heartely grieuing at the disobedience of his wife and demanding of his counsellers what he should adiudge her vnto expresly addeth according to the lawe When Simonides the poet Eras Apot. l. 5 desyred Themistocles to pronounce a certaine vniust sentence in his fauour he aunswered vertuously As making verses contrarie to the rules of poetrie thou canst bee no good poet so can I bee no good prince if I giue sentence contrarie to the lawe Pomp. Laet. of lawes And this is it that Pomponius Laetus admonisheth saying The magistrate hath the preheminence ouer the people and the lawe ouer the magistrate and to this purpose he addeth this notable sentence of Cicero The Magistrate is the speaking Lawe 25 This likewise ought resolutely to be grounded in the hearts of all magistrates that if the superior magistrate or soueraign shuld command his substitute or inferiour officer to iudge contrarie to lawe he should therein obey him but God who commaundeth to minister iudgement and iustice according to the law Plutarch in his Apotheg And hereupon did Antigonus the third thus write to Magistrates throughout the townes of his kingdome If I command anie thing contrarie to the laws obey not but thinke that I was abused by ignorance The Aegyptian kings proceeded farther for they obserued this law and custome They tooke an oath of their Iudges that they should not obey them in case they should command them to passe any vniust or wrongfull sentence Which is more The Emperor Traian deliuering a sword of iustice to his Constable commanded him to vse it to his behoofe in whatsoeuer his lawfull commandementes but against him in case he required anie matter of iniustice Such men therefore are vtterly deuoide of excuse as vnder pretence of the precepts or plackards of their kings or princes doo contrarie to their owne consciences condemne those men to die whome they know not to haue so deserued Mat 27. And in this point did Pilat greatly ouershoot himselfe for he ful well knew that Christ was deliuered to him vpon enuie yea himselfe pronounced him to bee innocent yet when he heard some say that if he did condemn him he could not be Caesars friend he deliuered Iesus Christ to the Iews to be crucified 26 Howbeit as inferiour magistrates ought not to shrinke from equitie and iustice notwithstanding the commandement of theyr superiours Dan. 6 so is it as great an ouersight in the superior for feare of displeasing his inferiour to make anie wrongfull or vnlawfull decree As Darius seeing himselfe surprised by the edict that himself had made at the instigation of his princes that enuied Daniel albeit it grieued him much that he wished euen hartely to haue saued Daniel yet finally he suffered himselfe to bee so ouercome by the said princes that he caused Daniel to be put among the lyons In like manner Zedechias king of Iuda when his princes demaunded Ieremy Iere. 38.5 to punish him as a seditious person was so saint hearted that hee deliuered him vnto them saying Beholde hee is in your handes for the king cannot saie you naie in anie thing This was a cowardlynes and iniquitie vnworthie anie soueraigne Iudge 27 Neither must the pleasure of the people or the feare of their murmures or exclamations induce the prince to doo anie vniust action As Pilat when he sayde of Iesus Christ What euill hath he done Seeing the people cry out the more Crucifie him and willing to please the people hee deliuered vnto them Barrabas Eusebius his Eccle. hist li. 4. cap. 9. and deliuered Iesus into theyr handes to be crucifyed The Emperour Adrian purposing to preuent such inconueniences verie wisely wrot to Fundanus that from thence forth the Christians should not be condemned at the exclamations or slaunders of the people but that they should be heard and being found guilty be punished otherwise to absolue and dismisse them 28 In this decree of Adrian wee also learne that the magistrate in duetie is not to giue sentence rashly but first to enquire out the truth of the matter Deut. 17.4 least hee hap to condemne the innocent This commandement doth God deliuer by Moses saying When it is tolde thee Iob. 29.16 and thou hast heard it then shalt thou enquire diligently and if it bee true and the thing certaine that such abhomination is wrought in Israel Plutarch in the life of Romulus then shalt thou put him to death Iob protesteth that he performed this duetie saying When I knew not the cause I sought it out diligently Remus beeing brought prisoner before Nunator sayde vnto him Thou in my minde seemest more worthie to bee a king than thy brother Aâ—ulius for thou doest enquire and heare before thou condemned but hee contrarywise condemneth before he heare the parties Heereto must wee haue great respect 1. Sam. 19.29 for the wisest are sometime ouertaken as Dauid when vppon the accusation of Siba he condemned Miphiboseth vnheard and without information of the truth They are therefore in dutie before they iudge thoroughly to sift out and take information either of the truth or of the right And in that respect when queen Vashti denied the king her husband Ester 1. would not come to make shew of her beautie in the banquet of the princes it was no reason that she should notwithstanding be condemned and deposed from her estate roiall vnheard Good therefore was the instruction that great Alexander gaue to all magistrates and Iudges namely to stop one eare when they heard one party to the end to reserue the other wholy to the other partie But aboue all men Aristides surnamed the iust hath in an action correspondent to his name declared how warie and resolute magistrates should be in this duties for on a time hauing brought his accusatioÌ„ against an offender seeing the magistrates by his allegations redie to condemn the offender vnheard he fell vpon his knees with the offender besought the magistrate to heare him before he gaue senteÌ„ce of condeÌ„natioÌ„ 29 Magistrates also ought to bee affable readie to graunt accesse to euery one that commeth to craue audience yet to the contrarie the kings of Persia kept themselues so close that no man might lawfully come vnto them into the porch vncalled For they had one law which imported that whosoeuer man or woman came in vnles the king extended his golden rodde to him he died And herein they resembled wild and cruell beasts whom no man might come neere for feare of death Philip king of Macedon and father to great Alexander was not so wild Ester 4.11 yet in this which is reported of him to be reproued That when a poore old woman craued audience in her cause he answered that he was not at leasure wherupon she also taking hart said Then be not king Therin declaring it to be a dutie conioined with the roial dignitie to be affable easily intreated to heare the complaints of the oppressed As
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
such meanes as God hath ordeined for the bringing of them to saluation God hath limited to euerye man the terme of his life but withall hee hath ordained and appointed that for the preseruing thereof he shall both eate and drinke If thou sayest that thou shalt of necessitie liue thy course that God hath prescribed and therefore that for the preseruation of thy life thou needest not to eate or drinke thou dost theâ—in directly fight and striue against the will and pleasure of God and this is temptation neither dost thou notwithstanding God hath decreed the time of thy life forbeare to eate or drinke Why then dost thou not the like for thy soule as hee therefore that should abstaine from foode and say that he neede it not to liue by should drawe to this end so they that saye that being elect they neede not beleeue the Gospell nor amend their liues for the atteyning to the kingdome of heauen do teach men to tempt God and reuersing his prouidence striuing against his will and so farre as in them lyeth abolishing the meanes and way to life and saluation doe drawe on to death and eternall damnation Which is more if any man aske the cause why some doe beleeue and amend their liues and others doe not the holy Ghost doth aunswere That it is election that maketh this difference so farre therefore are the elect from no neede of this holy life is they doe pretend that contrariwise holinesse and amendment of life is the token and fruit of their election Againe wherefore doe they say that if there be election the elect shal not need to liue in holinesse they doe this as is aforesaide onely by such an absurditie to proue that there is no election notwithstanding there be so many and euident testimonies therof in the word of God Iohn 10.27 Rom. 8.29 Act 13.48 and 28.24 Apoc 2.27 Mat. 20.16 Marc. 13.20 Eph. 1.4 Rom. 9.11 and 11.5 Phil 4 3. they do therfore vpon an imaginary absurdity which indeed is none reiect the expresse worde of God notwithstanding the same doth very well agree that both there are elect persons and that they cannot perish yet must liue neuerthelesse in holynes that is to say walke in the way that leadeth to saluation which is ordeined for them from before the beginning of the world And indeeed S. Paul affirmeth both the one and the other saying that God hath elected vs to the end we might be holy 6 Hauing thus discouered either the grosse ignorance or the malice and bad consciences of those that vse these allegations for the reiecting of the doctrine of Predestination we will now proue that there is nothing of greater efficacie to moue and enslame our harts to the amendment of life then the knowledge and feeling of our election First if we be elected to life eternall we are also elected to haue faith and consequently to amend our liues for those be the stayres and passage from election to glorification as S. Paul teacheth Rom. 8. The knowledge therefore of election to saluation bindeth vs to amend our liues that is to say to walke in that path whereby God vouchsafeth to lead the elect to the enioying of euerlasting life Eph. 1.4 God saith S. Paul hath elected vs in Iesus Christ before the foundation of the worlde that we might be holy and vnreproueable before him in loue Eph. 2.16 Againe We are the worke of Gods hands created in Christ Iesus vnto good workes which God hath ordeined that we should walkâ— in them Col. 3.12 Heereof also doth the same Apostle take occasion to exhorte the Colossians to amendment saying Now therefore as the elect of God and beloued put on tender kindnesse humblenesse of minde meekenesse long suffering for bearing one another and forgiuing one another The like ground taketh S. Peter 1. Pet. 2.9 saying Ye are a chosen generation a royall priesthoode a holy nation a peculier people that yee should shew forth the vertues of him that hath called you out of darkenes into his merueilous light 7 What poore maiden is there who hearing that some king had among all other chosen her to be his sonnes wife and withall ordeined that to that end forsaking her parentes and kinsfolkes she shall come to him on foot in the midst of Winter would not willingly and readily leaue all and euen in Winter and on foot come to the King to finishe this great marriage as we reade of Dauid who hearing that Saul had chosen him to be his sonne in lawe by giuing him his daughter in mariage in case hee could bring him an hundred fore-skinnes of the Philistines ventured his life to the end by satisfying the Kings desire to be his sonne in law Euen so we vnderstanding and hauing witnesse that God hath chosen vs to be the spouse of his sonne Iesus Christ and coheires of his kingdome also that it is his will that forsaking the worlde and the fleshe we should walk through the path of good works in amendment of life to come to heauen there to accomplishe this happye mariage how feruently should we renounce the worlde the flesh and euery thing that contrarieth his will that we may the more speedily and cheerefully proceede in amendment of life and so performe this blessed mariage 8 Moreouer he that knoweth that there is an eternall felicitie replenished with all glory for the elect horrible condemnation with most fearefull torments prepared for the reprobate how happy would he think him selfe if God should send him an angell to assure him that he is of the number of the elect whose names are written in the booke of life But amendment of life is vnto vs as a message witnesse and seale of our election for as election is the cause and fountaine of amendment so doth amendment leade vs to our election as the effect to the cause the fruite to the tree or roote the brooke to the spring and the light to the Sunne How earnestly therefore ought we to labour to amend our liues and to encrease in sanctification to the end more and more to be assured of our election by the fruites of the same as also S. Peter after he hath exhorted vs to amendment of life and good works 2. Pet. 1.10 doth admonish vs to study by the same to make sure our election 9 But aboue all let vs consider the fountain of our election and that is the free loue goodnes and mercy of God towards vs. As S. Paul alleadging the authority of Malachy doth declare Malach. 1.2 For to shew that Iacob was chosen Esaw reiected in the person of God he saith I haue loued Iacob and hated Esaw Rom. 9.15 As also in the same consideration he alleadgeth this senteÌ„ce written by Moses Exod. 33. â—9 I wil shew mercie to whom I wil shew mercie And in the same sence are the elect tearmed the vessels of mercy but indeed Rom. 9.23 in as much
THE AMENDMENT OF LIFE COMPRISED IN fower Bookes Faithfully Translated according to the French Coppie Written by Master Iohn Tassin Minister of the word of God at Amsterdam MATH 3. v. â— 4. v. 7. Amend your liues for the kingdome of heauen is at hand LONDINI Impensis Georg. Bishop 1595. To the chiefe Magistrates and Gouernours of the Towne of Amsterdam Grace and peace from God the Father and from his Sonne Iesus Christ our onely Sauiour MY verie good Lordes as Sainct Iohn propoundeth vnto vs two sorts of children of whome he calleth the one the children of God and the other the children of the deuill so doeth the holie Scripture plainly testifie that in the day of iudgement there shall bee a maruellous difference betweene the one and the other For the one shal incomprehensibly and eternally be blessed and the other extreamely and infinitly accursed and wretched This difference which shall then appeare betweene the children of God and the children of the deuill doth aduertise and admonish vs that there ought also to be a great difference betweene them euen in this life And in deed euery one may well vnderstand that the waie to heauen is one and to hell another and consequently that the workes and affections of Gods children are of one sorte and the workes of the children of the deuill of another Neuertheles so brutish are many become that they neuer think vpon this difference betweene the one and the other neither in regard of this life nor of the life to come Others thinking slightly thereupon do neuer take information of this difference to vnderstand it Others somewhat vnderstanding it are so dazeled with the glistering shew of the world so carried awaie with the lusts of the flesh that they haue no care therof Yea euen among the children of God liuing in this peruerse world abandoned to all wickednes we see verie few that doo make shew of that difference that in this life should be betweene them and the children of the deuill Now Saint Mathew in this sentence Amend your liues for the kingdome of heauen is at hand hauing comprehended the summarie of the first Sermons of Iesus Christ and S. Iohn the Baptist doth to this purpose teach vs. First that all the duties of the children of God are contained in this word Amend also that the same is it that representeth the difference betweene them and the children of the Deuill in this life Secondly that the apprehension of the kingdome of heauen to be so neare vs ought mightily to induce vs to Amendement Vpon this consideration to the end to correct the negligence or rather the brutishnes of men in this point I haue vpon this argument framed these fower books In the first shewing how many dangerous follies there are that hinder man from Amendment In the second Wherein we are to Amend In the third who ought to Amend And in the last haue I laid down the causes that should induce vs to Amend our liues gathered out of the names and attributes of Iesus Christ out of this reason by him selfe set downe For the kingdome of heauen is at hand The whole tending to make vs to vnderstand and indeed to practise the difference which euen in this life ought to bee betweene vs and the children of the Deuill to the ende to hope with incomprehensible ioye to beholde for our selues the most blessed separation that shall bee betweene them and vs when wee shall bee lifted vp into the fruition of the eternal glory that is prepared for vs in the kingdom of heauen And vpon three principall reasons haue I resolued and emboldned my selfe to present dedâ—cate them to your Lordships The first is generall comprised in three points First in consideration of the seruent zeale holy affection that you doe testifie to the preseruation and maintenance of the true and pure religion Secondly in regard of your iustice and politicke gouernment administred with such discretion wisedome and equitie that al your louing Subiects are in dutie to acknowledge and confesse themselues to be blessed therein Thirdly in respect of your wonderfull courtesie which you vouchsafe to extend to the faithfull fled into this towne who liue vnder your authoritie and gouernment in as great case libertie and freedome as possibly they might in their owne natiue countries Which example of your clemency is also seconded by the marueilous humanitie of your subiects towards those that are harboured among them The second reason is in respect of the French Church to the seruice whereof it hath pleased God to call me In that your Lo. haue permitted authorised the holy publick ministerie with all things necessarie to the same That you haue prouided theÌ„ of a larg coÌ„uenient Church That you giue maintenance to theÌ„ for three ministers Lastly that you exercise and performe a verierare and true Christian charitie to the poore of the same Church And this your wonderfull charitie with other the vertues before noted do I here set downe first to the end that all and euery the members of the said French Church may more and more perceiue how deepely they are bound to bee your faithfull and obedient subiects Secondly that they may vnderstand and the more diligently put in practise their dutie in feruent praier vnto God for your health and prosperitie Lastly that all other Magistrates may in heart bee moued to imitate the example of those vertues that shine in your Lordships The last reason is particuler to my selfe in regard of the desire that you had to retaine me to the seruice of this Church which your selues vouchsafed to testifie in that besides your liberalitie extended to the two other ministers you offered to prouide me also both of a house maintenance As in effect it pleased you at my coÌ„ming to make demonstration of your fauor liberality affection towards me in that behalf Whereupon all such graces as God hath vouchsafed to bestow vpon me being in reson vpon iust cause vnto you due vowed I haue formed and doe acknowledge my selfe bound to dedicate and present these my fower bookes of Amendment of life vnto you to the end that being published vnder your name they may witnesse as wel my bounden dutie vnto you as also my desire according to my smal habilitie to employ my selfe in the seruice both of the Church and your Lordships Beseeching God most magnificent and vertuous Lords to maintaine you in his holy protection and with his holy spirite to guide you in all your affaires with increase of all prosperitie both spirituall and corporall And particulerly so farre to fauour me with his grace as so to blesse this small worke together with the affection wherewith it is vnto you presented that being acceptable to your Lo. It may especially redound to the aduauncement of the kingdome of Iesus Christ From your town of Amsterdam This last of Iune 1594. Your most humble and obedient seruant Iohn Taffin
The Contents The first Booke Of mans follies and that his wisedome consisteth in the Amendement of the same That the word translated Amend you signifieth to be better aduised And why Chapter 1. Follio 1. Of the first folly to thinke that there is no God Chap. 2. Follio 4. Of the second folly to thinke better of man then of God Chap. 3. Follio 24. Of the third To thinke to liue euer Chap. 4. Follio 33. Of the fourth Not to know wherefore we doe liue Chap. 5. Follio 39. Of the fifth By the outward appearance to iudge of mans felicitie or miserie Chap. 6. Follio 50. Of the sixt To put more coÌ„sidence in our enemies then in our friends Chap. 7. Follio 59. Of the seuenth To thinke our selues wise Chap. 8. Follio 65. The second Booke Wherein man ought to Amend That man knowing what Idolatrie superstition is ought wholy to abstaine from all participation in the same Chap. 1. Fol. 70. That it is not enough that we seperate our selues from Idolatrie but that we must moreouer ioyne with the Church of Christ Chap. 2. Fol. 77. That we ought diligently to frequent Sermons Chap. 3. Fol. 80. That in dutie we are to participate in the holy Sacraments Chap. 4. Fol. 91. That we ought to assist at common Prayer Chap. 5. Fol. 97. Of the dutie concerning domesticall and priuate praiers of euery faithfull man Chap. 6. Fol. 101 Of our dutie in reading the holy Scriptures Chap. 7. Fol. 105. That we must put in practise the word of God Chap 8. Fol. 117. Of charitie in generall Chap. 9. Fol. 120. Of Almes and releefe of the poore Chap. 10. Fol. 125. Of Couetousnesse Chap. 11. Fol. 152. Of Pride and Ambition Chap. 12. Fol. 168. Of Sumptuousnesse and excesse in apparell Chap. 13. Fol. 183 Of Ryot and superfluitie in banquets and feastes Chap. 14. Fol. 192. Of Voluptuousnesse in generall Chap. 15. Fol. 199. Of Drunkennesse Chap. 16. Fol. 205. Of Adulterie and other whoredomes Chap. 17. Fol. 215. Of Daunces Chap. 18. Fol. 228. Of games at hazard as Cardes and Dice Chap. 19. Fol. 249. Of Enuie Chap. 20. Fol. 255. Of Backbiting and slaundering Chap. 21. Fol. 262. The third Booke Who ought to Amend Of the duties common both to the man and the wife Chap. 1. Fol. Fol. 274. Of the particuler dutie of the wife to her husband Chap. 2. Fol. 285. Of the particuler dutie of the husband to his wife Chap. 3. Fol. 293. Of the duties of fathers and mothers to their Children Chap. 4. Fol. 297. Of the duties of Children to their fathers and mothers Chap. 5. Fol. 316. Of the dutie of Magistrates to their subiects Chap. 6. Fol. 327. Of the dutie of subiects to the Magistrates Chap. 7. 374. Of the duties of the ministers of the word to their Church Chap. 8. Fol. 385. Of the duties of the Church to her pastors Chap. 9. Fol. 416. The fourth Booke Of the causes of Amendement The first cause why wee shoulde Amend taken of the Authoritie of Iesus Christ to commaund vs. Chap. 1. Fol. 422. The second cause is drawne from the name Holy attributed to Iesus Christ And doth briefly intreate vpoÌ„ election reprobation Gods prouidence Chap. 2. Fol. 426 The third cause deriued from the predestination and prouidence of God intreated of in the former Chapter Chap. 3. Fol. 448 The fourth cause grounded vpon the name Emanuel attributed to Iesus Christ Chap. 4. Fol. 464. The fifth cause drawne from these titles Holy Wonderful a counsailer The strong and mightie God The prince of peace The father of eternitie Attributed to Iesus Christ Chap. 5. Fol. 473. The sixt cause deriued of these two names Iesus Christ. Chap 6. Fol. 485. The seuenth cause gathered of the signification of this word Amend Chap. 7. Fol. 497. The eight cause taken of the reason added by Iesus Christ where hee saith For the kingdome of heauen or of God is at hand Chap. 8. Fol. 499. The ninth cause taken hereof That the kingdome of God which wee looke for in heauen doth admonish vs that in this life we are straungers pilgrimes and trauelers Chap. 9. Fol. 506. The tenth cause deriued from the kingdome of heauen which is in vs. Chap. 10. Fol. 516 The eleuenth cause taken of the holy ministerie called the kingdome of God Chap. 11. Fol. 520. The twelfth cause taken hereof That by the kingdome of heauen is signified the blessed felicitie of the children of God in heauen The kingdome of God in vs and the holy ministerie Chap. 12. Fol. 533. The thirtenth and last cause of Amendement deriued of this saying of Iesus Christ The kingdome of heauen is at hand Chap. 13. Fol. 540. Faults escaped Page 40. line 2. for same Read sunne Pa. 79. l. 11. at the end R. in heauen Pa. 124. l. 28. pronouncing R. procuring P. 162. l. 2. so plentie as R. as plentie of P. 164 l. 37. hateh R. loueth P. 180. l. 41. so to resist R. so to employ our forces to resist P. 224 l. 2â— 22. as also R. otherwise P. 257. l. 31. grounded vpon R. pining at Ibidem l. 34. setting sure footing is brought R. pining away is worne ib. l. 37. soule R. haâ—t P. 259. at the end of the page read at the good of others and reioyceth at their P. 267. l. 27. shew R. shame P. 295 l. 21. prone R. reproue P. 323. l. 22. grieued R. reuealed ib. l. 32. after mother Re. to his Disciple Iohn P. 341. l. 22. after should R. not l. 40. after did R. not Pa. 387. l. 14. put out owne Pa. 403. l. 39. after deliuered R. to the death P. 409. l. 16. path R. youth P. 412. l. 41. passion R. parson P. 417. l. 14 carnall R. eternall P. 428. l. 36. after ghost R. to say P. 450. l. 1. that R. thereof but P. 465. l. 39. after clense R. our selues P. 467. l. 20. we R. ye P. 482. l. 25. after resolue R. to walke P. 496. l. 37. after that R. neuer P. 498. l. 9. amend R. bee damned P. 499. l. 29. best Re. least P. 505. l. 41. after if R. we belieue these things that l. 1. God R. we P. 513. l. 40. hand R. hart P. 515. l. 4. wine R. wiues P. 519. l. 6. after this R. ioy l. 16. after retaine R. in vs P. 526. l. 36. after the R. darke and for darke R. Deuill P. 527. l. 8. signe R. Cyon li. 28. dead into R. mortified in P. 534. l. 20. hands R. harte OF AMENDEMENT OF LIFE The first Booke Of the foolishnesse of Man and that his wisedome consisteth in amendement of the same That the word translated Amend signifieth to be better aduised and why Chap. 1. IT is a matter worth the noting that the whole summe of the first sermon of Iesus Christ as also of Saint Iohn the Baptist is by S. Mathew comprised in these wordes Amend your liues Math. 3.2 Math 4.17
more of man than of God and that confessing God with our lips we renounce denie him in our hearts and workes That we may therefore Amend our liues let vs renounce this so pernitious solly to esteeme more of man than of God And contrarywise let vs loue and feare God reposing our whole confidence in him onely as in him who only is vnto vs all in all for man is nothing but in God The third Folly To thinke that we shall liue euer Chap. 4. ANtigonus who succeeded Alexander the great in parte of his dominions beeing recouered of a certaine sicknesse sayde Plut. in his Apothegines That by the same among other documentes hee had learned that hee was mortall Wherein hee layeth open the common opinion of man who thinketh that hee should liue euer And in deede such is our inclination to incredulitie that vppon the long delaâ—e of anie thing that wee haue a while expected wee conclude that it will neuer come to passe So the euill seruant mentioned by Saint Mathewe seeing his master tarrie awaie so long Mat. 24.48 imagined and concluded that hee woulde neuer come 2. Pet. 3.3 Heereto hath the saying of Saint Peter relation In the last dâ—ie there will come mockers which will saie Where is the promise of his comming for since that our fathers dyed all things continue alyke from the beginning of the creation Thus wee see how the scorners only of the delaâ—e of the comming of Christ can take occasion to beleeue that hee wyll not come at all As also when God himselfe by his seruants threatneth them wyth death they turne it to a scorne saying Let vs eate and drinke Esa 22.13 Esa 28.15 to morow we shall die Again We haue made a couenant with death and with hell we are at agreement Though a scourge run ouer and passe thorough it shall not come at vs. Euen so we likewise when we heare of death yea and dayly see the examples thereof yet because it forbeareth vs a while taketh no hold of vs do imagine with our selues Cicero in hiâ— booke of old age that it shall neuer come at vs. And this is it which a certain Ethnike the prince of all Latine Orators signified Where he sayde that there is no man so ouer taken with age but that hee weeneth to liue yet one yere longer Thus doth he thinke to liue euer considering that albeit he hath liued a hundred yeres yea two hundred yet still he is of opinion that hee may liue one yere longer and when that is past yet one yere more and so by one and one for euer 2 This doth the common course of man confirme Wee all with our lippes do confesse that once we must die and that death is the gate either to heauen or to hell which not withstanding what one person doth liue as either hoping to goe to heauen or fearing to goe to hell If we see that resolutely within two or three dayes we must die then is there none of vs but is sorrie that he offended God that euer he liued in fornication drunkennesse deceit ryot and other excesse in a bad conscience deuoide of the feare of God Then will we desire to recouer that we may Amend Then will we vow to God that if he will prolong our liues we will walke vprightly Then will euery one with that he had cut off some of his pleasures and excesse to the end therewith to haue releeued the necessitie of the poore Then who could not be content wholy to haue beene giuen to the seruice of God to haue had more care of his soule then of his bodie of the life to come then of the life present We confesse that when death draweth neere we will vse these and such like complaints and lamentations Yet now whiles God graunteh vs time and meanes to liue according to the same why doe we it not Wherefore do we not make hast to liue in like sort as being at deaths doore we wish we had Surely because wee neuer thinke to die 3 When a man after condemnation is returned to prison all his mind runneth vpon death he detesteth his former life he falleth vpon his knees to pray to God he regardeth no soft bedding delicate fare or costly apparell Yea if he bee such a one as feareth God all his cogitations are bent to life euerlasting and forgetting the world and worldly businesse hee conceâ—â—eth great ioy in that he is so neere the gate and possession of the kingdome of heauen This sentence of death passed vpon vs the first day that wee came into this world Our soules are as in a prison in our bodies wee attend onely the time of execution wee all confesse wee must die yet wâ—t wee not whether within a day or an houre All this notwithstanding who either feeleth or sheweth himselfe readie or who prouideth to die as doth he that hath receiued his sentence from an earthly iudge But what is the cause of this our dulnesse and folly Euen because wee thinke not to die but doe imagine that our liues shall last for euer 4 If either woman or maiden preparing costly rayment with exquisite attires wherein to shew her selfe at some marriage feast shoulde beginne to finde her selfe euell at ease and withall that her Doctor or Phisition hauing felt her poulse shoulde assure her to dye within one fortnight would shee thinke any longer to proceede with her pompe feasting and pastimes No shee would then fall to weeping and prayer to giuing of almes and reprouing the vanitie of the world shee would aduertise her coÌ„panions to beware and to auoid the same But God who knoweth the length of our daies hath alreadie warned vs of our death hee saith it is at hand he hath not promised fourteene dayes neither two nor one no not one houre Wherefore doe our mindes then runne vpon the course of the world Why doe we so delight in vanitie ryot and excesse Wherefore doe wee not rather employ our selues vpon meditation of heauenly and eternall felicitie And why doe we not bestow our time in such workes as in our death may minister comfort and ioy Forsooth because we thinke to liue euer 5 Wee do reade of Philip king of Macedon and father to great Alexander that euery morning one of the gromes of his chamber at his first waking saide vnto him O king remember thou art a mortall man There is also a common posie written vpon many tablets and ringes Cogita mort that is Thinke to dye Why Was kinge Philip so forgetfull of his mortalitie that hee must be put in minde thereof euery day Or must wee Christians bee put in minde of death by painted tablets or ringes But as the end as well of the speech to the king as of this tablet tendeth onely to aduertise vs to liue as wee shoulde dye so are they likewise obiections to conuince vs of such folly and giddinesse as maketh vs to thinke that we
earth shall perish from the earth from vnder these heauens He hath made the earth by his power c. Wherein we are to note that albeit Ieremie writ al his prophecies in Hebrew yet this one sentence is set downe in the Caldean or Babilonian speech therby admonishing the captiue Iewes to disaduow Idols to cōfesse the true God plainly sensibly in a language knowen to the Idolaters If this confession bee required of these poore captiue Iewes how can these men be excused who being at libertie to depart from among the Idolaters do assist at their Idolatry thereby to giue the world to vnderstand that they also are Idolaters therefore dare not vtter one word in reproofe of the Idols 9 Sith therefore that the first sermon both of Christ of Iohn the Baptist do notably proclaime Amend your liues Let all such as haue attained to the knowledge of the truth resolue with thēselues to renounce all Idolatrie superstition vtterly to denie all assistance participation whatsoeuer therin either in hart or body Let them remember that all abandoning of their bodies to Idolatrie is a prophanation of the temple of God That the yeelding of the body to the deuill reseruing the hart to God is intollerable sacriledge That the denial of the true God the worshipping of the deuill is detestable hipocrisie That thereby they blaspheme Iesus Christ honor the Idol that they giue offēce to their neighbours as well by confirming some in their errors as by inducing others to follow their examples But especially let them remember that their pretended excuse will redound to their double damnatiō For if he who thinking to worship God yet of ignorāce throgh worshiping an Idoll offendeth deserueth death surely then he that boweth his body to worship that which he knoweth to be an Idoll 1. Con. 10.20 Luk. 12.47.48 yea a very deuil as S. Paul calleth it offendeth in far greater measure deserues greter punishmēt And so doth Christ himself pronounce concerning the disobedient seruant who knowing his masters wil not doing it Exod. 20.5 shall be beaten much more grieuously thē he that was ignorāt therof And indeed it is not only a simple sinne and transgression as in the ignorant but more contempt and misprision against the maiestie of the law-giuer as God in many places complaineth of his people that they haue dispised him Rom. 5.20 yea euen hated him as himselfe faith in his law And hereto likewise may be referred the sentence of the Apostle where hee saith That God gaue the law that sinne might abound because the knowledge of the law taking away ignorance maketh the transgression to be conioyned with contempt and despising of God 10 The more therfore that we know the inconuenience of Idolatrie the more we are to detest abhor and flie from it and neuer flatter our selues in the presence of God who knoweth our hearts It is but a foolish enterprise to vndertake to deceiue the Lord or to thinke to prosper by offending him We feare the losse of our goods dignities countrie and life if we go not to masse with other men and counterfeate our selues to bee Idolaters as they are yet we feare not to loose the treasure and inheritance of heauen life euerlasting and the kingdome of God by polluting our bodies in Idolatrie euen by the assured testimonie of our owne hearts We are not to order our duties after the easements of our flesh but according to the word of God The meanes to obtaine safetie and felicitie consisteth not in prouoking God to wrath by seruing of Idols but if we desire his mercie and fauour towardes vs wee must renounce and denie our selues and the world that wee may worship and serue him onely Let vs obey S. Iohn who saith 1. Ioh. 5.21 Psal 97.7 1. Cor. 6.20 My little children keepe your selues from Idols And let vs remember that the holy Ghost pronounceth woe to all those that worship Idols And contrariwise blesseth all those that adore and glorifie God both in hart and minde That it is not enough that we seperate our selues from Idolatrie vnlesse we also ioyne with the Church of Christ by frequenting Sermons communicating in the Sacraments and comming to common prayer Chap. 2. AS repentance and Amendement of life consisteth in this that we forsake sinne and applie our selues to goodnesse So it is not enough that we keepe both bodies and soules from Idolatrie and superstition vnlesse that also seperating our bodies from Idolaters we adioine our selues to the Church of Christ by hearing his word receiuing the Sacraments calling vpon God in the name of Iesus Christ The titles that the holy Ghost attributeth to this Church do euidently declare vnto vs of how great importance to the glory of God saluatiō of mankind this duty of ioyning with the true Church is First it is in many places called the kingdom of God yet not without great cause For as this kingdome consisteth in euidēt assured knowledge of the true God of his Son Iesus Christ in faith righteousnes peace and comfort of the holy Ghost in sanctification to be briefe in euerlasting life glory So is it in the church wherin God manifests himself reueales his truth pleasure To the mēbers therof he giueth faith righteousnes holines peace ioy and finally life glory euerlasting Contrariwise the kingdom of Sathan cōsisteth in ignorance Mat. 13. infidelity corruptiō vice sin iniquity in a bad conscience trouble of mind dispaire death damnation The members therfore of Christs Church are the kingdome of God retired from the power dominion of Sathā to the end that God may raigne in them by his spirit the scepter of his word as contrariwise al that are without the Church do belong to the kingdome of Sathā as S. Paul also doth say of the excōmunicate that they be deliuered to Sathā who raigneth without the Church of Christ 1. Cor. 5.5 1. Cor 6.9.10 Luk. 13.28 Act. 1.47 This likewise is confirmed in that the same title of the kingdom of God wherby the Church is signified is also attributed to that blessed glorious estate which the elect shal enioy after the resurrection Wherin we are taught that theris such a cōiunction betweene the Church that glorious kingdom of Iesus Christ that it is as it were the suburbes gate thereinto wherupon also al they that refuse to ioyne with the Church can pretend no portion in this kingdom of heauē For the path to felicitie importeth an ascention frō the kingdome of God vpon earth to the kingdome of God in heauē And that doth S. Luke note saying that God did dayly adioyne vnto the Church those that should be saued thereby signifying that such as refuse to adioyne themselues therto do minister no occasion to imagine that they haue attained the way to saluation and life euerlasting 2 By another title are the
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
of giuing anie occasion The bell hath a loude sound and therefore hee that wyll not heare it must beware how hee pull the roape and shake it So if the one wyll beginne to chide without a cause let the other bee eyther deafe Eras Apotheg lib. 8 and so not heare it or dumbe and make no aunswere Heereto hath the saying of Alphonsus king of Arragon relation Where the husband is deafe and the wife blinde marriage is quyet and free from dissention Heereby meaning that the wife must winke at many the infyrmities of her husband as if shee see them not and the husband put vp many shrewde speeches of his wyfe as if hee heard them not Neyther can it bee anie reproch to the husband and wife so steadfastly vnited to practise this dutie considering that Dauid protesteth that hee vsed the like patience and discretion among his enemies Psalme 38.12 They that seek after my life lay snares and they that go about to do me euil talke wicked things and imagine deceite continuallie But I as a deafe man hearde not and am as a dumbe man which openeth not his mouth Thus I am as a man that heareth not and in whose mouth are no reproofes 10 This vnion betweene man and wife doth also engender that dutie which the holy Ghost noteth saying Mat. 19.5 Ephe. 5.31 For this cause shal a man leaue his father and mother and cleaue to his wife As also the wife in the like respect is bound to the like dutie toward her husband Not the marriage exempteth any from their due honor and obedience to parents but to declare that the vnion betweene man and wife is greater then betweene the children and the parents And indeede the true loue of the husband to the wife and of the wife to the husband surmounteth all loue of children to their parents The husband and the wife haue their secret counsels and communication of matters concerning their profit and commoditie The wife is more obedient to her husband and the husbandmore desirous to please his wife then their parents Yea and at length it falleth out that they depart from their parents to keepe house by themselues And this plainely appeared in Lea and Rachell being sisters and the wiues of Iacob For Iacob grieued at the wronge offered him by their father Laban boldly made his moane to them Wherupon they also complaining of their father agreed with Iacob and consented together to leaue their father and to follow their husband Iacob Herein likewise consisteth another dutie of the husband to the wife and of the wife to the husband namely that they shew no greater secrecie or communication of their housholde affaires to their parents Gen. 26. then mutually each to other and this rule is especially to be put in practise when they groweth any discontent betweene themselues For if the husband should complaine to his parents of his wife or the wife of her husband such dealing might breede a most dangerous ielouzie and consequently perhaps irreconciliable dissention strife But if it should grow to any complaint it were requisite so discreetly to prosecute the matter as that the woman should come to her husbands parents and the husband to his wiues So should all cause of iealouzie cease and the complaint procure most assured remedie 11 This vnion in marriage produceth yet another dutie common both to the husband and the wife And that is that they neuer seeke neither once thinke of diuorce And to that end let them remember what is written That which God hath ioyned together Matt 10.6 let no man put asunder Likewise that nothing but adulterie may separate those that are vnited by marriage All other agreements and contracts made by mutuall consent may be broken and dissolued by the like consent of both parties but in the contract of marriage almightie God commeth in as a witnes yea he receaueth the promise of both parties as ioyning them in that estate And this doth Salomon note Prou. 2.17 where he obiecteth to the harlot that she hath forgotten the couenant or alliance of her God But Maâ—achie speaketh more plainely and giueth a reason why God punished such husbands as leauing their lawful wiues tooke others Because saith he Mala. 2.14 the Lord hath beene witnesse between thee the wife of thy youth against whom thou hast transgressed yet is she thy companion and the wife of thy couenant The promise therefore to God cannot be broken but onely by his authoritie In the daies of Moses husbands were very easily and soone entreated to forsake their wiues by giuing them a Bill of diuorce Yet so farre was this course from being lawfull that contrariwise Iesus Christ saith that it was tollerated onely in respect of the hardnesse of husbands hearts who otherwise would haue vexed their wiues and intreate them cruelly Mat. 19. 8 And this libell containing the cause of diuorce and putting away of the woman Leuit. 20.10 did iustifie her and condemne the man For seeing it was neuer giuen in case of adulterie which was punished with death all other causes aledged in the libell tended to iustifie the woman Iohn 8.5 and to declare that she was wrongfully diuorced and so condemned the husband as one that contraried the first institution of marriage whereto Iesus Christ condemning this corruption Mat. 1â— 1 doth returne them saying It was not so from the beginning and therefore whosoeuer shall put away his wife except it be for whoredome and marrie another committeth Adulterie and whosoeuer marrieth her which is diuorced doth commit Adulterie with her So straight is the bond of marriage 12 Hereof it followeth that notwithstanding whatsoeuer difficulties that may arise betweene the husband and the wife whether it be long tedious and incurable sickenesse of either partie whether naturall and contrarie humours that breede debate wrangling or strife about householde affaires Whether it be any vice as the husband to be a drunkerd or the wife a slouthfull Idle or vnthrustie huswife whether either partie forsake the truth and profession of religion doe fall into Idolatrie or heresie Yet still the bond of marriage remaineth steadfast and not to be dissolued Neither may they be seperated euen by their owne mutuall consent Mat. 19.6 2. Cor. 7.12 For as the holy Ghost hath pronounced That which God hath ioyned together let not man put a sunder And therefore S. Paul saith If any brother haue a wife that beleeueth not if shee bee content to dwell with him let him not forsake her And the woman which hath a husband that beleeueth not if he be content to dwell with her let her not forsake him Also because some did suppose that the vnbeleefe in any of the parties might breed some pollution or disquiet in marriage he aunswereth no his reason For the vnbeleeuing husband is sanctified by his beleeuing wife And the vnbeleeuing wife by her beleeuing husband And this he proueth by
forget that Dauid putteth among his roiall verses the support of the good and the punishment destruction of the wicked Also that Salomon to the same purpose sayth Pro. 20.26 A wise king scattereth the wicked causeth the wheel to turne ouer them 48 But as there is great difference betweene iustice crueltie so this representation of the duetie of magistrates to punish vice and sin according as iustice requireth tendeth not to induce them to crueltie but to the execution of the iust iudgement and vengeance of God according to his holy lawes and commaundements For as for crueltie it is so much the more detestable as that there is nothing more against the nature of God Seneca of clemeÌ„cy to Nero and the coniunction that he hath constituted among men It is as Seneca sayth a vice not of man but of a wild beast and therefore it is to be abhorred and detested but especially by such as are not onely men but also the lieutenants and vicars of God least by crueltie they shoulde pollute and prophane the seate of his holy maiestie And they also who vpon ambition couetousnes wrath or anie other passion are moued and induced to this crueltie cannot but expect iudgement without mercy and consequently horrible and fearefull besides the hatred and feare of men and so leade a most miserable wretched life both in this world and in the world to come as by the examples of many tyrants from time to time we may euidently perceiue And Aristotle in his Politikes noteth that tyrannie can neuer holde out in one family to the fourth generation for in deede crueltie can haue no continuance and hee that is feared and dreaded of many doth also stand in feare and dread of many It breedeth rather feare in gouernment than power to gouerne the rather because that continuall seueritie taketh awaie authoritie besides it is most certaine and vndoubtedlye true as Iulius Caesar sayeth that the remembraunce of a passed crueltie is meruaylous and exceeding grieuous to olde age Seneca of Clemencie 49 This cruelty may be coÌ„sidered three wais first when by death or otherwise hee is wronged that hath not deserued it As when Saul wrongfully charging Abimelech the priest of Nob 1. Sam. 2â— of conspiring with Dauid against him caused him together wyth foure score and fiue priests that wore the Ephod to be murthered yea and which is more stroke wyth the edge of the swoord all the inhabitants of the towne men and women young and olde and all theyr cattell This was monstrous crueltie The lyke crueltye is set downe of Herod Math. 2.16 who seeking to slaie him whom the wise men reported to bee borne king of the Iewes put to death all the children that were in Bethleem and in all the borders round about from two yeeres old and vnder The second kind of crueltie consisteth in punishing transgressions excessiuely and wyth greater rigour than they deserue I call those men cruell sayth Seneca that hauing iust cause to punish doo obserue no measure in punishing Heereupon dyd God ordaine that if a wicked man had deserued stripes the Iudge shoulde in his presence cause him to bee beaten according to the hainousnes of the offence Deut. 25. â— to a certaine number of stripes but not aboue fortie The third resteth in this that some doo receiue pleasure and contentation in the euill and tormentes that others doo indure This doth Adonibezecke confesse of him selfe saying Iudg. 1.7 Ioseph in his Antiquit. l. 17 c. 9 Seuentie kings hauing the thumbes of their handes and of their feet cut off gathered bread vnder my table As also Herod seeing himselfe at the point of death knowing that the Iews would reioyce because of his cruelties exercised against them called the chiefest among them and shutting them vp in a great roome commanded that immediatly vpon his decease before there were any noise thereof they should all be slaine to the end the Iews might weepe and mourne at his death And among all tyrants Lucian Erasm in his Chiliads in this point the crueltie of Phaleris is to bee noted who caused fyre to bee put vnder a brasen bull so arteficially made that the partye there inclosed dying wyth heate and thorough anguâ—â—h crying out yeelded not the voyce of a man but the roaring of a Bull. 50 Contrarywise Magistrates in punishing the trespasses and offences of theyr subiectes ought in themselues to apprehende the nature of parents chastising theyr children for so farre are they from reioycing therein that they doo it wyth griefe and such compassion that were it not in respect of Gods commaundement together wyth experience which teacheth that correction is euen profitable and necessarie for children they would neuer do it This may we note in Iosua who seeing that Acan was taken by lot as guiltie and culpable of Gods wrath against the people Ios 7.14 did neuerthelesse call him My sonne thereby shewing a fatherly affection to him and yet disobeyed not God but condemned him to death 51 This was a kinde of mercie which being generally considered Salust to Caesar enclineth the heart to gentlenesse and clemencie but wyth iudgement and discretion And this vertue is specially requyred in Magistrates for it engendereth loue and loue safetie And by experience wee haue euermore found that such as haue vsed gentlenesse and clemencie haue alwaies prospered and haue founde theyr verie enemies more righteous in theyr behalfe Pliny Epistle Lib. 8. Liuy Lib. 8. Seneca than Citizens haue beene to those that haue exercised crueltie ouer them And in deed of greater force is the peoples loue of the magistrate for the obtaining of anie thing than theyr feare and no dominion is more sure than the same that the subiectes like of Neyther can that long indure Plut. in the banquet of the 7. Sag. which the people doo hate Wee reade that the seuen Sages of Greece sitting all at a banquet beeing demanded what might make a king happie and purchase him glorie dyd all aunswere diuersely Solon sayde by changing the dominion of one into a popular gouernment By as If himselfe be the first in obeying his countrie laws Thales If by the course of nature he die an olde man Anacharsis If himselfe onely bee wise Cleobulus If hee repose not himselfe vpon his familiars Chilon If his mind runne not vpon worldly matters but vpon immortalitie If saith Pittacuâ— hee teach and accustome his subiects to liue in feare not of him but for him But nothing doth sooner engender feare not of the magistrate but for the magistrate than good will and clemencie for as too much crueltie and seueritie of a prince doeth make his subiects to feare him with hate so doeth generall good will and gentlenesse make them to loue him and to feare leaâ—â— hâ—e should bee taken from them or incurre anie mishappe To câ—nclude this purpose let all magistrates remember the aunswere of a Lacedemonian
Agasicles Plut. in his Lacon Apoth Euseb in his hist and the life of Constant lib. 1. who beeing demaunded â—â—owe a king myght raigne in safetie wythout anie guarde of souldyers verie aptly aunswered By raigning ouer his subiectes as the Father doth ouer the children And it is a great comfort and felicitie to a Magistrate to see his subiects loue him As wee reade of great Constantine who reioyced in the affection and good will that his subieâ—â—es declared towardes him also that they liued so content vnder him but especially hee conceiued great content in the apparance of the ioye and comfort of the Church vnder his gouernment 52 Hereto wyll we yet adde two points necessarie for the maintaining of subiects in peace prosperity The first that magistrats obserue theyr vowed fayth both to theyr neighbours and vnto theyr subiectes Hee that confyrmeth anie promise or accorde by oath taketh God to witnesse that hee which sweareth meaneth inuiolably to obserue his oath vppon condition that doing otherwise hee submitteth himselfe to such vengeaunce as almightie God the louer of truth will poure foorth vppon falsehood and periurie And therefore as God in his holy lawe protesteth Hee will not holde him guiltlesse that taketh his name in vaine Exod. 20. For it is indeede the polluting and prophaning of the name of God as himselfe declareth saying Leuit. 10 1â— Yee shall not sweare by my name falsely neither shalt thou defile the name of thy God J am the Lorde The verie Heathen dyd vnderstande that God was angrie and wroth wyth falsefyers and punished them in his wrath and heauie displeasure As wee reade of Agesilaus Plut. in his Apotheg king of the Lacedemonians who hearing that his enemie Tyssaphernes had infringed and broken the agreement and oath made betweene them sayde that hee greatly thanked Tissaphernes because thorough his falsehoode and periurie hee had prouoked both the Gods speaking as a Heathen and men against him Arist Rhet. to Alex cap. 18 and contrarywise made them fauourable in his behalfe The same doeth the prince of Philosophers euen Aristotle himselfe note saying Magistrates must take great heede and beware of breaking theyr oath as well for feare of the punishment of God as of the reproach and infamie which they incurre among men This feeling and resolution hath euermore and at all times beene printed in the heartes of men to the end that the feare of prouoking God by false swearing together wyth the apprehension of his iust reuenge might retayne them in theyr dueties And therefore euen the Heathen haue beene very carefull obseruers and diligent keepers of theyr oathes as the prince of Oratours doth make reporte Our auncestours sayde he neuer craued stronger bond to binde theyr faith than an oath Cic ost lib 3 witnesse heereof the twelue tables the sacrifices or sacred seruices the agreementes or confederacies wherein they bounde their faith euen to theyr enemyes To bee short the correction of the Censors who neuer more carefully iudged of anie thing than of oathes 53 But the subiects are many times also snared in the vengeance that God powreth forth vpon the periurie of the Magistrates As among the causers of the destruction of Ierusalem the captiuity of the people in Babilon 2. Cron 36.13 the periurie of Zedechias King of Iuda whom Nabuchadnezzer had made to sweare by the liuing God is noted to be one 2. Saâ—m 2â— For hee rebelled against him When Saule vpon an inconsiderate zeale had put to death certaine Gibeonites notwithstanding the oath of Iosua and the Princes of Israel aboue two hundred yeeres before who sware that they should liue God being wroth sent a famine in the daies of Dauid for the space of three yeeres wherein he also expressely declared that this murder contrarie to the oath of Iosua was the cause of this calamitie And therefore when Dauid had deliuered to the Gibionites at their request the seuen sonnes of Saule and they had crucified them the famine ceased As therefore Magistrates in dutie ought not to sweare rashly much lesse with any intent to abuse their subiects or neighbours So must they diligently obserue the oath once taken least they should breake the band of humaine societie least they should incurre the reproch of men but espescially least they should draw the wrath of God vpon them and their subiects In consideration of the premises As touching agreements confirmed by oath for the establishmeÌ„t or maintenance of peace among either subiects or neighbours of diuers religion The partie that findeth himselfe the stranger must beware of taking occasion to disturbe the state by infringing his oath vnder the pretence of keeping no faith to heretickes or Idolaters For besides the prophaning of the name of God and the Scandall ministred to those that are troubled he shall also loose all reputation of truth Hee shall breake the sacred bond of humaine societie He shal giue occasion of new troubles and hee shall extinguish all meanes of appeasing them And indeede when men can not repose themselues vpon a mans worde or his oath they must of necessitie assure them selues by weapons and force as the examples of our time doe most manifestly declare And thus we see that periury doth many times entangle whole nations in warres is the mother and nurse of great calamities when by keeping of the faith sworne they might liue in peace and tranquilitie 54 The other duty of the magistrate importeth that he employ his forces in maintaining the persons goods and liberties of his subiects against such as seeke to wrong them by violence whether by defending them against theyr indeauours or in recouerie of that which wrongfully hath beene taken or vsurped vppon them But inasmuch as within these two or three yeeres I publyshed a small treatise wherein among other matters I haue declared that God hath deliuered the swoord to the magistrate to defend the good and to punish the wicked That warre is lawfull that Christians may â—ith a safe conscience beare armes and that they whome God hath authorized to leuie warre both maye and ought when necessitie requireth to doo it in defence of his seruice and true religion I shall now be content onelye to note some aduertisements requisite for the obtaining of a good conscience in making warre and in hope of happie successe 55 First let all princes and magistrates take heed of giuing iust cause to make warre vppon them 2. Sam. 10. and to that purpose remember Hanon the sonne of Naas who causing halfe the beardes of those whome Dauid sent vnto him to comfort him vppon the death of his father to bee shauen and their garments to bee cut close oft by the buttockes gaue Dauid cause to raise warre agaynst him and to destroie him and his people Let them beware of leuying warre without a iust ground and reason 2. Chro. 13 as did Ieroboam against Abiah king of Iuda for he reiecting the admonition of the
God hath giuen them ouer vs that therupon we may hartely loue them respect them obey them be carefull for them and especially employ our selues diligently in feruent praiers to God that he may vouchsafe to preserue the good and faithfull Pastors and that he would replenishe thē with the gifts of the holy spirite that they may faithfully employ themselues in their charge and that hee will mightily blesse their labours to his glory and the saluation of his Church 8 Hauing now declared the duties as well common to the Husband and the wife as perticularly of the husband to the wife and of the wife to the husband of parentes to their children and of children to their parents of Magistrates to their subiects and of subiects to their Magistrates lastly of Pastors and Ministers of the worde to the Church and of the Church to them euery one that desireth to amend his life according to the exhortation of Iesus Christ is to examine himselfe First because he is a Christian by the law of God that he may thereby know his sinnes and wickednes and so amend Next euery one in his vocation as the husband the wife the father the mother the childe the Magistrate the subiect the Pastor and the Church each in his seuerall calling is likewise to enter into examination of himselfe by that which hath bene aboue spoken in this third Booke touching their duties to the end that knowing and feeling in how many sortes and waies we do faile in that which God requireth of euery one in his perticular calling we may aduise our selues how to amend our liues And that we may be the more earnestly stirred and moued hereunto we will in the next book lay down the principall causes and reasons whereby all Christians in generall and euery one perticularly in his vocation ought may in their harts be touched and fele themselues bound and affectionate to amendment according as Iesus Christ doth exhort The fourth Booke Of the causes of Amendement of Life The first cause why we should Amend is taken of the authoritie of Iesus Christ to command vs. Chapter 1. THe onely and sole commaundement of Iesus Christ the Sonne of God who saith Amend your liues Mat. 4.17 ought to induce vs to yeald vnto him all ready and voluntarye obedience For that hee is of authoritie to commaund vs his very names and tytles doe sufficiently declare As therefore Kinges Princes and other Magistrates doe set down their names tytles in the beginnings of their Proclamations as well to authorise them as to binde their subiectes to obey them so before we enter into the reason which Iesus Christ to induce vs to this amendement of life namely because the kingdome of heauen is at hand doth alleadge we will lay downe some of the names and tytles of him that commaundeth vs to amend Exod. 20.2 whereby we may the better vnderstand as well his authoritie to commaund as our dutie to obey 2 First he is the sonne of God who in the preface of the law executing euen then the office of a Prophet a King Exod. 3.14 and a leader of his people speaking saith I am the Lord thy God which brought thee out of the land of Egipt out of the house of bondage Act. 17.28 These titles in the beginning of the law doe declare that he hath double authoritye to commaund vs and that we likewise are double bound to yealde to him our obedience First he calleth himselfe The Lord and vseth this worde Iehoua which signifieth Essence or him that is Col. 1.16.17 wherein he teacheth that it is in him and by him as S. Paul also affirmeth that we are that we liue and that we haue our mouing And therfore in another place speaking of Iesus Christ he saith All things were created by him and for him and in him all thinges consist What a monstrous matter were it if we should not consecrate our whole life to the seruice and obedience of him without whole power we can neither liue neither be neither subsist one onely houre But this name Iehoua is to be drawen yet further Exod. 6. 3. namely to the effect of his promises because it is he who giueth as it were essence vnto them and by his fulfilling a new being to his creatures Himselfe hath taught vs saying I appeared to Abraham Isaac and Iacob in my name Schaddei that is to say God Almighty yet did they not know me by my name Iehoua Exod. 20. 2. for by this name Iehoua he meaneth his Essence whereby he hath with efficacy and effect made the truth of his promises long since promised to the Fathers to be giuing as it were a new being to their children at the bringing of thē forth of Egipt and therefore he addeth Thy God thereby to signifie that it was his people whom he had redeemed and so dedicated and consecrated to himselfe Then doth hee remember them of th◠deliuerye out of the bondage of Egipt which was to them as a resurrection reestablishment vnto life He then that gaue the law being the same God that commanded vs to amend by liuing according to the rule of the same hath declared by his titles and names set down in this preface that he hath duble right authority to commaund vs and therefore that it is a two-fold and monstrous ingratitude not to obey him Exod. 13.2 who commaunding vs by the right both of our creation and of our redemption doth sufficiently declare that we cānot subsist in life either of body or soule without his power and grace Exod. 13.2 Exod. 12.29 3 God in olde time ordained that euery male that opened the wombe should be consecrated to the Lord for at such time as for the bringing forth of his people he slewe all the first borne of Egipt he willed that the first born of the Iewes should be giuen and dedicated to him as being his owne And the more euidentlye to declare vnto them this dutie to be consecrated vnto him he took the Leuites in stead of the first borne of all the other tribes Num. 3.44 to employ them wholy in his seruice yet did he also ordein that all that were aboue twentye yeeres olde Exod. 30.12 should paye euery man halfe a shekle to be employed in the seruice of the tabernacle of the congregation to be a memoriall before the Lord of the redemption of their persons and that being freede from the yoake of Pharaoh and made a nation subiect vnto God who had redeemed and deliuered them they might giue themselues wholy to serue and obey him and altogither to liue to him The fulfilling of these figures and ordenances we haue in Iesus Christ who besides that he is our creator as is aforesaid hath also reuealed himselfe in the fleshe to be our redeemer and sauiour he it is that hath saued and brought vs forth not of the bondage of Pharaoh but from the tirannye
and man to his own image purposed that the principall end of his worke should be the manifestation of his glory did he not also ordaine meanes to attaine thereto But the fall of man was as it were a preamble and a preparation to declare his loue in his redemption through Christ to make manifest his mercie to his elect his iustice to the reprobate And in this especially doth the glorye of God appeare If there were sinne in the fall of Adam so was there in the pursuite against Iesus Christ And yet loe the Apostles speaking vnto Almightie God doeth saie Doubtlesse against thy holy sonne Iesus whom thou hast annointed both Herod and Pontius Pilat Acts. 4.27 with the Gentiles and the people of Israel gathered together to doo whatsoeuer thy hand and thy counsell had before determined to be done Againe speaking to the Iewes in expresse wordes they obiect vnto them that by the handes of the wicked they tooke Iesus Christ and crucified and slew him Acts. 2.23 being to them deliuered by the determinate counsel and foreknowledge of God Albeit they cannot comprehend that Adams transgression wherein there was sinne came not to passe without the prouidence and decree of God and yet that God is not the author of sinne Must they therefore denie his prouidence those places of holy Scripture wherein the holy Ghost doth so often and so euidently testifie the same Or contrarie to so many testimonies of his word will they make God the author of sinne They do not murmure blaspheme or replie against vs but against the holy Ghost Must they because they cannot comprehend how it should bee possible that God should prohibite Adam that thing which neuerthelesse came not to passe without his decree will and eternall counsell denie those testimonies which himselfe deliuereth in his word or malitiously gather that in God there should bee two contrerie wills Let vs beleeue so much as hee testifieth in his word and reuerence so much as wee doo not vnderstand If we should conioyne the redemption wrought by Iesus Christ with the fal of Adam we shuld soone confesse that as well the one as the other came to passe by the prouidence of God 19 Yet if it were requisite to consider some reasons the same which Saint Augustine doth note might well content vs. We safely doo confesse Augustine of reprouing grace c. 10 sayth he that we do well beleeue that God the Lord of all who created all things good and who both did foresee that from good they should digresse to bad or knew that it dyd better beseeme his almightie goodnes to make of euill good than not to suffer the euill hath so determined the liues of Angells and men that in the same he would manifest first what free will was able to doo next what his grace with the iudgement of his iustice were able to bring to passe First Saint Augustine saith in that he calleth God the Lord of all he doth shew that he had power and authoritie to dispose of his creatures as he wold Secondly in that he saith that God created all things good he noteth that God is the author of the goodnes that hath bin in all his creatures namely in man created to his image but not of the sin afterward coÌ„mitted Thirdly in that he knew that from good they should degenerate to euill and yet that voluntarily he permitted it hee propoundeth this reason that it better beseemed him to shewe his almightye goodnesse in making of euill good then in permitting the euill And then he sheweth the good that God gathered out of the fall of Adam First that it serued to shew what freewill was able to do thereby signifiyng that there is no stedfastnesse but in God and yet that Adam was inexcusable in his fall For hauing created man with free will his sinne was not vpon compulsion but voluntarily and indeed he did eate of the forbidden fruit not to the end to obey the decree of God wherof he was yet ignorant but at the instigation of Satan and vpon a lust to be like vnto God And therefore when God reproued him he complained not of Gods decree but of his wife Eue and his wife of the Serpent Gen 3.6 and 3.12.13.14 and God in his sentence pronounced against them denounceth them all to be guiltie and worthy of punishment 20 For the second fruit gathered in the fall of Adam hee saith that it serued to declare the benefite of the grace of God to the elect and consequently to cause vs to confesse that our saluation is indeed free and grounded vpon the onely loue and mercye of God Also that this we ought not to misdoubt because hereby we are pulled out of the gulfe of death and damnation whereinto by Adams transgression we were plunged likewise that he hath elected vs to the ende to make vs pertakers of so great a benefit and left and abandoned so many others of like condition as ours in the deapth of euerlasting woe and to saue vs hath deliuered his onely begotten sonne Iesus Christ to the death Finally in that he saith that he vouchsafed to shewe the iudgement of his iustice namely vpon the reprobate he thereby representeth vnto vs that they haue no cause to murmure or contende and indeede as already we haue shewed that Adam was in his fall inexcusable so are they who being in Adam did with him fall into death and corruption for the sinne and corruption is in them and proceedeth from Adam not from God And albeit that which they doe is not without the prouidence and determinate counsell of God yet not knowing neither hauing any regarde thereof but voluntarily abandoning themselues to sinne and executing as S. Paul saith the lâ—stes of their fleshe Eph. 2.3 they cannot impute the cause of their damnation to God considering it is in themselues neither the r corruption seeing they take it from Adam In this sence Iudas seeing that he was condemned grounded not his excuse vpon the determinate counsell of God but accused and condemned hiâ—â—elfe saying Mat. 27.3 I haue sinned in betraying the righteous bloud and ouercome with the iust iudgement of God he hanged himselfe 21 By the premises it appeareth that the true wisedome humility and sobriety of Christians consisteth in this that when God openeth his mouth to teach vs we likewise opeÌ„ our eares to learn and when he shutteth his mouth we couet not to know Let vs in our selues finde that in God there is a wisedome iustice which we must not search into but reuerence and beleeue all that Gods worde doth teach vs concerning the election of some and the reprobation of other some as also of the prouidence of God notwithstanding we comprehend not the iustice or reason thereof for the glory of God must euen swallow vp all our replycations and murmurings because it is a true sanctification of Gods name to beleeue that he neither doth
neither willeth any other thing but in wisedome and iustice Likewise it is to his glorye to haue a iustice wisedome and bounty that shall infinitelye surmounte mans capacitie And therefore let vs abhorre all replications murmurings and blasphemies vsed by those who labouring to comprehend that which is to man incomprehensible dare presume either to corrupt or to denye the holye doctrine of predestination and Gods prouidence and accusing him of vniustice and crueltye against mankinde dare maintaine that he is the author of sinne 22 Herein are such men worse then the very deuils and indeed they hauing bene created Angels iust holy and good did reuolte But came that to passe without Gods prouidence 1. Tim. 5.21 In that the Apostle Saint Paul maketh mention of elect Angels he thereby doth note that the rest were giuen ouer to themselues and so reiected Besides euer since the beginning of the worlde they haue still sinned more and more neither can they but sinne in respect of their wicked malice and corruption and thereby augment their horrible tormentes for the day of iudgement These I say are in all extremity malicious slaunderers and lyers yet doe we not read that any deuils did euer accuse God of iniustice against them either obiect that hee were the author of their sinne either maintaine that necessarily sinning they are to be excused But contrariwise they feele in themselues that they are iustlye condemned and beleeuing that there is a God doe tremble neither doe we reade that they euer complained that Iesus Christ came to torment them vniustly Iames. 2 19. but before their time and that in respect that alredy seeing their iudge they did apprehend the horrible torments wherinto they should be by him cast headlong in the day of iudgment which they perceiued to be neerer at hand then they could haue wiâ—hed In what degree shall we then place those men that seeke either to abolish Gods prouidence or to accuse him of iniustice or to maintaine that hee is the author of sin 23 If any troublesome spirite which cannot be satisfied with the premises wil stil in questions and replications be skirmishing heer-against let vs not be ashamed with S. Aug. to saye Consider what God is and what thy self art that he is God and thou man If thou thinkest to speak iustly shal the fountain of all iustice be drye Aug. vpon the words of the Apostle Serm. 20. O man doest thou expect an answere from me I also am a man and therefore let vs both giue care to him that saith vnto vs. O man what art thou Surely a faithful ignorance is better theÌ„ a rash knowledge Dost thou look for merits thou shalt finde nothing but punishment Oh the depth Peter denieth Christ the theefe beleeueth in him Oh the depth Sekest thou a reason for those things I am amazed at the depth of them I cannot attain to any bottome Paul found where to rest by growing into admiratioÌ„ he saith that Gods iudgements do surmount all knowledge and commest thou to search into them he saith that his waies cannot be followed yet thou wilt tread his steps hereto also do the same tend which in an other place he speketh very briefe Wilt thou argue against me rather maruel with me and cry out Oh depth Aug. vpon the words of the Apostle Serm. 11. let vs both agree in feare least we perish togither in error And indeede what can the most learnedest wits of these daies propound which the Apostle knew not in answere to the obiections of those that seek to reuerse this doctrine yet he by holding his peace doth by his example teach that against al replications we are to oppose onely the wisedome iustice goodnes power and glory of God And such as caÌ„not be content with these answers which contain the true sanctificatioÌ„ of the name of God and proceed from the holy Ghost can neuer be staied by any that proceed from the wisedom of men 24 As this name holy attributed to Iesus Christ doth teach vs as is aforesaid that his goodnesse power truth wisedome mercye and iustice is infinite and incomprehensible so to the end wee may amend let vs beware that we vndertake not to sight against the simplicity and truth of this holy doctrine let prety charity and zeale to the edification peace of the Church of Christ mortifie in vs all curiosity presumption and ambition Let vs beware that we seek not to sound the depth of Gods wisdome which is infinit least iustly we be therein snared and swallowed vp And in case anye to the ende obstinatelye to reiect this doctrine which is confirmed with so many and such euident testimonies of the worde of God Rom 3.7 doe yet persist in the vse of replication repugnant to the nature of God let vs with the Apostle say that their condemnation is iust Beholde therefore in what sort we are for the amending of our liues to learn to renounce the accursed wisedome of the flesh and all diuelish rashenesse which will presume to condemne the thing which we doe not vnderstand and contrariwise to reuerence the secrets of God which doe passe our capacities and his workes which we are not able to comprehend that so depending in all humilitie and faith vpon so much as it shall please him to reueale vnto vs wee may constantly sanctifie the name of holy most holy with this holy resolutioÌ„ that whatsoeuer he ordeineth doth or commaundeth cannot be but holye and commendable as proceeding from his perfect and infinite holinesse The third cause of amendment deriued from the predestination and prouidence of God entreated of in the former Chapter Chap. 3. SVch as cauill against this doctrine of predestination and Gods prouidence do among other matters alleadge this false inconuenience which is an enemy to the amendment of life and that in two sortes and say if we be predestinate to be of the number of the reprobate it is in vaine for vs to endeuour to liue wel and vprightly for albeit we should amend yet of necessitie we must be damned Others say if we be elect we cannot perishe albeit we doe euill and neuer amend our liues But let vs consider the absurdity of their speeches and then we will declare in how many sortes and how earnestly the doctrine of Gods predestination and prouidence should moue vs to amend First it is a great presumption to reiect the euident testimonies of Gods worde vpon an absurdity forged in mans braine as in old time did the Saduces who denyed the resurrection Mat. 22.23 Mat 20 16. Mar. 13 20. Eph. 1.4 Rom. 9.11 and 11.5 Phil. 4.3 Iud. verse 4. Gods worde in many places and very plainely doth testifie that God hath elected some to saluation and reiected other some that being giuen ouer to themselues they might be reproued Those men therfore doe growe to great rashnesse that dare alleadge that it is in vaine to amend in case they be reprobates that by this
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
stil looke vpon Secondly vpon the eternall decree and vnchangeable will of God whereof the Prophet Esay maketh mention saying in the person of God My Counsell shall holde Esay 46.10 and I wil accomplish my pleasure Thirdly because he that hath elected vs to saluation and life hath withall ordained and prepared most certaine and requisite meanes vndoubtedly to lead vs to the enioying of the same S. Paul in a short sentence noteth these three foundations of the assurance of the elect to attain to life euerlasting Rom. 8.29 Those saith he which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren And whome hee predestinated them he also called and whom he called them also he iustified and whom he iustifyed 2. Tim. 2.19 them he also glorifyed First he saith that God did know before that is from all eternity those whom he would saue Could he be deceaued God saith the Apostle in another place knoweth those that be his Secondly he saith that he had predestinated them to make them like to the image of his sonne His will and decree is it not vnchangeable Thirdly he sheweth that he hath ordeined for them all that is requisite to leade them to saluation saying that hee hath called iustified them And this is so certainly fulfilled in the elect that he speaketh of it as if it were already done and they already lifted vp into glory for hee saith not that hee will call hee will iustifie or hee will glorifie his elect but that hee hath called hee hath iustified and hath glorified them And least our infirmitye should shake vs he opposeth the power of God against al the enemies of the elect saying If God be with vs who shall be against vs As also to shew that they can waÌ„t nothing he addeth He who spared not his owne sonne but gaue him for vs all to death how shall he not with him giue vs all things also and withal he proceedeth saying If any man shall laye any thing to our charge God himselfe shall iustifie vs for that hee findeth in vs no cause of condemnation because that Christ died and rose again for vs. And in that he loueth his elect to shew that this loue the fountaine of all goodnesse Eph. 1.4 is stedfast and immutable concluding his speech he saith that whatsoeuer befall vs we may be certaine that we shall be more then conquerers through him that hath loued vs and who will loue vs constantly in Iesus Christ the sonne of his loue the true patterne piller and accomplishment of our electioÌ„ and in whom we are elected and not in our selues The elect therfore cannot possibly perish as Iesus Christ himselfe noteth Mat. 24.24 saying There shal be such assaults and temptations that euen the very elect if it were possible should be seduced therin manifestly declaring that it is vnpossible that they should be seduced or drawen to destruction The engendring therefore of an assured certaintye in vs 1. Cor. 9.26 that nothing can let vs but that finally we shall come to heauen is a most excellent fruit of this doctrine for as we can haue no greater consolation 1. Tim. 6.12 so is it an especiall encoragement vnto vs in all our assaults and combats knowing that we sight not as beating the ayer or doubtfully but the good fight of faith and that vndoubtedlye obtaining the victory we shal be crowned with eternal glory 1. Cor. 15.18 And this is it which should also augmente in vs a zeale and affection to suffer for the name of our Lord Iesus Christ to enlarge our goods to the poore Apoc. 14 13. feruently to employ our selues in all things that may tend to the glory of God and so to amend our liues as knowing assuredly that being elect our labours and workes shall not be in vaine in the sight of the Lord but shal as S. Iohn saith follow vs and be vnto vs a blessed encrease of ioye and glorye in his euerlasting kingdome 14 There is yet another notable fruit which some doe beate downe by maintaining that God offereth to all men saluation and life euerlasting and according as himselfe did foresee that some should accept it and beleeue and liue well so he did elect them to encrease in them his graces and to saue them And as for the others that should reiect the saluation offered and liue amisse he hath predestinated them to take from theÌ„ those graces that they had and so to reiect and damne them These men are possessed with two errors repugnant to the glory of God and the saluation of man Concerning the first which is the vniuersall calling of all men if thereby they vnderstand the creation and gouernement of the worlde God doth indeed inuite man to loue feare and praise him but as hee offereth vnto them neither Iesus Christ nor remission of sins so can it not be tearmed a calling to saluation and life euerlasting and thus the creation of the worlde is not a calling that may make man to be saued Eph. 2.12 and consequently elect and therfore all that haue had no other calling haue beene as Saint Paul saith of the Ephesians before the gospel was preached vnto them Strangers from the couenant of the promise out of Christ without hope and without God in this world Secondly if by the vniuersall calling they meane the preaching of the Gospel experience sheweth Act. 19.6.7 and the holy scripture sufficiently testifieth that there were and yet are many nations in the worlde to whom God hath not vouchsafed to direct his worde to call them as wee also read that God forbad Paul that he should not preach in Asia neither suffered him to goe to Bithinia and therefore it cannot be truely saide that this vocation was vniuersall and common to all men 2. Tim. 1.9 Thirdly there is a holy calling as S. Paul termeth it proceeding from the holy Ghost which is proper and peculier to the elect and not vniuersall Of the second Iesus Christ speaketh saying Many are called but few are chosen Mat. 20.16 Rom. 8.29 and S. Paul of the third saith Those whom God knew before and predestinated hath hee also called And whereas these men doe alleadge the saying of the Apostle that he will saue all because he addeth and they shall come to the knowledge of the truth it doth appeare that he there speaketh not of these nations 1. Tim. 2.4 to whom he would not haue his worde which containeth all truth preached Secondly the following of the text doth manifestly declare that S. Paul there mâ—â—â—eth not to speak of euery man but of all sortes of men as Magistrates and subjects rich poore wisemen and fooles because it is the will of God to saue of all callings The calling therefore that offereth saluation cannot bee spoken of all men in the worlde 15 By
him and in offending him to cast our selues into the gulfe and bottomlesse pit of this eternall wo The same is an euident token that wee are either Atheists or Saduces that beleeue neither the resurrection of the bodie nor the immortality of the soul To be short neither heauen nor hell 10 When therefore we heare that Christ to the end to induce vs to amendement alleadgeth this reason For the kingdome of heauen is at hand Let vs stedfastly beleeue that there is a kingdom of heauen replenished with glorie immortall ioy let the apprehension of such a felicitie inflame our harts with a feruent resolute desire to denie our selues the world and the flesh so to amend our liues that louing God and our neighbors and endeuouring to yeld vnto him all obedience we may conforme our actions to his holy and good will as in hart to seeke nothing so much as to please him and to abhorre nothing more than the offending of him Let vs alwayes thinke with our selues that wee are no beasts who after death haue no feeling of good or euill but contrariwise let vs consider that at the seperation either of the body or of the soule the soule must goe either to heauen or to hell also that the bodye must followe after yea night and day let vs thinke and meditate vpon the difference that shal be betweene those that shall goe into the kingdome of heauen and the others that shall departe into hell 11 Let vs remember that not for a thousand yeares but euen for euer and infinitely we shal be either in soueraigne blisse or in extream misery Can we then possibly apprehend the glory and felicity of this kingdome of heauen Mat. 7.13.21 Luke 13 2◠without vnspeakable ioye and feruent desire to attaine thereto either consider of the cursed estate of the reprobate without trembling and feare let vs therfore think vpon the saying of Christ Labour to enter in at the narow gate least when you shall say Lord open vnto vs the gate of the kingdome of heauen that we may come in he answereth I know ye not depart from me ye workers of iniquitie There shal be weeping and gnashing of teeth when he shall see Abraham Isaac and Iacob and all the prophets in the kingdome of God and your selues shut out at dores Let vs beholde the difference betweene the two theeues that were hanged on either side of Iesus Christ of whom the one departed into hell Luke 23.39 and the other ascended into the kingdome of heauen as Iesus Christ sayde vnto him This day thou shalt be with me in Paradise Let vs looke vpon the soule of Lazarus by the Angels caryed into Abrahams bosome where it rested in ioy as hee testified Luke 16.19 and the soule of the cursed rich man cast into torments as S. Luke witnesseth and himselfe confesseth saying I am tormeneted in this flame When he praieth to be refreshed with a little water but was denyed To be short let vs beholde the great multitude of the blessed that stood before the throne and in the presence of the Lambe clothed in long white garments with branches of palmes of victorye in their handes seruing God day and night gouerned by the Lambe and by him leadde to the liuely springes of water Apoc. 7. 9. and withall let vs looke vpon the others speaking to the rockes and mountains saying Fall vpon vs and hyde vs from before the face of him that sitteth vpon the throne and from the wrath of the Lambe Let vs I say beholde them cast into the lake of fyre and brimstone to be tormented day and night for euer Apoc. 6.16 Apoc. 19.20 and 20.15 For who is it that will not be earnestly touched in hart hastely to departe and retyre out of the way into hell and diligently and constantly to walke by amendement of life into the kingdome of heauen Can it be possible if we should not think vpon them or can God think vpon them and not amend either can we amend and not feel our selues blessed by being gotten into the way of such a felicitie Apoc. 6.16 that wee may constantly perseuere vntill that God fulfilling his worke in vs doe receiue vs into the fruition of this kingdome of heauen to enioy the same for euer and euer The ninth cause of amendment taken hereof that the kingdome of God which we looke for in heauen doth admonish vs that we are strangers pilgrimes and trauelers in this life Chap. 9. THe holy scripture doth many times tearme vs strangers pilgrims and trauellers neither is it onely as it was with Abraham Gen. 23.4 when he spake to the Cananites saying I am a stranger and a forrener amongst you and as it is daylye with those who flying from persecution and forsaking the land of their natiuitie doe goe to dwell in another prouince and kingdome wherein they are strangers but we are so tearmed in respect of the kingdome of heauen our true and eternall countrey And indeed if we be Burgesses of heauen Eph. 2.10 Prosper in his sentences out of August Sent 17. as S. Paul teacheth we are strangers to the earth according to the saying of S. Augustin also All they that belong to the heauenly Cittie are pilgrimes and strangers in this worlde so long as this their tēporary life doth continue they do liue in an others countrey And that wee maye the better vnderstand this we call that land our countrey wherein we were borne and brought vp wherin our parents and ancestours successiuely haue made their abode and wherein we haue our principall goods possessions and inheritances Now whence doe we take our spirituall birth but frō our father which is in heauen Phil 3.20 where doe we receiue the soule of our spirituall birth but in the Church which is the kingdome of God or where is the house of our father but in heauen and there dwelleth our eldest brother Iesus Christ and al other our brothers and sisters in him 1. Pet. 1.4 Moreouer our treasure immortal inheritāce vndefiled and vncorruptible are reserued in heauen as saith S. Peter for vs that beleeue in Iesus Christ heauen is then our true coūtrey and in respect thereof are we here called strangers pilgrimes and trauellers on the earth 2 This doth the Apostle writing to the Hebrews euidently declare Heb. 11.13 where speaking of the ancient fathers he saith All these died in the faith and receiued not the promises but saw them a farre of and beleeued them and receiued them thankefullye and confessed that they were strangers and pilgrims on the earth For they that say such things declare plainely that they seeke a countrey And if they had beene mindefull of that countrey from whence they came out Gen. 12.1 they had leisure to haue returned But now they desire a better that is an heauenly Wherfore God is not ashamed of them to be called their God for he
God and are become such as haue need of milke and not of strong meate Thus we see how this worde Pilgrimes or Trauellers doth warne vs not to stand still but to march on and walke forwarde in that blessed path that leadeth to the kingdome of heauen 12 As they therfore that be vpon their iournies doe not abide in those hostryes oâ— Innes where they are well vsed lodged or entertained and where they finde plesant gardens walkes or such other inticements but after their baâ—t or in the morning doe passe on their way Euen so we albeit God in this life giue vs goods honours houses and other carnall commodities yet let vs remember that we are trauellers and must not stay but goe forwarde on our iourney toward heauen yea and in case we be afflicted with sicknesse pouerty or any other calamity yet must we still thinke that we are vpon our iourney and therefore taking comfort say Peraduenture we shall be better to morrowe but howsoeuer it bee our way lyeth forward that we may soone be at heauen this doth S. Paul teach vs where he saith Because the time is shorte heareafter 1. Cor. 7.29 that both they which haue wine be as though they had none and they that weepe as though they wept not and they that reioyce as though they reioyced not and they thâ—t buye as though they possessed not and they that vse this worlde as though they vsed it not for the fashion of the world goeth away And I would haue you without care Thus we see that there ought to be nothing that should let vs from proceeding and going forward on our way and that we should not stop at any disturbance or alurement either of the worlde or of the slesh 13 It now therefore remaineth that as they who are to departe from a forraine land toward their own country do prepare things necessary for their iourney so that we likewise prouide that which is expedient for the happy perfourmance of our iourney towards our heauenly countrey let vs therefore make ready the chariots of good consciences the horses of feruent praier to God the oyle of holinesse in our lampes the sworde of the spirite Eph. 6.16 which is the worde of God and the buckler of saith that resisting all our enemies that warre against vs Gen. 19.26 Luke 17.32 we may constantly proceed in our iourney let vs not as Lots wife looke behinde vs but without any sorrow for leauing the worlde and the flesh let vs cheerefully go forward in this blessed voyadge To conclude as they that returne into their country doe leaue none of their goods in those places where they haue bene strangers but doe either send them before them or carry them with them euen so let vs looke that we leaue not our goods vpon earth but send and transporte them into heauen by enlarging them plentifully to the poore who shall bee our horses and moyses to carry them and withall let vs think that all that we leaue vpon earth at our departure is euen so much lost also that we shall neither keepe nor finde any thing in our heauenly country more then we haue giuen Apoc. 14.13 neither carry thither any thing but the good that we haue done as S. Iohn saith of those that doe dye in the Lord that their workes doe follow them 14 Thus may we see how the continuall meditation of this that in this life we be strangers pilgrimes and trauellers wil stand vs in great stead for the amendment of life that denying the worlde we may prepare our selues by al good works by faith hope praier patience meditation vpon Gods word and desire to be in fruition of our inheritance in heauen wherof we are burgesses and finally taking possession therof we may reioyce in ioy and eternall glory The tenth cause of amendment drawen from the kingdome of heauen which is in vs. Chap. 10. HOw the kingdome of heauen which after the resurrection we shall enioy ought to induce vs to amendment of life wee haue already shewed now as secondly by the kingdome of heauen is signified the estate whereinto the Children of God euen in this life Luke 17. 21. Rom. 14.17 are reestablished through saith in Iesus Christ so let vs beholde how mightily this kingdome which Iesus Christ hath said to be in our selues ought to enflame our harts to amend It consisteth saith S. Paul in righteousnes peace ioy in the holy ghost by righteousnes he vnderstandeth that singuler benefite comprized in this that Iesus Christ hauing by his death satisfied Gods iustice for all our sinnes and so paid all our debtes hath also giuen and imputed vnto vs his perfect obedience to the end that by this his righteousnesse wee may be iustified in the iudgement of God This benefite is the assured foundation of our saluation and therfore both in greatnes excellencye incoÌ„prehensible and indeed being by nature the children of wrath pore sinners such as hourely by our iniquities doe deserue death and eternall damnation what greater benefite can God bestow vpon vs then in his iudgement to be absolued and so iustified that wee may be the children of God and inheritours of life euerlasting The remembrance therfore of such a benefite ought to induce vs to amend our liues and diligently to beware of offending God and surelye if onelye one sinne may make vs in his iudgement guilty worthy of damnation can we be so vnthankeful to God and such enemies to our soules as by pleasing our flesh and the worlde to tread vnder foot such a benefite and so happy and blessed an estate shall wee that can appeare before God iustified by the righteousnes of Christ to be absolued in his iust iudgement go make our selues guilty and worthy of sentence of eternall death by offending of God shall we who by this righteousnesse are aduowed to be the children of God be such wretches as by giuing ouer our selues to sinne make our selues the children of the deuill when this righteousnesse hath freed vs from the power of Sathan shall wee by offending God reduce our selues againe vnder his tirannie when Christ by paying our debtes hath so purchased this righteousnesse for vs that the deuill can pretend nothing against vs shal we by our sins binde our selues anew to eternall death 2 Sith one onely sinne is a hand-writing giuen vnto Satan by vertue whereof hee maye detaine vs in the prison of hell there to dwell for euer vnlesse we bee deliuered by the paiment of Iesus Christ in dying for vs is it not a monstrous and horrible case that beeing brought foorth of hell and by this righteousnesse lifted vp into heauen we should by our sinnes so cast our selues again into hell that we should abide swallowed vp therin either that our sinnes should procure Iesus Christ againe to discend into our hell to fetch vs forth By the shedding of Christs bloud al the spots of our soules are washed away