this when he beheld the glorie of Iesus Christ 15 According to the purpose of the premises we saie that whereas God hath chosen some euen whome hee woulde and not other some and in all that God in his prouidence hath ordained done for the execution thereof there resteth such wisedome goodnesse mercie and iustice that for the approuing of that which in the wisdome of mans flesh seemeth strange vniust it sufficeth to shew that the same was so ordained and decreed in the eternall and determinate counsel of God And indeed if anie man ask why the gospell is preached rather to some than to other some also why among those to whom it is preached some doo beleeue some do rest vnbeleeuers it is reason sufficient to aunswere that some are chosen and other some are not So many saieth Saint Luke did beleeue as were ordained to life euerlasting You beleeue not saieth Iesus Christ because yee are not my sheep Acts 13.42 Iohn 10.26 My sheep heare my voyce and follow mee When the Apostles asked Iesus Christ why he taught the people by parables wherein they had no vnderstanding which afterward hee opened to them alone hee lifted them vp into this consideration that they were chosen and the other not To you sayth he it is giuen to know the secrets of the kingdome of heauen Marke 13.10 but it is not giuen to them And therefore when we reade that some euen in lieu of conuerting and beleeuing haue bin hardned and become more wicked whereby the preaching of the Gospell hath bin vnto them a sauour of death vnto death It sufficeth that we aunswere that this befalleth not the elect but as Saint Paule saith 2. Cor. 2.15 those that perish and are vessels of wrath prepared to perdition And therfore the preaching of the Gospell whereby some are hardned is neuerthelesse of a sweet sauour before God as hee doeth expresly affirme 16 Let vs therefore conclude that all that God hath willed in the election of some and not of other some and in his prouidence and the execution of the same is good righteous holy and commendable And albeit we cannot comprehend it yet let vs beware that of our ignorance we take no occasion to blaspheme God but rather let vs acknowledge that it is because we doo not yet know anie thing of the incomprehensible holynes of Iesus Christ namely that he hath an infinite power to dispose of his creatures as hee will an incomprehensible wisedome to ordeine most wisely mercie and iustice which in him are but one essence wherby he can do nothing but in mercy iustice This if thou doest not vnderstand I saie to thee againe accuse thine owne ignoraunce and reuerence this holynesse which passeth thy vnderstanding Beleeue so much as in his word he testifieth vnto thee and permit this infinit power and wisedome to doo and to know euen that which thou canst not comprehend Remember that he dwelleth in an vnaccessible light which thou must reuerence but not enter into Beware thou beest not an aduocate for so wicked a cause 1. Tim 6 16 Rom. 3.4 Psalm 51 6 as is the cause of the reprobate to iustifie it in the sight of God For howsoeuer thou thinkest it to be he will alwaies as Dauid saith ouercome when he is iudged 17 In the meane time for the better vnderstanding of our intent knowledg in this doctrine we saie that if we stād vpon the consideration of mans creation to the image of God both hee and all that are descended of him were created to life for in man created to the image of God there was no matter or argument of death But if wee speake of the predestination hidden in the eternall counsell of God the same is a profound deapth that should euen rauish vs into admiration And whereas Saint Paule calleth those that are not elect vessels of wrath prepared to destruction he hath regard to theyr first original and nature of men Rom. 9. 22 Heb. 7.10 Rom. 5.12 according as all beeing yet in the loines of Adam when he transgressed Gods commandement dyd all sinne in him and are all guiltie of death and infected with mortall corruption Not that there was not in God a former counsell which went before wherby he had decreed and disposed of his creatures vpon certaine causes to vs vnknowen but for that from the transgression of Adam proceeded the curse and death of mankinde Saint Paule sayth that God prepared vessels of mercie for his glorie because that all that the elect haue to guide them to life euerlasting proceedeth of the grace of God Rom. 9.13 but others are prepared to perdition because they are giuen ouer to themselues so that following their owne corruptions they go according to the eternall decree of God to destruction And heereof do we gather that albeit God had iust cause to vs vnknowen thus to dispose of his creatures by choosing some and reiecting other some yet did hee not hate or condemne anie thing but sinne and corruption It is not therefore fit that wee should seeke the cause of the destruction of the reprobate in heauen when wee see that it resteth in earth neither that we should impute that vnto God which is in man himselfe neither should the reprobate also murmure at the mercie of God poured vppon the elect considering that God may doo good to whom he wil either at their owne destruction whereof there resteth a twofold occasion in thēselues namely original sin the iniquities that do therof daily proceed 18 Moreouer as concerning the transgression of Adam Eue 1. Sam. 2.6 Amos 3.6 Iere. La. 3.38 Iob. 30.39 Psalme 104. 105. 106 107. 136 Math. 10.29 it is certaine that the same neuer came to passe without the decree and ordinance of God And in deed the holy Scripture in infinite places doth testifie that all things depend vpon his prouidence decree If a sparow falleth not to the ground without the will of God shall man so excellent a creature created after the image of God take so horrible a fall without his prouidence and decree A man may giue a little child some small stripe with a rod without the parents appointment which notwithstanding they would peraduenture dissemble and winke at but none dare vndertake to cut him of the stone or to cut off any lim without his fathers good will and authority Euen so the greater that the importance of Adams transgression was in that it tended to destroie ouerthrow so excellent a work of God namely man created to his image the more are we to beleeue that it was neuer doone without his counsell or decree Moreouer if in his prouidence hee hath ordained what he will haue done with all other creatures hath he not think you ordained what shall be done with the principall and most excellent for which he created all the others Again if God creating all the world
as God hath chosen vs from among so many others like vnto vs euen before the foundation of the worlde to an incomprehensible and eternall glory and felicitie Eph. 1.5 what might be the orignall and foundation that his free loue Eph. 1.5 his mercye his incomprehensible goodnes and the onely good pleasure of his will as S. Paul also saith That euen God himselfe hath chosen vs and predestinated to adopt vs to himselfe through Iesus Christ according to the good pleasure of his will If therfore we would diligently meditate and ponder that the cause that we are preserued from the horrible condemnation of the reprobate which dayly by our sinnes we doe deserue and assured of the possession of life and euerlasting glory without any our desert proceedeth of the only election of God grounded vpon his goodnes loue grace mercy and good pleasure how should it possibly be but that the remēbrance of our election should induce vs first to humble our selues in the sight of God Eph. 2. 3. and acknowledge that by nature we were the children of wrath as well as others as also that in vs there was neither worthinesse or merit that might moue God to elect vs but that only of his meer goodnes mercy loue he elected vs to life euerlasting Secondly this feeling of his loue and mercy toward vs shining in our election ought to kindle our harts and soules in the loue of God that they might euen burne in feruent loue toward him We loue God saith S. Iohn because hee firste loued vs. 1. Iohn 4.19 If the Sunne in his force shining vpon a stone can so heate the said stone that a man shal not be able to touch it with his hād how much rather shal we if we meditate vpon this loue toward vs in our election albeit we were as colde as marble be warmed and kindled to loue him with all our harts with all our strength and with all our mindes as himselfe hath also commaunded vs. Bernard in a tract of the loue of God 10 The cause saith S Bernard why we should loue him is God himselfe and the measure is to loue him beyond measure hee declareth that the diuinity in it selfe considered is worthye that we should loue it beyond measure how much then must we loue God when he communicateth to vs his loue goodnes mercy in electing vs to life euerlasting but if we loue God in such maner as our election that leadeth vs to his loue toward vs doth binde and admonishe vs we ought to studye to amend our liues in keeping his commandements as Iesus Christ requireth at our hands saying If ye loue me Luke 14.15 keepe my commaundements As also it is our duety to loue that which he loueth and willeth vs to loue and to hate that which he hateth and willeth vs to hate and this is the root of our bond to loue our neighbour for the loue of God and contrariwise not to loue the world Iames 4.4 because as the Apostle saith The loue of the world is enmity with God And for this cause must we also denye our selues and the flesh Rom. 8.7 because the affections thereof are repugnant to God yea euen for this must we be ready to forsake father mother Luke 14 26. goods and life it selfe for the loue of God for otherwise we are not worthy to be his 11 As in this loue to God and in all that we haue shewed to depend thereof the true amendment of life doth consist so doth it sufficiently appeare that there is not any more liuely or vehement argument to induce vs to amendment then the meditation and remembrance of our election and consequentlye of the loue of God towards vs which shineth in the same and this doth the Apostle Saint Paul writing to the Romains expressely confirme for in the 9.10 and 11. Chapters hauing at large entreated vpon predestination hee thereof doth in the beginning of the twelfth gather this vehement exhortation to amendment of life Rom. 12.1 I beseech you brethren by the mercies of God that ye giue vp your bodyes a liuing sacrifice holy acceptable to God which is your reasonable seruing of God And fashion not your selues like vnto this worlde but be ye changed by the renewing of your minde that ye may proue what is the good will of God acceptable and perfect He heere raiseth them vp to the consideration of the great mercies of God shining in their election to saluation thereby to giue them to vnderstand how deepelye it bindeth and should induce them to amendment of life So often therefore as we finde our selues slacke in the seruice of God or attempted to offend him let vs thinke vpon our election and the loue and mercye of God the spring and originall of the same that so we may be moued to loue God and to shew forth this loue by a carefull and continuall amendment of our liues 12 Moreouer the remembrance of our election ought to stirre vs vp incessantly to praise God First for the incomprehensible riches of the life and glory wherto we are elected Secondly by the apprehension of the horrible and eternall damnation of the reprobate wherefro election onely hath saued and preserued vs. The remembrance therfore of so great so wonderfull and meere incomprehensible a benefite thus doubly considered ought to rauish our soules and open our mouthes night day infinitly and vncessantly to praise God Besides if we consider the cursed state of the reprobate and meditate vpon the fire alwaies burning the woorme perpetually gnawing the darknes that shal be without end to be short the lamentations and gnashing of teeth proceeding of their anguish that shal be the wofull fruit of their sins the iust reward of their iniquities who can but detest the offending of God Men vse openly to execute the guiltye to the ende that others by the apprehension of their punishment may feare to commit the like transgressions let then the representation of the so wofull estate of the vessels of wrath burning in hell fire make vs to feare to commit any thing wherby to deserue like punishment 13 Again the knowledge of our election ought in vs to engender a stedfast assurance that we cannot perish My sheepe saith Iesus Christ Iohn 10.27 heare my voice and follow me and I giue vnto them life uerlasting None shall take them from me My father who hath giuen them vnto me is greater then them all and none is able to take them out of my Fathers hand Iohn 6.37 I and my Father are one Againe All that the father giueth me shal come vnto me and him that commeth to me I cast not away And this assurance is grounded first vpon the foreknowledge of God for he cannot be deceaued in the foreknowledge of that that is to come As indeed all is present in his sight yea euen more assuredly then are to vs those things that we
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
this vengeance of God keepe vs in feare of this plague and poison euen as such as are put to execution are so many iudges and heralds pronouncing sentence of death agaynst all those that commit the like crimes as they are executed for And in deed the holy Ghost crieth out and testifieth 1. Pet. 5.5 Math. 20.27 Math. 23.12 that God resisteth the proud and giueth grace to the lowly Againe He that will be first among you saith Christ shal be minister he that exalteth himselfe shal be brought low If man therefore couet to be exalted God is his aduersarie if vpon arrogaÌ„cie he attributeth to himself the glorie due to God he must loke that God will be his enemie as he doth protest saying I will not giue my glorie to another Esay 42.8 It falleth out with the ambitious as Ouâ—d writeth of Iearus who taking vpon him to flie with wings made of wax when he came neere the Sunne his wings melted with the heat thereof and he fell into the sea which of his name is yet called the IeariaÌ„ sea euen so the ambitious the higher they rise in glory the more they approch the heat of Gods wrath and so doo melt and fall into the gulfe of eternall confusion The man that taketh vpon him to climbe a tree the higher hee goeth and the neerer hee commeth to the toppe the greater is his danger As he that is condemned to be hanged hath no liking of the ladder because he knoweth that the higher hee climbeth the neerer he is to his death and therefore could bee content the ladder should be either broken or burned if he might haue his desire euen so ought we to detest this ambition and pride and indeuor to denie and to mortifie the same as knowing that to desire greatnes is to desire mishap and that pride arrogancie is the highest step wherefrom man is cast headlong into vtter ruine 15 Surely it is maruellous that men shoulde so delight in these vices Bern. of Consider li. 1 which doo but torment them euen in this life confounde those that haue them in possession Oh ambition saith S. Barnard the crosse of ambitious men how dost thou torment mankinde Thou pleasest all men yet is there nothing more mightie in torment or more grieuous in trouble And truely if we could cut off these vices of ambition and pride our mindes woulde sure growe content and quiet we should not thus consume in enuie care and a number of other passions which trouble and molest our minds we should not sel our liberty become slaues vpon an vncertain hope of dominion neither ingage our consciences to the deuill for kingdomes Moreouer as poison put into good and sound meate maketh it mortal so pride taking occasion of Gods graces to boast it selfe August vpon the 58. psal doth by such sacriledge turne vs vnto destruction Arrogancie as S. Augustin saith is a deadly sin because that the farther that man procedeth in vertue the greater is his temptation wherby he looseth all that he had profited August in his booke of Nature grace All other sins saith he in an other place are to be feared in misdeedes but arrogancie most in good And truly as man hath no cause to boast of his wickednes miserie Chriso in his 29. hom vpon Iohn so in his vertues doth his pride grow take increase nourishment causing him many times the more vertue hee is indued with the more to be proud And therefore Chrisostome compareth it to a worme that breedeth in the wood eateth it also to rust which growing out of yron consumeth it Whereupon he addeth that vainglory arrogancy are full of thorns that choak vp vertue a beast that hath many armed heads against those that are possessed of him Many are of opinion that yong vipers do kil their dams in their birth such is our corruption that it causeth pride to spring out of vertue withal this wicked child to be the deuourer of his dam. We are therfore so to resist other corruptioÌ„s that still we must reserue the principall to fight against this wickednesse which groweth vp in vertue and poisoning the good giftes which we receiue of God doeth ouerthrowe that man who otherwise is holy wise and endued with vertue 10 To these purposes we must imagine that there is nothing lesse conuenient to man than ambition pride and arrogancie Let man saith Saint Augustine for whom the sonne of God humbled and abased himselfe August vpon the 18. psalme be ashamed to striue to be mightie and high minded Seeing that man seeking to bee higher than hee was is fallen from the height where hee was placed reason requireth that now he humble and abase himselfe contenting himselfe to bee lowe in his owne sight that hee may recouer his losse and bee mightie in him that humbled himselfe for him Esay 24.23 If the Moone as Esaie sayth shall bee abashed and the Sunne ashamed when the Lord of hoasts shall raigne in mount Sion and in Ierusalem and when glory shall be before his auncient men shall wee poore sinners clothed in iniquitie and replenished with infection of sinne lift vp our heads in the presence of Gods maiestie Shal not wee rather be as it were swallowed vp in the gulfe of shame and reproch To vs belongeth open shame Dan. 9.7 saith Daniel If the brightnesse of the Sunne dimmeth the light of the Starres shall not the Sunne of Gods glorie vtterly extinguish all excellencie and glorie of man 17 Againe let vs waigh our bodily miseries the vice and corruption of our soules in briefe all our iniquities against whatsoeuer may in vs be excellent honorable or wherein wee doo boast and surely the counterpoise will waie downe our pride and replenish our countenances with confusion shame Let vs set our ignorance against our knowledge the vertue that we want agaynst that which we haue our sinnes against our righteousnesse and our corruption against our holynesse so shall we soone quench all arrogancie and presumption Let vs not compare with the deuils in exalting our selues but with the Angels in humbling our mindes It is thought that the peacocke so full of faire feathers hauing only two foule feet standing proudly in the circle and contemplation of his beautifull trains so soon as he seeth his feet which he thinketh to be foule straight humbleth himselfe and abateth seeketh to hide his feathers how much rather ought we by the feeling sight and apprehension of many our foule feet and corrupt peruerse passions that raigne in vs to humble our selues and to abate our pride ingendered of a few feathers which haue only some smal beginning and apparance of beautie Moreouer the more plentifully that almightie God bestoweth his blessinges and graces vpon vs the more are we bound to doo him homage in referring them to his glorie Heb. 1.16 and not make of our selues Idols by sacrificing to
Leuit. 20 Deut. 18 for to the expresse prohibition of them there is also added a commandement to root out such people Neither may wee replie that it is a precept of the old Testament For in this respect the lawes of Heathen Emperours do concurre with the lawe of Moses And seeing that God hath pronounced that for such iniquitie the vnbeleeuers haue ben punished and driuen out of their countries Leuit. 18.27 1. Cor. 5 it appeareth that it is the fundamentall law of nature which no man may denie The Apostle likewise so sharply reprouing the incestuous Corinthian whō he commandeth to be deliuered to Satan doth sufficiently shew that this law is perpetuall And in deed it is so rooted in mannes heart Tacit. l. 12 Sue in the life of Claudius that when the Emperour Claudius would haue married his neece his brothers daughter he durst not doo it vntill as it were euen by force he had wrested a decree from the Senate of Rome whereby it was decreed that such a marriage should be lawfull yet durst not anie after him and his example practise this wicked toleration but onely one of his freed men who did it to please his Lord. Dieu in Nerua The Emperour Nerua freed the Senate from this reproach by abolishing this theyr permission by an expresse prohibition wherin he decreed that no man should marry his brothers daughter Leauing therefore these vnnaturall abhominations wee wyll intreate onely of two kindes of fornication too common euen among Christians yet most pernitious and damnable 2 The first is adulterie wherein wee vnderstand the sinne committed by those of whome either one or both are else where tyed in marriage True it is that some euen in our dayes namely that miserable Italian Apostata Bernardine Ochin hath mayntained that a married man may without adulterie marrie more wiues especially relying vppon the examples of Abraham Iacob Dauid Tremelius Iunius and other holie personages of the olde Testament But we are to note first that some learned men of our time are of opinion that God in his lawe doth expresly forbidde man to haue sundrie wiues at once And to that sense doo they expound this place vsually translated Thou shalt not take a wife with her sister during her lyfe Leuit. 18.18 which they translate thus Thou shalt not take a wife adioyning her to another and this their translation they confirme with strong and sound reasons Wherof it must folow that such as haue taken sundry wiues together haue transgressed the expresse law of God And albeit this corruption was not in those dayes as it shoulde seeme expressely reprooued in such as were giuen therevnto but rather by the Lorde tollerated and suffered vppon some reasons Gen. 2.18 yet is it without doubt formally repugnāt to the institution of mariage And indeed God saith It is not good that man should be alone let vs make him a helper Here he neither speaketh of sundry helpers but of one only neither created he for Adam sundry wiues but onely one Mat. 19 5. And Iesus Christ expressing the meaning of Moses saith And two shall be one flesh Thus he speaketh of two not of fower or siue in one flesh And for this cause albeit Idolatry be a more grieuous sinne then Adulterie yet doth Adulterie only dissolue marriage and ministreth iust cause of diuource 1. Cor. 6.16 because the partie becommeth a member and is made one body with her to whom he is adioyned by carnall copulation and in that he can not be a member of both be breaketh the first bond Whereof it necessarily ensueth that the married man companying with a maide or a wife and so becomming a member of her and one body breaketh his bond with the first and consequently is an Adulterer And this is it which Iesus Christ expresly confirmeth saiyng Who so putteth away his wife except for whordome Mat. 19.9 and marrieth another committeth adulterie Here he euidently declareth that so long as the first bond remaineth in force euen so long as he hath put her away without cause so long can he take no other wife vnlesse he commit Adulterie 3 It also seemeth that Saint Paul ordaining that a Bishop should be the husband but of one wife 1. Tim. 3.2 did in his time tollerate this corruption in others who hauing alreadie two wiues embracing the Gospell did conuert to Christian religion Yet in that he forbiddeth euerie such notwithstanding whatsoeuer excellencie in gifts not to be called to any publique office in the Church he thereby sufficiently declareth it to bee a corruption and spot of reproch And that surely hee would neuer haue suffered any professor of Christianitie to haue taken two wiues 1. Cor. 7.2 As also hee plainely sheweth his entent wher he saith To auoide fornication let euery man haue his owne wife and euery wife her husband Thereto adding The husband hath no power of his owne body but the wife and thereby euidently declaring that if the husband taketh another wife and accompanieth with her hee doth iniurie to his first in that without her consent he taketh vpon him to dispose of that which is in her power and seperateth himselfe from her to become one with her whom he then taketh Is not this therefore directly repugnant to the prohibition of Saint Paule 1. Cor. 7.5 who willeth that one should not defraud another Hereto he addeth For hee that is married careth for thinges of the world how he may please his wife and is deuided He saith not how he may please his wiues But besides how should he be deuided if he had many Albeit therfore that God in old time did beare with this corruption of hauing many wiues yet doth it not follow that it was lawfull But wee must so resolue herein as Iesus Christ speaketh of the booke of diuorce Moses saith he suffered it because of the hardnes of your harts Mat. 19.8 Instit lib. 1. Tit. 10. de Nupt. § affinitatis but it was not so from the beginning Let vs therefore with the Emperour Iustinian conclude that it neuer was nor neuer shall bee lawfull to take and haue two wiues at once In correspondence whereof if the married wife companieth with another albeit vnmarried yet shee committeth adulterie as also the man if hee take an other beside his wife albeit a single woman and holdeth her as his concubine or taketh her to wife or howsoeuer else yet doth hee likewise commit adulterie Augustine of adulterie in married men to Pollent And indeede it were no equitie saith Saint Augustine that men shoulde require of their wiues that faith which themselues will not performe And thereupon in many other places hee vpholdeth that it is adulterie if a man by any meanes whatsoeuer breaketh that faith of marriage whereto he is adioyned 4 This point thus resolued Let euery one man and woman that is tyed by marriage abhorre al carnall coniunction with
corruptions of men which especially we ought to amend there is none greater than a bold and presumptuous rashnes whereby men dare controll the holy doctrine of God which they do not vnderstand yea euen to denie or peruert the euident testimonies that hee deliuereth in his worde or accuse God O intollerable blasphemie of vnrighteousnes iniquitie and crueltie and reduce him to such bondage that hee may do nothing but that whereof euery blind man is able to comprehend the reason wisdome and iustice And heerof we will propound one example which is but too common and most pernitious 3 The holy Scripture in many places testifyeth Math. 20.16 Marke 13.20 Ephes 1.4 Rom. 9.11 11.5 Phil. 4.3 Rom. 11.5 9.15.20 Phil. 4 3 Apoc. 3.5 Iude verse 4 Rom. 9 23. Iohn 10.28 Rom. 9. 22 Rom. 9.18 1. Sam. 2.6 Amos 3.6 Ier. l. â— 3. 38 Iob 38. 39. Read Sect. 18. Acts 4.28 1. King 22.20 Iob 1.12 2. Thes 2.9 Rom. 9.17 2. Sam. 15 2. Chro. 36 that among the children of Adam God hath chosen some to saluation life eternall leauing the rest without anie portion in such felicity that this election was founded vpon his onely goodnes and mercie that he had power and authoritie to choose whome hee pleased and to leaue the rest that the names of the elect haue from all eternitie bene written in the book of lyfe and the rest recorded to iust destruction that God so prepared the elect to glorie that they cannot perish and that the vessels of wrath as the Apostle tearmeth them are in such wise prepared to destruction that beeing by the decree of almightie God giuen ouer to themselues according to theyr owne corruption they cannot but sinne so be iustly condemned that God sheweth mercie to whome hee will shew mercie and hardneth whom he will harden that nothing commeth to passe without the will and prouidence of God that God dyd so foresee the transgression of Adam and that it was not without his decree and ordinance that all that was done as concerning Iesus Christ by Iudas Pilat the Gentiles and the Iewes was done by the definite counsell and eternall decree of God directing the wicked worke of men that by them hee might accomplish his excellent worke of our redemption that many times he imploieth both the deuill the wicked as a father to correct by their wicked works the sinnes of his elect and as a iust iudge to punish the iniquitie of the others 4 Now albeit there is no doctrine that may stande vs in greater stead than this to ingender humility in man neither to produce anie sitter argument to praise God or to minister consolation peace content to such as feele themselues to be the children of God or that may bee a more mightie or sharpe spurre to pricke vs forward to amend our liues as wee will hereafter shew yet are there some who not being able to comprehend this doctrine do thereof take occasion to seeke so to burie it vp that it may not be preached in the Church of Christ Others that gather consequences of blasphemie to peruert or reiect it As concerning the first The apprehension and feare which they conceiue in the blasphemyes that the peruerse doo gather out of this doctrine is commendable but the meanes that they take to preuent them are not to bee receiued Neyther may wee looke to bee more wise than Christ who neuerthelesse desisted not from preaching publishing and recording it by his Apostles And surely albeit Saint Paule noteth some blasphemous replications agaynst this doctrine yet doth he not leaue too teach and maintaine it Christ sayeth Hee that hath eares to heare let him heare It must therefore be preached to those to whome hee giueth eares to heare Rom. 9.14.19 Math. 11.15 13.9.43 Iohn 10.27 that they may heare and not bee buried because of those to whome hee hath not giuen eares to heare Christ the soueraigne shepheard requireth no lesse of his sheepe to heare him then he forbiddeth them to heare the voyce of straungers It is a learned ignorance not to knowe that which God woulde haue vs to be ignorant of but it is a pernitious ingratitude not to bee willing to knowe that which God woulde teach vs. The soule deuoide of the doctrine of truth is prepared to receiue lies It is no Christian simplicitie or sobrietie to reiect as hurtfull the knowledge of that which the sonne seeketh to teach vs. True wisedome and modestie in the children of God consisteth in opening theyr eares to learne when Christ openeth his mouth to teache also not to desire to learne that which hee is vnwilling to reueale vnto vs. The holye Scripture is the schoole of the holy Ghost wherein as there is nothing omitted that is necessarie to saluation so is there nothing taught but what is requisite for vs to know And thus it is great iniurie agaynst the holy ghost that hee hath taught or reuealed vnto vs anie thing meet to haue beene suppressed Let vs therefore conclude this purpose with the aduertisement of Moses saying The secrete thinges belong to the Lord our God but the thinges reuealed belong to vs and to our children for euer Deut. 19.29 that wee may doe all the wordes of this lawe Beholde how for the amending of our liues according to the exhortation of Iesus Christ wee are to correct this ingratitude pernitious counsell and presumptuous rashnesse which vrgeth vs to suppresse that which it pleaseth God to reueale vnto vs and serueth especially to the magnifying of his glorie to the begetting of humilitie in his elect to strengthen their faith and mightily to induce them to amend their liues 5 Others there are that proceede farther for not beeing able to vnderstand yet desiring to comprehend the causes and reasons of the pointes of the doctrine before mentioned do take occasion to condemne and reiect the euident testimonies by God deliuered in his word by consequences falsely gathered which accuse God of crueltie and vnrighteousnes and maintain that he is the author of the sin and iniquitie of men But how doo they herein swallow themselues vp It is as if they should accuse the sun of darknes because that seeking to looke into the brightnes thereof their eies be dazeled Many artificers in their tratles doo worke many thinges whereof we can conceiue no reason yet do we not condemn them because we presuppose that they are not don without reason How then Shal we be so rash as to condemne the great builder and gouernor of this world because we cannot comprehend the wisdome contained in his workes Shal the scholler say that his master is ignorant because he caÌ„not vnderstand the profound knowledg that is in him That we may therfore correct this rashnes so according to the exhortation of Christ amend our liues let vs remember that when he is called Holy holy holy wee are thereby admonished that in him ther â—esteth a wisdome goodnes
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
place Exod. 20 I am the Lord thy God that hath brought thee out of the land of Egipt keepe my statutes and my lawes and doe them Again Leuit. 19.36 Prophane not the name of my holines for I will be sanstified among the children of Israel I am the Lord that do sanctifie you Leuit. 22.32 and that haue brought you out of the land of Egipt to be your God Moreouer he commandeth all parents to shew their children of this bond wherein they stand bound to obey his commaundements saying When thy sonne shal hereafter aske thee saying What mean these testimonies and ordinaunces and lawes Deut. 6.20 which the Lord our God hath commaunded you thou shalt say vnto thy sonne Wee were Pharaohs bondmen in Egipt but the Lord brought vs out of Egipt with a mighty hand And the Lord shewed signes and wonders great and euill vpon Egipt vpon Pharaoh and vpon all his householde before our eyes And brought vs out from thence to bring vs in and to giue vs the land which he sware vnto our fathers Therefore the Lord hath commaunded vs to doe all these ordinances and to feare the Lord our God that it may goe euer well with vs and that hee may preserue vs aliue as at this present Michens 6.1 And whereas their children in the dayes of Micheas did not walk according to this bond to obey Gods commandements he sharply reproueth their ingratitude saying My people what haue I done to thee or wherin haue I grieued thee Answer me for I haue caused thee to returne out of the lande of Egipt c. And this doth he alledge to shew that he had iust cause as the prophet declareth to take the mountains and the foundations of the earth to witnes and iudge of his iust complaint and accusation against the ingratitude and disobedience of his people 4 If the deliuery from the bondage of Egipt were iustly obiected to the people of Israel to remember them of their duetye to loue God and to walke in his holy ordinances how much rather ought this name Iesus by aduertizing vs of our deliuerye from the bondage and cursed tiranny of the deuil and out of the furnace of euerlasting fire make vs bonde and affectionate to the loue of Iesus and louing him with our whole harts to amend our liues according to his commaundement Zachary the Father of S. Iohn Baptist saith in his song that this was the oath that hee sware to their father Abraham Luke 1.73 that he would giue to his people That being deliuered out of the hands of their enemies they should serue him without feare in holines and righteousnes before him all the daies of their liues Here doth he speake of the deliuery which Iesus hath purchased for vs in sauing vs from the power of the deuill of hell and of all our other enemies What an ingratitude were it then in vs that the remembrance of this name Sauiour putting vs in minde of this happy deliuerance from the power of the deuil and other our enemies should not so kindle our harts as wholy to dedicate them to his seruice and to thinke our selues blessed if we could please and obey him in amending our liues 5 But this obligation will the more plainely appeare if we consider the reason of this name added by the Angell saying For hee shall saue his people from their sinnes Firste he sheweth that sinne is the way to destruction and death euerlasting Rom 6.23 as the Apostle Saint Paul saith The reward of sinne is death Now in as much as God is righteous it was expedient for our saluation that this Sauiour the righteous should by dying for vs satisfie for our sinnes Rom. 6.6 Rom 6. Col. 2.11 and as there is in vs besides the sinnes that dayly we haue and doe commit the olde man that is to say the vice and corruption the fountaine of the same so this Iesus crucified with him this olde man and corruption which Saint Paul so often tearmeth sinne and the body of sinne to the ende to mortifie him in vs and so to deliuer vs from him that through our transgressions we should no more fal into the pit of hel S. Paul writing to the Romains doth at large represent vnto vs these two benefits of Iesus the first tending to iustifie vs in the sight of God the other to testifie our iustification to the glorie of Iesus And therefore the same Apostle maketh as it were an inseparable coniunction of those two benefites saying Iesus Christ is made vnto vs wisedome 1. Cor. 1.30 and righteousnes and sanctification and redemption 6 The consideration of the first benefite That hee hath satisfied for our sinnes should most liuely kindle our heartes to loue him feruently and so in folowing his commandement to amend our liues If I should owe a man some notable summe of monie and not hauing wherewith to paie hee in compassion should acquite me the greater the debt were the greater cause should I haue the more should I be bound to loue and please him as Iesus Christ himselfe sayde vnto Simon Luke 7.40 But who is able to comprehend the greatnesse of the debt of our sinnes which this Sauiour hath paide for vs that they might not bee imputed vnto vs but bee quite discharged and blotted out How great therfore should our loue be towards him as also our care and feruent affection to obey him when he cōmandeth vs to amend or how much ought we to abhor the displeasing of him wherby we againe binde our selues to euerlasting death 7 As concerning the other benefite Inasmuch as hee hath wyth himselfe crucified our olde man and so put to death our vice and corruption What a madnesse were it in vs to reuiue nourish and maintaine these our Sauiours enemies and mortall poisons of our soules euen the souldiers of that infernall Pharaoh which labour agayne to plunge vs in the furnace of eternall fire If wee see a mad dogge euerie man laboreth to kill him and therefore what should wee thinke of him that should seeke to preserue him or after hee were dead to reuiue him againe if hee might Woulde not men thinke him to bee an enemye to mankinde yea euen worthy to bee rooted out and is not this sinne and corruption in man euen as badde as a madde dogge Are not the bitinges thereof deadly This madde dogge hath Iesus Christ slaine in crucifying him with himself that so hee might die in vs. Are not we therfore verie miserable wretches that will hearken to the world and the flesh and so reuiue nourish and maintain sinne in vs as delighting in the damnable bitings thereof which breede vnto vs euerlasting death Our olde man sayth Saint Paul was crucifyed with Iesus Christ to the end the bodie of sinne might bee extinguished Rom. 6.61 6. 8. that wee might no more serue vnto sinne Againe Beeing deliuered from sinne yee are made the seruants of