this when he beheld the glorie of Iesus Christ 15 According to the purpose of the premises we saie that whereas God hath chosen some euen whome hee woulde and not other some and in all that God in his prouidence hath ordained done for the execution thereof there resteth such wisedome goodnesse mercie and iustice that for the approuing of that which in the wisdome of mans flesh seemeth strange vniust it sufficeth to shew that the same was so ordained and decreed in the eternall and determinate counsel of God And indeed if anie man ask why the gospell is preached rather to some than to other some also why among those to whom it is preached some doo beleeue some do rest vnbeleeuers it is reason sufficient to aunswere that some are chosen and other some are not So many saieth Saint Luke did beleeue as were ordained to life euerlasting You beleeue not saieth Iesus Christ because yee are not my sheep Acts 13.42 Iohn 10.26 My sheep heare my voyce and follow mee When the Apostles asked Iesus Christ why he taught the people by parables wherein they had no vnderstanding which afterward hee opened to them alone hee lifted them vp into this consideration that they were chosen and the other not To you sayth he it is giuen to know the secrets of the kingdome of heauen Marke 13.10 but it is not giuen to them And therefore when we reade that some euen in lieu of conuerting and beleeuing haue bin hardned and become more wicked whereby the preaching of the Gospell hath bin vnto them a sauour of death vnto death It sufficeth that we aunswere that this befalleth not the elect but as Saint Paule saith 2. Cor. 2.15 those that perish and are vessels of wrath prepared to perdition And therfore the preaching of the Gospell whereby some are hardned is neuerthelesse of a sweet sauour before God as hee doeth expresly affirme 16 Let vs therefore conclude that all that God hath willed in the election of some and not of other some and in his prouidence and the execution of the same is good righteous holy and commendable And albeit we cannot comprehend it yet let vs beware that of our ignorance we take no occasion to blaspheme God but rather let vs acknowledge that it is because we doo not yet know anie thing of the incomprehensible holynes of Iesus Christ namely that he hath an infinite power to dispose of his creatures as hee will an incomprehensible wisedome to ordeine most wisely mercie and iustice which in him are but one essence wherby he can do nothing but in mercy iustice This if thou doest not vnderstand I saie to thee againe accuse thine owne ignoraunce and reuerence this holynesse which passeth thy vnderstanding Beleeue so much as in his word he testifieth vnto thee and permit this infinit power and wisedome to doo and to know euen that which thou canst not comprehend Remember that he dwelleth in an vnaccessible light which thou must reuerence but not enter into Beware thou beest not an aduocate for so wicked a cause 1. Tim 6 16 Rom. 3.4 Psalm 51 6 as is the cause of the reprobate to iustifie it in the sight of God For howsoeuer thou thinkest it to be he will alwaies as Dauid saith ouercome when he is iudged 17 In the meane time for the better vnderstanding of our intent knowledg in this doctrine we saie that if we stād vpon the consideration of mans creation to the image of God both hee and all that are descended of him were created to life for in man created to the image of God there was no matter or argument of death But if wee speake of the predestination hidden in the eternall counsell of God the same is a profound deapth that should euen rauish vs into admiration And whereas Saint Paule calleth those that are not elect vessels of wrath prepared to destruction he hath regard to theyr first original and nature of men Rom. 9. 22 Heb. 7.10 Rom. 5.12 according as all beeing yet in the loines of Adam when he transgressed Gods commandement dyd all sinne in him and are all guiltie of death and infected with mortall corruption Not that there was not in God a former counsell which went before wherby he had decreed and disposed of his creatures vpon certaine causes to vs vnknowen but for that from the transgression of Adam proceeded the curse and death of mankinde Saint Paule sayth that God prepared vessels of mercie for his glorie because that all that the elect haue to guide them to life euerlasting proceedeth of the grace of God Rom. 9.13 but others are prepared to perdition because they are giuen ouer to themselues so that following their owne corruptions they go according to the eternall decree of God to destruction And heereof do we gather that albeit God had iust cause to vs vnknowen thus to dispose of his creatures by choosing some and reiecting other some yet did hee not hate or condemne anie thing but sinne and corruption It is not therefore fit that wee should seeke the cause of the destruction of the reprobate in heauen when wee see that it resteth in earth neither that we should impute that vnto God which is in man himselfe neither should the reprobate also murmure at the mercie of God poured vppon the elect considering that God may doo good to whom he wil either at their owne destruction whereof there resteth a twofold occasion in thēselues namely original sin the iniquities that do therof daily proceed 18 Moreouer as concerning the transgression of Adam Eue 1. Sam. 2.6 Amos 3.6 Iere. La. 3.38 Iob. 30.39 Psalme 104. 105. 106 107. 136 Math. 10.29 it is certaine that the same neuer came to passe without the decree and ordinance of God And in deed the holy Scripture in infinite places doth testifie that all things depend vpon his prouidence decree If a sparow falleth not to the ground without the will of God shall man so excellent a creature created after the image of God take so horrible a fall without his prouidence and decree A man may giue a little child some small stripe with a rod without the parents appointment which notwithstanding they would peraduenture dissemble and winke at but none dare vndertake to cut him of the stone or to cut off any lim without his fathers good will and authority Euen so the greater that the importance of Adams transgression was in that it tended to destroie ouerthrow so excellent a work of God namely man created to his image the more are we to beleeue that it was neuer doone without his counsell or decree Moreouer if in his prouidence hee hath ordained what he will haue done with all other creatures hath he not think you ordained what shall be done with the principall and most excellent for which he created all the others Again if God creating all the world
for the kingdome of heauen is at hand Heereby doth the holie Ghost teach vs that the first thing that is to bee preached in the Church and sounded into our eares that especially and aboue all things we are to learne in the Gospell whereupon principally wee should set our heartes and mindes To be briefe the same which we ought chiefly to practise is this first sermon of Iesus Christ and of his forerunner Saint Iohn Amend your liues for the kingdom of heauen is at hand Now the word which the holy Ghost doth ordinarily vse throughout the new Testament and namely in this first sermon whereby to expresse Amendement signifieth vnderstanding aduice and wisdome after the knowledge of our error corruption and transgression Thus the Amendement whereto wee are heere exhorted consisteth in this that where before time we haue beene so foolish and vnaduised as to followe our owne corruptions and so to offend God wee may heereafter obtaine vnderstanding and sense euermore walking in the feare and obedience of God 2 Out of this Sermon therefore considering the propertie of the word which Iesus Christ doth vse we gather two things the first that it is an extreme folly to liue according to the flesh and so to giue ouer our selues to sinne and contrariwise that the beginning of wisedome is the feare of God Psal 111.10 Prouerb 1.7 walking in his waies The second that man naturally is inclined to this folly namely to giue himselfe ouer to his lustes and consequently to offende God for otherwise it were in vaine by so notable a reason to exhort him to shunne the same As concerning the first point The holy Scripture in many places tearmeth sinners fooles sinne â—â—oli â—nesse Moses foreshewing the corruption and rebellion of he I raelites Deut. 32.5 saith thus They haue corrupted themselues towarde God they resemble not his children but are a froward crooked generation Iere. 4.22 Do ye thus reward the Lord O ye foolish people and vnwise My people saith the Lord are foolish they haue not knowen me they are foolish children haue no vnderstanding They are wise to do euill but to doo well they haue no knowledge Againe See saith Saint Paul that ye walke diligently not as fooles but as wise men And writing to Titus Titus 3.3 he speaketh more plainly saying We our selues were in time past vnwise disobedient deceiued seruing the lustes and diuerse pleasures Prou. 1.22 liuing in malitiousnes and enuie Salomon in his Prouerbs doth vsually so take it Wisedome saith hee crieth out O yee foolish how long will ye loue foolishnes and the scornefull take their pleasure in scorning and the fooles hate knowledge And so in many other places But that we may the better vnderstand what a foolishnesse it is to offend God the holy Ghost especially in the olde Testament and sometimes also in the new doth signifie this Amendement by conuersion and turning to the Lord. Oh Israel sayth the Lord by Ieremie Iere 4.1 Iere. 31.18 If you returne returne vnto mee Againe Conuert me O Lord and I shall be conuerted Againe I desire not the death of a sinner saith the Lord but rather that hee conuert from his wickednes and liue Exech 33.11 Conuert ye O ye house of Israel Likewise sometimes in the new Testament Bee yee better aduised that is to saie Amend saith S. Peter and S. Iohn Act. 3.19 and conuert And S. Paul saith that hee shewed them of Damascus and others that they shoulde repent and turne to God and doo workes worthie amendement of life Act. 26.20 This phrase of speech teacheth vs that mans life resembleth a pilgrimage wherein whosoeuer offendeth God by walking after the world and the flesh he doth as it were turne his back to God to heauen and to life and goeth to the deuill to death and to hell fire And contrariwise that conuerting and turning to God by Amendement of life hee turneth his backe to death to hell and to the deuill and goeth to God draweth neere to him and directeth his course to heauen to life euerlasting Is there therefore anie greater foolishnes than to offend God that is to saie to turne from God and life euerlasting and to go after the deuill and death If anie man should voluntarily call himself into the fire or into some riuer either stab himselfe or drinke poison men would not saie that he were a foole but rather that hee were frantike and besides himselfe What shall wee then saie to those who willingly offending God do cast themselues into hell fire and into the bottomlesse pit of eternall death To the ende therefore that we may amend it is requisite that we retire conuert vnto God and returne to him But how Euen by ceasing to offend him and by walking according to his word for so do we turne backe from the deuill from death and from hell Let vs I saie conuert and turne vnto God yea let vs drawe neere vnto him yet as Saint Austen saith not by changing of place Prosper in his sentences out of S. Austen for hee is euerie where but by alteration of manners for as he addeth According as we grow like or vnlike vnto him so doo we eyther approch or she backe from him 3 For the second point This exhortation Amend that is to saie Be ye wiser and better aduised together with the reason thereunto added whereby to induce vs so to doo doo sufficiently as is aforesayde shew that man of his owne nature is inclined to this folly and rage namely to apply himselfe to all corruption sinne and so for the amending of his life ought to become wiser and better aduised Now notwithstanding we might note many examples of this folly yet at this present we will consider onely of seuen of the chiefest And in the meane time as the number of seuen doth commonly signifie perfection so will we thereby declare that man is perfectly foolish vntill he change his minde that he may amend And these be the follies 1. Not to beleeue that there is a God 2. To account more of man than of God 3. To thinke to liue euer 4. Not to know wherefore we liue 5. To iudge of mans felicitie or miserie by the outward apparance 6. To beleeue our enemies sooner than our friends 7. To thinke our selues wise 4 These seuen follies are the cables of vanitie and the roapes that drawe on iniquitie Of these doth Esay saie Wo vnto them that draw iniquitie with cordes of vanitie Esa 5.18 and sinne as with cart ropes For by these cordes and cables hee vnderstandeth certaine false opinions and peruerse imaginations wherewith the deuil quenching in men all feeling of sinne apprehension of God draweth them as it were with cordes and cables to all iniquitie and consequently to the pit of hell Of these he setteth downe three examples The first of prophane persons scorners of God who saie Let him make speed
more of man than of God and that confessing God with our lips we renounce denie him in our hearts and workes That we may therefore Amend our liues let vs renounce this so pernitious solly to esteeme more of man than of God And contrarywise let vs loue and feare God reposing our whole confidence in him onely as in him who only is vnto vs all in all for man is nothing but in God The third Folly To thinke that we shall liue euer Chap. 4. ANtigonus who succeeded Alexander the great in parte of his dominions beeing recouered of a certaine sicknesse sayde Plut. in his Apothegines That by the same among other documentes hee had learned that hee was mortall Wherein hee layeth open the common opinion of man who thinketh that hee should liue euer And in deede such is our inclination to incredulitie that vppon the long delaâ—e of anie thing that wee haue a while expected wee conclude that it will neuer come to passe So the euill seruant mentioned by Saint Mathewe seeing his master tarrie awaie so long Mat. 24.48 imagined and concluded that hee woulde neuer come 2. Pet. 3.3 Heereto hath the saying of Saint Peter relation In the last dâ—ie there will come mockers which will saie Where is the promise of his comming for since that our fathers dyed all things continue alyke from the beginning of the creation Thus wee see how the scorners only of the delaâ—e of the comming of Christ can take occasion to beleeue that hee wyll not come at all As also when God himselfe by his seruants threatneth them wyth death they turne it to a scorne saying Let vs eate and drinke Esa 22.13 Esa 28.15 to morow we shall die Again We haue made a couenant with death and with hell we are at agreement Though a scourge run ouer and passe thorough it shall not come at vs. Euen so we likewise when we heare of death yea and dayly see the examples thereof yet because it forbeareth vs a while taketh no hold of vs do imagine with our selues Cicero in hiâ— booke of old age that it shall neuer come at vs. And this is it which a certain Ethnike the prince of all Latine Orators signified Where he sayde that there is no man so ouer taken with age but that hee weeneth to liue yet one yere longer Thus doth he thinke to liue euer considering that albeit he hath liued a hundred yeres yea two hundred yet still he is of opinion that hee may liue one yere longer and when that is past yet one yere more and so by one and one for euer 2 This doth the common course of man confirme Wee all with our lippes do confesse that once we must die and that death is the gate either to heauen or to hell which not withstanding what one person doth liue as either hoping to goe to heauen or fearing to goe to hell If we see that resolutely within two or three dayes we must die then is there none of vs but is sorrie that he offended God that euer he liued in fornication drunkennesse deceit ryot and other excesse in a bad conscience deuoide of the feare of God Then will we desire to recouer that we may Amend Then will we vow to God that if he will prolong our liues we will walke vprightly Then will euery one with that he had cut off some of his pleasures and excesse to the end therewith to haue releeued the necessitie of the poore Then who could not be content wholy to haue beene giuen to the seruice of God to haue had more care of his soule then of his bodie of the life to come then of the life present We confesse that when death draweth neere we will vse these and such like complaints and lamentations Yet now whiles God graunteh vs time and meanes to liue according to the same why doe we it not Wherefore do we not make hast to liue in like sort as being at deaths doore we wish we had Surely because wee neuer thinke to die 3 When a man after condemnation is returned to prison all his mind runneth vpon death he detesteth his former life he falleth vpon his knees to pray to God he regardeth no soft bedding delicate fare or costly apparell Yea if he bee such a one as feareth God all his cogitations are bent to life euerlasting and forgetting the world and worldly businesse hee conceâ—â—eth great ioy in that he is so neere the gate and possession of the kingdome of heauen This sentence of death passed vpon vs the first day that wee came into this world Our soules are as in a prison in our bodies wee attend onely the time of execution wee all confesse wee must die yet wâ—t wee not whether within a day or an houre All this notwithstanding who either feeleth or sheweth himselfe readie or who prouideth to die as doth he that hath receiued his sentence from an earthly iudge But what is the cause of this our dulnesse and folly Euen because wee thinke not to die but doe imagine that our liues shall last for euer 4 If either woman or maiden preparing costly rayment with exquisite attires wherein to shew her selfe at some marriage feast shoulde beginne to finde her selfe euell at ease and withall that her Doctor or Phisition hauing felt her poulse shoulde assure her to dye within one fortnight would shee thinke any longer to proceede with her pompe feasting and pastimes No shee would then fall to weeping and prayer to giuing of almes and reprouing the vanitie of the world shee would aduertise her coÌ„panions to beware and to auoid the same But God who knoweth the length of our daies hath alreadie warned vs of our death hee saith it is at hand he hath not promised fourteene dayes neither two nor one no not one houre Wherefore doe our mindes then runne vpon the course of the world Why doe we so delight in vanitie ryot and excesse Wherefore doe wee not rather employ our selues vpon meditation of heauenly and eternall felicitie And why doe we not bestow our time in such workes as in our death may minister comfort and ioy Forsooth because we thinke to liue euer 5 Wee do reade of Philip king of Macedon and father to great Alexander that euery morning one of the gromes of his chamber at his first waking saide vnto him O king remember thou art a mortall man There is also a common posie written vpon many tablets and ringes Cogita mort that is Thinke to dye Why Was kinge Philip so forgetfull of his mortalitie that hee must be put in minde thereof euery day Or must wee Christians bee put in minde of death by painted tablets or ringes But as the end as well of the speech to the king as of this tablet tendeth onely to aduertise vs to liue as wee shoulde dye so are they likewise obiections to conuince vs of such folly and giddinesse as maketh vs to thinke that we
than himselfe But Solon answered that no man was to bee called blessed before his death Rightly did Solon there reproue the folly of Croesus who thought himselfe blessed in vncertaine prosperitie As Solon lykewise being accounted so wise shewed his follye by signifying in such an answere that Croesus had bene blessed if he had continued in such prosperitie vntill his death Yet if Solon iudged that Croesus coulde not thinke himselfe blessed in all his prosperitie what would hee haue iudged if he had beene a Christian and had seene the change of Croesus prosperitie not into that calamitie that befell him when Cyrus afterward tooke him prisoner but euen into hell and death euerlasting Might hee not and that iustly haue sayd that Croesus notwithstanding his prosperitie euen albeit the same had stuck by him vnto his death was neuer blessed but most accursed 6 Plato a Heathen confirmeth the same by a notable discourse Plut. in his consolation to Apolonius which Plutarch indeauouring to comfort Apollonius vppon the death of his sonne doth alleadge This euermore sayth hee was one resolute opinion that whosoeuer departed this lyfe had liued vertuously at his death he was transported to the Ilands of the blessed and there feeling no inconuenience inioyed soueraigne felicitie And contrarywise they which liued wickedly and vniustly were sent into the prison of iustice and vengeaunce called Tartarum At the first sentence was awarded by liuing Iudges and while men were yet aliue but the same daie that they were to die Howbeit there grewe such abuse heerein that complaint was brought from the Ilandes of the blessed that some were sent thether that had beene wicked and peruerse liuers And thereuppon was the occasion of such abuse examined which was sounde to proceede of this that iudgement was giuen while the men yet liued clothed with honourable carcases wyth riches nobilitye and other lyke qualities In respect whereof they found many witnesses who making their apparaunce before the Iudges affirmed for them that they were men that deserued to passe to the sayde Ilandes of the blessed The cause of the errour once found out it was decreed that from thence forth ther should no iudgement passe vntill after death when the soules should bee depriued of theyr bodies and that also not by men yet aliue and subiect to bee abused by the outwarde shew but by spirites who should see nothing but the spirits and naked soules of those whom they were to giue sentence vppon to the ende that they which in this world had wrought wickednesse in theyr honourable bodies clothed with nobilitie riches and such other qualities might bee sent to tormentes and contrarywise that they who during theyr liues had kepte righteous hâ—lye and vertuous soules albeit in poore abiect and afflicted bodies might passe into the Ilandes of the blessed This was the discourse of a Heathen man who had attained some sight of the truth albeit intangled in ignorance and errour yet fitly confirming our argument namely that wee must not iudge of mannes felicitie or miserie by the outwarde apparance 7 This folly of iudging by the outward apparance doth yet proceede farther For it can take no place at the least wherein to stay and settle it selfe in mans heart but onely among those that denie Gods prouidence namely those that thinke there is no righteous God that administreth iustice For confesse that there is a God and that hee is righteous and thou canst not iudge of mans felicitie or miserie by the outward shew Thou canst not I saie iudge whether hee that liueth in prosperitie be blessed or another in affliction cursed For sith most vsually the wicked do prosper in this lyfe and contrarywise the children of God haue most trouble what should become of Gods iustice whose nature is to rewarde euill to the wicked and good to the good A certaine Bishop of Verdune in his Chronicle reporteth that one Almauri king of Ierusalem on a time demanded of a certaine Doctor howe he could proue another life after this The Doctor asked him whether he beleeued there was a God Which when he had graunted It sufficeth sayd the Doctor For if there be a God he is righteous if hee bee righteous he must administer iustice in rewarding the good and punishing the wicked Nowe thy selfe sayde hee hast knowen such a wicked man who alwayes liuing in pleasure and honour slept in peace Thou knewest such another a verie good man in continuall tribulation euen to the death If therefore there bee a righteous God it cannot bee chosen but there is another lyfe wherein this good man resteth nowe in blisse and the wicked man in woe Whether this was a true reporte or but a fiction for example and doctrine yet doeth it surely most playnelye teach vs that hee that by outwarde prosperitie iudgeth a man to be blessed and by tribulation to bee accursed denyeth a God in that hee denyeth his iustice The doctrine of this historie or example doeth Saint Paul also confirme saying That the tribulations of the faithfull layde vppon them by the wicked that are in prosperitie are a manifest testimonie of the iudgement to come farre other than the fooles do by the outward apparance imagine The reason hee also addeth saying 2. Thes 1 For it is a righteous thing wyth God to recompence tribulation to them that trouble you and rest to you that are troubled Which iustice if it be not executed in this life he concludeth that it shal be in the latter comming of Iesus Christ to iudgement 8. It is blasphemie against God sayth Dauid to saie that he will not regard mans transgressions to punish them according to his iustice Wee will not therefore saie Psal 10.13 that the sinner liuing in pleasure alreadie condemned in the sight of God and waiting but the houre of eternall death can bee blessed or more blessed than the faithfull and troubled man who walketh through tribulations to take possession of the kingdome of heauen For if by outward apparance wee iudge the wicked man that is in prosperitie to be blessed and the good man that is in affliction accursed we shall abolish Gods iustice yea euen God himselfe And this is the rather to bee noted to the end that when the children and seruants of God doo finde themselues sometime pricked with this temptation they may the better stand vpon their gard with constancy to resist the same 9 Some men in olde time reiected the booke of Ecclesiastes Philast in his catal of heretikes c. 132. Iac. Chrisost polit in the preface before the com on the Canticles thinking that Salomon wrote it in his olde age after hee had beene carryed awaie by the multitude of his wiues Alleadging that in that booke hee placed mans soueraigne and chiefe felicitie in the pleasures and lustes of the flesh as if there were no other lyfe after this Some Epicures lykewise in our time doo abuse it to the lyke purpose alleadging that there
the holy supper to the end that by participation in his body bloud we might the more be strengthened in this assurance that Christ is ours together with all his benefits so feede our soules spiritually to life euerlasting And indeed as ther is no saluation but in Christ so doth not Christ any whit profit vs except we belieue that he is ours together with all his benefits Well is he presented vnto vs in the preaching of the Gospell but ther be yet two other points those very notable in the cōmuniō of the holy supper For God who in his preaching speaketh generally to al men in his holy supper directeth his particular promise as it were by name to euery the cōmunicants therin And not so satisfied he also deliuereth them a seale and visible token to assure thē that his pleasure is that Christ with al his benefits should as certainely belong to euery of thē as they see touch and tail that they be partakers of that bread wine that is deliuered vnto thē He thē that careth not to be cōfirmed in this assurance that Christ with all his benefits is his is possessed with too much pride if hee thinketh it needles either that he prophane it as not feeling what a comfort and ioy it is to haue assuraunce of his saluation in Iesu◠Christ The second reason is that we presenting our selues at the Lords table may by so doing make as it were a publike protestation that we haue no fellowship with Idolaters and heretickes neither with the world But that we take our selues to be the children of God the mēbers of the body of Christ that we looke for life and saluation through him onely and so shew forth the benefit of his death al this in remembrance of him to his glorie The first reason declareth how necessary the vse of the holy supper is in regard of our selues The second how requisite it is to the glorie of God and the edification of our neighbours We might also add a third reason That is that the holie Supper is a seale of our vnion knitting together into one bodie vnder our head Iesus Christ as S. Paule expressely saith That we who are many are but one bread and one bodie because we are all partakers of one bread And thus those men that voluntarily do abstaine therefro do depriue their soules of their food Christ of his glorie and by their euill example doe minister offence to their neighbours To conclude They seperate or rather keep them selues seperate from the bodie of Christ Hereby it appeareth that they which be negligent and care not for communicating in the Lords Supper when he giueth them opportunitie do deserue not onely not to be accompted members of Christs Church Nomb. 9.9 but also to incurre the most horrible iudgement and vengeance of God As God in old time declared by Moses That the man that did not celebrate his passeouer should be cut off from among the people and beare his owne sin because he offered not the offering of the Lord in due season 2 Againe we see in sundrie reformed Churches a number of negligent hearers of sermons but yet are there many more that care not for communicating in the Lords Supper and that vpon sundry considerations first some that liue in bad consciences in whordome theft drunkennesse or other iniquities from which they are not determined yet to abstaine do forbeare the communion as doubting least they should aggrauate their condemnation according as saith S. Paule 1. Cor. 11. He that eateth and drinketh vnworthely eateth and drinketh his owne damnation These men doe resemble those who lyuing in fornication do refuse to marrie least thereby their fornication which they are not minded to giue ouer should be the more grieuous as being conuerted into adultery They may also be likened to those who hating their neighbours when they say the Lords prayer Our father which art in heauen c. do leaue out this petition forgiue vs our trespasses as we forgiue them that trespas against vs as imagining that if they should say that they should pray to God not to forgiue their owne sinnes because they forgiue not their neighbours But as they who lyuing in fornication and will not marry least they should forsake their adultery are in a wofull estate so the others that aske no forgiuenes for their transgressions and seek to continue in hatred against their neighbours are worthy double condemnation one in respect of their hatred that they continue the other for their sinnes for the which they aske no forgiuenes Euen so they that forbeare the holy Supper in respect of their bad consciences do pronounce sentence against themselues namely that they deserue double death first for their sinne which they do continue in wicked consciences and secondly because they seperate themselues from the communion of Christ in whom onely is the fulnesse of life What shall they then doe Let them put away their wicked conscience Let them dissolue the bands of Sathan Let them come forth of hell If they say that they can not so farre master their affections Why haue they married themselues to fornication hatred theft and other like iniquities vpon condition that they will neuer be diuorced from the same surely that is a token that they do not steadfastly beleeue that there is a hell prepared for such liners Or at the least the pleasure that they take in their sinne doth quench all remembrance thereof Otherwise the sole apprehension of this horrible and vnquenchable fire would force them to giue ouer the wickednesse that leadeth and draweth them thereto And indeed if in a mightie tempest they should chaunce to finde themselues vpon the sea in daunger of drowning they would a thousand times protest to forsake their bad consciences that so they might submit themselues to the obedience of God But how can they lie downe and sleepe vpon a pillow of fornication theft hatred and other wickednesse giuing themselues as a pray to Sathan if God in his long suffering should not recouer them Let them flatter themselues at their pleasures for if they continue in abusing the pacience of God and abstaining from the holy Supper to the end to goe on in a wicked conscience their estate is most woefull and accursed As he therefore who wanting the gift of continencie and liuing in fornication ought to abhorre it and to prouide himselfe of a remedie by marriage so as often as they haue aduertisment or heare of the celebration of the Lords supper let them at the least thinke themselues wakened and summoned to renounce their wicked consciences and by participating in the holy supper to seperate themselues from the societie of the wicked to glorifie God and to be confirmed in faith and courage to goe forward from good to better 3 Others doe forbeare the communion because they will not submit themselues to Ecclesiasticall orders and discipline If wee might admit
lyfe taken awaie not onely by swoord or violence but also by not ministering vnto his necessities And therefore Saint Ambrose sayth Hee that refuseth the poore in theyr necessitie Ambrose vpon the Psalm Beati imaculati Luk. 6.9 killeth them Let vs therefore as hee addeth beware wee burie not their liues in our coffers Iesus Christ himselfe confirmeth the premises For when vppon the sabbaoth daie hee purposed to heale the man that had the withered hand hee asked of the Pharisies that were offended thereat whether it were lawfull vppon the sabbaoth daie to do good or to hurt to saue or to kill thereby shewing that the deferring of the cure of the poore man was an euyll deede yea euen murder Moreouer God forbiddeth to steale but when wee giue to the poore wee giue nothing of our owne onely we distribute to them that which is theyrs yea which it were the euerie to keepe from them It is the hungrie mannes bread saith Saint Ambrose that thou keepest locked vp and the naked mans garment that thou reseruest If thou canst helpe him thou takest from him whatsoeuer thou deniest him in his necessitie And indeede euery man must thinke that he is not master and Lord but onely steward of those goods that God hath put into his hands And therefore as a receiuer a treasurer or a steward if he keepe backe that which he is commanded to furnish or deliuer forth is an vnfaithfull seruant and a theefe euen so are we so long as we retaine that wherewith we should relieue the poore in their necessitie And as the Moone receiuing her light from the sunne doth impart it vnto men so are men to impart vnto the poore of the goods which they haue receiued from the Lord. Thinke not therefore that the reliefe of the poore is left at our choise for it is Gods commandement as is before declared and so it is disobedience ingratitude vnrighteousnesse sinne yea euen murder and sacriledge in the sight of God because we relieue not their necessities according to such ability as we haue receiued from the Lord And albeit such murder and sacriledge passeth vntouched by the sworde of the magistrate yet in the presence of God it is worthie of death and euerlasting damnation 6 Which is more through this neglect and contempt of the poor we doe so much as in vs lieth ouerthrow Gods prouidence For in as much as he is our creator it is also his part to feede and maintaine vs and hee therefore so far honoreth some as to giue them more plenty of goods then to other som Yet not that they should riotously wast them but rather to lay them vp that they may bee his ministers 2. Cor. 9.12 to nourish and relieue the needie so that if wee neglect the poore their want their hunger and nakednesse will crie out vpon vs before God and accuse our infidelitie and ingratitude And God hearing theyr crie and being therein dishonored will take reuenge thereof Basil Hom. 1. But contrariwise when wee doe relieue the necessitie of the poore our charitie saith Saint Paule causeth them to praise God by acknowledging his care of them in that hee giueth to men both charitie and meanes whereby to releeue their necessitie God by this his prouidence sayth Saint Basill hath ordained for man two crownes for the poore the crowne of pacience and for the rich the crowne of liberalitie And as the poore doe depriue themselues of their crowne by impaciencie and murmuring so ought the rich by helping the poore to striue to obtaine the crowne of liberalitie And to this purpose they are to remember this sentence pronounced by Iesus Christ as Saint Paule saith It is a more blessed thinge to giue then to take Because he that taketh receiueth onelie corporall assistaunce But hee that giueth Act. 20 35. besides the commoditie of meanes whereby to helpe himselfe and the honour to bee a stewarde of Gods goods hee also purchaseth a crowne a permanent treasure in life euerlasting And this is one pointe which shoulde also kindle vs in the dutye of charitie 7 Most men doe imagine that all that they giue to the poore is so much diminution of their owne goodes and losse to them yea euen as money cast into the sea And this theyr false opinion groweth heereof that in their conceite they reape no profite thereof in this lyfe because they doe not apprehend the rewarde promised in life euerlasting But these men shoulde first remember the prouerbe hee that payeth empouerisheth not But wee are endebted to the poore in their necessities Whatsoeuer then wee giue them is not money lost but so much employed toward the discharge of our obligation in the sight of God Moreouer by this mistaking they abolish faith which assureth vs not of things that wee see with our eyes but of thinges inuisible neither of that which is present but of that that is to come As therefore the promise is the foundation of faith so are wee carefull to meditate thereupon that wee may assure our selues that our charitie hath great reward in the sight of God and so be stirred vp therto First it is one thinge to bee noted as is aforesaide Mat. 25. that the sentence which Iesus Christ shall pronounce in the daie of iudgement shall be grounded vpon the helpe and reliefe or neglect and contempt of the poore as also that the Sonne of God shall call and bring into the possession of the inheritance of his euerlasting kingdome all those that shall haue ministred foode or apparell vnto the poore that shall haue visited the sicke or in generall haue relieued those that haue beene in affliction and contrariwise shall send all such as haue beene negligent and slacke in these workes of charitie into euerlasting fire with the deuill and his Angels And as hee shall call the one sorte the blessed of God his father and the other the cursed so shall the sentence bee imediatelie executed as the holy Euangelist Saint Mathew reporteth and such as haue beene mercyfull shall enter into euerlasting lyfe and the others into euerlasting tormentes of hell fire prepared for the deuill and his Angels This sentence should continually ring in our eares not that wee shoulde thinke our selues able through these works of charitie to merite this euerlasting kingdome considering it is called an inheritance and hath beene prepared for vs as Iesus Christ himself saith from before the foundations of the world also that hee purchased it for vs by dying for our redemption and hereof he assureth vs by the testimonie of the holy Ghost ingendering faith in vs but because these workes of charitie are the true fruites effectes and markes of our faith and consequently of our election and adoption and the way whereby he willeth vs to walke toward the possession of his euerlasting kingdome To the end also that wee should not doubt of the performaunce of this sentence Iesus Christ aduoweth whatsoeuer our doings
will take no pleasure therein Dronkennesse sayth Plutarch is a passion full of tumult deuoyde of sense and reason Many sayth Augustine transported with wine haue committed most wicked and detestable murthers The example of great Alexander is notable who in his dronkennesse slew Clytus one of his deerest and most faithfull seruants which when he knew hauing disgested his wine hee woulde haue died for sorrow Heereto may wee referre that notable saying of Pythagoras that the vine yeeldeth three grapes the one of pleasure the second of dronkennesse and the last of outrage is also the saying of Anacharsis that the first draught is for thirst the second for sustenance the third for pleasure and the fourth ingendereth wrath And which is more the dronken man is a lyon to himselfe in that hee iniureth and wasteth both his bodie and his goods Bas Ser. against Dronkards It is maruell sayeth Basil that the bodyes of dronkardes beeing by nature of earth beeing so moistned do not dissolue into claie and morter Plut. Sim. dis li. 3.4.5 August to a holy virgin To such men sayth hee the soule is but salt to preserue the bodie for a time from rotting Dronkardes sayth Plutarch doo soone wax olde balde and graie before theyr time As Alexander the conqueror of so many kingdomes was ouercome by wine Seneca in his 84. Ep. to Lucil so many townes long time besieged haue beene taken and burned while the watch men haue beene dronke and a sleepe Seneca speaketh more largely What calamities saith hee haue growen of dronkennesse By her haue strong and most warlyke people beene deliuered to theyr enemies by it haue townes that haue long helde out agaynst the enemie beene opened and taken by it haue whole Nations Iust l. 1 that obstinately haue reiected the yoake of dominion of others bene subdued To be short such as in warre haue bene inuinsible haue by wine bene ouercome Iustine propoundeth a notable example in the Scithians of whome he saith that they were ouercome first by wine then by wepons Neither are we to maruel that it commeth so to passe for the dronkard peruerteth all that hee gouerneth hee maketh his bodie to reele he along he stoppeth and reuerseth the principall actions of his soule he drowneth the shippe that he guideth he ouerthroweth the chariot that hee driueth he looseth the army that hee leadeth but which is the fulnesse of his mishap by dronkennes becomming twice a childe hee reiecteth the gouernment of others but chiefely the couenant of God and so casteth himself headlong into ruine and euerlasting damnation 7 As Iesus Christ admonisheth vs to amend our liues so truely shoulde the consideration of the premises moue vs to shunne this accursed dronkennesse as a pestilence as Aeschilus in old time called it But especially the remembrance of the spirituall dangers mischiefes and inconueniences euen of euerlasting death the fruites of this dronkennesse ought mightily to mooue our heartes wholly to renounce it First as there is no exercise more profitable for the children of God for theyr saluation or wherein God is greatlyer glorified than in prayer thankesgiuing and praises to the Lord so is there nothing that sooner quencheth the vse of the same than dronkennesse Also if ordinarie sobrietie yea euen extraordinarie fasting bee sometimes requisite in praier that wee may bee the better disposed thereunto what can the dronkardes praiers bee but either none or meere mockeries And how shall we reade Gods worde or heare anie sermon when our heads are fraught with wine or strong drinke Againe if the sober doe many times fal on sleep therat what are we to expect of the dronkard but brutish sluggishnesse which depriueth him of all profite by the word of God And is there anie greater miserie than voluntarilie to depriue our selues of the fruite of praier Gods word When the Secretarie or Counseller is to conferre with his prince about matters of great waight or importance shal he make himselfe dronke or come dronke into his masters presence If wee ought dayly to praie vnto almightie God and by reading wherein truely consisteth and dependeth mannes great felicitie heare him speaking vnto vs doo not wee when we are dronke depriue our selues of this so familiar profitable and most comfortable communication with God 8 Againe how can a man that is giuen to dronkennes imploy him selfe in his vocation It is not for kings O Lemuel sayde his mother vnto him Prouer. 31.4 It is not for kings to drinke wine nor for princes strong drinke least hee drinke and forget the decree and chaunge the iudgement of all the children of affliction And in that consideration the holy Apostle Saint Paul ordayneth 1. Tim. 3 3.8 Tit. 1.7 Leuit. 10.9 Num. 6.3 Esay 5.11 that Bishoppes Elders and Deacons should not bee giuen to wine to the ende the better to discharge theyr offices Likewise in former daies the Priests in their wayting time and the Nazarites might drinke no wine Esay also speaking more generally declared this inconuenience thereto adding a threatning of Gods horrible iudgement for the same Woe bee vnto thē sayth he that rise vp early to follow dronkennesse and to them that continue vntil night till the wine doth inflame them And the harp and violl timbrell and pipe and wine are in their feasts but they regarde not the Lordes worke neither consider the worke of his hands August in his 231. sermon of shunning dronkennesse 9 But let vs more particularly enter into consideration of the inconueniences and mischiefes growing of dronkennesse to those that are giuen thereto First as a long and sore raine sayeth Saint Augustine moystneth the earth and so conuerteth it into mire that it cannot bee tilled to bring foorth fruit euen so our bodies distempered with too much wine cannot receiue the spirituall husbandrie neyther yeeld anie fruite beseeming the immortall soule Chrisost ho. 1. vpon these wordes Modico vino c. Wee are sayth hee farther to beware that our bodyes ouer moystned with wine growe not as it were into saltes or marishes where ther groweth nothing but weeds frogges serpents and other lyke beastes The dronkard sayth Chrisostome is a voluntarie deuill deuoid of excuse for his destruction or obloquy with men Dronkennesse sayth Saint Augustine is the mother of all wickednesse the argument of all offences the roote of all transgressions Aug. to a holy virgin distemperaunce of the head destruction of the senses a storme of the tongue waues of the bodie shipwracke of chastitie losse of time voluntarie madnesse infamous languishing corruption of manners dishonour to lyfe reproach to honestie and death of the soule Then hee addeth Dronkennesse is an amiable deuill a licorous poyson and a sweete sinne Hee that hath it hath not himselfe and hee that is dronke doeth not simply sinne but is wholy conuerted into sinne In a mightie storme sometime both the shippe and the men are saued by casting the goods into the sea
saith Saint Paule 1. Thes 4 â— Colos 3.5 euen your sanctification and that yee should abstaine from fornication Againe Ephe. 5.3 Mortifie your members which are on the earth fornication vncleannesse inordinate affection and euil concupiscence In another place he proceedeth farther saying But fornication and all vncleannesse let it not be once named among you as it becommeth Saints If these admonitious do not sufficiently penetrate our consciences to resolue vs to Amend our liues and to flie from whoredome the rather to abhorre it let vs note what punishments God inflicted vpon fornicators and adulterers Wee haue alreadie touched the example of his horrible iudgement in killing 23000. 1. Cor. 10.8 Iewes in one day for whoredome which Saint Paul propoundeth to diuert vs from the like offence for feare of the like punishment But especially wee are to feare the sentence of death and euerlasting damnation pronounced by the Soueraigne iudge against whoremongers Whoremongers 1. Cor. 6.10 Heb. 13.4 sayth Saint Paule shall not inherite the kingdome of God What shall then become of them The Apostle aunswereth that God shall condemne them And because the world hath neuer beene free from scorners who apprehending no part of Gods iudgementes haue endeuored likewise to diuert others from feare thereof Ephe. 5.5 Saint Paule hauing vrged the consciences of the Ephesians in saying Yee know that no whoremonger no vncleane person hath any inheritance in the kingdome of Christ and of God hee addeth Let no man deceiue you with vaine wordes for for such thinges commeth the wrath of God vpon the children of disobedience And this word Commeth he doth vse as if hee had euen pointed vnto it and shewed it discending out of heauen Saint Iohn describeth vnto vs this wrath and condemnation in a fearefull manner Apoca. 21.8 saying The portion of the whoremongers shall bee in the lake which burneth with fire and brimstone which is the second death And to the ende to make them the more sensibly to feel that God hath reiected them Saint Paul commaundeth that they should bee excommunicated and that we should forbeare to conuerse with them 1. Cor. 5.9 vnlesse to the end to bring them to repentance 16 To conclude let vs note the liuely pregnant reasons that Saint Paul propoundeth to make vs to abhorre whoredome Know you not saith he that your bodies are the members of Christ 1. Cor. 6 15. Shall I then take the members of Christ make them the members of an harlot First let vs remember that our spirituall vnion with Christ concerneth not the soule only but also the body For wee are members of his flesh and his bones Ephe. 5.30 Otherwise wee should haue but a weake hope of the resurrection if the coniunction implyed not the whole person coÌ„posed both of the body and soule And this our coniunction with him is such that wee are all one with him as being members of his body taking life from the same spirit as he also saith Hee that is vnited and conioined to the Lord is one selfe spirit But what of al this 1 Cor. 6.17 Euen the same that S. Paul saith Hee that committeth fornication taketh a member from the body of Christ maketh it a member of a harlot And indeed as he addeth He that coupleth himselfe with a harlot is one body as it is written Two shall be one flesh It must therefore of necessitie follow either that Christ must together with the member of his body be taken and vnited to the harlot which euen to imagine is most horrible or els the member must be plucked from the body of Christ when it is coupled and vnited vnto the harlot which also is detestable as he sheweth saying God forbid 17. His second reason is this Euery sin that man coÌ„miteth is without the body but he that committeth whoredome sinneth against his owne body Which some do note as if whoredome did therein print some greater blemish of villanie and infamie then any other sin As also S. Paul speaking of sinne against nature saith Rom. 1.24 They haue defiled their owne bodies betweene themselues Otherwise that he sinneth against his owne body in that he the whore with whom he sinneth are one body Besides that beeing an excellent member of the body of Christ he sinneth deeply against his body in pulling it off from the body of Christ and making it a member of a villanous whore and thereby becomming one body with her 18 Saint Pauls third argument is this Our bodies are the temples of the holy Ghost But the holy Ghost cannot abide in any vncleane or polluted place We do therfore by whoredome driue away the holy ghost make our selues an habitatioÌ„ for the vnclene spirit which is the Deuil To conclude he saith 1. Cor. 6 we are no longer our owne why Because God hath bought vs with a price In that he deliuered his son Iesus Christ to the death for vs. And therefore as he addeth we are to glorify God in our bodies in our spirits which are his not to commit such villanous sacriledge as forsaking God to giue to a whore that which is not our owne but Gods 19 What are we then to do 1. Cor. 6.18 Euen to the end to amend our liues according as Iesus Christ admonisheth commandeth vs we are to put in practise the same wherto Saint Paul exhorteth vs saying Flie fornication therby declaring that it is our dutie so to abhor it that in liew of seeking after it we flie from it Hierome in his Epistles Greg. in his Moralles as froÌ„ a most pernitious damnable and accursed pestilence and to the same purpose let vs remember the saying of Saint Hierome Oh how sharpe is the fruite of whoredome It is more bitter then Gaule and more cruell then the sword and diligently let vs meditate vpon the saying of another Doctor When whoredome hath once taken holde of a mans vnderstanding shee will hardly suffer him to thinke of any goodnes For the desires of man are as it were glued together Of the suggestion of the flesh commeth imagination of imagination conceite of conceite affection of affection delectation of delectation consent of consent action of action custome of custome dispaire of dispaire excuse of excuse boasting and of boasting of sinne condemnation If therefore through the infirmitie of our flesh we feele in our selues the first steppes to this corruption let vs either breake off or preuent the rest that follow least we ascend to the highest from whence the fall is no lesse then certaine and horrible damnation Of Dances Chap. 18. ANd hereto will we yet adde two kindes of pleasure or voluptuousnesse Dancing and playes And we wil begin with dancing as with that which many times ministreth occasion of whoâ—dome before spoken of As it is not meete to condemne al recreation and pastime so is it no reason to alow dancing in maner as
thy houshold and all that is thine Being aduanced to such honor he forgot not neither dispised his poore father besides that albeit his brethren had so wickedly entreated him yet he forgot that iniury and vndertoke to feed them Hereto had relation Christs commending of his mother whē he said behold thy mother hee accordingly performed the duty of a child to her and toke her home vnto him Iohn 19 27. We also read that when a certaine father was condemned to be famished in prison his daughter came daylie to visit him and because she was narowly serched least shee should bring him any food hauing no other meanes to help him she suckled him with her brests Valerius Max. wheervpon because her father liued longer then was expected she was watched and being knowen how shee had relieued him they gaue him to his daughters piety and deliuered him out of prison 11 This duetie did the Grecians name by a name deriued from the Storckes who feede and nourish their dammes when they are impotent through age so are vnto vs as misterisses to teach vs to acknowledge the good that wee haue receiued from them that brought vs into this world and bred vs vp Such therefore as being able doe refuse to supply and relieue the necessities of their parents so shew themselues deuoide of naturall affection must bee sent to schoole among the Storckes that of them they may learne to yeelde due reuerence to their parentes And of these is the number at this day too great yea and such that it is growne to a common speech that one father or mother can bee content to relieue a dozen children but a dosen children will not feede one father or mother But if of necessitie they be put to doe it it is with great difficulty such strife as may iustly minister occasiō of grief and sorrow vnto both father and mother A certaine Cinical Philosopher writing to his wife about his new borne sonne promiseth so to teach him Crates that he will returne him vnto her not a dogge alter the name of their sect but a Storcke that should relieue her in her age But the children of our daies are more hard to receiue this instructiō the rather cōsidering the inhumanity that appeareth in many notwithstanding they be taught their duties in the schoole not of a Cynicall philosopher but of God himselfe in his Church 12 But as in many children couetousnes choaketh all feeling of this duty toward parents So Satan transforming himselfe into an Angel of light euen long since induced the Iewes to defeate their parents of this reliefe assistance vnder the colour of the seruice honor of God Mark 7.9 In this respect doth Iesus Christ obiect vnto thē that they taught that euery gift by the children offered vnto God should profit the parents but he bitterly reproueth thē for it protesting that it is the tradition of men that reuearseth the commandement of God And herein he declareth first that this commandement Honor thy father and mother comprehendeth also the dutie to relieue helpe them in their necessities Secondly that refusing to relieue the want of their parents euē vnder colour of offering vnto God that which they ought to giue vnto them they do quite abolish this cōmandement Thirdly by conferring Gods ordinance to put to death all those that shall curse either father or mother with this cōmandement to honor them in relieuing their necessities he sheweth that despising of parents in their necessity and not relieuing them is as a cursing of them and consequently a transgression that deserueth death 13 To cōclude to the end to inuite childrē to honor their parents as is afore shewed God addeth this promise Ephe. 6 2. That thy dais may be long in the land which the Lord thy God giueth thee And Saint Paul doth note that it is the first commaundement with promise For albeit there be a promise added to the second yet is the same common vnto the whole law But this is peculiar and especiall to all such childrē as honor their parents for herein hath God declared how highly hee commendeth the obedience and honour that children yeelde to them And the same haue the Heathen also noted as among others Menander an auncient Poet who saith Of honor vnto parents due the hope of happy life ensue But the Lord spake to the Israelities properly of the land that hee had promised them for an inheritance which should be vnto them as a testimonie and seale of his goodnesse and loue toward them It is therefore as if he should haue said To the end that liuing vpon the earth thou maiest long enioye the earnest penye of my goodnesse and grace toward thee But now seeing the whole earth is blessed to the faithfull the promise of long life vpon the earth is vnto vs also a blessing of God First because we can not liue long without participating in many and great benefits of God euen in respect of the preseruation of this present life Secondly because the faithfull may the longer employ themselues to serue and glorifie God In consideration whereof we see what the Church in olde time saide Psal 115.17 The dead praise not the Lord neither any that goe downe into the place of silence But we will praise the Lord from hence foorth and for euer The same doth Ezechia king of Iuda also note in his cantikle Esay 38.19 The lyuing the liuing he shall confesse thee as I doe this day The father to the children shall declare thy truth 14 In as much therefore as long life is promised as a blessing God doth continue it to obedient children so long as it is a blessing vnto them And hereupon doth Saint Paule ioyne together these two sentences That it may goe well with thee Ephe. 6.3 and that thou maiest liue long vpon the earth As also when God taketh away such obedient children before they be olde yea before they come vnto mans state whether it bee least malice shoulde corrupt their harts or to preuent some great calamities wherin they might paraduenture be entangled or vpon whatsoeuer other considerations to receiue them into a better life he doth faithfully performe his promise vnto such children because hee dealeth better then promise with them But as contrariwise this promise threatneth such children as will not honor their parents with short life So doe experience declare that many such children are of short and wretched life But if contrariwise such disobedient children do chance to liue long so farre is such long life from being vnto them a blessing that to the contrary it is an enforcement and encrease of woe because they enlarge their iust condemnation so as they had beene better to haue dyed in their youth But how euer it be God so disposeth hereof that by the effects we may perceiue that they which honor their parents are blessed and the others accursed 15
the same as before wee haue more at large declared In the second booke c. 17. of Adulterie and all fornicatiō Princes therefore and Christian magistrates that inflict no punishment for adulterie are vnexcusable in the sight both of God and men And they must thinke that as such iniquitie doeth prouoke Gods wrath not against the adulterers onely but also against the whole nation where it is tollerated so by not punishing it themselues doo maintaine the wrath of God as a fyre kindled to consume both them and their subiects To whom by such slacknesse and conniuence they also giue head to commit it wythout all feare The Emperour Iustinian in a decree whereby he ordayneth death to baudes that make sale of women or maidens for fornication In the Nouell Constitutions Rub. of Bauds Gen. 38.24 doth adde this Wee beleeue that thorough this our care to maintain chastitie our common wealth wyll take great increase and that God will graunt vs all prosperitie We reade that the Patriarke Iuda when hee sawe that his daughter in law Thamar whome hee had promised in marriage to his sonne Sella had played the harlot hee condemned her to die euen to bee burned Wherein the Magistrates of our time are to note three points that may induce them to doo their duties First that albeit the persons bee not yet married but betrothed onely yet as is aforesayd this adulterie deserueth death Secondly that adulterie was punished wyth death namely by fyre euen before the lawe giuen by Moses Thirdly that no kindred or friendshippe shoulde withholde the Magistrate from punishing adulterers And heereof we haue an instance in Zaleucus the Locryan Lawyer Val. Max ca. 5 Aelian l 1◠hee hauing ordained that both the eies of an adulterer shoulde bee pulled out when his owne sonne was taken wyth that fault would needes haue two eyes lost and so caused one of his owne and another of his sayde sonnes to be plucked forth 61 It is therefore a great reproch and slacknesse in Christians so to mitigate the punishment of this sinne that they haue shewed themselues in manner neuer touched with the abhomination of such iniquitie In the dayes of the Emperour Iustinian adulterers were put onely to some fine of monie which might in deed somewhat restraine the poore but the rich thereby tooke occasion to commit it the more as thinking themselues quit for a smal summe of monie True it is that by vertue of some decrees of the said Iustinian the women taken in adulterie were thrust into some monasterie But what else was this but formally to oppugne the saying of Saint Paule who commandeth that the woman who cannot containe should marrie In the Councell of Tibur it was decreed that if the woman that had committed adulterie Counsell of Tibu◠holden the yeare 895. cap. 46. Counsel of Orleance cap. 1. Causaid constitui mus 17. q. 4. could retire and saue her selfe in the Church shee should not bee redeliuered into the handes either of her husband or of the Iudge The lyke was also decreed in the first Councell at Orleance where it was moreouer ordained that if her husband or the Iudge did redemaund her shee should be redeliuered but with an oath that they should doo her no hurt vpon paine of excommunication And thus dyd the Cleargie in those daies drawe vnto them the notice and iudgement of adulterie whether to purchase thereby the fines for their owne profite or for anie more vilanous or detestable purpose But as by that meanes they were wylling to saue and preserue the bodyes of the adultresses so haue they strained the soules to the end to cast them headlong into euerlasting death The Counsell of Elibertin cap 18. In deed in a Councell holden in Spaine it was decreed that if a Bishoppe a priest or a Deacon were taken in adulterie hee should neuer againe be receiued into the peace and reconcilement of the Church no not in the houre of death Also that this rule should bee in force against all other persons vpon theyr seconde offence And therefore sayth Saint Cyprian in his dayes some Bishoppes woulde not receiue adulterers to the peace of the Church But hee was of opinion to vse some moderation least sinners should fall into desperation and that desperation should draw them on headlong into all wickednesse And therefore sayth hee The Councel of Ancyra Cap. 20. it were good they shoulde trye theyr repentaunce wythout limitation of time which notwithstanding by one Councell was appointed to be seuen yeres 62 Thus may wee see whereinto those men do fall that will be wiser and shew more mercie than God But mortall man notwithstanding whatsoeuer authoritie hee pretendeth must not alter the decrees of the liuing Lord. And the Lord hath commanded that adulterers should bee punished with death Neyther is there in manner anie nation in the world but agreeth to this iudgement of God as wee haue before declared If therefore wee would obeye God in punishing adulterie with death his wrath would be turned from vs and wee should bee freed from thousands of questions difficulties that growe vppon the sparing of theyr liues and men standing in more feare of God would not so soone abandon them selues thereto In olde time theeues were not by anie lawe eyther of God or man punished wyth death but adulterers were but now contrarywise theeues must die for it and adulterers must escape in manner scotfree Is not this a token that Christians are more feruently bent to the preseruation of their goods than of the chastitie or honour of their wiues They alleadge the example of Christ who dismissed the woman that was taken in adulterie with out condemnation Iohn 8. But as Christ came not to execute the office of a Iudge neither would vsurp it so when he had asked her whether the sentence of the Iudges had condemned her and vnderstood no before he dismissed her hee sufficiently declared that if sentence had bene passed he would not haue hindered the execution 1. Cor. 10.8 And therefore by the premises let all Christian Magistrates vnderstand that it is theyr dutie to punish such iniquitie and with all remember that whatsoeuer slacknesse or negligence shall bee found in them shall not remaine vnpunished And so let them in holines resolue straightly to forbid this abhomination of adultry to stop the course of it and to take away all allurements entisements thereto and that with such punishment that all other may feare to commit the like iniquitie Let them also diligently see to other fornication that it escape not vnpunished as remembring the vengeaunce that the Lorde did take of the like when for the same in one daie he slew twentie and three thousand 63 Namely let them not suffer among their subiects any stews tauernes or other receptacles of adulterie for hire which serue as baites allurements and meanes to defile and destroy both bodies and soules for euer also to prouoke Gods
wherein euery one being a pray vnto Satan runneth and casteth himselfe headlong into death and euerlasting destruction But the end of the ministery tendeth to assemble from this dissipation the elect in Iesus Christ to make them pertakers of that saluation that is in him And this doth the other similitude of the building of the body of Christ confirme for as they which are seperate from Christ our life are in death so the meanes to reuiue and saue them resteth in this that we be builte and engraffed into the body of Christ that we may be saued in him and thereupon doth S. Luke say that by the preaching of the Apostles God did dayly adde to his Church such as should be saued In this sence also are Ministers called Fathers Acts 2.42 engendring children to God because he vouchsafeth so to vse their ministery 1. Cor. 4.15 that they who by nature are the children of the deuill doe become the children of God and heires of euerlasting saluation The principall end therfore of the holy ministery is to withdrawe men from death and destruction Cipri in his Ser. of fall and to make them partakers of saluation and life euerlasting And therfore as S. Ciprian saith The shepheard can receiue no greater hurt then in the hurte of his flocke and this doth S. Paul sufficiently shew in his owne person saying I feare least when I come 2. Cor. 12.20 I shall not finde you such as I would and least my God abase me among you and I shall bewaile many of them which haue sinned alreadye and haue not repented of the vncleannes and fornication and wantonnes which they haue committed 3 And indeede as they which shal be saued by their ministery shal be as S. Paul calleth them their crown Phil. 4.1 glorie ioy in the day of the Lord they that shal win most to righteousnes shal shine as the Starres for euer so contrariwise Dan. 13. 3. the bloud of such as shall perishe through their owne negligence shall be required at their handes as the Lord doth protest by the Prophet Ezechiell saying Sonne of man I haue established thee to be a scoute ouer the house of Israel thou shalt giue eare to the worde of my mouth Ezech. 3.17 and shalt warne them from me When I shall say to the wicked thou shalt surely dye and thou giuest not him warning neither dost admonish him to departe from his wicked way that he may liue the same wicked man shall dye in his iniquitie but his bloud will I require at thy handes Heb. 13.17 Prosper of Contemplatiue life li. 1. God also establisheth Pastors ouer his flocke as the Apostle saith vpon condition to be accomptable vnto him for them in the day of iudgement If he saith a good old father to whom the dispensation of the word is committed be afraide or ashamed to reproue offenders albeit for himselfe he lead a holy life yet shall hee perishe through his silence And so what shall it auaile him not to be punished for his owne sinne when he shal be punished f r the sinnes of others 4 Now to satisfie this end of the saluation of men by the ministery the first principall duty consisteth in preaching the worde of God Rom. 1.16 which S. Paul therfore calleth the power of God to saluation to all that beleeue and this is it that hee teacheth in the sentence before alleadged saying Take heed vnto thy selfe and vnto learning for in doing thus thou shalt saue both thy selfe and those that heare thee The same maye wee also note in the other sentence 1. Tim. 4. 16. where the Lord saith I haue ordained thee a light to the Gentiles that thou maist be a saluation to the ends of the earth Acts 13.47 And truely how are the ministers the light of men to saue them but by preaching Christ also if it be so that we be saued by faith that faith commeth by hearing the word of God likewise that we cannot heare without a preacher It followeth the duty of the minister is to preach so to saue Rom. 10. Marc. 16.15 In this sence doth Christ commaund his Apostles to goe preach throughout the world adding this that he that beleeueth shal be baptised shal be saued for this cause doth S. Peter commaund them to feede the flock of Christ cōmitted vnto thē 1. Pet. 5.2 And S. Paul so earnestly cōmendeth this duty to Timothy and in his person to al Ministers 2. Tim. 4.2 Preach the worde saith he be instant in season and out of season improue rebuke exhort with all long suffering and doctrine yea he adiureth him in the name of God and of our Lord Iesus Christ who shall iudge both the quick and the dead in his apparition and kingdome 2. Tim. 4.1 to employe himselfe in this duetie whereby he declareth that they cannot neglect this dutie but they must hainouslye offend God and feele the vengeance of the soueraigne Shepheard of the sheep whē he shal appeare in iudgement as S. Paul also saith Woe be to me if I preach not The same Apostle saith If any man desireth to be a Bishop 1. Cor. 9.6 1. Tim. 3.1 he desireth an excellent worke But all titles and professions be knowen by the workes proper vnto them as hee is knowen to be a tailor that cutteth out and soweth garmentes he a shoemaker that maketh shoes hee a phisition that imploieth himselfe in curing of sicknesses and so of others And so likewise is a Bishop a Pastor and a Minister knowne in that he preacheth and teacheth the word of God 5 Howbeit as the Phisition who ordeineth a potiō which in liew of health procureth death is not a Phisition but a murderer so is it with the Pastors that doe preach lyes in stead of trueth and the inuentions and traditions of men in stead of Gods word and therfore did Iesus Christ enioyne his Apostles to teache men to obserue all that he had commaunded them Mal. 28.20 and the same doth Ieremy note Ier. 1.6 saying The Lord stretched foorth his hand and touched my lips and said vnto me Beholde I haue put my words in thy mouth The same doth the Lord also teach to Ezechiel saying Sonne of man I haue made thee a watchman ouer the house of Israel Ezech. 3.17 and 33.7 Thou shalt hearken to the woorde of my mouth and shalt warne them from me This duety is very plainely and expresselye by the Lord commended vnto al Prophets and Ministers in that speaking to Moses he saith Deut. 18.18 I wil raise them vp a Prophet like vnto thee from among their brethren and I will put my woordes into his mouth and he shall saye vnto them all that I shall commaund him 1. Cor. 11.23 It is therefore their duety to propound nothing to the Church either in doctrine or for the seruice of God but what they haue
them Num. 23. The mightie God hath not cursed them or how shall I detest them The Lord hath not detested them Againe The mighty God cannot lie neither is he as the sonne of man to repent He hath spoken and shal he not performe he hath sayde and shall hee not confirme it Beholde I haue receiued his worde to bleâ—se and seeing hee hath blessed them I may not reuoke it This is the foundation of this safegard and protection He perceiued no iniquitie in Iacob neither did hee see any frowardnes in Israel the Lord his â—â—des with him and the Kings triumph in him To conclude of the peoâ—â—e of God he saith He that blesseth thee shal be blessed and he that cursâ—th thee shal be cursed This assurance haue they that seeke to amend their liues vnder the protection of this strong and mighty God 11 And indeed albeit when we walke in simplicity plainnes and truth and so labour to amend our liues if the whole world should life against vs to molest and destroy vs yet hath this strong and mighty God euen whole armies of Angels to keepe vs as in olde time he had for Elizeus he hath Seas to swallow vp the Pharaohs of our time 2. King 6.3 Dan. 6. and all that persecute the children of God If we be constant in the seruice of God he is yet able to stoppe the throat and to tye vp the pawes of the hungry Lyons that we shall not be rent or deuoured as in olde time hee preserued Daniel that was cast into the Lyons denne If in purpose to amend we will not fall downe before idols albeit men take vpon them to burne vs quick yet let vs say with the three Hebrew Princes Our God is able to deliuer vs and with them protest that we will worship no Idols and remember that God is able to deliuer vs out of the siery furnace yea euen to preserue euery haire of our heads from burning Dan. 3. as he preserued those three Hebrew Princes To be short that all creatures are euen so many mighty armies at the commaundement of the creator ready to be imployed to our good and saluation either to preserue vs from the assaults of our enemies so long as we perseuere in well doing either to chastice vs and so to bring vs to amendment either to punish the disobedient and obstinate Let vs therfore apprehend this soueraigne power of this mighty God Iesus Christ that fearing to offend him and so amending our liues we need not to feare the endeuors of our enemies let vs vndoubtedly beleeue that as he is almighty and hath so many and such strong armyes at his commaundement so hee hath power to preserue those that shall amend their liues and to destroye and roote out all such as shall rebell against him or seeke to hurt his faithfull and obedient subiects and seruants Luke 2 14. Iohn 14.27 Eph. 2.17 12 Iesus Christ is also called the Prince of peace to represent vnto vs that it is he that is the author giuer therof This is witnessed in that at his birth euen millions of Angels sung this song Glory be to God on high and in earth peace as also himselfe saide to his Apostles I giue you my peace and the same did he cause them to publish throughout the worlde in his name As also S. Paule saith that at his comming he preached the gospel of peace to all that were neer hand or a farre off this peace may be considered in two sortes First it signifieth peace and tranquility of conscience whereof S. Paul speaketh saying that being iustified by faith we haue peace toward God through Iesus Christ Secondly this peace contayneth all blessinges both of body and soule And as this Prince of peace who commaundeth vs to amend is author both of the one and the other peace so this title Prince of peace giuen to Iesus Christ should be vnto vs a mighty argument and a quick spurre to moue vs to amendment of life Lastly being by nature the children of wrath and al our affections Gods enemies Eph. 2. 3. Rom. 8.7 and euen so many souldiers in the deuils pay to fight against God and to incense him against vs this Prince of peace Iesus Christ vouchsafed to dye for vs to the end to make satisfaction for all our sinnes and so to appease Gods wrath and to take away the cause of this so mortall and wofull warre betweene him and vs. Rom. 5.1 Phil. 4.7 13 This is the groundworke of this so blessed a peace which the children of God doe enioy for being iustified by faith in Iesus Christ we haue rest and peace of conscience as knowing that God is our father that he aduoweth vs to be his children and loueth vs in his welbeloued sonne And this peace passeth all vnderstanding as S. Paul saith because there is nothing so coÌ„trary to the sence of man as in our selues to feele this grace that being sinners worthy Gods wrath we should neuerthelesse be assured that we are righteous and welbeloued of God whereby to hope well in the middest of dispaire to see great riches of heauenly and eternall goods in the gulfe of our pouertie and in this our weaknes and infirmitie euen indignity wherewith we are possessed to be at quiet and in full assurance against the deuill death sinne hell and all other our enemies Now to shew that this peace is mightie and of force to make vs to amend our liues he addeth that it will keepe our sences and thoughtes in Iesus Christ togither with all our affections and desires signified by the hart but from what euen from diuerting from God and from the obedience and duetye that we owe vnto him for finely if wee coulde feele what a comfort peace and consolation there is in this peace of our soules before God we would be loath to loose such a soueraigne felicitye by displeasing him and so in liewe of this peace to bring vpon our consciences trouble terrour and feare through the apprehension and feeling of Gods wrath 14 And indeed there is no such hell or anguish in this life as a bad conscience it is a cruel and intollerable tormentor if we haue a childe that by crying is grieuous vnto vs we seek to appease him either by threats or promises by gifts or stripes but if he will not be so stilled either we can send him away from vs or our selues goe from him that we may not be troubled with his crying it is not so with a troubled minde deuoide of this blessed peace The conscience once feeling or apprehending the wrath of God euen but a little will neuer suffer vs to be quiet promise threaten giue strike what euer you doe still it cryeth lowder and lowder and stil it tormenteth yea when you seeke to send it away it sticketh closer vnto you neither can you departe from it for being in you it is alwaies at hand How diligently therefore