The Contents The first Booke Of mans follies and that his wisedome consisteth in the Amendement of the same That the word translated Amend you signifieth to be better aduised And why Chapter 1. Follio 1. Of the first folly to thinke that there is no God Chap. 2. Follio 4. Of the second folly to thinke better of man then of God Chap. 3. Follio 24. Of the third To thinke to liue euer Chap. 4. Follio 33. Of the fourth Not to know wherefore we doe liue Chap. 5. Follio 39. Of the fifth By the outward appearance to iudge of mans felicitie or miserie Chap. 6. Follio 50. Of the sixt To put more coÌ„sidence in our enemies then in our friends Chap. 7. Follio 59. Of the seuenth To thinke our selues wise Chap. 8. Follio 65. The second Booke Wherein man ought to Amend That man knowing what Idolatrie superstition is ought wholy to abstaine from all participation in the same Chap. 1. Fol. 70. That it is not enough that we seperate our selues from Idolatrie but that we must moreouer ioyne with the Church of Christ Chap. 2. Fol. 77. That we ought diligently to frequent Sermons Chap. 3. Fol. 80. That in dutie we are to participate in the holy Sacraments Chap. 4. Fol. 91. That we ought to assist at common Prayer Chap. 5. Fol. 97. Of the dutie concerning domesticall and priuate praiers of euery faithfull man Chap. 6. Fol. 101 Of our dutie in reading the holy Scriptures Chap. 7. Fol. 105. That we must put in practise the word of God Chap 8. Fol. 117. Of charitie in generall Chap. 9. Fol. 120. Of Almes and releefe of the poore Chap. 10. Fol. 125. Of Couetousnesse Chap. 11. Fol. 152. Of Pride and Ambition Chap. 12. Fol. 168. Of Sumptuousnesse and excesse in apparell Chap. 13. Fol. 183 Of Ryot and superfluitie in banquets and feastes Chap. 14. Fol. 192. Of Voluptuousnesse in generall Chap. 15. Fol. 199. Of Drunkennesse Chap. 16. Fol. 205. Of Adulterie and other whoredomes Chap. 17. Fol. 215. Of Daunces Chap. 18. Fol. 228. Of games at hazard as Cardes and Dice Chap. 19. Fol. 249. Of Enuie Chap. 20. Fol. 255. Of Backbiting and slaundering Chap. 21. Fol. 262. The third Booke Who ought to Amend Of the duties common both to the man and the wife Chap. 1. Fol. Fol. 274. Of the particuler dutie of the wife to her husband Chap. 2. Fol. 285. Of the particuler dutie of the husband to his wife Chap. 3. Fol. 293. Of the duties of fathers and mothers to their Children Chap. 4. Fol. 297. Of the duties of Children to their fathers and mothers Chap. 5. Fol. 316. Of the dutie of Magistrates to their subiects Chap. 6. Fol. 327. Of the dutie of subiects to the Magistrates Chap. 7. 374. Of the duties of the ministers of the word to their Church Chap. 8. Fol. 385. Of the duties of the Church to her pastors Chap. 9. Fol. 416. The fourth Booke Of the causes of Amendement The first cause why wee shoulde Amend taken of the Authoritie of Iesus Christ to commaund vs. Chap. 1. Fol. 422. The second cause is drawne from the name Holy attributed to Iesus Christ And doth briefly intreate vpoÌ„ election reprobation Gods prouidence Chap. 2. Fol. 426 The third cause deriued from the predestination and prouidence of God intreated of in the former Chapter Chap. 3. Fol. 448 The fourth cause grounded vpon the name Emanuel attributed to Iesus Christ Chap. 4. Fol. 464. The fifth cause drawne from these titles Holy Wonderful a counsailer The strong and mightie God The prince of peace The father of eternitie Attributed to Iesus Christ Chap. 5. Fol. 473. The sixt cause deriued of these two names Iesus Christ. Chap 6. Fol. 485. The seuenth cause gathered of the signification of this word Amend Chap. 7. Fol. 497. The eight cause taken of the reason added by Iesus Christ where hee saith For the kingdome of heauen or of God is at hand Chap. 8. Fol. 499. The ninth cause taken hereof That the kingdome of God which wee looke for in heauen doth admonish vs that in this life we are straungers pilgrimes and trauelers Chap. 9. Fol. 506. The tenth cause deriued from the kingdome of heauen which is in vs. Chap. 10. Fol. 516 The eleuenth cause taken of the holy ministerie called the kingdome of God Chap. 11. Fol. 520. The twelfth cause taken hereof That by the kingdome of heauen is signified the blessed felicitie of the children of God in heauen The kingdome of God in vs and the holy ministerie Chap. 12. Fol. 533. The thirtenth and last cause of Amendement deriued of this saying of Iesus Christ The kingdome of heauen is at hand Chap. 13. Fol. 540. Faults escaped Page 40. line 2. for same Read sunne Pa. 79. l. 11. at the end R. in heauen Pa. 124. l. 28. pronouncing R. procuring P. 162. l. 2. so plentie as R. as plentie of P. 164 l. 37. hateh R. loueth P. 180. l. 41. so to resist R. so to employ our forces to resist P. 224 l. 2â— 22. as also R. otherwise P. 257. l. 31. grounded vpon R. pining at Ibidem l. 34. setting sure footing is brought R. pining away is worne ib. l. 37. soule R. haâ—t P. 259. at the end of the page read at the good of others and reioyceth at their P. 267. l. 27. shew R. shame P. 295 l. 21. prone R. reproue P. 323. l. 22. grieued R. reuealed ib. l. 32. after mother Re. to his Disciple Iohn P. 341. l. 22. after should R. not l. 40. after did R. not Pa. 387. l. 14. put out owne Pa. 403. l. 39. after deliuered R. to the death P. 409. l. 16. path R. youth P. 412. l. 41. passion R. parson P. 417. l. 14 carnall R. eternall P. 428. l. 36. after ghost R. to say P. 450. l. 1. that R. thereof but P. 465. l. 39. after clense R. our selues P. 467. l. 20. we R. ye P. 482. l. 25. after resolue R. to walke P. 496. l. 37. after that R. neuer P. 498. l. 9. amend R. bee damned P. 499. l. 29. best Re. least P. 505. l. 41. after if R. we belieue these things that l. 1. God R. we P. 513. l. 40. hand R. hart P. 515. l. 4. wine R. wiues P. 519. l. 6. after this R. ioy l. 16. after retaine R. in vs P. 526. l. 36. after the R. darke and for darke R. Deuill P. 527. l. 8. signe R. Cyon li. 28. dead into R. mortified in P. 534. l. 20. hands R. harte OF AMENDEMENT OF LIFE The first Booke Of the foolishnesse of Man and that his wisedome consisteth in amendement of the same That the word translated Amend signifieth to be better aduised and why Chap. 1. IT is a matter worth the noting that the whole summe of the first sermon of Iesus Christ as also of Saint Iohn the Baptist is by S. Mathew comprised in these wordes Amend your liues Math. 3.2 Math 4.17
in all Churches sayth hee vnder thy charge as also in those that bee vnder other Bishoppes Priests and Deacons ye be diligent to restore such as be decaied likewise to build new in places conuenient And thy selfe and all other in thy name shall call to the gouernours and magistrates of prouinces for all things necessarie for the reparations or building of the same for I haue commanded them with al speed to prouide whatsoeuer your holynes shall call for Lykewise as it is requisite that there shoulde bee some prescript forme of Christian faith and Ecclesiasticall order and gouernment so haue they also extended theyr care in that dutie as we reade of the Emperour Iouinian of whome Ruffin writeth that the businesse of the Church was not the least parte of his care also that calling Athanasius Ruffin 〈◊〉 Eccl hist â— c. â—â— from him receiued he a forme of faith and order for the erecting and gouernment of the Churches 12 But to the end that magistrates may bee instructed and moued to the due practise of the matters aforesayde and so to cause theyr subiectes to liue in the feare of God It is also their dutie to procure the diligent reading of Gods worde and profiting in the same And some there haue beene that haue shewed great zeale in that behalfe Socr. l. 7. c. 22 Among others wee reade that the Emperour Theodosius would conferre of the holy Scriptures with the Bishops as if himselfe had bene a Bishop In this respect did God in old time command that the king that should be chosen ouer Israel so soone as he should be placed in the throne of his kingdome shoulde for himselfe write out a copie of the lawe in a booke Deut. 17.18 which he should take in the presence of the priests that it might remain with him and that he should reade therein all the daies of his life to the end to learne to feare God and to keepe all the wordes of his lawe and his ordinaunces to doo them The lyke commandement dyd hee giue vnto Iosua saying Let not this booke of the lawe departe out of thy mouth Iosua 1.8 but meditate therein daie and night that thou mauest obserue and doo according to all that is written therein for then shalt thou make thy waie prosperous and then shalt thou haue good successe The hundreth and nineteenth Psalme declareth how necessary this dutie is also how diligently Dauid emploied himselfe therein therby shewing himselfe to be a true patterne or myrror of pietie to all kings princes and magistrates Eusebius in the life of CoÌ„stantine l. 4 13 They are moreouer diligently to pray vnto God also to cause others to praie for them that they may duly discharge theyr dueties Heereto it seemeth that Constantine the great was much addicted For as Eusebius reporteth of him hee knowing verie well that the prayers of such as feared God might greatly profyte him in the due gouernment of all sought after such as might praie for him and besydes his owne prayers required also the praiers of the gouernours of the congregations for him In peeces also of golde that hee caused to bee coyned himselfe was portrayed wyth his handes lyfted vp to heauen as it were praying vnto God yea which is more hee tooke order that his souldyers shoulde learne to praie to God Pulcheria the daughter of the Emperour Arcadius Sozom. his Eccle. hist li. 9. cap. 1. vppon her fathers death at the age of fifteene yeeres taking vpon her the gouernment of the Empire caused her brother Theodosius the heire thereunto to bee brought vp in godlynesse and accustomed to much praier and hee thorough such bringing vp beeing much giuen to this godly exercise afterwarde in a matter of great importance founde the fruite of his praier for hauing on a time receiued from diuerse Bishoppes diuerse seuerall doctrines and confessions concerning the diuinitie of Christ Socrat. hist Eccl. l 5. c. 10 he went into a secrete place where hee feruently prayed vnto God to giue him grace to make choice of the same which contained the truth of that doctrine Then reading ouer all theyr confessions hee allowed and kept the same which taught that Christ was of the same essence wyth his father and defaced the rest as repugnant to the holy Trinitie Lykewise beeing to go to warre after the example of Dauid hee had recourse to prayers as knowing that it was in God onely to dispose of warres and as the same authour addeth hee executed his warres by praier and supplications Socrat. hist Eccl. l. 7. c. 22 c. 23. And after his victories ouer his enemies hee so acknowledged them to be from God that on a time as hee was looking vppon certaine triumphes and publike pastimes hearing of the death and ouerthrow of a certine tyrant that was risen against him immediatlye crying out to the people hee sayde Leauing these carnall pleasures let vs go to Church to giue thankes and praises vnto God And at the same verie instant leauing the pastimes being come into the Church they spent there the rest of the daie in praysing and blessing the Lorde 14 Some also there haue beene that so ordered theyr houses in the exercise of Christian religion Euseb in the lyfe of Constan li. 4 that theyr Courtes resembled Churches as Eusebius reporteth of great Constantine that hee had consecrated his whole house to the seruice of God the onely king of kinges that the domesticall multitude of his Court was euen a Church of God yea hee retayned aboute him sundrie ministers of God that ordinarilie praied for him Lykewise the Emperour Valerian in the beginning of his Empire so greatly fauoured the Christians that his Court beeing replenished wyth greate store of all sortes of people that feared God Eusebius tearmeth it The Church of God Eus hist Eccl. li. 7. ca. 10 They lykewyse verie well vnderstoode and perceiued that euen the prosperitie of theyr persons and estate depended vppon pietie and the establishment of the seruice of God according as the holie Apostle Saint Paule verie well noteth where hee sayth Godlynesse hath promise of the lyfe present and of that that is to come 1. Tim. 4.8 As also God speaking vnto the Prophet Samuell sayde I wyll honour those that honour mee Among others 1. Sam. 2.30 Constantine the greate writing vnto Anilin confesseth and acknowledgeth that by diuerse and sundrie experiences hee knewe that if Relygion wherein wee are to obserue wyth greate zeale a singular reuerence of holynesse and godlynesse bee anie whit neglected or diminished such neglect wyll prooue in time verye daungerous and hurtefull vnto the Common wealth And contrarywyse that being vpholden and maintained it breedeth great felicity and prosperitie to all men Zozom hist Eccl l. 9. c. 1 thorough the grace and blessing of God Heereupon Zozomenes rehearsing the wonderful prosperitie that God graunted to the Emperor Thedosius and wythall noting that this blessing proceeded of
shoulder as the Prophet Sophony speaketh who by that similitude sheweth Sophany 3.9 that as they that ioyntly do beare the masse of a Ship or any other great peece of timber vpon their shoulders doe employe themselues in a ioynt labour and all tende to one selfe thing so the Pastors ought to be ioyned and vnited in the affaires of the Church of Christ that happely they may aduaunce and finish their worke to his glory 44 For the maintaining therefore of this so necessary peace and concord among the Pastors among other thinges it is requisite that they beare one with another and be not soddenly prouoked but be ready to pardon and to be recōciled in case the kingdome of Christ may thereby be aduanced S. Paul hearing that some preached Christ vpon contention and not sincerely Phil. ◠1◠as weening to adde affliction to his bondes reioyced because therby Christ was preached We read of great enmitie betweene Seuerian and Chrisostome both Bishops Socrates in his Eccles Hist lib. 6. cap 11. which was augmented by a wicked slaunder of Serapion for he taking part with Chrisostom would not salute Seuerian as a Bishop Wherupon Seuerian in displeasure said If Serapion dye a Christian Christ was not made man Hereof did Serapion accuse Seuerian to Chrisostome as if hee had saide onely Christ was not made man whereupon Chrisostome driue him out of the towne but he was called againe by Eudoxia the Emperors wife who laboured diligently to reconcile thē this when she could not obtaine at the hands of Chrisostom she finally so followed the matter that her sonne Theodosius falling at his feete with many exhortations praiers and adiurations obtained that hee receaued Seuerian to reconciliation Now had there beene no enmity betweene them Serapion would haue saluted Seuerian as a Bishop Had Seuerian bene moderate he had not vsed such wordes Had Serapion borne with him hee had not vsed such a wicked slaunder against him and had not Chrisostom bene falsely incensed prouoked he would not haue driuen him away before he had knowen the truth nor yet would not haue beene so hardly entreated to be reconciled 45 For this time we will be content with this briefe deduction of the principall duties of the Ministers of the word exhorting them to employ themselues faithfully and in holines as also we do with them besides the premises to remember that the holye Apostle Saint Paul making as it were a summary or abstract of al that is to be required of a Bishop or a Pastor 1. Tim 13.2 doth ordeine that hee should bee vnreproueable as a guide in the house of God the husband of one wife not selfe willed watchfull sober modest harborous to strangers apt to teache not giuen to wyne no striker not giuen to filthy lucre but gentle no fighter not couetous one that loueth goodnes wise righteous Tit. 1.8 holy temperate holding fast the faithfull worde according to doctrine that he may be able to exhorte with holesome doctrine and improue them that say against it one that can rule his owne house honestlye 1. Tim. 3.4 hauing children vnder obedience with all reuerence for if any cannot rule his owne house how shall he care for the Church of God True it is that the Apostle heere teacheth what qualities doe beseeme him that is called vnto the ministerye yet withall hee teacheth all Pastors what vertues should be in them and what vices they ought to shunne for their happye employment in the Lords woorke Let them therefore to that purpose remember what in another place the same Apostle Saint Paul writeth to Timothy saying 2. Tim 4.5 1. Tim. 1.18 1. Tim. 6.4 Watch thou in all things suffer aduersitie doe the worke of an Euangelist make thy worke fully knowen Again Do the dutie of a good souldier with faith and a good conscience Again Shun questions and strife in words whereof commeth enuie strife raylings and surmises vaine disputations of men of corrupt mindes and destitute of truth 2. Tim. 1.12 2. Tim. ◠15 and accompt Godlynes a great gayne from such seperate thy selfe and followe after Godlynes righteousnesse faith loue patience and meekenesse fight the good fight of faith laye holde of eternall lyfe And againe Keepe the true patterne of the holesome wordes which thou hast hearde of me in faith and loue which is in Christ Iesus Againe Studye to shewe thy selfe approoued vnto God a woorkeman that needeth not to be ashamed deuiding the worde of truth aright Let such also as desire to employ themselues vertuouslye in holynesse and prosperously in this vocation read and continually meditate the exhortation of S. Act 20. Paul to the Elders that is to the Bishops and Pastors of Ephesus and generally all his Epistles but especially as S. Augustine of Christ doct lib. 4. cap. 16. Augustin doth expressely exhorte the three written to Timothy Titus whereout we haue taken the aduertisements before mentioned So shall they finde as well in his person as in his writings a most liuely and excellent patterne of all that is requisite for a true and faithfull Pastor To conclude that they may the more couragiously and constantly beare themselues let them also think vpon the promise of S. 1. Cor. 3. 8. Paul who saith Euery man shal be rewarded according to his labour and they as Daniel saith that winne most to righteousnesse Dan. 12.3 shall shine as starres for euer and euer Neither let them forget what S. Peter promiseth saying When the soueraigne shepheard shall appeare they shall receiue the incorruptible crowne of glory Now let vs goe on to the duties of the Church to her Pastors Of the duties of the Church to her Pastors and Ministers of the word of God Chap. 9. IN as much as the word Father mentioned in the fifth commandement of the law doth also include the Pastors and Ministers of Gods word it followeth that the word honor must comprehend the duties of the Church towards them and seing the said word honor signifieth the loue reuerence subiection and obedience with assistance in time of neede it therby appereth that the members of the Church are bound to doe these duties to their Pastors First to loue and beare them affection as also the dutye of this honoring is comprised in the summary of the second table of the law which containeth the loue to our neighbour And indeed if we ought to loue al men euen our enemies how much rather those whom God vseth for to beget vs to the Lord that we may be the children and heires of his heauenly and euerlasting kingdome Surely sith the soule is so excellent and the holye and euerlasting life so much to be desired wee cannot in truth sufficiently loue those good and faithfull Pastors Iohn 6 27. Fathers and nources of our soules that doe instruct vs in holinesse and lead vs to life euerlasting If we ought to labour not for the meat which perisheth
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