. chap. of Gen. when Iacob their father was dead Iosephs brethren fearing then that hee might seeke to bee reuenged of them for their vnkinde and inhumane handling of him they came to make supplication vnto him prostrating themselues before him desiring him to forgiue them their offence to whome hee answered Feare not for am not I vnder God as if he should haue said I feare God and therfore you neede not feare me 3. The feare of God is not onely the beginning of Gods seruice and the continuance of Gods seruice but also it is the end of Gods seruice and endureth for euer as the Prophet Dauid saith Psal. 19. The feare of the Lorde is cleane and endureth for euer and our text sayth that thou maiest bee feared Againe Salomon in the 14. chapter of the Prouerbes extolling the excellencie of the feare of God sayth The feare of the Lord is as a well spring of life to auoid the snares of death Here then is the fountaine from whence all the streames of Gods seruice and euerie parte of his worship are first fetched And againe in the 16. chapter hee saith By the feare of the Lord we depart from euill So that now as you see all goodnes commeth by Gods feare it is the beginning of Gods seruice it is the continuance and conseruation of Gods seruice it is the end of Gods seruice it is the walles of Gods seruice whereby both the enemie is kept from vs and we from running to the enemie and what shall I saye more it is the irons and boltes wherewith
art that wilt bee a good souldier of Christ Iesus and doe him true and faithfull seruice because he hath raunsomed thee from the tyrannie of the diuel thou must renounce and denie from thy heart all vngodlines and that is all that prophanenes of mind wherein before thou diddest liue whē thou regardedst not God nor religion and all worldly lustes that is all the lustes of the flesh the lust of the eyes and the pride of life as Saint Iohn teacheth vs 1. Epist. 2.16 all which are the verie armes ensignes which the deuill the prince of darknes beareth against thy deere Sauiour and redeemer Now after that thou hast washed thy hands from all vncleanenes and renounced the deuill with all his adherents the world the flesh art now become embāded in the Lords troups now thou must next learne how to stand in Gods aray what is the whole duety seruice which he requireth at thy handes This consisteth in these three parts as we are here taught in this text first in liuing soberlie to our selues secondly in liuing righteouslie to our neighbours and thirdly in liuing holily or godly towards god In these three points wholy standeth the seruice of God so much as of man is required The first second parts are contained in the second table of Gods law the third is contained in the first Now in the first part of Gods seruice following the order of our text beginning at our selues and rising as it were by steps from the lowest to the highest is to liue soberly towards our selues this is to gouern our own bodies and persons in such measure and comely behauiour as that the Lord who is the continuall beholder of all our actions as well priuate as publike and as well secrete as open bee not offended at vs. Wherefore here euery man must learne to temperate and moderate himselfe in his speech in his gesture in meate and drinke in apparell in pleasures in paines and labors and generally in whatsoeuer concerneth a mans owne person and in all his lawfull liberties so that our speech may not be too rough nor too ridiculous our gesture may not be too light nor too lowring our meate and drinke neither too much nor too delicate our apparell not too gay nor too sluttish our pleasures neither too long nor in bad causes our sorrowes not for euery vain losse nor in any defect or excesse and our labours such as may rather preserue life then quench it in all which we must alwaies hold this rule to consider not what we are able to doe but what is most meete to bee done agreeable with our estate wherein wee may not flatter our selues and seemelie both before God and man This sweete sobrietie is the honest grace and flower of our life which whosoeuer wanteth hee commeth too short of that duetie which God requireth at his handes being vnthankefull to God who hath redeemed him to liue in such an honorable estate offensiue to men and angels and hurtfull to his owne soule and body For what is the cause why our soules corrupt and stinke in the filthie lustes and pleasures of the flesh in al manner of excesse riotous kind of liuing but because they want this sale of sobriety wherby they shold be kept sweet why canst thou not endure to beare the labours of Gods seruice why dooest thou waxe faint in prayer why doest thou thinke it long to heare why doest thou thinke much to streine thy heart vnto God in the zeale of thankesgiuing and why canst thou not away to carie patiētly the easie yoke of Christ Iesus why thou hast not beene acquainted with sobrietie which is as it were the yoke to holde all men within their religious and vertuous endeuours Againe let vs come to the duties of the second table and aske what is the cause why wee cannot liue within the compasse of them Why doe some lift vp the heele against their gouernours like the vntamed horse why doe others liue in continual contentions and fightings like the sauage wolues and Tygers Why do some wast their strength in pleasures as the flame which consumeth the tallowe and why doe other neglecting the tender budde of their decaying stocke draw all through their owne throats while their wife and children starue for hunger and why doe other enuying the age to come gape vpon all things present like Behemoth as though they would make an end of the world with themselues and why do other some kindle such discord amongst their neighbours by that fire of the tongue as Saint Iames calleth it that it can neuer after bee quenched vnto the death and why is hell let loose within our selues to disturbe all the powers and sences about vs with wicked thoughtes lusts why this vertue of sobriety is absent from vs. So that take away sobriety and you vndoe all Religion Wherefore you good parentes you which haue a care of the posteritie and of the Church of God to come and you which thinke nothing too deere for the redemption of your own soules and the soules of your children shewe your thankefulnes vnto GOD in instructing your houshold teach them holines towards God and righteousnes towardes men and teach them not onely holines and righteousnes towardes God and men but also traine them vp in sobrietie towards themselues for this is the locke and key to religion it is the yoke of our life it is the salt of our soules it is the grace of all our actions O you good youth I call to you which loue the Lorde I call to you which honour all those which giue you good instruction and I call to you who had rather dye an honest and godly death while you are young then to liue in the filthie pleasures of sinne for a season and in the ende to bee cast awaye eternallie embrace this noble vertue of sobrietie if there bee anie vnderstanding if anie loue of vertue if anie zeale of chastitie if anie courage for good thinges fulfill my desires in the Lorde who loue your soules so deerely and God almightie raine downe a blessing vpon you 2. The second part of Gods seruice is to liue righteously towardes men and that is to giue euery man his due and right Giue to euerie man his due saith the Apostle Rom. 13. Tribute to whome yee owe tribute custome to whom custome feare to whome feare honour to whome vee owe honour Owe nothing to anie man but to loue one another for hee that loueth another hath fulfilled the lawe Nowe this whole duetie of louing our brethren and in giuing euery one his due we may generally comprehende in this diuision First in honouring and obeying our superiours and gouernours secondly in relieuing our inferiors and all such as stand in neede of our helpe and thirdly in being kinde to our equalles and louing to all For the dueties towardes our superiours the subiect must honour his magistrate with obedience