eternall life they are they which do testifie of mée And for that cause chiefly the Lord will that the dispensatioÌ„ of his word of his sacraments be open manifest vnto all the worlde to the ende that we may seperate the church and congregation of the true chrystians from so many sectes and companies of heritickes whych doe boast themselues to haue the Churche with them according as Lactancius doth write There would be also daunger or it is to be feared that ceasing the exercise of the religion ther would happen that which is written in the booke of Iudges that is to saye that euery man doe not that which séemed right in his owne eies or that which we doe reade in the time of king Asa that ther was no peace to them that go out and in But great vexation of the inhabiters of all lands for one nation shall destroye an other and one citie another for GOD will trounce them with all aduersitie as oftentimes it happeneth that the Lord being not knowen of his as he ought to be did take from his vnderstanding and wisdome and did fill them with blindnesse or darkenesse did giue vnto them a sléeping spirite eyes that they cannot sée eares that they cannot heare doth tourne their table into a snare that for their rewarde Beholde what doth force constraine me to say that it is in the great cities in the which we ought to establish first the exercise of the true christiaÌ„ religion bicause that oftentimes in the great cities are committed the greatest wickednesse extorcions tyrannies as the Lord so many times hath rebuked by his prophets the inhabiters of Ierusalem that according to the benefites that he hath done vnto them they did multiply increase their iniquities offences And by his prophet Daniel that the iniquitie hath begun of the auncients and doctors of the lawe although that the law was come out of Sion and the word of God from Ierusalem Not without cause the Lorde hath established his temple ordeined his ceremonies in Ierusalem the chiefe citie of Iuda for to reprâ—sse the sinnes of his people and to holde and kéepe them in the obedience of his holy precepts coÌ„maundemeÌ„ts bicause that his word is like a fire like a hammer that breaketh the hard stone quicke mightie in operation and sharper then any two edged swoord and entreth through euen vnto the diuiding a sunder the soule and the spirite wherein the scripture doth teach vs that there is no meanes more greater to same and to bridle the heartes affections of men then the woord of God. The which ought to serue for an example vnto all true Princes for to establish mainteine the exercise of religion I doe meane that in the which the woord of the Lord doth sound daily and is purely and rightly administred for in that point doth consist their power aucthoritie and greatnesse I doe remember for this matter that Licurgus the writer of the lawes of the Lacedemonians could find no time more fitter for to cause the citie of Sparta to florish then to accustome the inhabitaunts of the same to obey the lawes bicause saith hée that the lawes doe teach two things that is to say to commaund and to obey to the commaundement adding ouer and besides the same that the obedience doth consist and lye in the exhortation wherein we are learned taught that the exercise of the true christian religion is so much more necessarie for to mainteine and kéepe the rightes of Princes and Lordes the which by the word of God we doe learne to obey him as our Prince and soueraigne Lord to giue vnto all our superiours that which is due vnto them Tribute to whoÌ„ tribute belongeth Custom to whoÌ„ custome is due Feare to whom feare belongeth Honour to whoÌ„ honour perteyneth not onely for the anger but also for the conscience And although that this onely argument be sufficient for to proue that we haue nothing attempted agaynst the person of a Prince his lawes and preheminences yet truely our enimies haue thought by the meanes to make vs odious hatefull not onely vnto those of the countrey but also vnto straungers But as it happened of late amonge the disciples of the Lord the dooing of the religion béeing troubled for certeine differences or controuersies which were among theÌ„ at that time there the Apostles did assemble themselues together and hauing ordred the dooing of the religyon Notwithstanding that they could not do so much but that they were forced afterward both in their persons and in their religion and declared to bée rebels and seditious throughout all the Sinagogges Euen so is it happened of our time For though that by meere deliberation and aduise of the counsaile learned men and of good consciences haue agréed vnto some differences for to mainteine the vnitie of the kinges subiectes yet truely so many people haue risen against vs from all places that in the end haue declared vs to be rebels seditious to conclude we haue bene forced in our persons goodes conscienses In so much that we may bewaile lament that which S. Peter in his time did deplore lament after the saying of the prophet Dauid Why do the heathen rage together why do the people imagine vaine things the Kings of the earth stande vp and the rulers take counsaile together against the Lord and against his annoynted And we must not héere excuse our selues vnder colour of some yea of the most greatest part of the people speaking against the Edict and statute of the king for the gift to interprete the scriptures or to sée perceiue the differences which are done in the church is a light and knoweledge which the Lorde hath printed and imbraced in the heartes of the true and faythfull Christians and of those whiche of redie courage and frée will do beléeue the word of god And it is not bounde or tied to the number of personnes aucthoritie or greatnesse According to that which Iesus Christ did promise his Apostels in Saint Iohn that the holy Ghost shall teach them all things and that they shal be all taught of God. The whiche Sainct Peter doth declare more at large shewing that the scripture came neuer by the will of man but holy men of God speake as they were moued by the holy Ghost It is not then in the number of persons that we must way the dooing of the Religion but to the aucthoritie of the scripture and to the aduise of those which with a good conscience doe bring an eminent and ouerpassing knowledge Euen so the auncients in the primitiue Church do condempne Samosetanus and Arrius do take none other iudges for to discerne perceiue the differences then the word of God with the consenting of those which haue béene Disciples or successours of the
asketh not counsaile at his God whether it be concerning the dead or the lyuing If any man want light let him looke vpon the lawe and the testimonie whether they speake not after this meaning Notwithstanding then that our enimies doe glorifie and boast themselues in the outwarde appearaunce of their ceremonies and sacrifices crying with the Iewes that there is no nation or people so great that hath ordinaunces and lawes so righteous as al this lawe which they set before the people Although saye I that they doe boast themselues of their Temples and sumptuous presentes and goodly endowmentes and that they do exclayme so many times dayly This is the Temple of the Lorde despisinge the Christian and reformed Church for the poorenesse basenesse and littlenesse of the same They are not ignoraunt that Iesus Christ hath not ben as a stone to stumble at and as a rocke to fall vpon a snare a net to both the houses of Israell and shal be the fall resurrection of many in Israel and for a signe whiche shal be spoken against Insomuch that Saint Paul doth witnesse that Iesus Christ crucified is an occasion of falling vnto the Iewes and vnto the Grekes of foolishnesse and his doctrine a swéete sauour of life vnto those which were saued and of death vnto those which do perishe What is the cause that their reasons doe serue to no purpose for to abolish or change the veritie of our religion grounded vppon the word of the Lorde but rather for to condempne the malice of those whiche do abuse it as the hoggs do of the good pearles and the doggs of the childrens breade which if they doe consider well what their Romish Church is they shall finde it in nothing differing from a policie or gouernement altogether prophane and worldly hauing it subiect not vnto the worde but to their opinion and priuate will a thing asmuch contrarie vnto the Christian doctrine as Iesus Christ doth teach vs that the Lordes of the Gentiles haue domination ouer them And they that are great exercise power ouer them but it shall not be so among them That is the cause why we do not sée any other thing to reigne in the Romish Church then an excessiue ambition and inordinate desire to encrease augment their greatnes as saint Hierome doth testifie of his time that the Churche beeing augmented increased in temporall ryches was also weakened diminished in christian vertues in suche sorte that hee durst well call the Church of his time a sinke and puddle in respect and regarde that it had and did beare vnto the Churche of of Iesus Christ and of his Apostles For the Christian Church is not bound vnto titles nor vnto dignities But to the word and to the true vsage of the Sacraments ordeined of the Lord nor limitted vnto a certeine place as of late the Iewes did referre the doings of their religion vnto the Temple of Salomon the benedictions blessings of the Lord to the mount Garizim but in all people he that feareth him worketh righteousnesse is accepted with him and his welbeloued sonne our Lorde Iesus Christe is in the middes of two or thrée gathered together in his name What shall I say more the greatnesse of the Christian church doth not consist in the number of persons for as Iesus Christ saith many are called but fewe are chosen And as Esdras doth witnesse the most highest made this world for many but the world to come for fewe As when thou askest the earth it shall say vnto thée that it giueth much moulde whereof earthen vessels are made but little of it that gold commeth off euen so is it with the worke of this worlde There be many created but few shal be preserued Insomuch that the Lord doth make sometime his Church like vnto a wilde and barraine vyne in the whiche one can finde but a fewe grapes yea vnto a budde in the which one can finde but one grape And he saith doe not destroye it for it is blessednesse And therefore the Lorde called his number the little flocke and doth tell vs that straite is the gate and narrowe is the way which leadeth vnto life and fewe there be that finde it I do say moreouer that we ought not to applie or referre the christian church vnto mans commoditie and felicitie For in the lawe of nature we do sée an Abel the figure of the true christians put to death and killed by his brother a Noe despised of his owne sonne Iacob the other prophets banished and constrained to flie that people of Israel so much praysed or estéemed of God compelled by Pharao vnto a great and miserable seruitude and bondage A little while after did wander stray abrode by the wildernesses The king and his people taken captiue in Babilon the Prophets constrained to hide themselues for the crueltie and tirannie of the kings In the Christian lawe the first Herolde and Ambassadour of Iesus Christe and of his gospell Iohn Baptist put to death by king Herod Iesus Christ from his birth or assoone as he was borne fledde into Aegypt The Apostles counted as shéepe to be slaine and after the Apostles I do meane from the time of the Romaine Emperours a verie bucherie and slaughter of Christians For all the same we haue none occasion to be offended or to be angrie with our selues seing the peace of the wicked and vngodly or to withdraw vs from the Christian Church for the aduersities of the same for euen as in the time of the vniuersal floude Noe and all his family were preserued from the waters and the Arke coulde not be forced with the windes and tempests or as the people of Israel erring and wandering in the wildernesse and vnknowen places were conducted and guided by the Lorde in the night by a piller of fire and by day in a piller of a cloude Finally as that ship wherin the Apostles were being tossed vppe and downe in the sea did séeme to manasse the Apostles of drowning if it had not béene that Iesus Christ at his comming caused the windes to cease and the sea to be calme Euen so this heauenly Arke I do meane the Christian Church or congregation being builded vpon the foundation of the Apostles and Prophets that corner stone which is Iesus Christ yea him which hath promised vnto his that he wil aide and helpe them euen vnto the end of the world forasmuch as he doth fortifie him in his afflictions that nowe of late the Arke of Noe did lifte vp it selfe aboue the waters stormes and tempests Wherefore it should be in vaine for to no purpose for vs here to alledge the magnificence and greatnesse of the Romishe Church for that is as if one shoulde leane vppon a stafe of a broken reade that is to say vpon mans force and strength Or for vs to
place of vnderstanding in the lande of those which do lyue easely and which haue great riches for the feare of the Lorde is the true wysdome and to retyre and drawe himselfe from euil is the vnderstanding We must not then be astonied or amazed if they do abuse the scripture after their owne sense forasmuch as they do not estéeme but their owne pleasure which is the enemie of reason It doth gréeue me verie much to speake of those which for to please the will and minde of their Auditors And least they should hurte or gréeue them do apply the Scripture I know not to what matters of iesting and laughter yea being set in Moses Chayre in which place especially and chiefly it ought to be intreated off withall reuerence and grauitie I do say furthermore that they are not ashamed to play by maskings and counterfaitlike that which ought to be taught with feare and al humilitie To conclude they do serue more willingly to the pleasures of other then to the honour of the Lord and to the edification of his congregation What shall I saye of those which will referre and attrybute vnto the holy scripture vnto the bookes writings of the heathen Phylosophers as if we had borowed the rule to lyue well of them and not they of vs I will not denie but that the Philosophers chiefly the Platonicians haue written many thinges verie néere vnto the christian rule and very much confirmable and agréeing vnto good manners But as Sainct Augustine saith bicause that they haue made it their owne the true Christiās ought to serue to a better vse in asking it again of thē as vniust vnlawful possessours euen so as the Israelites haue applied the treasures riches of the Aegyptians to the honour of the Lorde And as it was lawful for the people of Israel to take to wife an estraunger captiue so that she do shaue hir head pare hir nailes put the raiment that she was taken in from hir also it is not forbidden to apply the writings of the heathen men Panims to our religion so that we do cut off that which doth concern their idolatrie and supersticion and that we doe apply vnto the honour of the Lorde that which doth serue to the veritie of our doctrine That is the cause wherfore sainct Paul disputing in the citie of Athens against certeine Philosophers did not feare to recite the saiyng of a Poet for to proue the doing of our religion And the same Apostle in another place of his Epistles did not make it a doubt to alowe the saying of Epimenides against those of Crete for all that I will not taxe those which haue the charge in the Church But I desire that they may be so discrete and well aduised in their profession that they may trie proue all things but to kéepe that which is good after the example of the good chaungers which doe knowe verye well to separate the good money from that which is false and vnlawfull to the ende they do not bring any thing from other learninges which might defile the worde of God or marre the doing of the christian veritie in so much that the word of preaching be receiued of all men not as the worde of man but euen as it was in déede the word of God which worketh in you that beléeue to the aduauncement of the kingdome of his sonne our Lord Iesus Christ to whom be glorie foreuer Amen COLOSS. 4. Let your speach be alwayes well sauoured and poudered with salte that ye may knowe howe to aunswere euery man. A prayer O Lord which dost giue the tongue to teach well to the ende that one may comfort them which are troubled yea and that in due season which giuest wisedome vnto the ignorant teachest thy seruants that which they ought to say giue vs thy grace to knowe that thy worde is pure euen as the siluer which from the earth is tried and purified seuen times in the fier to the end that we may receiue it not as the worde of man but euen as it was in déede the word of God which worketh in you that beléeue and that we doe not applie it to any euill vse or dissolute woorke but to the aduauncement of thy glorie and to the edifying of our neighbour In somuch that we may be faultlesse and pure without rebuke in the midst of a croked and peruerse nation among which sée that we shine as lightes in the worlde holding fast the worde of life Finally that we do declare by our works in this latter time that we haue not runne in vaine neither haue laboured in vaine But for the veritie of him which from the beginning of all thinges was the worde of life our Lord Iesus Christ vnto whom be glorie for euer Amen THAT THE LORD IN THE middest of afflictiōs doth reserue alwayes certeine places of refuge for his and certeine true prophetes to his Church yea certeine valiant men for to withstande the tyrannie of the wicked ESAIE 49. ◠¶ The prisoners shall be taken from the Gyant the spoile deliuered from the violent for I will mainteine thy cause against thine aduersaries Saith the lord ESAIE 59. D. ¶ I will make this couenant with them saith the Lorde my spirite that is come vppon thee and the words which I haue put in thy mouth shall neuer goe out of thy mouth nor out of the mouth of thy childrens children from this time foorth for euer more IF the Panim or Heathen man saith that the exile banishment is terrible fearefull vnto those which of a priuate singuler affection do prouide for themselues an habitation for to dwell euer not vnto those which haue the whole worlde for a Citie And the Poet Ouide hath written that euerie countrie or land is an habitation vnto a vertuous couragious man As the sea is a floudde for all kinde of fishes If I say the auncient Patriarkes Abraham Isaac and Iacob by faith did dwell in the promised lande as strangers in tentes looking for a citie hauing a foundation whose builder and maker is God although that some of them had not but the light of nature for a rule and discipline the others had not so euident a witnesse as we haue of the reuelation to come of the children of God in the which our vile bodies shal be made like vnto the glorious bodie of the sonne of god Truely somuch the lesse our exile and banishment ought to be vnto vs gréeuous and feareful in asmuch as we are assured by the mouth of Iesus Christ of his Apostles that we haue not héere a continuing Citie but that our conuersation is in heauen Also as Sainct Paul writing vnto the Corinthians doth assure vs that if our earthlie mansion wherein wée nowe dwell were destroied that we haue a building ordeined of God
an hie minded person His voice shall not be heard in the streates A brused reade shal he not breake and the smoking flaxe shall he not quench he wil not be hatefull or odious vnto him selfe nor yet werie him selfe That is the cause wherfore Sainct Peter did exhort the pastours shepherds to féede Christes flock which is commited vnto them taking the ouer-sight of theÌ„ not as though they were compelled thereto but willingly not for the desire of filthy lucre but of a good minde not as though they were Lordes ouer the parishes but that they shoulde be an ensample to the flocke Euen so dothe Saint Paul say writing vnto the Thessalonians we haue béene saith he tender among you euen as a nursse cherisheth her children so was our affection towarde you our good will was not to haue delt vnto you not the gospel of God onely but also our owne soules bicause ye were deare vnto vs Euen so saide Iesus Christe vnto his Apostles behold I sende you foorth as shéepe among wolues Be ye therfore wise as Serpentes and innocent as Doues And in an other place of the same booke Ye know saith Christ that the Lordes of the Gentiles haue domination ouer them And they that are great exercise power ouer them It shall not be so among you But whosoeuer will be great among you let him be your minister and whosoeuer will be chiefe a mong you let him be your seruant As the Lorde also doth witnesse by his prophet speaking of the remnants I meane of the faithful congregation that the remnant of Israel shall doe no wickednesse nor speake lyes neither shall there any disceitful tongue bée founde in their mouthes for they shall be fedde and take their rest and no man shal make them a fraide And it is verie well saide of Plato that he which doth stablishe and make Lawes in cities ought to hold and kepe the office of a father and mother Insomuch that his writings shold conteine in them rather a kinde of loue and wisedome then of a tirant thretning and ruling by rigor and cruelnesse And therefore the Lorde did rebuke sometimes the shepeherds of Israel for that they did rule ouer their flock in duritie and rigorousnes And Iesus Christ did declare vnto the Scribes Pharises that they did binde heuie burthens and gréeuous to be borne and lay them on mens shoulders but they themselues will not heaue at them with one of their fingers and loue to sit vppermost at feastes and to haue the chiefe seates in the sinagogs gréetings in the markets and to be called of men Rabby As it did appeare that the chiefe priest asked the Apostles saying did not we straitely commaunde you that ye shoulde not teach in his name Such is and hath béene alwayes the manner and condition of those which haue little regarde to the christian religion so that they may get vnto themselues powre aucthoritie As we do reade that king Nabuchodonosor did coÌ„pell and constraine the people to do homage worship vnto his idoll one Antiochus which did cause the Iewes and Machabees to forsake the diuine seruice and preceptes of the elders one Cozba in the time of the Emperour Elyas Adrianus would the men should take or acknowledge him for the true Messias promised in the lawe or as we doe se in our time an Emperour of the Turkes by force of armes did go about to mingle the heauen earth for to obscure and darken the name of Christ and to deface his remembraunce Not without great cause Saint Hierome did coÌ„plaine sometimes that when the powre was vsurped by the prelats of the Church that the Church being increased in goods and riches hath ben also diminished and made weake in vertues things much more dampnable and contrarie to our religion as the worde of the Apostle doth admonishe and teach vs that the weapons of our warre are not carnall things but things mightie in God to cast downe stronge holdes wherewith wée ouerthrowe imaginations and euerie hie thing that exalteth it selfe against the knoweledge of god And verie well a certeine auncient authour saide that the Church doth not knowe the corporall weapons and that for her onely aide and helpe she doth patiently abide and tarie patiently the Lordes leasure when it will please him to haue pittie on her to the same ende a Bishoppe of the Church of Rome saide When I shal be coÌ„pelled I may not resist I may besorrie I may wéepe and lament against the armies weapons of the men of Gotia my teares weepinges are my weapons Behold saith that good authour the munitions and weapons of priestes otherwise I can neither speak against nor resist Now for asmuch as our enimies do goe about and endeuour themselues to mainteine their Religion by fire and sworde threatnings and bandes they do sufficiently declare that they cannot assure it by the scripture Euen as king Pharao desiring to raigne ouer the people of God fearing that he should not treade vnderfoote all other nations did lay vpon them importable burthens and at the last caused to be killed all the first borne of the people of Israel Euen so I say as Herode being troubled for the homage obedience that men did beare vnto Iesus Christe of his natiuitie considering the promises of the sauiour of the worlde accomplished and fulfilled in him dyd slaye all the children that were in Bethelem and in all the coastes thereof as many as were two yeare olde and vnder fearing least that the aduauncement of the kingdome of Christ should be the ruine of other people Beholde the ende of those which haue no regarde what become of the kingdome of Iesus Christ so that they may establish set vp their puissaunce and greatnesse to the ende they may reigne and beare rule in this world But the meaning of the true christians is altogether otherwise forasmuch then as they doe seeke first the kingdome of God and the righteousnesse therof Yet they care not what their aucthoritie power and greatnesse be so that the word of God haue his frée passage and the name of the Lord be glorified For that same reason they put not their hope and strength in carnall weapâ—ns but in spirituall Their sword is the word of God quicke and mightie in operation and sharper then any two edged swoord and entereth through euen vnto the deuiding asunder of the soule and of the spirite and of the ioyntes and the marie and iudgeth the thoughtes and intentes of the heart Their victorie is that that ouercoÌ„meth the world eueÌ„ our faith by the which as saith the Apostle vnto the Hebrewes The auncient fathers patriarks and Apostles haue subdued kingdomes wrought righteousnesse obteined the promises stopped the mouthes of the Lyons And as Iesus Christ said that he will fight against his enimies with the swoorde of his mouth Also
of our soules our LORD Iesus Christ doth promise vs that whosoeuer shall doe the will of his father whiche is in heauen that he will be his brother sister and mother And that our heauenly father doth assure vs that he will gather vs vp yea when we shal be forsaken of all our parentes and friendes at the time of the restoring of all things when he shall bée all in all Amen Actes 9. a. ¶ It is to hard for thee to kicke against the pricke A Prayer to the same ende O Lord which art wonderfull in puissance and infinite in mercy which desirest not the death of a sinner but rather that hée repent Regard and beholde from thine heauenly throne the rage and furie of our enimies and of those which doe pursue thy name As thou hast of late enclined thy face vpon Balaam willing to force the people whom thou haddest chosen for thine heritage Shew mercy and bring to repentance those which of an indiscéerte zeale not according to knowledge do hinder daily the course and frée passage of thy woord To the ende that they béeing cast downe by the swoord of thy mouth after the example of that vessell of election may acknowledge thy Christ magnifie thy glorious name amonge the middest of the Nations yea that they doe confesse with heart mouth that it is eternall life then to acknowledge thée to be true God and not to varie or any thing decline from the commaūdement of him whō thou hast sent our Lord Iesus Christ vnto whom be glorie for euer Amen ¶ A BRIEFE DEMONSTRAtion vnto those which haue susteined euen hetherto the dooing of the reformed religion for to confirme them more and more in their first will. Cap. 13. Psalme 73 d. ¶ They that forsake thee shall perish thou destroiest all them that commit fornication against thee THE Scripture doth witnesse that at the comming of the sonne of God many false Prophetes shall arise shall deceiue many And bicause iniquitie shal haue the vpper hande the loue of many shall abate But hée that endureth to the ende the same shall bée safe As it is written that hée whiche striueth for a mastrie is not crowned excepte hée striue lawefully And the husbandman must first by laboring receiue the fruites And what he is among you sayth the Lord that is disposed to builde a towre sitteth not downe before and counteth the cost whether he haue sufficient to performe it Least after he hath laide the foundation and is not able to performe it all that beholde it begin to mocke him saying this man began to build and was not able to make an ende I speake this my bretheren least ther be at any time in any of you an euill heart vnfaithfull to depart away frō the liuing god But exhort one another dailie while it is called to day least any of you waxe harde harted through the disceitfulnesse of sinne For we are made pertakers of Christ if we kéepe sure vnto the ende the beginning wherewith we are holden vp And we doe exhort you of this fearing that in forsaking him whiche hath called you by grace you doe transport your selues vnto an other gospell and séeing nowe ye know God yea rather taught of God you doe turne your selues backewarde vnto impotent and beggerlie ceremonies obseruing with the Iewes daies and monethes and times and yeares not for that I doe distrust of your good will. But to the ende that I may so assure you in the faith of the Lord that the course of this present life finished euery one of you may say with the Apostle Sainct Paule I haue fought a good fight and haue fulfilled my course and haue kept the faith From hencefoorth is laide vp for me a crowne of righteousnesse which the Lorde that is a righteous Iudge shal giue me at that day not to me onely but vnto all them also that loue his comming In like manner to the end that ye bée not as children caried about with euery winde of doctrine as cōmonly chaunseth vnto men But let vs followe the trueth in loue and in all thinges growe vp into him which is the head that is to say Christ The prophet doth complaine in the olde lawe that his people doe halt betwéene two opinions neither following the liuinge GOD nor Baal The Lorde did rebuke the Angell of the Laodicians bicause that hée was neither hot nor colde insomuch that therfore he will spew him out of his mouth On the other side hée doth promise to him that ouercommeth to sit with him in his throne as it is written no man can serue two masters for either he shall hate the one and loue the other or els he shall leane to the one and despise the other Righteousnesse hath no felowship with vnrighteousnesse neither light hath companie with darkenesse neither Christ accordeth with Belial If then ye haue receiued the word of God be ye not like vnto him which hath sowed his séed vpon stonie ground I do meane him which heareth the worde and anone with ioye receiueth it Yet hath he no rootes in himselfe and therefore dureth but a season for as soone as tribulation or persecutiō ariseth bicause of the word by and by he is offended Also be ye not followers of that foolish man which builded his house vpon the sande and the raine fell and the floudes came and the windes blewe and beat vpon the house and it fell and great was the fall thereof He that is not with me is against me saith the Lord And he that gathereth not with me scattereth That is the cause wherefore Sainct Iohn did complaine of some in his time which did beare office in the church and neuerthelesse did drawe themselues away from the same when hée saith they went out from vs but they were not of vs for if they had bene of vs they would doubtlesse haue continued with vs But this cōmeth to passe that it might appeare that they are not all of vs The Apostle sainct Paule speaking of the Apostates saith that if we sinne willingly after that wée haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes For if we after we haue escaped from the filthinesse of the world through the knowledge of the Lord and of the sauiour Iesus Christ are yet tangled againe therein ouercome then is the latter ende worse with vs then the beginning for it had bene better for vs not to haue knowen the way of righteousnesse then after we haue knowen it to turne from the holy commaundement giuen vnto vs according to the true prouerbe The dog is returned to his vomite againe and the sowe that was washed to hir wallowing in the mire Know then my bretheren that God hath nourtered you euen as the father nourtereth his children And beware that thou forget not the Lorde thy GOD in
other Prophet to vse meates not vsed of men And neuerthelesse all that was not done without a greate secrete and misterie and neuerthelesse a man would neuer haue beléeued nor thought that a virgin shoulde beare a childe nor Elizabeth to conceaue in hir olde age To be short he commaunded king Hezekiah to make the sunne to goe backewarde contrarie from his ordinarie course And yet the thinges are happened after the will of the LORD Also after our outward sences we doe distrust our selues often times of strengthes in that that the Lord commaundeth vs although that the things which are vnpossible with men are possible with God which worketh in vs both the wil and also the déede as saith the Apostle euen of his frée beneuolence Furthermore we must not mesure the commaundement of the Lorde after the commaundement of men for often times men being moued with anger doe commaunde vnlawfull vnhonest things as did the Emperour Theodosius whiche caused to be slaine a great number of people in the citie of Thessalonia in the time of Ambrosius Bishop of of Millan And for that cause the Emperour Theodosius was excluded from the companie of the faithfull afterwarde the same Emperour acknowledging his offence caused a lawe to be proclaimed which was that the Iudges shoulde not execute so soone the commaundement of a prince conteining to great seueritie and cruelnesse That same reason moued the consultes not to admit a libell of Refus vnder the title of Refus giuen of anger that is to say except it do appeare that it was ordeined with a good deliberation aduisement The others being moued or stirred forwarde with some kinde of ambition or couetousnesse do commaunde often times thinges contrarie vnto the trueth and also vnto good maners as Pharao which commaunded all his people that they shoulde cast into the riuer all the men children of the Hebrewes saue the maide children aliue A Herod which caused to be slaine all the male children that were in Bethlehem in all the coastes thereof as many as were two yeare olde and vnder A king Ahab which caused Naboth to be slaine for to haue his vineyarde Finally some being puffed vp with a disordinate desire of vengeaunce or rather at the request of others haue no regarde to that that they doe commaunde as Ahab which caused Micheah the Prophet to be put in prison because be tolde him the trueth A king Ioas which caused Zachariah the prophet to be stoned to death A Herod who commaunded the heade of Sainct Iohn baptist to be cut off at the request of his wife of his daughter A Annanias the hie priest which commaunded them that stode by saint Paul to smite him on the mouth But with the Lord it is altogether otherwise for there is no vnrighteousnesse in the Lord our god nor regarding of persons nor taking of rewards I wil say yet moreouer men do coÌ„maund often times that which is not in their power yea that they which haue the tharge giuen them knowe not howe to execute it as those men which would build the Towre of Babel And therein they resembled the Diuell For as the Diuell tooke Iesus vnto an excéeding hie mountaine shewed him all the kingdomes of the worlde promising to giue them vnto him if he would fall downe and worship him although hée had nothing of all that in his power to giue so there are some which many times do promise thinges which are not in their power to giue Forasmuch then as all thinges are in the handes of the Lord also it is he that worketh in vs both the will and the déede euen of his frée beneuolence And neuerthelesse although the commaundementes of the LORD are easie and are none other thing then righteousnesse and truth On the other side that the commaundements of men are full of deceipt guile and hipocrisie forasmuch as man of himselfe is but vanitie yet truely often times through the traditions of men and mens commaundementes we doe leaue and forsake the holy precepts and admonitions of the Lorde euen as the children of Israel did despise the Manna of GOD. And in the meane time desired the flesh of Aegipt the which Iesus Christ rebuked the Scribes and Pharises when he saide wherefore do ye transgresse the commaundements of God through your traditions Euen so haue not the Apostles done vnto whom although that it was forbidden theÌ„ by menasces and threatenings that in no wise they should speake or teach in the name of Iesus yet truely they answered in the presence of all Iudge ye whether it be right in the sight of God to obey you rather then god For we cannot but speak those things which we haue séene and heard As much sayd the Philosopher Socrates a little before he died speaking vnto the Athenians O ye people of Athens saith that good Philosopher I loue you very much but I loue rather to obey God then you Those are the wordes of those children of the Hebrewes being compelled to worship the Idol which the king Nabuchodonosor had made protesting and declaring in the presence of the king that they will not serue the gods of the Gentiles will not worship the Image which the king hath made The which also in like manner one of those seauen Machebeans being neere vnto death doth witnesse and crying with a loude voice vnto those which persecuted him what séekest thou and what requirest thou of vs I wil not obey the kings commaundement but I will obey the commaundement of the lawe which was giuen vnto our fathers by Moses Héere some will saye vnto me that I am young weake of body and spirite and not able to suffer so many tormentes and afflictions which are ordeined for those which wil not obey the comaundementes of men I doe aunswere that euen so were those children of the Hebrewes And those seuen Machebeans and that notwithstanding they suffered death with a good courage bicause of the hope trust that they had in god The other will excuse hir selfe saying I am a woman and weake of nature Furthermore if I doe nowe dye I shoulde leaue so many small children which dailie will bewaile my decease So was the mother of those little Machebeans neuerthelesse it was she the most stirred them forward to kéepe the commaundement of the Lord and moreouer she exhorted them to be patient Others ther are which considering the greatnesse of their familie wil mourmure against God and as the Painims wil blame our reâ—igion To conclude will saue the earth for to lose the heauen To those kinde of people I would gladly demaund whether they are worthier theÌ„ Dauyd which was a king and a Prophet yea of the stocke from whoÌ„ Iesus Christ the sonne of God is come And notwithstanding that he was afflicted on euery side yea of his owne sonne yet truely
fearing the paine of sinne the vengeauÌ„ce of our heauenly father For the Lord doth giue vnto euery one accoring to his works that is to say vnto those which with patience to do well seâ—ke praise honoure and mortalitie eternall life But vnto them that are contentious and disobey the trueth and followe iniquitie shal be rendred indignation wrath tribulation and anguish vpon the soule of euery man that doth euill Forasmuch as the seruaunt that knewe his masters wil and prepared not himselfe neither did according to his will shal be beaten with many stripes Others obey the commaundementes of the Lorde bicause of the gaine profit And in that they resemble the hired seruaunts which serue their master but for the hire or reward Of those Dauid speaketh off when he said the iudgements of the Lord are true righteous altogether more to be desired are they then golde yea then much fine golde swéeter also then the honie and the honie combe Moreouer by them is thy seruaunt taught and in kéeping of them there is great rewarde For the eie hath not séene and the eare hath not heard neither haue entred into any mans minde the things that God hath prepared for them the loue him Finally some loue the Lord obey him through beneuolence and christian amitie béeing stirred forwarde of a vertuous loue the which moueth them to loue him who hath giuen vnto them the lawe which hath the wordes of eternall life let vs acknowledge him in whoÌ„ we liue moue and haue our béeing and doe loue him as the true children doe loue their fathers For as saith the same Lorde by his Prophet the sonne doth honour his father a seruaunt his master if I be then a father where is mine honour if I be the Lorde where am I feared where we conclude that in these two things chiefly one may know those which do loue God that is to say when they beare a singuler affection to the holy worde of the Lord and that they do kéepe the commaundementes conteined in that worde As to the first Dauyd saith my delight shall be in thy statutes and I will not forget thy wordes O what loue haue I to thy lawe all the day long is my studie in it O how swéete are thy wordes vnto my throt yea swéeter then honie vnto my mouth He that is of GOD sayth Iesus Christ heareth Gods wordes As touching the second saith the same Lorde if any man doth loue me he doth kéepe my word That is the cause wherefore it is written in the lawe Thou shalt loue thy Lord thy God And these words which I commaund thée this day shal be in thine heart and thou shalt recite them vnto thy children and shalt talke of them when thou art at home in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp and thou shalt bind them for a signe vpon thine hand And they shal be papers of remeÌ„braunce betwéen thine eies and shalt write them vppon the postes of thine house vpon thy Gates Euen so the LORD commaunded Iosua that he kéepe and doe according to all the lawe which Moses his seruaunt commaunded him that he do not turne there â—rom neither to the right hande nor to the lefte that he may haue vnderstanding in all he taketh in hande let not the booke of this lawe depart out of his mouth but that he studie therein day and night that he may be circumspect to doe according to all that is written therein Yea the law would expresly that when the king is set vppon the seate of his kingdome he shall write him out this second lawe in a booke taking a copie of the priestes the Leuites And it shal be with him and he shall reade therein all dayes of his life that he may learne to feare the Lorde his God for to kéepe all the words of this lawe and these ordinaunces for to doe them â–ª In that same Dauid delighted when he sung I haue as great delight in the way of thy testimonies as in all manner of riches I will exercise my selfe in thy commaundementes and haue respect vnto thy foote pathes my delight shal be in thy statutes I will not forget thy wordes I will speake of thy testimonies euen before kings and will not be ashamed my delight shal be in thy commaundementes whiche I loue And they must not here excuse themselues vpon the difficultnes hardnesse of the commaundements For as saith Saint Iohn his coÌ„maundements are not gréeuous That is the cause wherefore Sainct Paul saide as Moses Say not in thine heart who shall ascende into heauen either who shall descende into the déepe that is nothing els but to fetch vp Christ from death But what saith the scripture The word is nie thée euen in thy mouth and in thine heart This worde is the worde of faith which we preach For if thou shalt knowledge with thy mouth that Iesus is the Lord shalt beléeue with thine heart that GOD raised him vp from death thou shalt be safe Here some men wil say vnto me and howe can the commaundements of the Lord be easie forsomuch as the Lord commaundeth to enter in at the straite gate shewing to his people that wide is the gate and brode is the way that leadeth to destruction Where we wil briefly conclude that if they haue regarde onely to the calamities of those which suffer for the name of Iesus Christ truely the way is rude gréeuous For the lawe is certeine which saith that we must enter into the kingdome of heauen thorowe many oppressions griefes Euen as the Lord Iesus Christ himselfe saide to some of his disciples the Christ ought to haue suffered these things and to enter into his glorie But if they haue regarde to the frée wil of those which suffer persecution all things are easie and gentle vnto them and in all those thinges they are more then conquerours through him that loued them Euen so the Apostles departed from the counsell reioycing that they were counted worthy to suffer rebuke for the name of Iesus Christ And verie well hath Saincte Augustine declared that all thinges are easie and gentle to charitie to the which onely the charge of the Lord is light easie Some other will say here that if to loue God be to kéepe his commauÌ„demeÌ„ts The philosophers hauing not the law writteÌ„ doing neuertheles naturally the things which are of the law haue loued god for they haue obserued the law natural which wil that whatsoeuer ye would the men should do vnto you euen so do ye vnto theÌ„ for this is the law the prophets To this purpose we may recite the senteÌ„ce of Socrates when he said I do not knowe whether the Lorde will allowe our workes although it be that we haue taken paine to please him
it is saide when thou art come into the lande which the LORD thy GOD giueth thée sée that thou learne not to do after the abhominations of these nations Let there not be founde among you that maketh his sonne or daughter to go thorowe the fire or that vseth Witchcrafte or a chooser out of dayes or that regardeth the flying of foules or a Sorcerer or a charmer or that councelleth with spirites or a prophecier or that asketh the aduise of the deade The which also the Prophet Esay confirmeth by the like wordes saying and therefore if they say vnto you aske counsell of the Southsayers Witches Charmers ▪ and Coniurers then make them this aunswere Is there a people any where that asketh not counsell at his GOD whether it be concerning the deade or the liuing If any man want light let him looke vpon the lawe and the testimonie whether they speake not after this meaning Also the Prophet Ieremie saith in this manner And therefore followe not your Prophetes Southsayers Expounders of dreames Charmers and Witches which say vnto you Ye shall not serue the king of Babilon For as righteousnesse hath no felowshippe with vnrighteousnesse neither light with darkenesse or Christe agréeth not with Belial or the faithfull hath no part with the infidell or the temple of GOD agréeth not with idols and no man can serue two maisters for either hee shall hate the one and loue the other or els he shall leane to the one and dispise the other Such people doe euidently declare that they loue not God perfectly That is the cause wherefore the LORDE rebuked his people bicause they haue plaied the harlotte ▪ with many louers And in the Prophet Oseas the Lorde threatneth the same people that he will discouer their foolishnesse euen in the sight of her louers These thinges are so muche more dampnable of our time that the sonne of God manifested him selfe to vs for to declare vnto vs the eternall lawe of his father For as saith the Apostle writing vnto the Hebrewes If the worde whiche was spoken by Angels was stedfast and euerie transgression disobedience receiued a iust recompence of rewarde How shal we escape if we dispise so greate saluation asmuch will we say of those whiche giue their bodies to an other kinde of vngodlinesse and of sinne For as long as they giue themselues to vices so long doe they drawe themselues from the loue and obedience that they owe vnto the lord These are the wordes of the prophet Esaie when he saith your misdéeds haue seperated you from your God and your sinnes hide his face from you that he heareth you not Forasmuch then as our members are the temple of god yet truely in consecrating them both to the one the other we make them members and temples of an other then of god And consequently forsaking the LORDE for our true spouse we doe altogether so as harlottes who committe fornication with all sortes of men That is the sentence of Saint Paul writing vnto the Corinthians know ye not saith he that your bodies are the members of Christ shall I then take the members of Christe and make them the members of an harlotte GOD forbid the bodie is not for the harlotte but for the Lorde and the LORDE for the bodie ye are dearely bought for a price therefore glorifie GOD in your bodie and in your spirite for they are Gods. Knowe ye not saith the same Apostle that to whome soeuer ye commit your selues as seruauntes to obey his seruaunts ye are to whom ye obey whether it be of sinne vnto death or of obedience vnto righteousnesse Euen so Iesus Christ séeing that the Iewes aduaunced themselues saying we are of Abrahams séede and were neuer bounde to any man aunswered them that whosoeuer committeth sinne is the seruaunt of sinne For as the same Apostle witnesseth for to bee the séede of Abraham they are not therefore all children but in Isaac shall the séede be called that is to say those which are children of the flesh are not therefore children of God but those which are children of promise are reputed and taken for children and in vaine doe they promise libertie which are themselues the bonde seruauntes of corruption for of whomsoeuer a man is ouercome vnto the same he is in bondage Let not sinne reigne therefore in your mortall bodie that we shoulde obey sinne in the lustes of the bodie neither giue we our members as weapons of vnrighteousnes vnto sinne but giue our selues vnto God as béeing dead béeing made aliue and let vs giue our members as weapons of righteousnesse vnto god Let vs here conclude that as the Lord is perfect he desireth also of vs a perfect loue and a whole and sounde heart I meane not fayned nor dissmbled In such sort that those which thincke to loue God and the worlde together those I say abuse themselues greatly For as saith saint Iohn if any man loue the world the loue of the father is not in him Knowe yée not saith Sainct Iames that the friendship of the worlde is enmitie to God ward Whosoeuer therefore will bée a friende of the world is made the enimie of god Beholde that which moued S. Paul to confesse that if he studied to please men he should not bée the seruaunt of Christ The which is also figured in the olde lawe where it was commaunded not to offer vnto the Lord no oxe or shéepe wherein is any deformitie And cursed be the dissembler which hath in his flock one that is male and when he maketh a vowe offereth a spotted one vnto the Lord. As also the same lawe woulde that we should not haue in our bagge two manner of weightes that is to say a great and a small But that we must haue a perfect a iust measure For that cause was Ananias greatly punished as we doe reade in the Actes of the Apostles who hauing solde a possession and kept away parte of the price his wife also being of counsell and brought a certeine part and laide it downe at the Apostles féete Then said Peter Ananias Howe is it that Sathan hath filled thine heart that thou shouldest lye vnto the holy Ghost and kéepe away part of the price of the possession Thou hast not lyed vnto men but vnto god When Ananias heard these wordes he fell downe and gaue vp the ghost The like happened vnto his wife The same doth sufficiently declare vnto vs that we ought not to offer vnto GOD a heart that is vicious and full of dissimulation As the lawe doth not permitte that wée shoulde offer vnto GOD a foule thing and vncleane And as it desireth and commaundeth that wée shoulde haue a iust measure and weight so the LORDE woulde that man shoulde kéepe towarde his neighboure all fidelitie and equalnesse following the saying of the Apostle Sainct Paul writinge vnto the Thessalonians
learn to fight to wrastle to leape to daunce to put at the stone not setting by the honor of their fathers Béehold briefly that which wée thinke to bée due aswell towardes the parents of our bodies as of our soules I will end by the same sentence whereof came this word Children obey you fathers and mothers in the lord For so is it right Honor thy father and mother that is the first commaundement that hath any promise that thou maist bee in good estate and liue long on earth Obey them that haue the ouersight of you submit your selues to them for they watch for your soules euen as they that must giue accomptes To the end that in all things God be glorified through our Lord Iesus Christ vnto whom bée glorie for euer So bée it Prouerbes 23. â— Giue care vnto thy Father that beegate thee and despise not thy Mother when she is olde A Prayer O Lord which hast said by the mouth of thy faithfull seruant Moses that the imagination of mans heart is euill euen from the verie youth of him Direct through thy holy mercy and fatherly goodnesse in such wise my way and guide my pathes to the right and godly commaundementes that they may loue thée euen as the true children ought to loue their fathers and mothers and may feare thée as my souereigne Lord I doe honour also those whoÌ„ thou hast chosen for to bring me forth into the worlde to the ende that by that meanes my dayes may be prolonged vpon the lande obeying and walking alwayes after thy holy precepts and commaundementes and that receiuing in good part the holy admonitions and corrections of my parentes I may shewe by workes that I am not a bastarde but that I am a sonne lawfully begotten To conclude that in humbling my selfe vnder the yoke of thy holy lawe I may be felowheire of him which in all thinges made himself subiect obedient to Ioseph and Marie and alwayes to doe the thinges which were pleasing and agréeable vnto thée our Lord Iesus Christ vnto whom be glorie for euer Amen ¶ A BRIEFE ADVERTISment vpon the duetie of the Fathers towardes their children Cap. 19. Collossians 3. d. ¶ Fathers prouoke not your children to anger least they cast downe their heart IT is written in the sixte Chapter to the Ephesians Ye fathers moue not your children to wrath but bring them vp in instruction information of the LORD Now we may plainely perceiue that the true office of a father towardes his children consisteth chiefly in two thinges that is to say to instruct them in the lawe of GOD and other honest disciplines and also to correct them in all modestie and christian gentlenesse As touching the first Salomon in his proâ—erbes sayth O my sonne forgette not â—y lawe but sée that thine heart kéepe â—y commaundementes For they shall â—olong the dayes and yeares of thy life â—nd bringe thée peace For as witnesseth â—e same Salomon Where no Prophet 〈◊〉 there the people perish but well is him â—hat kéepeth the lawe And as touching â—he seconde it is sayde in the same place that the rodde and correction ministreth wisdome but if a childe bée not looked vnto hée bringeth his mother to shame Nourture thy sonne with correction and he shall comfort thée yea hée shall doe thée good at thine heart The which is â—eclared more at large in Siraac as followeth An vntamed horse will bée harde so a wanton childe will bée wilfull If thou bringe vp thy sonne delicatelie he shall make thée afrayde and if thou playe with him hée shall bringe thée to heauinesse Laugh not with him least thou weepe with him also and least thy teeth be set on edge at the last Giue him no libertie in his youth and excuse not his follie Bow downe his necke while he is young hit him vppon the sides while hée is yet but a childe least hée waxe stubbourne and giue no more force of thée and so shalt thou haue heauinesse of soule Teach thy childe and bée diligent therein least it bée to thy shame And Salomon in his prouerbes saith withholde not correction from the childe for if thou beatest him with the rodde hée shall not dye theroff Thou smitest him with the rodde but thou deliuerest his soule from hel The same Siraac doth set foorth vnto vs the instruction which we ought to kéepe as well towardes the sonne as towardes the daughter when hée saith If thou haue sonnes bringe them vp in nourture and learning and holde them in awe from their youth vp If thou haue daughters kéepe their bodie and shewe not thy face chéerefull towardes them Marrie thy daughter and so shalt thou performe a weightie matter But giue hir to a man of vnderstanding If thy daughter be not shamefast holde hir straitely least shée abuse hir selfe through ouer much libertie Wherefore inasmuch as the children are willingly moued with certaine little giftes and honest presents It should also be verie good that their fathers should let theÌ„ vnderstand and knowe the great goodnesse which the Lorde hath ordeined to them which obserue and kéepe his lawe and the daunger and persecutions which doe followe and haue alwaies followed those which are transgressors of his lawe That is the cause wherefore in the lawe of Moses are so often repeated the blessings vnto the kéepers of the lawe and to the transgressors of the same the cursinges which are contained chiefly in the bookes of Leuiticus and Deuteronomium And also in the prophesie of Esaie the Lorde sayde If ye be louing and obedient ye shall enioye the best thing that groweth in the lande But if ye bée obstinate and rebellious yée shall be deuoured with the sword for thus the Lord hath promised with his owne mouth And by his prophet Baruch he saith O Israel heare the commaundementes of life ponder them well with thine eares that thou maiste learne wisdome But how happeneth it Israel that thou art in thine enimies lande thou art waxen olde in a straunge countrie and defiled with the dead Why art thou become like them that goe downe to their graues Euen bicause thou hast forsaken the well of wisdome For if thou haddest walked in the way of GOD truely thou shouldest haue remained still safe in thine owne lande That is the verie cause which hath induced oftentimes the Lorde to cause to be set vp for the people a certaine marke and perpetuall monument in the places in which he hath giuen witnesse of his puissance and greatnesse to the ende to declare and shewe vnto the people that he was fauourable vnto them Also that the little children regarding beholding and marking such tropes and monumentes they shoulde be admonished by their parentes of the goodnesse and benignitie of the Lorde I will recite for this matter three examples of the olde lawe the first is in the booke of Deuteronomium where the LORD hauing giuen
to take his alliaunce or promise in vaine In like manner what temeritie and rashnesse it is to take the childrens breade and to cast it to dogges to declare the holy thinges vnto brute beastes and to giue the pearles vnto swyne Forasmuch as wysdome shall not enter into a frowarde soule nor dwell in the body that is subdued vnto sinne For the holy Ghost abhorreth fayned nourture and withdraweth himselfe from the thoughts that are without vnderstanding and where wickednesse hath the vpper hand hée flyeth from thence I do say the same to the ende that euery one haue a regarde to apply the holy scripture to his proper vse for all Scripture giuen by inspiration of God is profitable to teach to improue and to instruct in ryghtuousnesse Also that we through patience and comfort of the scripture might haue hope may apply it to the in which it is dedicated without prophaning it or wresting it to any wicked purpose or vnlawefull thinges For as hée that hath dimme eyes can not well easely behold looke vpon the sunne so he which is wicked and corrupt in his soule can not rightly consider and knowe the meruailes conteined in the holy scripture And euen as we ought not to put into a vessell that is mustie or infected any precious licor so we ought not to giue vnto a malycious and frowarde heart one so riche and precious talent For the Lorde hath regarde of him which is afflicted and of a lowly spirite and which standeth in awe of his words the holy spirit is he which doth open the senses for to vnerstand the scripturs To conclude the scripture came neuer by the wil of man but by the holy men of God being moued by the holy Ghost did speake it To that end doth Iob write I say saith he that it becommeth olde men to speake and the aged to teach wisdome euery man no doubt hath a minde but it is the inspiration of the almightie that giueth vnderstanding wherefore we doe conclude here that thrée thynges are greatly necessarie vnto those which wyll cause that precious talent and inestymable treasure of the holy Scripture to profit First of all to watche dayly vnto praiers and supplycations to the end that the Lord do open their vnderstanding for to comprehend the secretes of hys Lawe As Dauid doth say Teach me O Lorde the way of thy statutes and I shall kéepe it vnto the ende O giue mée vnderstanding and I shall kéepe thy law yea I shall kéepe it with my whole harte Open myne eyes that I may consider the meruelles of thy Lawe Euen so I say doth Solomon his sonne witnesse that he hath desired and vnderstanding was giuen him hée called and the spirite of wisdome came into hym That is the cause wherefore saynct Paule doeth exhorte so often hys to pray for hym that vtteraunce might be giuen vnto him that hee might open his mouth boldly to vtter the secretes of the Gospell And also doth admonyshe and warne the Thessalonians to pray for him that the word of god may haue frée passage and to gloryfie the Lorde And saynct Hierome sayth that the reading ought to succéede and followe prayer and prayer vnto the reading Besides that I doe desire a pleasant hearte gratious and gentle I do vnderstande and meane him which doth humble himselfe vnder the law of the lord for to beléeue and obey willingly his commandements and ordinaunces For Iesus Christ doeth protest before God his Father that he hath hid these thinges from the wise prudent and hath opened them vnto Babes And the Lorde did by his Prophete checke the Scribes Doctors of the lawe that they may not vaunt themselues that they are wyse in the Lawe and that the lawe of the Lorde is with them that it is in vayne that there are Scribes and that the wyse shall be confounded and that they shall be afrayde and taken as it is written that God hath giuen vnto them a sléeping spirit and eyes that they should not sée and eares that they shoulde not heare euen vnto thys present day And sainct Paule speaking of the Philosophers sayth that they hauing knowen God did not gloryfie him as God neyther were thankefull but waxed full of vanities in their owne imaginations and their foolish hartes were blinded To cōclude as saith Lactantius Firmianus Although we estéeme the Philosophers to be wyse yet truely they haue erred in their owne knowledge here there as in a déepe sea For they haue regarded neyther the way nor the leader all their doctrine is without a head bicause that they doe not knowe God which is the heade of all veritie and doctrine Finally I do desire a long studie and meditation of the holy letters vnto the which Iesus Christ doth sende vs saying Search the Scriptures for in them ye thinke yee haue eternall lyfe And Sainct Paul doth admonishe Timothe to giue attendaunce to reading to exhortacion to doctryne So was Moses learned in al manner wisdome of the Egyptians was mightie in déedes in wordes And sainct Paul was brought vp at the féete of Gamaliel informed diligently in the Law of the fathers And Timothe did know the holy Scriptures of a childe And truely we do not make any difficulte that the studie and dayly laboure is not necessary to the knowledge of holy letters as it is required of other disciplines chiefly to the true ministers of god Forasmuch as Sainct Paul doth desire that they would embrace the true worde of doctrine that they maye be able to exhorte with holesome learninge and to improue them that say against it To conclude the holy Apostle doth witnesse that strong meats belongeth to them that are perfect which thorough custome haue their wits exercysed to iudge both good euil Furthermore Sainct Peter doth aduertise vs that there are many thinges harde to be vnderstanded in the Epistles of S. Paul. For that same cause the Ebrwes did not accustome to all age all kynde of doctrine fearing that the dull and folyshe people woulde be offended with the hardnesse of the same Insomuch that the things which do containe a simple plaine hystorie were proposed and set forth vnto the common people the secrets vnto those the which with their age do bring a iudgement more whole and sound Wherfore as sainct Ambrose doth witnes he which will aduaunce himselfe in the scriptures that he do take that which is necessarie for him he which doth desire things more easie common that he do refreshe his spirite in the valle as the litle ones he that doth feare the floud that he do drinke of the Riuer he which doth feare the déepe water that he doe swim by the shore side Wherin we are taught that the holy Scripture doth apply and giue it selfe vnto al
vs besides the saying of the Painim that through concord amitie little things become great the great doo perish It is most certeine true that the assuraunce of a kingdome consisteth not onely in an armie or number of people no more then-the force of a king in his royal scepter But in the amitie and obedience that his subiectes doe owe vnto him And verie well the historiographer saith when he did write that sport or pleasure is not durable wherein one is established and set in by swoord According to that another doth teach that those doe abuse themselues greatlie which doe thincke better to assure the realme by force then by amitie Euen so Theopompus béeing asked how a king may easelie kéepe a kingdome aunswered if he doe suffer his friendes to speake fréelie of laweful things And that he doe right and iustice vnto those which are wicked and euill For he which is much feared cannot choose but that he haue many enimies For as it is conteined in a common prouerbe men doe hate willingly those whom they doe feare and they doe desire gladlie the death of him whom they hate We must conclude that the most rediest meanes for to kéepe a realme is to kéepe the people vnder his obedience by gentlenesse and amitie According as Salomon doth write That mercie and faithfulnesse preserue the king and with louing kindnesse his seate is holden vp Furthermore I will not occupie my minde to search the examples of prophane histories All men doe knowe very well howe the kingdomes of Dauyd and Salomon his sonne haue prospered in respect of those of Pharao Saul and Nabuchodonosor As the Lord doth witnesse vnto vs of Saul that he hath giuen him in his wrath and in his displeasure will take him awaye agayne But as that is not mercy to desire one so great gentlenes bicause that mercy ought to gouerne hir selfe with all righteousnesse equitie and iustice Forasmuch as with true iudgement the king setteth vp the lande and the Lorde doth establish the seate of him which doth iudge the poore in vertue To conclude that the scepter of the kingdome of GOD is a right scepter To bee shorte as he which sitteth in the iudgement seate ought not to bee much enflamed and moued against these which are wicked or to weepe with the people that are gréeued or afflicted But to iudge with all vprightnesse without béeing affectioned through too much clemencie or rigorousnesse Also a vertuous and stout prince ought not indiscretly to repute for his friendes all those which do offer themselues sodeinly to his friendship But to consider diligently vnder what condition they do bear him fauoure That is the cause wherefore Isocrates Amonge other precepts that he did write vnto a Prince did commende vnto him three thinges aboue all others First that he would not repute for faithfull all those which do praise or allowe al that that he sayth or doth But those which doe rebuke him when he hath fayled Secondly that he would seperate those which doe flatter him by some kinde of deceipt from amonge them which doe honoure him by amitie Least that the condition of the wicked should be better then that of the good people Finally that he doe permitte and suffer the prudent and sage people to speake vnto him fréely to the ende that he may haue people which may aunswere to the purpose and satisfie him And truely that great orator of the Latines hath very well sayd that wée must first iudge before that we loue For that there are some men which doe loue a great deale better the body then the soule and doe not seeke but to fulfill their desire For the true friende as sayth Plutarch doth not followe all things but the thinges good and honest That is the cause wherfore a vertuous prince ought to be prudent euen to discerne and iudge of men to the ende not to beléeue too lightly all those which doe cal euill good and good euill which make darkenesse light and light darkenesse that make sower swéete swéete sower which doe sow pillowes vnder al arme holes and bolsters vnder the heades both of younge and olde to catch soules withall For as Quintus Curtius sayth That flattery is a pernitious thing and an ordinarie euill of kings by which their riches are sooner wasted then by the enimie I will content my selfe at this time with the example of Ieroboam who refusing to comfort his people according as hee was taught of the elders was the cause of the diuision and ruine of his kingdome And I will not make mencion of king Achab who for that he beléeued more the voice of the false prophets then the holesome admonitions and warnings of Micheah doth let all christian Princes vnderstand what it is to beléeue the counsaile of the good As often times it chaunceth bicause we receiued not the loue of the truth that we might be saued God shall send vs strong delusion for to beleeue lyes euen as Iob doth wryte that the Lorde chaungeth the heart of the princes and kings of the earth and disapointeth them So that they goe wandering out of the way and grope in the darke without ltght staggering to and fro lyke dronken men And Dauyd doth declare that the same Lord doth make the princes hatefull and doth let them wander out of the way in the wildernesse The which ought to serue for the christian princes chiefly for to kéepe their subiectes in their obedience rather by gentlenesse and amitie then by seueritie and cruelnesse The example is manifest of Denys the tyraunt of whom Cicero speaking off sayth that he was shutte into a merueilous prison fearing very much his subiectes for the crueltie that he vsed towardes them I will not rehearse the common saying of the Emperour Anthonius Pius that is to say that he loued rather to keepe one of his Citizens then to kil a thousand of his enimies I doe leaue willingly the sentence of Silla surnamed the happie which aboue all his prowesses did aduaunce him selfe of two thinges I doe meane of the amitie of Pius Metellus and for that hee did not destroye the Citie of Athens but did spare it As also Salust speking of the aūcient wals of the Citie of Rome doth write that the Romaines were become great puissant bicause they pardoned their enimies I wil ende this matter by the sentence of Agesilaus king of the Lacedemonians warning oftētimes his souldiers not to wrong and hurt those that they dyd take as people vniust But to kéepe them and acknowledge them as men If then the Painims and heathen men haue vsed such gentlenesse and humanitie towardes their enimies shall the christian princes vse crueltie towardes their subiectes If that one ought to kéepe faith among the straungers as we doe reade of Marius Regulus who loued
is as the sinne of witches and stubburnnesse is wickednesse and idolatrie It is most true that more greater goodnesse cannot happen vnto kingdomes common wealthes and cities well dispensed and gouerned then to make them to obey the lawes Inasmuch chiefely as they doe teach none other thing but the obedience due vnto the superiours As Xenophon doth witnesse that Lycurgus could finde no better meanes to make the citie of Sparta to florishe then to accustome the inhabiters of the same to obey vnto the lawes As more amplie Cicero doth declare that the spirite and the counsaile and the sentence of the coÌ„mon welth doe consist in the lawes and as the bodie without the soule so the common welth without the lawe cannot stand the which ought to be vnderstanded not onely for the regarde of the subiectes but also of the Magistrates princes and other superious and verie well Cyrus the king of the Persians did declare vnto his sonne that he must be â—elie iust and a greate obseruator and kéeper of the lawes As also the lawes of the Emperour do witnesse that it is a kingly voice and worthie for a vertuous and he royeoll prince to confesse him selfe to be subiect bound vnto the lawe That is the cause wherefore the Egyptians did adiure their Iudges and Magistrates to iudge nothing vniustly and wrongfully although that they had expresse coÌ„maundement Euen so Anthonius the third of the name did signifie sometime by letters vnto his officers that when he did coÌ„maund any thing coÌ„trarie vnto the lawes that they should not obey him And verie wel the ciuil law hath prouided in that matter which would that the Magistrate should not execute so sodeinly the will of a prince who being moued with anger or with some vnlawfull desire of vengeance should commaund a thing contrarie or repugnaunt vnto the lawe But as Solon did complaine in his time that the lawes were like vnto the spiders webbes the which doe suppresse easely take the little beastes but are broken destroyed by the great beastes Do demonstrate declare that the simple people of a base poore conditioÌ„ were constrained to obey that laws that the ritch puissaÌ„t of this world do transgresse them with all licence without punishment Also it is to be feared that not onely the like shall happen in our time what say I the like but also that the lawes be not violated of the poore of the ritch And it doth greue me verie much to confesse plainly that there are so many Magistrates in the realme of Fraunce that they do beare so little obedience vnto the princes lawes I do no lesse meruaile that there are so fewe Magistrates in other countries and great obedience of the subiectes So many lawiers there are I say in this Realme and yet neuerthelesse they doe regarde neither the lawe nor yet the right of the subiectes On the contrarie parte among other nations a fewe people which doe professe the lawe and yet neuerthelesse Iustice duely administred and executed insomuch that it séemed as saith Cicero a in certeine oration that we doe not holde any thing of that which is of right and of true Iustice but that we doe vse onely the shadows and images of things in the meane time we doe knowe verie well to recite with the same Orator that there is nothing that we ought better to kéepe and reteine in a citie then the ciuill righte without the whiche saith that authour that no man should be master of his owne or he should not knowe which is his owne or which is an other mannes and there is nothing which may be ruled or gouerned among men with right equalitie and iustice But some will demaunde of me where is the faulte I will aunswere with Plato the lawes although they are good are deade without the Magistrates But that the Magistrates without the lawes are liuely lawes and because that the Magistrates of this realme haue more regard to their priuate profit then vnto the commoÌ„ welth and doe traficke in administring their estates as they haue bought them to haue them the lawes do abide as deade and buried because that no man can bée founde that doth obserue and kéepe them The Iewes Turkes and other barbarous and rude nations doe kéepe their edictes and statutes and shall the Christians despise the lawefull ordinaunces of their prince The Christians wil obserue and kéepe diligently the which is established in their fauour shall they not be careful to kéepe and mainteine the edictes and statutes which do concerne the common welth If they doe take it vpon them although it be litle vpon their persons or landes they doe complaine by and by alledging the custome of the countrie and the ordinaunce of the prince if it be not of force or effect they haue the reason And in the meane season shall they not haue care and respect to mainteine the right of the innocent afflicted of the people of God Things truely which doth make me to say that there is verie little loue or charitie among the Christians For loue seketh not her owne things but the commodities of other That little Daniel did returne in iudgement for to saue the innocie of that chast Susanna and did put him selfe for her notwithstanding the credite and aucthoritie of the iudges And shall the Christian princes sée before their eyes the iust to be oppressed and shall holde their peace That worthie king Salomon did sit in iudgement for to doe right béetwéene two harlots and shall the christian princes sée in all places the bloud of their subiectes vniustly shedde yea in dispising and contemning of their edictes statutes and will suffer it patiently if the voice of the bloude of Abel hath cried vengeaunce after the Lord shal the bloud of so many christians so vngently intreated and killed holde their peace if Iesus Christ did rebuke the Scribes and Pharises for the bloud of the prophet Zacharie which was killed betwéene the temple the aulter shall not the lord iudge auenge the bloude of so many good christians shed in the middes of his seconde temple and christian Church for the word of Iesus Christ and for the witnesse of his name Finally if it be written that the homicide or murtherer shall die the death howe shall those scape vnpunished which are an occasion of infinite murthers thinking thereby to pull downe and suppresse all diuine and humaine lawes against their owne consciences for to get vnto themselues fame and renowne and to deface the memorie of the true faithful christians I wil vse no long discourse I do beléeue that they will confesse vnto me willingly that the edicts and statutes of a Prince are either laweful or vnlawful if theâ— are lawful as we ought to presume of the edicts and statutes made with good deliberation aduice of counsaile truely
a Iewe which did sacrifice vnto Idoles in the Citie of Modin For such men besides the expresse commaundement of the lawe which will that the Prophet which shal presume to speake ought in my name which I commaunded not to speake and he that speaketh in the name of straunge Gods the same Prophet shall dye do holde the place and office of a magistrate and they do it not without iust and great occasioÌ„ But at this day it shall not be permitted for certein perticuler exaÌ„ples chiefly in our lawe euangelicall for euery priuate person without leaue authoritie of the magistrate or knowledge of the cause to coÌ„mit such vnlawfull acts for to hide theÌ„ afterwardes w the cloke of religion The which Iesus Christ doth teach vs in rebuking Peter for drawing his sword smiting the high priests seruant for to shew vnto vs that the vsing of the same is forbiddeÌ„ vnto priuate persons reserued to the magistrate Of whoÌ„ S. Paul saith that he is the minister of God for thy wealth But if thou do euill theÌ„ feare For he beareth not a sword for naught but is the minister of God to take vengeaunce on theÌ„ that do euill The same sentence is repeated by Sainct Peter in these wordes Submit your selues vnto all manner ordinaunce of man for the Lordes sake whether it be vnto the king as vnto the chiefe heade either vnto rulers as vnto them that are sent of him for the punishment of euill dooers but for the laud of them that doe well Woe then vnto you which desire the possessions and haue spoiled them and the houses and haue taken them And haue done wronge to a man and to his house to a man and to his inheritaunce Which haue stolen the coate and cloke from those which went by safely retourning from the battayle which haue thrust out women from their houses of pleasure And you also marke this ye prophetes which doe seduce the people which doe byte with the téeth and crie peace and if any doe gyue you nothing in the mouth yee prepare against him battaile And vpon thée also thou bloudy Citie altogether full of lyes and of stealth and defiled with the bloude of the iust â–ª which hast not receiued discipline which hast not had confidence in the Lorde and art not aproched or come nigh vnto thy God. For thy princes were in the middest of thée as roring Lyons And the â—â—dges are as wolues in the euening which â—â—aue nothing behinde them till the moâ—owe The handes of your Prophets are â—efiled with bloude and their téeth with vnrighteousnesse Their lippes speake leasinges and their tongue setteth out wickednesse Their féete runne to euill they make hast to shedde innocent bloude their counselles are wicked counsels harme and destruction are in their waies I doe speake vnto those which haue the knowledge and in whose mouth men may séeke the lawe Where is it written in the lawe that one may put a man to death without knowing the cause and authoritie of the magistrate vnto what matter doth Sainct Paule defende himselfe in the presence of the capitaine which ordeyned that he should be examined by the whippe or wherefore did he aunswere the Centurian that it was not lawfull to scourge a Citizen of Rome and vncondemned except it were but for to shewe howe odious and hatefull before the Lord those are which doe shed the bloud of the righteous For what pretence did the Lord awaken and stirre vp the spirite of holie Daniel béeing a younge childe but for to make knoweÌ„ the innocencye of that chast Susanna condemned to death And for to speak better what mo ue the said prophet to returne in iudgement and to crye with a loude voyce O ye children of Israel are ye such fooles that ye haue here condeÌ„ned a daughter of Israel to death and knowe not the truth wherefore except it were but for to teach vs that it is better to let the wicked go vnpunished then to condemne the innocent And neuerthelesse not onely ye consent vnto murthers but doe perswade the people béeing set in Moses chaire to do such cruelties and murthers That heauenly father hath not done so as he doth teach vs wheÌ„ he saith the crie of Sodome and Gomorra is great and their sinne is excéeding gréeuous I will go downe to see whether they haue done altogether accordinge to the crie whiche is come vnto me or not and if it be not so that I may knowe Euen so I say hath not Iesus Christ his soÌ„ne done which is the true pastor sheaperd of our soules and chiefe pastor of the bishoppes who being called for to iudge that poore sinneful woman did not pronounce incontinently iudgement against her as the Scribes and Pharises desired being all bloudie with the bloude of the Prophetes but said vnto them Let him that is amonge you without sinne cast the first stone at hir Admonishing and warning all true christians that gentlenesse and clemeÌ„cie is more séemely or better becommeth pastors then crueltie and rigorousnesse Furthermore I would willingly aske wherein the people can excuse themselues of such wickednesse to put a man to death of whom he knoweth nothing and to condemne him as a schismaticke heretick and imposter when he himselfe knoweth not any thing what religion is and beléeueth onely vppon the credite and sight of other And yet neuerthelesse in that matter his ignoraunce shall not excuse him By what coloure of iustice can a iudge saue himselfe in the midst of such cruelties which hath neither let the murthers nor condemned the murtherers On the other side haue made vnrighteous lawes and deuised things which be to hard for to kepe Wherthrough the poore are orpressed on euery side the innocentes of my people are therewith robbed of iudgement To conclude what punishments do those deserue to haue who béeing ordeyned for to declare the Gospell of peace doe incite and stirre forwarde with all their power the people to troubles and seditions I that great lawe géeuer of the Athenians and one of the seauen sages of Greece named Solon hath not published any lawe agaynst the Paricides estéeming that such a shamefull crime could neuer be committed What punishment are they worthy off which doe put to death the fathers of our soules if with one onely respect as sayth Cicero that fatherly pitie is hurted What shall that bée of vs if wee put to death those which daylie doe trauayle to beare vs agayne vntill Christ be fashioned in vs Wherefore let vs not be lyke vnto brute beastes who following their sensualitie and béeing made to be taken and destroyed speake euill of that they know not for they shall perish through their owne destruction But let vs iudge the things in veritie and righteousnesse and before we condempne any man let vs proue by the word whether the spirites are of God or
acknowledge his imperfection and should the better kéepe that bande of amitie and Chrian charitie For although that we are all baptised by one spirite into one bodie whether they be Iewes or Greekes whether they be bonde or frée and haue all dronke into one spirite for the bodie is not one member but many And the eye cannot say vnto the hand I haue no néede of thée nor the heade also to the féete I haue no néede of you Yea rather a greate deale those members of the bodie whiche séeme to be more féeble are necessarie And vpon those members of the bodie whiche wee thinke most vnhonestie we put more honestie on and verie well that great Oratour of the latines hath declared that wee cannot doe all things of our selues And that one is more apt and profitable for one thing then another is That is the cause wherefore friendshippes are gotten to the ende that common vtilitie be kept thorowe great commune pleasures Then if there bee any grace in vs let vs not abuse it but let vs consider with our selues that euery good gifte and euery perfect gifte is from aboue and commeth downe from the father of lightes and with the same let vs giue glorie vnto him of whose aboundaunce we haue receiued euen grace for grace Furthermore that wee remember that wee haue receiued that grace to serue for to profite euerie one For vnto whome muche is giuen of him shalbée muche receiued and to whome men much committe the more of him will they aske Finally let vs confesse boldly that such and so muche excellencie as is in vs it is alway ioyned with some imperfection to the ende that the wise man reioyce not in his wisedome nor the strong man in his strength neither the ritch man in his riches But who so will reioyce let him reioyce in this that he vnderstandeth and knoweth that it is the Lorde whiche doth mercie equitie and righteousnesse vppon the earth In so muche that if the Lorde hath put in vs any knowledge whether it be the gifte of tongues or grace to interprete the holy scriptures there resteth none other thing but to magnifie and celebrate the name of him in whome not onely are hidde all the treasures of wisedome and knowledge but also him in whome doth dwell all heauealy fulnesse corporally He whiche opened the witts of his desciples that they might vnderstande the scriptures The Lyon of the tribe of Iuda the roote of Dauid hath obteined to open the booke and to lose the seuen seales theroff and if such are our prowesses and heroical déedes that they excell and passe the déeds of Alexander the great or of Iulius Caeser what can we better doe but to followe the example of the fower and twentie elders which fell downe before him that sate on the throne and worshiped him that liueth for euer and cast their crownes before the throne saying Thou arte worthie O LORDE to receiue glorie and honour and power for thou hast created all thinges and for thy willes sake they are and haue béene created And with the same also we ought to giue vnto him all honour homage and obedience vnto the Lambe I say whiche hath redéemed vs vnto GOD thorowe his bloude and hath made vs kinges and priestes vnto our GOD I doe meane the sonne of GOD who on his vesture and on his thigh hath a name written king of kings and Lorde of Lordes Vnto whome also a thousande times a thousande serued him and tenne thousande times ten thousand stoode before him Briefly wée must conclude that the things which are in vs whether they be the goods of the body or the goods of the soule are of small value if they be not bestowed vnto the glorie of the Lorde and to the health of our neighboure Nowe being applied and bestowed to that ende they bring fruite to eternall glorie As the Lorde saide make you friends with the riches of iniquitie that when ye shall departe they may receiue you into euerlasting habitations To the same end Toby exhorted euery faithfull man as followeth Be mercifull after thy power If thou haue much giue plenteously if thou hast little doe thy diligence gladly to giue of that little For so gatherest thou thy selfe a good rewarde in the day of necessitie For almes deliuereth from deathe and suffereth not the soule to come into darkenesse According as Dauid hath declared that blessed is he that considereth the poore for the Lorde shall deliuer him in the time of trouble As touching the seconde point Saincte Iames doth teach vs that if any of vs haue erred from the trueth and another hath conuerted him Let the same knowe that he which conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide the multitude of sinnes By this we may knowe plainly that two thinges are proper to loue that is to say to lament and be sorrowful for the miserie of our neighctour And to reioyce and be glad of his prosperitie and health Of the first Moses doth giue vs an example who being greatly sorowfull for the sinne of his people cryed with a lowde voice and saide O Lorde this people haue sinned a greate sinne yet forgiue them their sinne I pray thée if not wipe me out of thy booke which thou hast written For that purpose Sainct Paule wished himselfe to be seperated from Christ for his brethren whiche are his kinsmen as perteining to the sleshe And in an other place he complaineth with wéeping of some enimies of the crosse of Christe Whose end is dampnation whose God is their belly and whose glorie is to their shame which are worldly minded And he himselfe doth witnesse in his Epistle vnto the Corinthians that he is gelous ouer them with Godly gelousie hauing prepared them for one husbande to present them a pure Virgin to Christ But he doth feare least as the serpent beguiled Eue through his subtilitie euen so their mindes should be corrupt from the simplicitie that is in Christ Euen 〈◊〉 Dauyd doth crie out saying I am horriblie afraide for the vngodly that forsake thy lawe On the other side the Apostle Sainct Paul reioysed at the repentance of his when he protested to the Corinthians that hée reioysed not that they were sorie but that they so sorrowed that they amended for they sorrowed godly But it is not inough to haue compassion of the miserie of the néedy which doth not assist him in the thinges necessarie for his life For as sainct Iames saith if a brother or a sister bée naked and destitute of dailie foode and one of you say vnto them Depart in peace warme your selues and fill your bellies notwithstanding ye giue them not those thinges which are néedfull to the bodie what helpeth it Also it is not much to sée our neighbour naked of spirituall thinges except that we
Israel as it is written in Deuteronomium not to bring into the house of the Lorde in no maner of vowe the hyer of an whore On the other side we desire that he that stole let him steale no more but let him rather labour and worke with his hands the thinges which are good that he may haue to giue vnto him that néedeth For as Cicero saith many and those which are desirous of renowne and glorie doe steale from one to giue it vnto others and they thinke that they shal be estéemed gratious and liberall if by any meanes they enrich hem selues but the same is as contrarie to the true office that there is nothing more contrarie to the same We must then vse such liberalitie that it may profite one and not to offende an other Furthermore let vs here obserue that we take not this charitie simplie as the painimes doe for a mutuall amitie or affection the whiche is borne groweth of the conformitie of maners and good conuersation of life which is conioyned to a prompte and readie will to helpe and succoure the one the other of which concord amitie that great Orator of the latins Cicero speaketh off whē he said The worde of loue is verie déere whereof the name of amitie doth spring the which if we apply to our owne priuate profite not to the vtilitie profite of him whome we loue that shall not hee called amitie but rather a merchaundise Euen so doe we loue our medowes landes and our cattell because that of them wee receiue profite But the charitie and loue of men is thankeful The which is yet better confirmed by the same Aucthour by the example of Scipio saying hath Affricane to do with me no nor I with him But I hauing in admiration his vertue and hée hauing in opinion my manners hee hath loued me The great conuersation whiche we haue had together hath augmented greatly the amitie Nowe the Christian charitie hath regarde more further for she considereth a coniunction and alliance of members vnder one heade whiche is our Lorde Iesus Christe participating to one faith and one baptisme the vse of the sacraments established in the Church of Iesus Christ loking for the hope of the blessed the comming of the sonne of God of the which the Apostle sainct Paul speaketh off saying forbeare one another through loue endeuouring to kéepe the vnitie of the spirite in the bonde of peace There is but one body and one spirite euen as ye are called in one hope of your calling There is but one Lorde one faith one baptisme one God and father of all which is aboue all thinges and through all things and in you all That same aliaunce is also taught vs by the sacrament of the holy supper Is not the cuppe of blessing whiche we blesse the communion of the bloude of Christ Is not the breade which we breake the communion of the body of Christ bicause that we which are many are one breade and one body inasmuch as we are al partakers of one bread And as we sée that the amitie and charitie of the panimes for euerie light or small occasion chaungeth often times to a great enmitie and hatred inasmuch as it is not founded but vppon a blinde and bryttle thing so the Christians regarding not the true vse of that loue and charitie doe norish vp among them infinite debates and greate enmities and hatreds And doe not consider that our God is not the God of confusion as the Gods of the Gentils are but is the God of peace That is the cause wherfore the panimes so oftentimes demaunde vengeaunce of their enimies and being afflicted and punished of their neighbours and kinsmen doe fall into impatience and dispaire Where as the true children of God doe take all thinges in good parte as come of Gods handes Euen so the kingly prophet Dauid being wronged and cursed of Semei woulde not take any vengeaunce although that Abisai and his seruauntes were importunate vpon him but he saide vnto them behold my son which came out of mine owne bowells séeketh my life how much more then may this son of Iemini do it suffer him therfore to curse for the Lorde hath bidden him happily the Lorde will looke on my wéeping eyes wretchednesse and do me good for his cursing this day Euen so Iob being perswaded by his wife to forsake God for the afflictions that he suffered saide vnto her thou speakest like a foolishe woman Séeing we haue receiued prosperitie at the hand of God wherefore should we not be content with aduersitie also Those holy men knew assuredly that ther commeth no plague into a citie without it be the Lordes doing and also that we ought not to be ouercome of that which is euill but we must ouercome euill with goodnesse in fuffering patiently him which woulde force and compell vs If thou demaunde of me wherein the true Christian charitie and the vse of the same doth consist I do aunswere thée that it consisteth principally and chiefly the one to helpe and cherish an other in perilous thinges According to that which Salomon dofh speak of in his prouerbes saying that he is a friend that alway loueth in aduersitie a man shall know who is his brother The which Iesus Christ witnesseth when he rebuked the wicked that he was an hongred they gaue him no meat he thirsted they gaue him no drincke was herbourlesse and they lodged him not naked and they clothed him not sicke and in prison and they visited him not By this a man may plainely sée percieue the ingratitude of those who in stéede to helpe assist the necessities of their neighbours parents and friends do rebuke and checke them in their afflictions and calamities Such people doe make mée to remember the friendes of Iob who rebuked and checked him that hée hath well deserued and merited the double of that that he doth suffer by right and that GOD hath forgotten him bicause of his sinnes The like iniuries of late the Barbarians obiected vnto Sainct Paul. For they séeing that a viper which leapt out of the fire to hange on his hande they sayd amonge themselues truely this man must néedes be a murtherer whom though he hath escaped the sea yet vengeaunce hath not suffered him to liue The like wronges they that passed by vsed to our Lord Iesus Christ as he hanged on the crosse wagging their heades and saying Thou that destroyest the temple and buildest it in thrée dayes saue thy selfe if thou bée the sonne of God come downe from the crosse I doe speake vnto those who doe not consider that the afflictions are common as well to the good as to the euill and are nothing ashamed to attribute them to the true Christian religion although that they know not in them whom they doe accuse any other thing then a pure and true christian
mouth of thy welbeloued disciple that hée which loueth not his brother whō he hath séene that he can not loue GOD whom hee hath not seene Imprinte so through thy grace and fatherly goodnesse such loue in our heartes that we considering that we are all members of one head That wée may haue also one selfe care the one for the other and may acknowledge that if thou hast so much loued the world as to giue thy onely sonne that none that beléeue in him should perish but haue euerlasting life that we also of our part bearing one an others burthen and that also we distributing vnto the necessities of the Saincts we may shewe by our example and good conuersation that we doe loue thée of déede truth yea that we are the true successours and disciples of him which hath taught vs not to gether vp treasure vp the earth but to make vs friends with the riches of iniquitie that when we shall depart they may receiue vs into euerlasting habitations Hee I say whiche though he were ritch yet for our sakes became poore that wée through his pouertie might be made ritch our Lorde Iesus Christ vnto whome be glorie for euer Amen ¶ A CHRISTIAN ADVERtisement vpon the commaūdement to honour our father mother Chap. 18. Exodus 20. c 12. Deut. 5. b. 16. ¶ Honour thy father and thy mother that thy dayes may be long in the lande which the Lord thy God giueth thee THE Apostle Sainct Paul writing vnto the Ephesians saith children obey your fathers and mothers in the Lorde For so is it righte And in an other place he sayth Honoure thy Father thy Mother which is the first cōmaundement that hath any promise thou maist bee in good estate liue lōg on earth The which Iesus the sonne of Siraac declareth more at large when hée said that the Lord would haue the Father honored of the children and looke what a mother commaundeth her children to do hée will haue it kept Who so honoreth his father his sinnes shalbée forgeuen him and he that honoreth his mother is like one that geathereth treasure together Whoso honoreth his Father shall haue ioye of his owne children and when hee maketh his praier he shal be heard he that honoreth his Father shal haue a long life And hee that is obedient for the Lordes sake his mother shall haue ioy of him Hee that feareth the Lorde honoreth his Father and Mother and doth them seruice as it were vnto the Lord him selfe Now when we do speake in this matter of honor wee take not simply the honor for an honor by the which we do go the one before the other be it by any outward signe or by friendely amiable wordes But wée doe take it as the holie Apostle Sainct Paul when hee saith The Elders that rule well are worthy of double honor most specially they whiche labour in the worde and teaching And in the same place he saith further honor widowes whiche are true widowes Insomuch that that honour doth comprehend a subiection and obedience also a naturall bond the which doth constraine vs to assist those with necessarie thinges in this present life vnto whom wee owe honor and obedience The which the Lorde himselfe rebuked sometimes the Iewes For although the lawe commaundeth that the children should nourishe their fathers and mothers to rēder vnto them pleasures in their olde age the which they haue first receiued of them in their youth The Scribes and Pharises learned the children to say vnto their fathers by euery gift that proceedeth from mee thou shalt be holpen though hee honor not his father or his mother And thus haue they made that the commaūdement of God is without effect through their traditiones And so by that meanes they defraude their fathers of the duetie the nature cōmaundeth them But marke what the sonne of Siraac saith honor thy father in déede in worde and in all patience that thou maist haue his blessing for the blessing of the father buildeth vp the houses of the children but the mothers curse rooteth out the foundations Reioyce not when thy father is reproued for it is no honour vnto thée but a shame For the worship of a mans father is his owne worshippe and where the father is without honour it is the dishonestie of the sonne My son make much of thy father in his age and gréeue him not as long as he liueth And if his vnderstanding faile haue patience with him dispise him not in thy strēgth For the good déede that thou shewest vnto thy father shall not be forgotten when thou thy selfe wantest it shal be rewarded thée And verie well for this purpose a certeine auncient authour saide that the sonne of GOD honoured his parentes As we reade that he came into Nazareth and was subiect vnto them and honoured Marie and Ioseph not by duetie of nature but by office of pietie hath honoured his father being obedient vnto him to the death euen the death of the crosse Nourishe then thy father and thy mother and when thou hast nourished them thou hast not done that which thou owest vnto thy mother thou hast not rendred vnto her all the paines and trauailes that she hath suffered for the loue of thee thou hast not also rendred vnto her the seruices that she hath done for thee bearing thee in her belly thou hast not rendered vnto her the aliments and nurrishments that she hath giuen vnto thee of a tender affection and motherly loue pressing her pappes vnder thy lippes thou hast not rendred vnto hir the hunger that she hath suffered for thee fearing least that she shoulde eate any thing which should hurte thee or that she shoulde eate any thing which shoulde bee noysome and hurtefull to her milke shee hath fasted for thy loue and for thy loue she hath eaten and for the loue of thee she hath not eaten the meate that she louid wilt thou suffer her to be in neede and to lacke that whiche thou hast thou owest vnto her vnto whome thou owest that whiche thou arte The like matters we do reade off in Xenophon when he declared that there was noe people that receiued more greater goodes then the children doe of their parentes the whiche are the cause that they liue Furthermore there are not that see so greate goods and are also partakers of that which God hath geuen vnto men The wife as that good author saith in conceauing her child suffereth that charge with most great werinesse and daungers of hir life and of hir proper substaunce nourishing hir fruite goeth about the day that she must trauaile and bring foorth hir childe with great and diuerse trauailes and afterwarde she nourisheth him and besides she is carful for him of whom shee neuer receiued any pleasure and who not onely forgetteth what he was which did him good but also can not onely expresse
the things which are necessaries vnto him Insomuch that the mother by coniectures and presumtions hath regard to geue vnto him that which is agreeable and profitable Beehold the cause wherefore that good Philosoper Plato said that hée of whom the father or mother or their kinsfolkes do lay vp in the house as a treasure hee ought to beeleeue that hee cannot haue one suche Image not more precious in his house if hee honoure them as hee ought To that pourpose the same author reciteth the example of Oedippus who being despised of his own children wished vnto thē the affliction that happened vnto thē as wée doe reade in the holy scripture of Cham one of the sonnes of Noe at the ende hée concludeth that there is not a thing that we ought so much to honoure as the fathers and mothers in their olde age who when they are honoured GOD is well pleased thereby for otherwise God will not heare our prayers and this purtracture and Image of the father is a great deale more admirable then so manie other Images For the liuely Images when they are honoured of vs they doe praie for vs and doe beare vnto vs dayly fauour when they are despised they doe altogether the contrarie but those which haue no life do nothing of all the same For conclusion the sayd Philosopher Plato sayth that hée which doth gouerne himselfe wel towards his father and mother and towardes his graundfathers hée hath with him an Image verie fitte for to winne the loue and amitie of the LORDE Honoure then thy father from thy whole heart and forgette not the sorrowefull trauaile that thy mother had with this Remember that thou wast borne thorowe them and howe canst thou recompence them the thinges that they haue done for thée Here one may demaunde this question that is whether we must obey in all and thorowe all the commaundement of the father the which was thought to haue béene proposed by Aulus Gellius an heathen author and neuerthelesse a learned man and verie auncient The saide authour aunswered that the thinges are either honest wicked or indifferent And concludeth in the ende that to things honest indifferent we must obey him but to thinges that are wicked wee must not obey him calllng the meane things and indifferent the ordinarie actions of this common life which are suche as we do gouerne our selues that is to say to go to the warre to labour and tille the earth to be a Magistrate to defend causes and to marrie Furthermore this learned man doth teach vs that in the places and common charges the deutie and right that the children owe vnto their fathers ought to cease for a certeine time for the childe or sonne beeing in degree of a Magistrate sitting in the iudgment seat before whom there must bée no accaption of personnes And it is often times greatly to be feared that through to great familiaritie there woulde growe a contemning or despising of the dignitie in that cause I say the father ought to acknowledge the sonne as him which is Gods minister In other places and priuate houses the sonne ought to giue all honour and obedience vnto the father Let vs then conclude with an other christian and verie auncient author that wée must honour our father so that he seperate not vs frō the heauenly father we ought to acknowledge this carnall alliance as long as our carnall father shall acknowledge his creator Otherwise we héere the voice of Dauyd which sayth hearken O daughter consider and incline thine eare forget thine owne people and thy fathers house So shall the king haue pleasure in thy beautie for hée is thy LORD and thou shalt worship him The same author hath written in the first of his Epistles that if the necessitie doth so require that the loue of parentes is against the same of GOD and that both of them cannot be kept of him that he must incurre the blame of his parentes for to kéepe pietie and godlinesse towardes god Beholde the warre the which Iesus Christ hath opened of the father to the sonne and of the sonne against the father at his comming saying Thincke not that I am come to sende peace into the earth I came not to send peace but the swoorde for I am come to set a man at variance against his father and the daughter against hir mother and the daughter in lawe against hir mother in lawe And a mans foes shall bée they of his owne housholde he that loueth his father or mother more then mée is not méete for mée Furthermore I will saye with the Philosopher Plato that such is the duetie of the childe towardes the father that he ought to thincke that all that which belongeth to him belongeth properly to the father I meane the goodes of the bodie the externall goodes and those of the spirite forasmuch as of them the sonne may comfort the father If our father haue néede of our counsell for to aide him in some thing truely we ought not to forsake him I doe except aboue all the LORD vnto whom all things apperteine Plutarch doth amplifie that duetie towardes our fathers and mothers as followeth The brute beastes a little while after they haue brought foorth their young ones are out of all care and are verie well but the nourishing and bringing vp of man is ful of all trauaile the aduauncement of him verie slowe and to acquire and get vertue that is a thing of long continuaunce And often times the fathers before that their children do come to perfection do die Euen as Ariston did neuer sée Plato to professe philosophie Also the victories of Tuchitidus Sophocles were neuer knowen vnto their fathers and mothers And verie well hath Valerius said that nature is the mister is of pietie who without any minister aide of voice without the vse of letters of hir own proper force and strengthe hath shed out into the heartes of children the loue that they ought to beare to their fathers Wherfore thē doth learning profit in this matter saith this good author he aunswereth that it doth profit not for to make their spirites better but more easie to bée taught and instructed In the same booke the same author doth propunde vnto vs the example of a vertuous and good woman Who of longe time nourished hir father béeing prisoner altogether aged and lame of hir owne milke Furthermore the seueritiē and crueltie of the olde lawe against the obstinate and rebellious children doth sufficiently declare what ought to bee the obedience of the children towardes their parentes Witnesse of this shall Moses bée who sayeth in this manner When a man shall haue a wicked and rebellious childe which will not obey nor hearken vnto the voyce of his father or mother and they shall chastise and correct him and he will not obey them then the father and mother shall take him and bring
his lawe and preceptes vnto the people commaunded them to write theÌ„ vpon the postes of their houses and vppon their gates And to haue them as papers of remembraunce betwéene their eies and that which followeth To the ende that by that meanes the young people should be induced perswaded to obserue them In like maner it is written in Exodus how he exhorted theÌ„ to kepe the ordinaunces of the Lords passeouer for euer and of the vnleauened bread in remembraunce of the deliueraunce out of the land Aegypt To the ende saith Moses that when your children aske you what manner of seruice is this ye doe ye shall say it is the sacrifice of the Lordes passeouer which passed ouer the houses of the children of Israel in Aegypt as he smote the Aegyptians and saued our houses Besides these things he ordeined that they should take the bloude of the sayd Lambe strike it on the two side postes on the vpper dore post of the houses wherein they eate him In like manner the Lord commaunded Iosua saying as soone as the people shall goe ouer Iordan to take them twelue men out of the people of euery tribe a man and to take with them twelue stones and to erect and set vp a trope and a perpetuall monument for a signe betweene them and their posteritie that the waters of Iordin deuided at the presence of the Arke of the appointment of the LORD In so doing the children taking counsell by the examples of others shoulde acknowledge the grace of God towardes those which obey his lawe and his rigor iustice towards the transgressors of the same Now the chiefest marke and ende that the father ought to trauaile in is to make his sonnes honest men euen as the good labourer ought first to be carefull to till and dresse the young plantes and afterwardes to prouide vnto others All the whole consisteth specially in two thinges I meane to feare the Lord and to tourne them as much as we shall possible from all euill The which Iob verie well declareth when he demaunded howe that a man commeth by wisdome and where is the place that men finde vnderstanding verely no man can tell howe worthy a thing she is that good man aunswered neither is she found in the lande of the liuing The déepe saith she is not in mée She cannot be gotten for the most fine golde neither may the price of hir be bought with any money No wedges of gold of Ophir no precious Onix stones no Saphirs may be compared vnto hir In the ende he concludeth Beholde to feare the Lorde is wisdome and to forsake euill is vnderstanding Euen so the Lord sayd vnto the Iewes as it is written in the prophet Esay saying washe you â—ake you cleane put awaye your euill â—houghtes out of my sight cease froÌ„ dooing â—uill and violence learne to do right And â—â—rasmuch then as the whole scripture giâ—en by inspiration of God is profitable â—o teach to improue to amende and to inâ—truct in righteousnesse That the man of GOD may bée perfect and instructed â—nto all good woorkes also whatsoeuer things are written afore time are written for our learning that wee through patience and comfort of the Scriptures might haue hope yet truely the true office of a father is to cause his children to reade the holy Scriptures To the ende as sayth the Apostle they bée not carried about with diuers and straunge learning yea that they bée no more children wauering and carried about with euery kinde of doctrine as commonly chaunseth vnto men and with craftinesse whereby they lay in waite to deceiue For as Plato hath verie well declared in his booke of vowes that the possession of all sciences is but of little profite If that man doth not acquire and get the science and knowledge of all good things againe it is noysible and hurtfull vnto him which doth possesse it That is the cause wherfore Homer speaketh of one named Margites that he did know a great many of thinges but he doth very euill knowe all thinges For the same cause the Lacedemonians as saith Valerius caused the books of Archilaus to bee caried out of their Citie bicause that they esteemed the reading of them not to bee honest and therfore would not that the minds of their children should bée learned or taught of them Fearing also on the other side that it woulde bee more hurtefull vnto their manners then profitable to their wittes Wherefore Plato in his booke that he hath intituled Protogoras speaking to a young man aduertised him to take heed to put in daunger the thinges which are vnto him verie deare and precious acknowledging that there is a great deale more daunger to disciplines then to the buying of victail or drinke bicause that hée that buyeth victaile or drinke may beefore hée vse and occupie them put and chaunge them into other vessels and carrie them into his house and enquire diligentlye of those whiche haue the knowledge of the thinges what hee ought to eate or drinke Insomuche that hee maye reiect the meates and drinkes whiche are hurtefull vnto him To bee shorte to learne of others what quantitie hee oughte to take and in what time As touching the disciplines and learninges it is not lawfull for vs to transport them into an other vessell But it must bee that hee that buyeth them must take them in his minde and leauing the price of them to beare and carrie them within him And that by them hee is eyther made better or worse That is the cause wherefore the same Author requireth that the Nurses should not content and please their children with vaine vnprofitable and vnhonest fables fearing to defile their mindes with so manye folyes and euill manners Euen as Sainct Paull exhorted the Christians to despise and caste awaye prophane and olde wiues fables and to exercise themselues vnto godlinesse In suche sorte that the same Philosopher doeth declare that the Poets ought to sing in their Poeticall verses that man is a good man forasmuche as hée is gouerned and iuste and thereby blessed or â—â—ppa bee hee great or stronge bee hee little or féeble bee hee riche or poore and that the wicked and vniust man althoughe that hee bée more rycher then Cymras or Midas is miserable and pâ—sseth awaye his life in extreme miserie I speake this to the ende that those whiche disdaine to learne true pietie and religion of the true Christians at the leaste wise maye acknowledge their faultes and transgressions by the same saying of the panâ—ms and gentiles And therein truely consisteth the great duety of a father towards his children But the like is no lesse necessary that is to say in the conuersation Insomuch that euen as the father ought not to spill and marre his children through wicked and vaine doctrines euen so hee ought not to bee vnto them as an example to do euill
for to draw them away from the lawe of the lord The father then which is a true Christian shal do nothing in the presence of his children which may make them swarue stray away from the lawe of the lord To this same purpose hee exhorteth al men generally where he saith Let no corrupt communication proceede out of your mouthes But that which is good to the vse of edefiyng that it may minister grace vnto the hearers Also in the same Epistle hee doth aduertise them that fornicatyon and all vncleanenesse or couetousnesse bee not once named amonge them as it bee commeth Saincts neyther filthynesse neyther foolyshe talking neyther iesting which are thinges not comely but rather gyuing of thanks For as witnesseth a certaine auncient and Christian authour verie learned Among other thinges wee ought to keepe the word as a thinge consecrated vnto the Lorde yea as our owne bodies bicause that by the worde wée ought to fighte for the trueth The reason is great and verie proper of him whiche hath sayde that it is easye to followe vices In suche sort that when wée cannot immitate and follow easely the vertues wée doe followe the faultes or vices This authour doth giue the example of Alexander the great who forgetting the vertues of Laonides his maister coulde neuer refraine himselfe from the vices of him And the Philosoper Plato hath Christianly spoken when he did write that a father must not get for his children greate abundaunce of golde but a greate deale of shame and feare The which they can not doe but in correcting the impudencie and vnshamelesse boldenesse of the children For the wise lawegiuer I meane him which garnished the cities and other common wealths with good laws will commaund rather the auncientes that they bée shamefast and fearefull before the younge men and that they take good héede that not a younge man heare sée nor speake any wicked and dishonest thing For when the olde men haue but a little shame it is necessarie that the younge men bee muche vnshamefast That is then an excellent discipline of the younge and of the olde not only the correction the which they doe by woorde but if hée which doth rebuke and checke do in all his lyfe time that which hée teacheth When I doe speake héere of the couersation of the fathers or auncientes I meane not onely their domesticall seruauntes but also other people that liue wickedly which maye tourne the spirites of the children from the veritie as it is euidently séene that euill wordes corrupte good manners Who soe toucheth pytche shall â—ée filed withall sayth the sonne of Siraac and hée that is familiar with the proude shall clothe himselfe with pride That is the cause wherefore Dauid did confesse that hee hathe not sitten amonge vaine personnes and hathe no felowshippe with the deceitefull That hée hathe hated the congregation of the wicked and that hée will not sit amonge the vngodly In the same Psalme hee prayeth the Lorde that hee will not destroye his soule with the sinners nor his life with the bloudthirsty In whose hands is wickednesse and theyr righte hande is full of gytes Beholde the doctrine of Salomon crying with a loude voyce saying My sonne heare thy Fathers doctrine and forsake not the lawe of thy Mother For that shall bringe grace vnto thy head and shall bee as a chayne aboute thy necke My sonne consent not vnto sinners if they entise thee and saye come with vs lette vs laye wayte for bloude and lurke priuely for the innocent without a cause let vs swallow them vp like the hell let vs deuoure them quicke and whole as those that goe downe into the pitte So shall we finde all manner of costly riches and fill our houses with spoyles Cast in thy lot amonge vs we shall haue all one pursse My sonne walke not thou with them refraine thy féete from their wayes For their féete runne to euell and are hasty to shead bloude These places of the Scripture teacheth vs sufficientlye that the duetie of a father consisteth not only to instruct well his children among his domesticall those of his familie But also if it bée possible among strauÌ„gers I wil rehearse vnto thee for this matter the example of Dina the daughter of Iacob who being departed from her fathers house desiring earnestly to see the host of the children of Sichem was rauished and defloured by Sichem I wil rehearse for the same purpose the example of the children of Israel who beeing not content to dwell in Sittim But willing to communicato with the Moabites were seduced by them and committed fornication with the daughters of Moab In like maner the women which were rauished by the Beniamites which came out to daunce I speake this for some men that are carefull inough that their daughters be not hurt or stoung with the serpent or snake and feare not that they be wounded with the hammer of all the whole world neither regarde they I say that they doe not drincke of the wine of that great Babilon the mother of all fornication Insomuch that Plutarch complained not without a cause as of a straunge thing that we accustome our children to take their meate with the right hande which if it happen that they do take it with the left hand we doe chastise and correct them grieuously and haue no regarde what disciplines we learne them The sayd author doth recite one Crates a verie auncient man which was accustomed to saye O that it were permitted me to goe vp to the highest place of the Citie I would crye aloude O ye Citizens what doe you that you bestowe all your trauaile to heape together money and haue no regarde or care of the children for whom you hoorde it vp and to whom you will leaue it That is one of the vanities that which Salomon in his booke of Ecclesiastices did bewaile wheÌ„ he said I was wearie of all my labour which I had taken vnder the sunne bicause I should bée faine to leaue them vnto an other man that commeth after mée for who knoweth whether he shall bée a wise man or a foole And yet shall hée be Lorde of all my laboures which I with such wisdome haue taken vnder the sunne Is not this a vaine thing For all the same which wée haue spoken off before we will not incitate or moue the fathers to shewe too great seueritie towardes their children but to shewe vnto them howe difficile and harde the nurture and gouerning of the children in their youth is According to that which the Philosopher Plato doth witnesse vnto vs that the childe is a greate deale worse to bée entreated and gouerned then all other beastes Forasmuch as he hath not yet perfectly tasted the fountaine of wisdome and euen as saith hée it happeneth vnto plantes that is to say that it is verie easie to prepare and dresse the