vs that we may apply our harts to wisedome and not to folly Men are in extremities of euery side some all their desire is to dye and to be gone some all their desire is to liue and neuer to dye some againe know they must away and are content to tarrie their time but doe not seeke for wisdome and study to liue well while they bee heere There be some who although their liues be shorte and too shorte if they were best imployed to become so wise as they should yet by laying violent hands of themselues doe make them shorter but this is not wisedome but foolishnesse In the sixt commaundement it is said Thou shalt not kill one obserues vpon that because it is not added thy neighbour hee meanes also thy selfe If it be a great sinne for a man to kill another it is a greater sinne to kill himselfe againe life is a blessing of God and death is a part of the cursse Now a man may not thrust from him the blessing of God and pull vpon himselfe the cursse God and not we doth appoint the time of our birth so God and not wee must appoint the time of our death No good man that wee read of in the Scripture neither Iob Dauid Lazarus nor any other though they were in great extremitie did kill themselues but onely wicked men and reprobates as Saul Ahitophell and Iudas Cleombrotus a Heathen man hearing of the immortallity of the soule killed himselfe that hee might obtaine immortality beeing ignorant that there is immortalitie in hell aswell as in heauen and Lucretia and certaine Heathen women killed themselues that they might not be defiled with Souldiers not knowing that the bodye is not defiled if the minde bee chaste and yet if it were vncertaine adulterie should not haue been so much feared as certaine murder they should not so much haue feared a sinne that might bee repented as a sinne that could not bee repented because time was cut off homiside hath alwayes beene so detestable a thing in the Church that such haue beene denyed Christian buriall that where most men are with-houlden from sinne by the feare of death seeing they doe not feare death they might feare something after death that is the reproche of those that liue There was one sayde to his sonne who had often these wordes in his mouth I would I were dead I prethe saith hee learne first to knowe what it is to liue Some in crosses will say I would I were as deepe vnder the earth as I am high but waye first wherefore God hath placed you vppon the earth and caused you to growe so high as yee be and what hee dooth require of you and waye whether yee haue done it or no and what rewarde abideth for you if you haue not and then consider whether it be not fitter to learne to be wise and to liue better first Some againe as I sayde are in the other extremitie and would liue still and neuer dye many olde men that haue lyued long already would not dye as appeares by marrying young women and building new houses but such men haue neyther right reason to consider of the estate of this life nor true faith to consider of the estate of the life to come this is a life full of miserie the next to the children of God is a life full of felicitie It is said of Hereclitus that euery day hee wept and beeing asked the reason he answered Because the world was full of miserie The Thratians at the birthe of their children euer wepte their reason was because they were borne to miserie and at the death of their children euer reioysed because they were freed from misery as they thought Paul sayth of himselfe and the Church If our hope were onely in this life wee were of all other 1. Cor. 15 the most miserable All men are miserable in this life but those most miserable that haue most afflictions if there be not hope to sweeten them indeede no man liues one day wherein one griefe or danger or other dooth not waight vpon him in regarde of his soule or his bodye his goods or his name his wife his children his friends his Prince or countrie in regarde of the temptations of the deuill the worlde and the flesh wee see many dangers but wisemen doe foresee more From the Cradle to the graue wee are toste with troublesome things and if in our lyfe we meete with anye profitable or pleasante thinges they soone vanishe awaye at the least the pleasure of them As one saith When a Spider hath emptied euen her verie bowels to make one slender Webbe one puffe of winde blowes all awaye so when men with labour and trauell haue procured anye thing that they desire in the world they are soone blowne away But a good man that doth not only consider the misery of this life but the felicitie of the life to come dooth finde no such contentment in the best estate of his life that hee would desire alwayes to dwell in it and why should any man desire to continue in the world faithfulnes in the most is gone loue is gone so comfort in respect of men is gone seeing we must needs away why not now if we would not now when then will not the worlde bee vnto vs twenty yeares hence as it is now where is the longing of Paul to bee dissolued and to be with Christ where is the longing of Saint Augustine to see that head that was crowned with thornes and to see those handes that were pearsed with nailes As death takes vs from our friendes so it takes vs from our enemies as it takes vs from the delightes of the world so from the griefes and sorrowes of the world therefore why should men be vnwilling to die seeing Salomon Eccle. 7. saith which belongs to good men indeed The day of death is better then the day that a man is borne death indeed considered in it selfe is to be abhorted but considered as Christes death hath made it to vs hauing taken away the sting of it it is to be imbraced as the end of a miserable life and the beginning of a happy life As the Apostle saith of the seede It is not quickned except it â— Cor. 15 die So he saith of vs and as it is not the worse for the seede that it is plowed and harrowed into the ground so it is neuer the worse for vs that a little earth is throwne ouer vs when the Sunne of righteousnesse shall appeare wee shall spring more freshlve Therefore seeing Christ is to his both in life and in death aduantage let a good man or good woman say if I Phil. 4. liue I shall doe well and if I dye I shall do better How dooth a bride reioyce when her husband calles for her though her mother and friends doe weepe for her departure into another countrie yet if modestie would suffer it then shee could laugh
in the life to come must labour to be partly and truely wise in this worlde therefore Moses saith heare Teach vs so to number our dayes that wee may aâ—ply our heartes to wisedome And marke that hee saith Apply our harts to wisedome Not our eares to heare of it onely nor our tongues to speake of it onelye but our heartes to thinke of it and he meanes not a few wandering thoughtes of wisedome but a serious and conscionable bending of our iudgement and affection to those things that wisedome requires that we may looke both neere enough what we are now and farre enough what we shall bee afterwarde and thinke of it soone enough and thinke of it long enough It is not enough to heare a funerall sermon to speake of death but to thinke of it nor to heare of heauen speake of better life but thinke of it what it is to haue it and what it is to want it Marke he makes to consideratioÌ„ of death a reason to apply our heartes to wisedome we are so vnapt to goodnesse that wee had neede of reasons to perswade vs to euery good thing and wee are so apt to foolish things that we had neede haue some reasons to perswade vs to wisedome now there is no reason of more force then this that our life is shorte and vncertaine and wee cannot tell whether wee haue a weeke a daye or an houre to learne this long lesson There is nothing can teach a man better how to liue then to thinke euery daye to dye the wise man saith If thou wouldest remembeâ— thy end thou shouldest not sin Ezechias when the message of death came to him how profitable were his meditations Iacob Iosua and Dauid how carefull Esai 38. were they to instruct their families and to doe such things as were to be done when they did see and say we goe the way of all the world therefore saith Salomon It is better to go into the house of mourning then into Eccle. 7. the house of banqueting For he that is wise will lay it to his hart Philip king of Macedon appointed his chamberlaine euerye morning to cry vnto him Phillip remember thou art mortall and must dye and it is saide to this day Presbiter Iohn hath serued to his table a deathes head in a platter to put him in minde of his mortallity and many men it seemes to the same end doth weare a deathes head in a ring on their finger nay euery one dooth weare death it selfe in his finger for euery ache and euery paine doth put a man in minde though he be now well he shall be sick though he now walke strongly he shall lye weake though he now liue he shall die Therefore saith Moses Teach vs so to number our dayes that we may apply our harts to wisedome for forgetfulnesse of death is the cause that we apply our hearts to follye as the fiue foolish Virgins who thought not of preparing themselues till the Bridegrome Mat. 25. came As many put of repentance till the last and are busiâ—d about any thing saue that is most necessarie Moses knew that both wise and foolish dye but diuerslie Wise men dye and doe after death receiue the rewarde of their wisedome fooles dye and receiue the fruite of their follie Therefore let vs apply our hearts to wisedome that whether Christ send for vs by his Angels wee may bee receiued into Abrahams bosome or if we tarry till he come himselfe we may be receiued into the wedding chamber The reward of Religion and Godlinesse and punishment of irreligious wickednesse LVKE 16. 19. There was a certaine ritche man which was clothed in Purple and sine linnen and fared well and delicately euery day 20. Also there was a certaine begger named Lazarus which was laide at his gate full of sores 21. And desired to be refreshed with the crummes that sell from the ritche mans table and the dogges came and licked his sores 22. And it was so that the begger dyed and was carryed by the Angels into Abrahams bosome the ritch man also dyed and was buried 23. And being in hell in torments c. 24. 25. 26. 27. 28. 29. 30 THis text stands of two parts the first is a Historie the second is a Parable the Historie continues vnto the 23 verse Wherein our Sauiour Christ setteth forth an example of a ritch man whom he describes by his apparell by his diet by his death buriall of a poore man whom he describes by his name by his infirmities other circumstances The Parable continues from the 23. verse to the end of the Chapter wherein our Sauiour Christ by parabolicall speeches for our capacitie sets forth such things as else we could not conceiue For where it is said the ritch man being in hell should lift vp his eyes and see Abraham and Lazarus and should speake to him with his tongue and Abraham should heare him and answere him againe These things must be vnderstood after the maner of Parables for the ritch mans body was not in hell but in the graue it is said hee was buryed onely his soule was in hell therefore hee had not the vse or gouernement of his eyes to see of his eares to heare nor of his tongue to speake neither were the bodyes of Abraham and Lazarus in heauen that they should heare the ritch man or speake vnto him therefore the rehearsall of corporall sight hearing and saying is after the manner of Parables for our capacitie and instruction that we might know how the estate of the good and bad shall differ in the next life from that it is in this life how they that haue heere serued God reuerenced his worde loued their brethren fathfully done their duties and paciently borne their crosses shall in the next life be comforted and rewarded and those that haue here dishonoured God contemned his word neglected their brethren and not done nor suffred such things as God would haue them shall in the next life bee perpetually punished and in vaine shall desire the least mitigation of their miserie The drift of our Sauiour Christ in this example is to discourage the Pharises from their wickednesse or else in this ritch man to behold their doome to incourage his disciples in vertue and goodnesse and so in this poore man to beholde their reward The ritch man is set in the first place because in this life he had the preferment and he is purposely described to haue the world at will for the backe and the belly he had asmuch as hart could wish for the backe hee was cloathed with Purple a colour both costly and goodly for the sight and fine linnen softe and easie next the skinne for feeling for the belly hee fared deliciouslie that is hee had many pleasant and daintie dishes of meate and that not once or twice a weeke but euery day hee had also diuers other things answerable and suteable to these as a
the Prince appoints that men should lay apart some thing for the vse of the poore as God hath blessed them in the iudgement of their neigbours and the same should bee distributed by the hands of ouer-seers and if any Towne bee surcharged with poore the lawe appointes that other Townes and persons lesse charged shall bee assistant vnto them at the discretion of the Iustices I would to God this Godlye order were so well obserued that wee might saye with Dauid In our time I haue not seene the righteous and their sâ—ede bâ—gge their bread But in some places this is not brought yet into order and in some other places it is againe quickly growne out of order for some Townesmen doe not rate themselues and their neighbours conscionably and proportionably as they may prouide for the poore but as they may satisfie their owne humors and content one another and ouerseers that should bee as it were fathers for the poore are neglygent to call for the amendment of this fault and where it cannot bee helped at home because of the multytude of poore They are neglygent to call to the iustices of peace to procure helpe from other places and I wish Iustices of peace beeing complained vnto would not bee negligent to drawe other persons and parishes to contribute to their neighbour Townes as the law appoints for then it will come to passe that not the poore but the ritch shal be releeued by this good statute who doe spare a great matter of that they did giue at their dores and as they trauelled by the wayes especially Gentlemen and yeomen that dwell in little villages and hamlets as it were alone who were in time past most cloyed are now either nothing or verye little charged if they be not drawne into a proportionable contribution by the order of the good law that is prescribed What a furtherance iustices of peace may be to the reliefe of the poore not only by their purses being of great ability but by their authority hauing the ability of other men as it were at commaundement we may easily conceiue now those that will not doe the good they may shall not haue the reward they would It was no great almes that Lazarus desired yet hee could not get it the dogges were more mercifull then their maister they gaue Lazarus their tongues but hee would not giue them his crums the Prophet Amos speakes of such men in his time Amos. 6. that did drinke wine in bowles but did not remember the affliction of Ioseph I might here take iust occasion to enter into a common place of liberality and that not vnprofitably in respect of the great necessity and vse of it especiallye at this time when the loue of many waxes colde and in respect of that which followed to this man for want of it but because it is an argument often spoken of by many and plentifully written of by some I will passe it ouer onely let vs marke some necessary circumstances that are pertinent to this example 1 Whereas the noblenesse of all creatures consist in giuing and the more bounty that is in any the more praise what a base thing was it in this man that he would not practise it 2 Although many are bound to this duty yet ritch men are most bound to it therefore consider what a couetous part it was in him not to doe it 3 The Apostle saith Ritch men should be ritch in good workes according to that proportion that our Sauiour Christ speakes of He that hath much let him giue plentifully therefore what a miserly thing was it in him that he would giue nothing no not the crummes 4 Although there must bee care had of dyuers other poore yet the sicke and sore should not bee neglected therefore how great vnmercyfulnesse was it in this man that had no pittye on such a one 5 Paule saith we are bound specially to respect the housholde of faith therefore what impiety was it in this man not to releeue Lazarus who was a godly man 6 Lastly although many ciuil men that haue no religion in them who wil not giue almes religiously according to the rules of the Scripture yet for vaine glory and ostentation they will giue to those that come to their dores therefore what inhumanitye was in this man that would not giue at his gate nor any way He was one of them the Apostle speakes of that is a reprobate to euery good worke and that our Sauiour Christ spake of to Titus 1. whom it shall be saide at the day of iudgement Goe yee cursed into euerlasting fire Mat. 25. for when I was hungry yee fed mee not therefore let vs bee content to feede Christ in his members with our meate who was content to feede vs with his owne flesh Lazarus dyed It is like hee dyed for want of reliefe and then the ritch man was gilty of his bloud and he was punished there after in the law it is said if a man be slaine the Elders of the Cittye shall wash their handes and say they are free from the bloud of that man How can ritch men in some Townes now wash their hands say they are free when many of the poore do perish thorow their default both in not releeuing them procuring them reliefe But marke Lazarus dyed When Adam sinned hee killed himselfe and all his posteritye for although hee died not by and by yet his life after was but a dying life euerye daye hee set forward a step vnto death And this example dooth witnesse that which Salomon speakes Wisemen dye aswell as fooles but yet to a dyuers ende good men dye that they maye rest from their labours laye aside the miseries of this life and receiue the rewarde of their vertues bad men dye that they maye laye aside the pleasures of this mortall lyfe and receaue the rewarde of their vices Therefore Iames speaking to wicked ritch men saith Houle for the miseries that shall come vpon you for your meriment shall not last alwayes and speaking to the godly poore he saith Be patient therefore brethren and settle your hartes till the comming of the Lord for your oppression and misery shall not last alwayes It is said Lazarus was carryed by the Angelles c. The Angelles as the author to the Hebrewes Heb. 1. saieth Are ministering spirites for their sakes who are appointed to saluation they doe minister vnto them dyuers wayes in this life sometime reuealing the counsell of God vnto them as Gabriell did Luk. 1. to the virgin Mary touching the birth of Christ sometime ministering to them corporall food as the Manna that the children of Israel did eaâ—e in the wildernesse is called Psalm Angelles foode because it was ministred by Angelles sometimes by preseruing them from danger as the two Angelles did Lot from the insurrection of the Sodomites somtime in deliuering them out Gen. 19. of danger as when Peter was in prison the Angell
preuaile against vs and to this end let vs know as our Sauiour Christ saith to his Disciples Yee haue neede of patience so wee haue neede of knowledge of faith of hope of loue and other graces of the spirit of God for Sathan will not onely assault vs but perhaps continue his siege battery a day a weeke a moneth and giue vs no respight and though he will sound the retreate and depart sometime for a season as Saint Luke Luk. 4. saith yet he will returne againe perhapes another way and set vpon vs by some other meanes therefore arme your selues saith the Apostle and resist him and if this battell seeme hard and tedious vnto vs remember in what cause we fight and for what crowne our Sauiour Christ saith in the Reuelation He that ouercometh shall inherite great and glorious things and Paul saith The Saintes shall iudge the Angelles that is the deuilles Paul saieth to 1. Cor. 6. Timothy I haue fought a good fight and then he addeth I looke for the Crowne the Saints in heauen that are now crowned haue come vnto it thorow many temptations and tribulations therefore let vs harken to the Apostles exhortation be strong in the Lorde put on the whole armour of God and resist in the euil day and the God of peace shall treade Rom. 16. downe sathan vnder ouâ— feete shortly ⧠The Houre-glasse of Mans life PSALME 90. 12. Teach vs so to number our dayes that we may apply our hartes to wisedome THIS whole booke is called the booke of Psalmes because it contayneth in it for the most part matter of praise and thankesgiuing though there be many other doctrines mingled therewithall They are called the Psalmes of Dauid because he compiled most of them not because he made them all for this was made by Moses as yee may see by the title of it We call this the 90. Psalme because it is bound with the Psalmes and standes in the place of that number but it is intituled and that more fitly agreeing with the matter of it A prayer of Moses In which Moses setteth forth the estate of mans life generally and perticulerly of the people of Israell in the wildernesse where he saw many thousands of them that came out of Egypt dye some by one meanes and some by another as it is more largely recorded in the booke of Numbers Now Moses considered that many of their forefathers liued almost a thousand yeares whereto hee hath respect in the 4. verse where he saith One thousand yeâ—res in thy sight is but as yesterday and the life of man was growne shorter and shorter and in his time ordinarily it was not one hundred yeares as appeares in the 10. verse The dayes of a man are threescore yeares and tenne or perhaps fourescore which was nothing to their fathers how much lesse when they were cut off by strange punishmentes in the middest of their course and dyed thicke and three-fould without warning Now after the mention of those things he breakes out into this speech Teach vs to know our dayes that we may apply our harts to wisedome In which words are two things to be considered first a petition secondly a reason of the petition The petition is in these first wordes Teach vs to number our dayes The reason is in these other wordes in the end of the verse that we may apply our hartes to wisedome Wherby we are taught first of al that there is a number of euery mans dayes for this difference to be considered betweene this life and the next life this life hath an end therefore it is called temporall the next life endes not therefore it is called eternall the certaine number of our daies is knowne Iob. 14. 5 to God and not to vs. But he doth not desire to know the certaine number of his dayes but rather the vncertaine number of them that is that God would teach them to know the breuity and shortnes of mans life Therefore he sets it downe by dayes not by yeares and this he desires not for himselfe only but for the people and therefore he saith not teach me but teach vs to number our dayes Now according to Moses prayer God hath taught vs this point in the Scripture that all men are mortall and must dye as the Lord saide to Adam In the day that thou eatest of the tree in the middest of the garden thou shalt die although the diuell who for that cause our Sauiour Christ saith Iohn 8. Was a lyer from the beginning spake contrary and said to Eue Thou shalt not die at all yet indeed Adam died for although he dyed not by by yet he was a dead man because sentence was passed vpon him and all his life afterward was but a dying life euerything then sauoring of death and euery day beeing a step vnto death If any will inquire what death is to speake generally it is a seperation from the condition of this mortall and temporall life but to speake more properlye it is a seperation of the soule and body as the ioyning togeather of the soule and body at the first was the cause of life as it is said God breathed into Adam the breath of life and Gen. 1. man was made a liuing soule so the seperation of the soule from the bodye is the cause of death as Christ saieth to the ritch man This night they shall fetch away thy soule thou shalt dye This Adam by his sinne brought not onelye vpon himselfe but vpon all his posteritye as Paul saieth Rom. 5. By man sinne entred into the worlde and death by sinne and death went ouer all men forasmuch as all men haue sinned therefore it is saide not onely of Adam himselfe but of dyuers of the fathers that were his posterity to shew the trueth of Gods threatning to Adam In the daye Gen. 5. thou doest eate of such a tree thou shalt dye And to shewe the falcehoode of the diuelles promise to Eue that though sâ—e did eate it she should not dye at all such and such a one liued thus many hundred yeares but he dyed for though the day be neuer so long at length comes euensong Heb. 9. the Apostle saith It is appointed to al men once to dye after that comes the iudgement when all men are dead then comes the general iudgemeÌ„t but when euery one dyes then comes his perticuler iudgement as appeares in the example of the ritch man and Lazarus for as the day of death leaues vs so the day of doome shall finde vs therfore Dauid when he laye sicke said I goe the waye of all the worlde for death is as an vnpartiall iudge that is indifferent to all poore and rich Iob speakes of some men that would seeke death either for the auoyding of present sorrow or procuring of future ioy but whether a man seekes it or no he shall be sure it will seeke him We read of a HeatheÌ„
this vnmercifull couetous man bee in hell as Iames saith there shall bee iudgement Iam. 2. mercilesse to them that shewe no mercie where are vniust vncleane proud persons idolaters blasphemers c In this mans portion they may see their owne punishment for there bee many in hell that in their life were not so euill as many that liue nowe who imagine neuer to come there and if Lazarus be in heauen where are good Maiestrates good Ministers and all holy and vertuous people But in this mans saluation all godly men may see their owne good condition the difference that Iohn 5. was betweene these two in the next life shal be betweene all the good and bad as our Sauiour saith Those that sleepe in the graue shall arise some to the resurrection of life and some to the resurrection of condemnation This is the reckoning that followed his feasting as men vse to say when they haue well supped at an Inne the worste dishe is behinde so it was with this man as it is with all wicked men by that time they haue made out their reckoning their lusts cost them deere euen in this worlde for he that will needes be reuenged vpon his enemy must bee hanged when hee hath done hee that will commit fornication must keepe the childe with shame he that deceiues other in bargaining shall loose his customerâ— but specially the worste dish is behinde in the worlde to come for what shall a man gaine to winne the world and loose his owne soule Had it not beene better for this man to haue had one guarde or lase the lesse on his coate one dish the lesse on his table and one Seruingman the lesse in his house and â—aue giuen somewhat to Lazarus we our selues must sue to God in forma papris therfore let vs receiue the suites of the poore for the Scripture saith Hee that stoppes his eares at the crie of the poore shall crie himselfe and not be heard As the poore now stand in neede of our mercy so wee shall stand in neede of Gods mercie therefore as our Sauiour Christ said to mooue men to take heede of backe sliding Remember Lottes wife so it may bee said to mooue men to take heed of couetousnesse and vnmercifulnesse remember this ritch glutton If I should againe compare this mans present miserie with his former brauerie I should but as in the former example cause you to wonder at the strange difference that a little time brought foorth But that men might be mooued to come out of the broad waye that leades to destruction and to take heede of such wickednesse let vs consider that before hee dwelt in a stately and goodly Pallace now hee is cast into a deepe and darke pit or dungeon before hee was accompanied with diuers braue persons and gallants now his companions are the deuill and his angels before he fed of dainty dishes and now his meate is fire and Brimstone before hee liued in pleasure and delight as Abraham saith to him afterward but now thou art tormented If hee had beene remoued but from his former estate to Lazarus his condition when he laye at his gate it had beene a great alteration but his estate now is more miserable then can bee expressed and beyond the which there is no degree of comparison for it is sayde he was in hell which is a place not of custodie onely as are the prisons of this life but of custody and torment also hee was in hell in torment for hell is the place of torment as he saith after to Abraham Send Lazarus to warne my bretheren that they come not to this place of toâ—ment It is not as Bridewell and the Hospitall where men are whipt at their comming in and at their going out onely but those that go to hell are tormented at their comming in and all the time of their being there which is for euer for there is no going out but onely at the day of iudgement to receiue their bodyes and to receiue their sentence and to be bound with more bondes of perpetuall perdition and malediction the greeuousnesse of the torment of hell caÌ„not be expressed for though the Holy-ghost in the Scripture hath called it the blacknesse of darkenesse the second death fire and Brimstone and euerlasting burning yet there are no words significant enough to shewe the greeuousnesse of it and as it cannor bee expressed so it cannot be conceiued for we can no otherwise conceiue that which is incomprehensible then to know it is incomprehensible Certainly all the punishments of this life â—â—cknesse imprisonment whipping racking burning c. are but shadowes of that punishment yet if these be so terrible that are mingled with mercy what thinke yee are those that are without mercie If these be so fearefull wherein the iustice of God is shewed but partly what are those where the iustice of God is shewed perfectlie Therefore is the day of iudgement to the wicked called the day of wrath and declaration of the iust iudgement of God but the greeuousnesse of it is not all the perpetuity of it is more then all therefore it is called the euerlasting burning The name of perpetuall imprisonment is a terrible thing in this world which yet endes at the death of the Prince or of the partie but this worde neuer breakes a mans heart If all the Arithmetricians in the worlde were set a worke all their life to doe nothing else but number and in the ende all their numbers should bee set together yet they could come nothing neere the length of time that the wicked shall be tormented in hell One vses this similye If a man should euery thousand yeare shed but one teare vntill it did arise to as much water as is in the whole sea yet it would haue an end but this then the which what is more fearefull or terrible to speake or thinke vpon shall neuer haue end When a man is to carie a burden he will first peize and weye it with his hand to see if hee can carry it wey this in thy cogitation and see if thou canst beare it Caine when he felt but a litle part of this torment or rather did but feare it he said My punishment is greater then Gen. 4. I can beare yet hee must beare it If men doe not feare this what will they feare if men doe not flye this what will they flie what is more strange from reason then for a man to flye euery little danger in this world and not to flye this great danger of condemnation in the world to come Yet if these things were doubtfull and questionable it were the lesse maruell though men did liue in sinne but when men know them beleeue them and professe the trueth of them what madnesse what wonder is it that they doe not studie to auoide them Tell mee O witlesse man saith one what gaine is so great that can counteruaile this losse what pleasure is so sweete
Certaine godly and necessarie Sermons preached by M. Thomas Carew of Bilston in the countie of Suffolke The first concernes the misterie of godlinesse and religion it selfe 1. Tim. 3. The second concernes regeneration and the necessitie of hauing our part in that misterie Iohn 3. The third containes the meanes of attaining therevnto together with the small number in comparison of those that are partakers thereof Mark 4. The fourth shewes the remedy against Sathans temptations who seekes continually to keepe and draw vs from it Eph. 6. The fift declares the shortnesse of our life and vncertaine certeintie of our death when we shall receiue the reward of it Psal 90. The sixt comprehends an example and discription of that rewarde together with the punishment of those that want it Luke 16. In the end of follovveth three more perticular Sermons The first concerning Gentlemen specially those that are so by office Deut. 16. The second concerning Gentlewomen 1. Pet. 3. The third and last concerning Yeomen and Tradesmen especially Clothiers AT LONDON Printed for George Potter dwelling in Paules Church-yarde at the signe of the Bible 1603. To the right worshipfull M. Thomas Carew of Crokeham in the countie of Sommerset and M. Clipsbie Gawdie of Gawdie hall in the countie of Norffolke HAuing for some reasons begun and by Gods goodnesse finished this little booke being after the vsuall manner to make choise of some person or persons vnder whose name I might commend it to the world my affection caried me as the first so at the last to resolue generally vpon those who are my kinsmen in the flesh both by consanguinitie or affinitie who although by the prouidence of God they be separated and seated as it were in the East and the West yet I desire and indeauour that they may sit together with Abraham Isaac and Iacob in the kingdome of God and particulerly I made choise of you as the chiefe among the rest especially that I am knowne vnto and may be bolde withall to whome for auncient loue and benefits I haue beene most beholding especially because this little booke as a messenger of my thankefulnesse might stand in steed of other duties which the distance of place and other necessities will not suffer me to performe vnto you and yours praying you with all the rest of my friends as if I named them to accept and read it with the same affection that I haue written it which I shall take as a recompence of my trauaile in hope of the fruite thereof that may vnite vs more neerely by a new birth in the spirituall kindred of Christianitie which I beseech Almighty God in Iesus Christ our Lord by his omnipotent and holy spirit to bring to passe in vs all for our mutuall reioysing in this life and eternall saluation in the life to come Amen Your poore kinsman and ready friend to commaund in Christ Tho Carew The Epistle to the Reader ALthough Christian reader that the multitude of Bookes already set forth by worthy men the forbearance of many other to write much more worthy then my selfe and the censures of some that will passe vpon euery thing that is committed to the view of all as their seuerall affections stand either to the man or the matter with some other things might discourage me from this labour yet because I see that ancient bookes though neuer so excellent are laide aside and new bookes are taken into the hands of the common people and that diuers men according as they haue seuerall reasons are of seuerall all dispositions this way and because he that regards the winde shall not sowe I lay aside discouragement and also would haue thee thinke that the reason mentioned in the former Epistle is a sufficient motiue to me though it seeme not so to thee if thou wilt bestowe paines to read this booke bestowe thy charitie to vse it well and pray with me to God that giues increase to the planting of Paul and the watring of Apollo that together with the greater and better labours of other of his seruants it may be blessed at least in some small measure to Gods church especially to those to whom I haue chieflie directed it and so thou shalt further my purpose and binde me to thankfulnesse â— The Summe of Christianitie 1. TIMOTH 3. 16. Without controuersie great is the misterie of godlinesse which is God manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glory _â—Hen the Apostle Paul had by the preaching of the Gospell planted a Church at Ephesus and Acts. 20. was for like purposes to depart from thence to other places he left Timothie the Euangelist there aswell to confirme his doctrine and water that he had planted as to ordaine ordinarie ministers and officers who might by continuall teaching gouerning and prouiding for the poore keepe that church in good estate carry the same forward vnto perfection Now because Timothie was a young man the businesse committed vnto him waightie and his enemies and temptations many and mightie he writes this Epistle vnto him as he hath said in the former verse that he might know how to behaue himselfe in the Church which for excellencie he calles the house of God the piller and ground of truth Now hauing in the former part of this chapter shewed what Ministers should be chosen and how they should be qualified in these words he shewes a reason thereof drawne from the matter whereabout they must be occupied which is not in genealogies Iewish fables which he hath forbidden them before as too trifling and vnprofitable Chap. 1. things for Ministers to spende their time in but they must be occupyed about the doctrine of pietie and Christianitie now as they must be speciall men so they must bee occupied about speciall matters that are secret and vnknowne to the world that are of great vse and benefit to the Church and that are amiable and admirable to the Angels Great is the misterie of godlinesse Now the former description of Ministers laide with this doctrine for Ministers doth shew they must be wise religious and sanctified men that shall teach religion to the people otherwise they shall preach at the least in a great part that which themselues doe not vnderstand as our Sauiour Christ said to Nichodemus Art thou a Teacher in Israell and knowes not these things and as the Iesuites Iohn 3. who in the Rhemish Testament prooues themselues to be the teachers of all men yet shew they vnderstand not the mysterie of religion for they haue passed ouer these words with silence and speake not a worde of this text that doth containe so great a matter For without controuersie saith the Apostle great is the mysterie of godlinesse or religion When he saith Without controuersie he meanes it is confessed of all nations and of all sortes of men that religion is a great thing for although
come it is wofull to thinke how many we shall see then of this kinde of ground Some doe continue till the gowte layes holde of them as King Asa some till the worlde layes holde of them as Demas and some doe continue till persecution layes holde of them as Francis Spera some men are like the Snaile that put out a long paire of hornes but if yee doe but touch them in they goe others will stand out some small matters but the threatning of death is the death of their religion but our Sauiour Christ saith to the Church of Smirna continue faithfull to the death and I will giue thee a crowne of life our Sauiour Christ hauing tould his Disciples of warres of enemies and dangers saith he that continues to the end shal be saued and bids them not feare him that killes the body Mat. 24. for the feare of a thing is many times worse then the thing it selfe for though persecutioÌ„ be threatned we know not what the intent of it is We reade of Domicianus the Emperor of Rome who made a proclamation that all those that would not worship an image should be banished wherevpon many of his subiects because they would keepe good consciences fled the rest yeelded became idolaters Then the Emperor called againe those that fled and placed them next vnto him and those that worshipped the image he banished from him saying they that wil not be faithfull to God will not be faithfull to me But if there should be a ful purpose of the maiestrate to shed the bloud of the Saints they cannot doe it except vntil God will suffer them for Christ saith A haire of your head shall not perish without your fathers prouidence he can change the kings hart it may bee we shall suffer but a few lewd words as they caled the christians in queene Maries daies holy knaues holy whores but remember the seruant is not better then his maister it may be a little imprisonment yet he can giue vs fauour in the eyes of the keeper of the prison as he did Ioseph he can open the prison dores and loose our fetters as he did Peter and if God giue liberty to the persecuters Acts. 10. yet they can but kill the body and if Gods will be we should die why should wee haue a will to liue if Philemon did owe to Paul not onelye that which hee had but himselfe how much more doe wee owe our selues to God as one saith If God had but giuen mee my life Iowe it him againe but seeing he hath giuen for mee the life of his sonne what am I to that gift in the 11. to the Heb. we reade of many Martirs that were diuersely persecuted and would not bee deliuered it is reported of a French Martir who beeing offered this fauour to bee spared of his chaines and fetters as hee went to execution aunswered no but the more contemptible his death was the more honourable Remember whatsoeuer we suffer for Christ he suffered more for vs shall a fire of stickes that lastes but an houre daunt a Christian man that so many women yea so many children haue indured cannot he that caused the fire that it should not touch the three children make it burne thee quicklve cannot hee that caused the Lions that they should not touch Daniel cause them to crush thee softely let vs remember that the honour of Martyrs hath alwayes bin great in the Church and their reward is great in heauen therefore saith wise Salomon buy the trueth but sell it not no Mat. 5. not for thy life and on contrarywise let vs consider what an vnwise thing it is to deny the trueth for the company of friendes to loose the familiarity of God and his Angels for hope of preferment to loose the inheritance of heauen for feare of paine to throw our selues into the torments of hell for regarde of the body to cast awaye the soule besides that it may be a man that so saues his life shall loose it within a weeke after by some disease or mischance yet if he should liue twenty yeares he shall finde his life worse then death for better is a happy death then an vnhappy life for the torment of conscience that will follow the denying of the trueth is worse then persecution as yee may see in Dauid who found the torment of his sinne of adultery from which there was no escape a heauier thing to beare then all the persecutions of Saule how much more heauy thinke we will be the occasion of the sinne of Apostacie as yee may see in Francis Spera who beeing a professor of religion for feare of persecution fell to imbrace Popery then he cryed out of himselfe that he was a reprobate and wished that he might be ten thousand yeares in hell fire so that at length hee might be deliuered Seeing it is so let vs pray to God to soften our hartes that the worde may take deepe roote in vs that as we know professe it so we may beleeue and bring forth fruite of it for those that doe not beleeue and practise it will not dye for it those that will doe nothing for it will suffer nothing for it and let vs pray to God that we may cleaue vnto it not for a time but alwayes for our reward shall not be a reward of dayes and yeares but for euer Also they that receiue the seede among thornes Verse 18. There is a third sort of ground that were fitter to beare fruit then the two former but that there are thornes bryers and weedes in it vnpulled vp that springes higher branches further and spreds wider then the Corne and choake the seede that it cannot beare fruite to this kinde of ground our Sauiour Christ compares those men that haue wit reason and capacity enough and might become good men and doe good duties but other things which hee callâ—â— thornes takes vp the roome in their harts that they cannot Our Sauiour Christ shews also what these thornes be that chaoke the word that is to say the cares of the world deceitfulnesse of ritches Luke addeth voluptuousnesse in a word hee meanes by thornes the corrupt lustes of mens nature that doe carry them so egerly after the profits pleasures of the world that they neglect the duties of godlines that are prescribed in the word By cares of the world oâ—â— Sauiour Christ doth not meane moderate care for that the word doth command and may stand well with religion Salomon reprooues carelesnesse and telles vs that the Pro. 6. little Emit that wantes reason dooth prouide in Summer for winter much more should a man that hath reason and most of all a man that hath religion as Paul saith He that prouides not for his house and familye 1. Tim. 5. hath denied the faith and is worse then an infidell But by cares of the worlde heere our Sauiour Christ meaneth immoderate and excessiue cares that the worlde
woman who when newes was brought her that her sonne was slaine in the warres answered I know saith she that I conceiued a mortall man I once saw this posie written on the Tombe of a dead man to be read of them that liue as I was so be yee and as I am yee shal be But though reason and experience doth teach vs that all must dye euery one can say when he heares a knel there is one dead when he sees a graue here lyes such a one wee see what we are we haue but a time here yet some do make no good vse of it When Alexander bad a Philosopher aske a reward of him for some seruice or pleasure he had done for him the Philosopher said giue me immortality Immortality said Alexander how should a maÌ„ that is mortall giue immortality Mortall said the Philosopher why then art thou so greedy of kingdomes and liuest as if thou shouldest neuer dye therefore God would haue it set downe in the Scripture that it might be a matter of faith aswell as of reason that all must dye both wise men as Salomon and foolish men as Nabal both â—tch men as Iob poore men as Lazarus Marshall men as Joab and peaceable men as the inhabitantes of Laish both ould men as Methuselah and young men as Iosias both tall men as Saul and little men as Zacheus both strong men as Sampson and beaufull men as Absalon and not men onelye but women also as Dorcas and not men and women onely but children also as the Shunamites sonne c. It is not wit wealth strength friendes authority nor any thing that can alwayes preserue a man froÌ„ death who knockes as indifferently at one mans gate as another He that had come to the tombe of Alexander might haue said this great Monarch of the worlde hath mette with his ouer-match Nowe as both reason and religion teacheth that death is certaine so that the time place and manner of dying is vncertaine there is no man knowes the time of his death for although for speciall purpose God dooth reueale it to some as the deuill beeing the executioner of some of Gods iudgements who the Witch raysed vp in the likenesse of Samuel toulde Saul that to morrowe hee should be with him And it is sayde Julius Caesar was warned of the first daye of Marche yet these were extraordinarie and diabolicall things notwithstanding this is ordinarily true in all men that Iacob Gen. 49. saith of himselfe I am olde and knowe not the day of my death Phisitions in the extremitie of some disease can giue a great gesse of others and some that haue beene at the departure of many when they see the countenance waxe pale the lippes waxe blacke the pulse waxe weake or gone the handes and feete waxe colde can giue a neere coniecture that death is not farre of Yet sometimes these gesses doe deceiue them for God brings downe to the graue and raises vp againe Therefore no man knowes the daye of his death till the day come nor the houre of his death till the houre come but when it doth come then it dooth as an enemie indeede assaile the castle of the body and ransack euery corner with terror and driue the vitall partes from one place to another til at the length it doth chase away the soule As the time of death is vncertaine so is the place some dye by sea and some by land Saul dyed in the field Eglon dyed in his Parlour Ishbosheth dyed on his bed Senacherib dyed in the Temple of his God Ioab at the very Aulter the Infants of Bethelem dyed in the cradle And as the time and place is vncertaine so is the manner some dye in peace and some dye in warre as Ionathan some dye by Beares as the children that mocked the Prophet Elisha some dye by Lyons as the young Prophet that disobeyed the worde of the Lorde some dye by the stinging of Serpentes as many of the Isralites some by Dogges as Iesabell some dye by Wormes as Herod some dye by surfetting as those that dyed with the Quailes betweene their teeth some die by famine as at the siege of Ierusalem some dye by violent winds as the children of Iob some by fire as the captaines their fifties some by the water as Pharaoh and his hoast some by swallowing of the earth as Corah Dathan and Abyram some dye by the Angel of God as the first borne in Egipt some die by the handes of euill men as Stephen who was persecuted for righteousnesse and some by the hands of good men as Shemai who hauing rayled vpon Dauid was executed by Salomon some dye by their owne handes as Ahitophel some die by the hand of God immediately and extraordinarily as Ananias and Saphira some dye by the hand of God mediately and by ordinary diseases some dye suddenly as Ezechiel saith When the people were gathered in a great assembly Pelatia the sonne of Benaza dyed and as those that dye of pestilent Feauours Quinsies Plurisies c. some dye of lingring sickenesses as Paulsies Dropsies Consumptions some dye of excessiue affections passions of the minde some of sorrow as the Apostle saith Worldly sorrow causeth death some dye of feare as Eli when tydings came that the Arke was taken hee fell downe and brake his necke some dye of greife as it is saide Hâ—meâ— did because hee could not answere a riddle that certaine fisher men propounded vnto him some dye with ioy as it is reported of Sophacles because in a prize of learning he got the victory of his enemies some dye by little things as it is saide that a little gnat choked a Pope of Roome Auacreon had his breath stopt with a Raysenstone Lucia dyed with a Needle which her sucking childe smote into her brest Although there bee but one way to bee borne yet there bee moe wayes to dye Now as God hath taught vs that mans dayes are numbred he must dye so he hath taught vs mans dayes are but a small number he must dye shortely Iob saith Man that is borne of a woman hath but a short time to liue Paul coÌ„pares mans life to a tabernade 2. Cor. 5. or shed of bowes that stands but a short time the Prophet Esay compares mans life Esa 1. 40 to grasse that standes but a Summer and in the same chapter he compares it to a flower that hath but his moneth In the fift verse of this Psalme it is compared to a sheepe that hath but his night Iob compares it to a shadow that hath but his houre in the 9. verse of this Psalme Moses compares it to a thought whereof there may bee no lesse then a hundred in an houre yea so fraile iâ— mans life that it may abide any extenuation in the worlde We may be compared to certaine small flyes which are bred by the Riuer Hispanis that in the morning are bred at noone are in their full
16 fullnesse of ioye for there is nothing to abate our ioye as it is heere seeing the first things are past neyther shall there want any thing that may further our ioye there wee shall beholde more goodlye things then euer wee sawe not onelye the perfect beautye and excellencye of the Saints but the shyning glory and maiesty of God Wee shall heare more pleasant things then euer wee heard As the singing of prayse honour and glorye to God for his wisedome power trueth mercye and goodnesse shewed to the elect and for his wisedome power and iustice to the reprobate with such matter in such order and with such varyetie of voyces great and small of Angelles men women and children flowing from the perfection of that estate as to the which no harmonye in the worlde can bee compared and there are not onelye such comfortable things as the bodye is capable of but also those that shall fullye satisfie and delight the soule largenesse of vnderstanding plentifull remembrance notable and perfect holynesse and righteousnesse Neyther shall there bee any abatement of our comforte by feare of change for these shall bee euerlasting and vnchangeable One saith If a man did know him that should enioye this kingdome hee would kisse the grounde whereon hee treades and salute him with Happye man that thou arte who shalt enioye the presence of God the company of Angelles the fellowshippe of Saints and possesse infinite and euerlasting honour treasure and pleasure happye was the daye wherein thou wert borne and more happye shall bee the daye wherein thou shalt dye for then thou shalt be happy infinitely this is the estate that Lazarus was lifted vp vnto If hee had changed his former poore and base estate to bee like to the ritch man in his pompe and brauerie it had beene a great thing but when he is preferred imcomporably to this high estate of excellencie it passes all speech This is the glory that Paul saith Rom. 8. all the afflictions of this life are not worthy of Therefore our Sauiour Christ saith Blessed are yee when men reuile you persecute Mat. 5. you and falsely say all manner of euill against you for my sake reioyce and be glad for great is your rewarde in heauen which Moses saw by faith and therefore as the Apostle saith Heb. 11. refused to be called the sonne of Pharoes daughter and chose rather to suffer aduersitie with the people of God then to enioye the pleasures of sinne for a season esteeming the rebukes of Christ greater ritches then the treasures of Aegipt for hee had respect to the recompence of rewarde The ritch man also dyed Where we see the saying of the Prophet verified All flesh is grasse and the glorie thereof as the floure Esai 40. of the fielde Not some but all flesh not the flesh of the poore onelye but of the such also Dauid in the person of the Lorde speakes of great men saying I haue saide Psalm 82 yee are Gods but yee shall dye like men and fall like one of the Princes meaning that are gone the difference betweene men serues but for this life as in a cast of counters one hath the place of one thousand pound another of a halfe penny but shuffle them togeather and there is no difference and all of them are not worth a groate Nabuchadonazer Iulius Caesar Phillip of Spaine and all the great men that haue liued formerly in the worlde are dead And the Scripture saith There is not a man liuing that shall not see death this man in his life was like to a man that playes on a stage for an houre in kingly robes but when his part is played hee is turned into his Canuas dublet Now what did all his possessions auaile him when a little peece of ground of fiue foote must containe him what did his stately house profit him when a smale and base coffin of boordes must hould him what did his braue apparrell helpe him when a Linnen sheete must windo him what did the pampering of his bodye pleasure him when the Wormes must eate him and what did his delicate fare and sweete meate bring him but sharpe and sowre sawce weâ—l all his wealth could not buie of death for it is said he dyed Hee was buryed There is no mention made of the buriall of Lazarus it may be he was not buryed at all because hee was poore and loathsome but it is no matter to him for wheresoeuer the bodies of godly men are bestowed they shall bee found out at the resurrection and glorified in heauen But this man because he was ritch was buried and it is like in stately maner as the fashion is now with a Harrald of Armes mourning gownes and a painted Tombe but it is no matter for wheresoeuer the bodies of wicked men are bestowed they shall be called for againe at the last iudgement and be burned in hell But here is no mencion made of any thing hee gaue to the poore at his death neither some ritche men who will giue nothing while they liue yet when they dye will giue some small matter although the poore are beholding to death for that and not to them therefore it might bee wished that such ritche men would dye quickly that there might bee some good done at their death for they do hurt while they liue Yee see the last of him he is buried so many men flante it out in their brauerie and in their iniquitie but the next newes wee here of them they are in their graue But what became of his soule as Lazarus was carryed by the Angels into Abrahams bosome so he was carryed by the deuils into hell for it is sayd he was in hell in torments Wee see many dye and because wee here no more tidings of them wee doe not regarde it but the Scripture and this example telles vs what becomes of them namely that good men are in heauen and bad men are in hell Many men at their death do bequeath their land to such a one their goods to such a one and know not what shall become of themselues but afterwarde they knowe what is become of themselues but know not what is become of any thing else There bee manie like this man that neuer thinke seriouslie of hell till they come there some will say scoffinglie and desperately they will caste fire-brandes there but they shall bee tormented as this man was and crye out for paine and griefe with weeping and gnashing of teeth As his ritches could not buye of death so it could not buie of hell For riâ—ches auailes not in the day of vengeance saith Dauid for though the Prophet saith there bee some wicked men haue made a couenant with death a league with damnation yet he meanes not as if they could doe so indeed but in their owne imagination for it is saide this man was in hell in torments which is the place of all wicked men for saith one If
that can recompence this paine looke of this ritche man who sometime sported himselfe in his sinnes and forgat himselfe of his duties now hee lyes crying out of his paine and desiring release of his miseries and cannot haue it hee may bee compared to a Kings sumpter Horse who all daye goeth loaden with gould and siluer but at night his treasure and trappings are taken from him and he is turned into a foule stable hauing nothing left him but his galled backe So such wicked men that are all their life braue and wealthie but when they dye those things are laide aside and they are turned into the prison of hell hauing nothing left them but their galled conscience It is said being in hell in torments Hee lift vp his eyes and sawe Abraham c. all that follow to the end of the chapter as I saide in the beginning are Parabolicall speeches seruing to amplifie the miserie of this man for it was a great increase of his torments to see Lazarus so exalted and himselfe so cast downe As it was a great vexation to Haman to see Mordecai sitte Hester on the Kings Horse in royall apparrell and himselfe to hould his Stirrop It did much increase this mans torment that hee must begge of Lazarus that had beene his begger and that a droppe of water which was a lesse almes then the other had begged of him and could not haue it it was a great increase of his torment to heare of his faults now when hee could not amend them and to heare of Moses and the Prophets that had shewed him the waye to preuent this miserie and he did not regard them It was a great increase of his miserie to heare that Lazarus was comforted when hee was tormented it was a great increase of his torment to heare that the barre of Gods eternall predestination had so bound him that hee could neuer bee remooued from his condemnation and that Gods election had setled Lazarus in a permanent and happy condition This did greatly increase his miserie that in his life time he had many seruants at commaundement and now no body would doe any thing for him no not the begger in this life he might haue riden or gone whether he would but now hee was bound hand and foote and could goe no whether in this life hee might haue taught his brethren and friends any thing but now hee could doe them no good In this life if hee would haue made an earnest prayer to God for a greater matter hee might haue had it but nowe it was too late the time of mercie was past the time of iustice was come therefore saith the Scripture To daye if yee will heare his voyce harden not your hearts it was to daye with Pharao when Moses and Aaron preached to him it was to morrowe when he was drowned in the Red sea It is to day with men while they liue here and may repent of their sinnes and amend their liues it will bee to morrowe when they are gone from hence for as the day of death leaues vs so the day of doome shall finde vs as we see in this mans example Which glasse let all ritch men looke on and see how it is runne out A Iem for Gentlemen DEVTRO 16. 18. Iudges and officers shalt thou make thee in all thy Citties which the Lord thy God giueth thee thorow-out thy Tribes and they shall iudge the people with righteous iudgement 19. Wrest not the lawe nor respect any person neither take rewarde for the rewarde blindeth the eyes of the wise and peruerteth the words of the iust 20. That which is iust c. that thou mayest liue o. AFter the Lorde had brought the people of Israell out of Aegipt he prescribed thē laws for gouernement and here he willes them to apoint officers to execute them and not in some few places but thorowout all their Citties and Tribes and commaunds those who shall bee chosen for officers to rule and iudge according to trueth and iustice and because they should haue many temptations to doe otherwise he giues them warning of three vices that are most incident to their calling as wresting the lawe respecting of persons and taking rewardes Last of all hee makes a promise to those that gouerne according to this direction they shall liue which hath included in it a secret and contrary threatning to those that doe not they shall dye Whereas God commaundes them to appoint Iudges wee may see that maiestracie is not an ordinance taken vp by the will of man but by the will and commaundemente of God The chiefe maiestracie belongs to God himselfe who is called the King of Kings Lorde Gen. 18. of Lordes and Iudge of all the worlde as appeares by punishing the Angels before Iude. there were any gouernours vppon earth and as appeares by punishing some gouernours for fayling in gouernment as Saul Ieroboham Ahab c. Paul sayth There is no power but of God and Rom. 13. the powers that bee are ordayned of God Therefore hee willeth Christians to bee subiect to them for conscience to paye tribute to them and to praye for them and the Apostle Iude reprooues those that 2. Tim. 2. dispise them and speake euill of them Againe in that God commaunds them to choose Iudges it shewes the necessitie of Maiestrates and not onely among Heathens as the Anabaptistes would haue it but also among Christians in the church as this precept was giuen to Israell and therefore Esay the Propher calles Kings Esa 49. 23. Foster-fathers and Queenes Nursing-mothers of the Church for although there bee some godlye men and women in the Church whose consciences are a lawe to themselues yet there bee also many hipocrites that haue no conscience and although Maiestrates are not so necessarie to restraine the godlye from hurting other yet they are necessarie and needefull to restraine other from hurting them There bee many faultes that God doth not punish himselfe immediately in this worlde especially with apparant punishments but dooth turne them ouer to his Liefetenants and Maiestrates Indeede if sinne had not come into the worlde there should not haue beene so much neede of Maiestrates to bridle men from iniquitie and spurre them to dutie but since pride enuie hatred couetousnesse and such corruptions came into mans nature it was necessarie there should bee authoritie in some to suppresse disorders In the booke of Iudges it is said When there Iudg. 20. was no Maiestrate euery one did that was good in his owne eyes then Micha had a Teraphin then the Beniamites defiled the Leuites wife to death and so it would be now if the feare of the Maiestrate did not restraine the most for the feare of God doth restraine but a fewe it were better to liue vnder the cruellest tyrant in the worlde then in an anarchie where there is no gouernement for then euery one would bee a tyrant It is better saith one to