oppose himselfe against the prouidence liberty of God as grieuing at the good that God vouchsafeth to those whom he pleaseth after his owne wisedome and power and that to such enuious persons belongeth the saying of Iesus Christ Is thine eye euill because I am good or is it not lawfull for me to doe as I wil with mine own Mat. 20.15 Neither must we forget that the end of our liues ought to tend to serue not our selues but God our neighbour that it is a most monstrous sin for vs to enuie that good which our selues either doe or should procure and set forward Yea that we euen make a skorne of God when according to our duties wee pray vnto him to enrease his mercies and blessings to our neighbours and in the meane time do enuie and are sorie for their wel-doing and prosperitie through the blessings of God As also wee ought in our harts to print this saying of Chrisostome Chrisostome hom 36. As by enuying of others we offend God so by reioycing at their prosperitie wee shall be pertakers of their goods Saint Cyprian also exhorteth vs to imitate the good Cyprian of zeale Enuy if we can follow them yet if wee can not follow them reioyce sayth he at their good In liew of enuiing make your selues pertakers through steadfast loue make your selues coheires of their goods by the coniunction of loue and brotherly vnion Finally let vs remember that there is but one commendable and profitable kinde of enuie euen the same that we so beare to the vertuous as to imitate their vertue As Themistocles giuing a reason why hee who in his yoouth was bent wholly to pleasures Plut. in his Apotheg Augustine vpon 139. Psal had lastly applyed his mind to vertue saith that the victorie of Miltiades would not suffer him to sleep As Augustine also commendeth that enuy of the righteous that pricketh vs forward to become righteous with them Of backbiting slaundering and euill speaking Chap. 21. ONe vice more will wee here entreate of which as it is no lesse common albeit smally accompted of so is it most pernitious Namely when we speake euill of our neighbours to the preiudice of their credit reputation and honor Exod. 20.16 Deut. 5.20 and this is called backbiting slaundering or euill speaking And by God is forbidden in the ninth CoÌ„mandement of his law Thou shalt not beare false witnes against thy neighbour True it is that he doth expressely name false witnesse But those words do extend very far First they which in the presence of the Magistrate or else wher either by oath or but by speech only do affirme any falsehoode to the preiudice of their neighbours are heere condemned and they bee properly tearmed slaunderers Yea they may be called Deuilish For the word Deuill signifieth a slaunderer or false accuser All slaunderers therefore are the children or Disciples of the Deuill who was iustly so called because hee was the first Author and inuenter of that iniquitie Gen. 3 as the historie of the holy Scriptures doth manyfestly declare For when the Serpent perceiued that Eue remained constant in the obedience of God also that she feared that he woulde execute his threatning which imported that thee shoulde die if shee eate of the forbidden fruite of the tree of knowledge of good and euill hee wickedly slaundered God as if vpon enuie fearing least shee and her husband Adam by eating of that fruite shoulde become like to himselfe and know both good and euill he had made that prohibition This was an impudent and detestable slaunder 2 Hauing by this meanes drawen Adam and Eue to disobedience Gen. 35. among other vices he also poured this deuilish poyson vpon all their posteritie as experience by most notable examples doth teach So did Putiphars wise slander and falsely accuse Ioseph that he would haue dishonored her So did Chore Numb 16. Dathan and Abiram falsely slaunder Moses and Aaron 2 Sam. 16.3 saying that they sought to exalt themselues ouer the congregation of the Lord. So did Ziba Miphiboseths seruant slander his master in the eares of Dauid Hester 3. 8. as if he had pretended that the house of Israel shold haue restored him to the kingdome and that therupon he remained at Ierusalem 1. Sam. 24.14 So did Haman falsely accuse the Iewes that were in captiuitie vnder king Assuerus that they denied to fulfill the kings decrees 2. Sam. 15. So did Saules Courtiers slaunder Dauid Iohn 7.20 as if hee ment to take away his kingdome So did Absalom slander his owne father Dauid telling the people that there was not any to heare their suites Mat. 11.19 to iudge of their affaires or to do them right With many impudent slanders did the Iewes assault Iesus Christ Luk. 23.2 obiecting vnto him that he had the Deuil that he was a drunkerd a glutton a friend to Publicans a seducer of the people Act. 24.5 and accused him falsely that hee denied tribute to Caesar and suborned the people So did Tertullus the Orator tearme S. Paul a seditious and pestilent fellow 3 Againe if the speeches gâ—â—en forth should in themselues bee true yet if they be misreported or wrested to any other sence then they were done or spoken this is also slaunder and false witnesse As S. Marke rehearseth Matâ— â—4 58 that finally there came in two false witnesses against Iesus Christ And affirmed that they heard him say I will destroy this temple made with hands and within three daies I will build an other made without hands Here was a double slaunder First in that Christ spake it not in that sort Ioh. 2 19. but onely said Destroy this temple in three daies I wil raise it vp againe Secondly because that which he spake of his body as S. Iohn expressely addeth That he spoke of the temple of his body they referred to the materiall Temple buâ—â—â— with hands at Ierusalem 4 It is also a deuilish malitious slaunder when men report that which is true but thereof to gather or perswade some wicked and reproueable action Psal 5â— 2 As when Doeg shewed Saule that Dauid had beene in the house of the high priest Achimelech in Nob that Achimelech had asked counsell of the Lord for Dauid 1. Sam. 21. Psal 52.5 that he had giuen him bread and that he had deliuered vnto him the sworde of Goliah Dauid obiecteth vnto him That his tongue was like a sharpe razor that he had imagined mischiefe spoken lies and vsed pernitions and deceitfull wordes Yet it seemeth that all that Doeg told Saul was true But heerein we are to note his intent which was thereby to gather and to perswade Saul that there was conspiracie betweene Dauid and Achimelech and in that consisted his slaunder and false accusation Dan. 6 The chiefest officers in Darius Court accused Daniel that he called vpon his God and so contrarie to the Kings
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
be present at praiers vnles we also lift vp our minds to heauen 1. Cor. 14.16 For if when the Pastor speaketh in the name of the Church euery man at each petition saith not in hart Amen feeling a feruent desire to haue his petitioÌ„ granted then is ther both vanity hypocrisie eueÌ„ in this point may we find great corruption infirmitie in many For how many are ther who all the time of praiers do staÌ„d as men without life thinking vpon nothing How many be there whose minds are wandring How many that haue no feeling or desire of the benefits that wee craue at Gods hand To be short how many be ther whose harts minds are entangled buried in earthly affaires euen when their hands are lifted vp to heauen As this vanitie therfore is odious in the sight of God so for the ameÌ„ding therof let vs be both diligent comers to common praier and so touched with a liuely feeling of the same that we may reape the fruits thereof And to this purpose let vs remeÌ„ber that the deuil feareth nothing more theÌ„ the praiers of the Church that ther is no exercise of godlines wherin we are more often more feruently or more attentiuely to employ our selues For albeit the deuill be alwaies at hand ready to induce vs to wickednes yet is his readines most wheÌ„ he seeth vs disposed to pray that then intruding himselfe into our harts drawing away our cogitatioÌ„s he may hinder the sanctificatioÌ„ of the word of God the most excelleÌ„t fruit of our praiers Let the experience of this corruption vanitie in all praiers both publique priuate with the difficulty in amending the same albeit it be troublesome vnto vs yet make vs more wary the better to stand vpoÌ„ our gard to the end that so soone as we feele our selues amisse our thoughts otherwise distracted we may remember that Sathan is at hand among other our praiers beseech God to driue him from vs to giue vs grace to lift vp our minds to heauen with one hart call vpon him that finally we may receiue the fruit of our praiers 4 By this deduction of the titles markes of the Church afore mentioned it doth manifestly appere that they which refuse to ioyne therto become meÌ„bers therof are not in the kingdome house of God that denying to take the Church for their mother they caÌ„ not call God their father that they deserue as coÌ„cerning the soule to languish die because they reiect the food therof that they are worthy to incur the vengeance pronouÌ„ced by Christ importing that in the day of iudgement he wil denie them before God his father because they would not coÌ„fesse him before men We can with S. Austen confesse that there be wolues in the sheepe-fould and sheep without Mat. 10.32 neither must we deny but ther be many hypocrites in the Church whom God will finally disclose and reiect to their confusion or cast headlong into grieuous damnation because they prophaned the honour graces to them presented by the Lord in his Church 2 Tim. 2.19 Likewise God forbid wee should say that all that are out of the visible externall Church should be reprobates in the sight of God God knoweth his he waiteth he beareth with them finally he calleth them touching their harts he maketh them to feele their fault either inserting them into his visible Church or euen in the middest of the Idolaters through his great mercy and power sauing them in his kingdome glory when vntil the very houre of their deaths there is no shew or appearance that they be the children of God as it happened to the theese that was hanged by Christ Iesus But as by the iudgement of loue we are bound to thinke all to be elect that are ioyned to the Church vntil they minister occasion either by reuolt or bad coÌ„uersation to think otherwise so haue wee no ground to accompt those that refuse to ioyne therto to be members of Christ because they beare not his marks or tokens vntill by amendement they renounce the kingdome of Sathan which is without the Church and settle themselues in the house of God as his children there to call vpon him and to be fed with his spirituall food to life euerlasting And in deed Sith in hart we beleeue to righteousnes with our lips do make confession to saluation Rom. 10 10. as S. Paul saith it is in vaine for vs to boast of faith whereby to be iustified vnlesse we confesse Iesus Christ that we may obtaine saluation by true faith iustifieng vs in Christ 5 Sith therfore that the Church called the kingdome of heauen is like vnto a precious pearle Mat. 13.44 and a treasure hid in a garden which when a man findeth he selleth al that he hath to buy enioy it Let vs accompt nothing so deare or precious but that we may be ready resolued to leaue it to get into the Church of Christ To this purpose let vs remember the zeale of Dauid who being depriued of this benefit bitterly complained saying As the hart brayeth for the riuers of water so panteth my soule after thee O God My soule thirsteth after God saying When shal I come appeare before the presence of God Psal 42.1 Psal 84.1 Psal 26.8 In another place also what a desire sheweth hee to bee in the temple of God O Lord of hoasts saith he how amiable are thy tabernacles My soule longeth yea fainteth for the courts of the Lord for my heart and my flesh reioyceth in the liuing God Blessed are they that dwellin thy house praise thee continually And in another Psal O Lord I haue loued the habitations of thy house the place where thy honour dwelleth If Dauid a man yea a Prophet so excellent in faith vertue so plainly so often doth confesse how needful it was for him to be in the Church of God feeling himselfe as it were rauished with a feruent desire to enioy such a benefit What may we feele euen we who are so ignorant so weake so corrupt among so many dangers and assaults Will we how health-some necessarie this grace for vs to be in the Church of Christ is so far would we be from retiring therefro or deferring to ioyne thereunto that contrariwise we would euen run chearefully to get a roome therin Yea we wâ—uld reioyce boast of such a benefit and sauour Esa 44.5 saying with the Prophet Isay One shall say I am the Lords another shall be called by the name of Iacob and another shall subscribe with his hand vnto the Lord name himselfe by the name of Israell When therefore we heare Iesus Christ and S. Iohn crying Amend your lines Let vs know that the principall point wherin we are to Amend consisteth in renouncing and denying both in hart body al Idolatry superstition
of wrath It is truely a forger of fraude and mother of hypocrisie for ambition disguiseth it selfe into a thousande fourmes and shapes to the ende to deceiue others and by abasing them to exalt it selfe How dyd Absolon beeing reconciled to his father Dauid flatter the people taking one by the hand 2. Sam. 15.6 kissing another speaking kindly to all offering to fauour them in theyr businesse and to procure their dispatches And to what end was all this Euen to steale the hearts of the people as the holy Ghost saith to turn them from his father Dauid so beating a path to come to the kingdom Ambition is the ape of Charitie Charitie is patient for eternall goods Ambition endureth all for temporall honour Charitie is courteous to the poore Ambition to the rich Charitie endureth all things for the truth Ambition for vanitie Moreouer as Saint Barnard sayeth that it is a spring of Enuie so Saint Augustine calleth Enuie the daughter of Ambition And truely the ambitious man euer enuyeth the prosperitie of others either of those that are greater than hee because he is not so great as they or of his inferiours least they should attaine to his greatnesse or of those that are his equals because they be equall with him Num. 16 2. Kin. 1 1 2. King 15 1. King 16. Iud. 9.5 2. Sam. 15 18. Platina in his life Agayne there is no iniquitie or crueltie so hainous but Ambition wyll vrge a man thereto What mooued Corah Dathan and Abiron to murmure agaynst Moses and Aaron and to stirre vp sedition Athaliah to murther all the kings seed that shee myght raigne Sellum Zembri and many others to murther their Lords and princes Abimelech to murther his seuentie brethren the sonnes of Gedeon Absolon that hypocrite and ingratefull person to driue his owne father from his kingdome and with his armie to prosecute him and to destroie him Pope Siluester the second to consent to giue himselfe to the deuill that hee might attaine to the papacie To be short there is nothing so deuillish but man by Ambition may be vrged thereto 6 The second kinde of Ambition which we cal Arrogancie Pride is no other but a meere sacriledge against God in that man attributeth to himselfe the glorie of those graces which hee hath receyued from God And this arrogancie may be considered in two sortes first when man glorifyeth himselfe in the giftes and graces of God secondly in that hee seeketh and taketh the glory of another reioycing when it is attributed to him and sorrowing when it is denied him Concerning the first man is so vnthankfull to God as if he giue him either knowledge wealth dignitie vertue or anie other commendable or excellent gifte hee attributeth the same to his owne industrie in hew of giuing the glorie therof to God hee assumeth it to himselfe and waxeth proude thereof Saint Paul was a chosen vessell to preach the Gospell yet doth he confesse that himselfe was in daunger of beeing exalted aboue measure through the abundance of reuelations 2. Cor. 12.7 1. Cor. 8.1 1. Cor. 1.26 had not God prouided a remedie Againe where he sayth that knowledge pulleth vp he noteth this to be a common infirmity among al men namely of the increase of Gods giftes to take occasion of pride In this consideration as hee writeth to the Corinthians doth God vsually call the poore contemptible simple and fooles to the knowledge of the Gospel rather than the rich mightie noble and wise to the end that if anie will glorie he should glorie in the Lord thereby declaring that if God should call the rich the mightie the noble and the wise they in liew of giuing the glorie praise Ephe. 2. â— and thanks to God would assume it to themselues The same doth he also say in another place Ye are saued by grace through faith that not of your selues neither of workes least anie man should boast himselfe Wherein he also noteth that if by good works we should obtaine saluation albeit their goodnesse proceed from God yet would wee boast of our saluation as if by our owne works we purchased the kingdome of heauen 7 Among all other reasons why God doth not at full sanctifie vs in this life albeit hee hath made vs his welbeloued children by faith in Iesus Christ is to bee obserued our inclination to pride And in deede if wee doo boast of friuolous matters as of fine dancing leaping running gallant garments and other like vanyties what would wee doo if in this life God should indue vs wyth all holynesse and other vertues How proude and glorious would wee become Truly it would be our vtter ruine for the arrogancie and pride that woulde spring thereof woulde prouoke Gods wrath against vs to depriue vs thereof as vnthankfull persons and to punish vs as sacrilegious wretches that robbe God of his glorie In Prospers sentences In this respect doth Saint Austen saie that humble confession in wicked workes is better than proud ambition in good And therfore he sayth farther Ibidem The first vice that conquered man wil be the last to conquer for when man hath ouercome all other vice and iniquitie then is the greatest danger least the soule finding it selfe victorious should boast more in it selfe than in God 8 But let vs proceede to other the giftes of God Gen. 16.4 1. Tim. 6.17 Agar finding her selfe with childe by Abraham grew so loftie and proude that shee despised her mistres Saint Paul admonisheth Timothy to charge the rich men in this world that they bee not high minded thereby declaring that riches vsually doo ingender pride To this effect wee reade that Assuerus sitting vpon the throane of the glorie of his kingdom made a feast to all his princes and officers that hee might boast vnto them of the riches of the glorie of his kingdome Gen. 16.4 1. Tim. 6.17 Hester 1.4 and the honour of his great maiestie Also that Haman the Iewes enemy hauing sent for his friends and his wife reported vnto them the glorie of his riches Hester 5. and boasted the multitude of his children and all the things wherein the king dyd magnifie him aboue all the princes and seruantes of the king Nabuchadnezzer walking in the royall pallace of Babylon Dan. 4.27 boasted of his greatnesse saying Is not this great Babel that I haue builte for the house of my kingdome by the might of my power and for the honour of my maiestie Thus doth the vnthankfull and sacrilegious person boast of the giftes and graces of God attributing to himselfe the praise due to God onely 9 The second point of this arrogancie and pride consisteth in seeking and accepting the praise due vnto others and in taking pleasure therein And this also is a verie common and dangerous plague Saint Augustine sayth that it is not inough that we couet not the honour either that wee make but small account thereof when it
29.23 Ieremy noteth Gods horrible iudgement against Zedechias and Achab adulterers and false Prophets saying All they of the Captiâ—iâ—ie of Iudah that are in Babell shall take vp this curse against them and say the Lord make thee like Zedechia and like Ahab whome the King of Babell burnt in the fire because they haue committed villanie in Israell 1. Kin. 11. and haue committed adulterie with their neighbours wiues and haue spoken lying wordes in my name Into how many horrible Idolatries did Salomon fall when transgressing Gods commaundement he was not content with one wife but tooke almost as many Concubines as there be daies in the yeere 1. Kin. 11.4.11 besides seuen hundred wiues that he had married His example teacheth vs how faire man doth exceede when hee forsaketh the law of God Besides that the historie noteth 2. Sam. 11. that his wiues alienated his hart set it vpon strange Gods and that for his transgression God rent from him the tenne Tribes in the daies of his Sonne and successor Roboam 2. Sam. 12.10 What caused Dauid by the sword of the Ammonites to slay his faithfull seruant Vrias but the adulterie committed with his wise God was blasphemed and against him was this sentence pronounced That the sword should neuer depart from his house 8 God also sometime suffereth that hee which defileth another mans wife receiueth the like measure in his own 2. Sam. 16.22 WheÌ„ Dauid had committed adultery with Vrias wife his sonne Absolon publikly defiled his owne Concubines as God had foretold him Iob. 31.9 And this is it that Iob noteth saying If my hart haue been deceiued by a womaÌ„ or if I haue laide waite at the doore of my neighbour Let my wife grinde to another man and let other men bow downe vpon her For this is a wickednesse and iniquitie to be condemned Among the three young men that had laid their sentences vnder the kinges pillow 3. Ezra 4.26 he that had written that woman is strong among other his reasons addeth this Many haue perished and haue erred and sinned for woman Denis the king or rather the tyrant of Siracusa vnderstanding that his sonne had committed adulterie wrathfully reprouing him Plut. in his Apotheg demaunded whether he had knowen the like offence in him Wherto his sonne answered that his father was not borne a Kings sonne as he was but his father replyed saying Neither shalt thou if thou continuest this wicked life leaue a sonne to inherite this kingdome Herein he shewed a vertuous life and vsed a wise speech for a heathen king And as Erasmus noteth this tyrant thought his sonne worthy to be disenherited for adulterie which in our daies the greatest do make but a sport and pastime Yet Salomon goeth farther and saith that if a man touch another mans wife Prou. 6.27 it will be his destruction wil bring vpon him Gods horrible ineuitable iudgements Can a man sayth he take fire in his bosome and his clothes not be burnt Or can a man goe vpon coles and his feete not be hurt So he that goeth into his neighbours wife shall not be innocent whosoeuer toucheth her A theefe that stealeth to satisfie his hunger is not vtterly dispised but if he bee sound he shall restore seuen fould Hee shall giue all that he hath but he that committeth adulterie with a woman he is destitute of vnderstanding He that doth it destroyeth his owne soule He shall finde a wound and dishonour and his reproch shall neuer bee put away For Ielouzie is the rage of a husband who will not spare the adulterer in the day of vengeance He cannot beare the sight of any ransome neither will he consent though thou augment the giftes And in an other place Prou. 5.3 The lippes of a straunge woman drop as a honie-combe and her mouth is more soft then oyle But the end of her is bitter as woormewoode and sharpe as a two edged sworde Her feete goe downe to death and her steppes take holde on hell Keepe thy way farre from her and come not neere the doore of her house Least thou giue thine honour to others and thy yeeres to the cruell Least a straunger should bee filled with thy strength and thy labours be in the house of a straunger And thou mourne at thine end when thou hast consumed thy flesh and thy body and say how haue I hated instruction and my hart despised correction Againe speaking of him that suffered himselfe to bee ouercome by the entisementes of a wanton woman hee sayth Hee straight waies followeth her as an Oxe that goeth to the slaughter and as a foole to the stockes for correction Vntill a darte strike through his liuer As the birde hasteth to the snare not knowing that shee is in daunger 9 Notwithstanding all adulterers are not exemplarily punished in this life yet doth it not follow that either they haue not so deserued or that Gods threatnings are in vaine for hee is righteous and true And albeit in their harts they bee not touched with the apprehension of such mishaps and calamities as are incident to adulterers euen in this life Yet at the least let the horrible sentence of death and euerlasting dammation pronounced against them by the holy Ghost 1. Cor. 6.10 cause them to resolue to leaue it Adulterers saith S. Paul shal not inherite the kingdome of God Againe Marriage is honorable among all men and the bed vndefiled but whore-mongers and adulterers God will iudge Neither may we thinke to escape the hand of almightie God Heb. 13 4. the iudge of the world who seeth the hidden things For as Salomon speaking of adulterers doth say The waies of man are before the eyes of the Lord Mala. 3.5 and hee pondreth all his pathes His owne iniquities shall take the wicked himselfe and he shall be holden with the cordes of his owne sinne Prou. 5.22 Againe I will come neere saith the Lord to iudge you and I will bee a swift witnesse against sorcerers and adulterers Numb 5.11 And this is euidently confirmed in that in olde time he ordained that the woman suspected of adulterie should drinke a certaine water deliuered to her by the high priest vpon condition that hauing committed adulterie if she denied it her belly might burst and so she might perish 10 Let vs therfore abhorre this abhomination Deut. â—â—â—â— and shunne al occasions that might mooue vs thereunto God in olde time ordained that if two men stroue together and that one of their wiues should take the other by his preuities her hand should be cut off without fauour Deut. 22 1â— albeit shee did it simplie to saue and deliuer her husband What shall be then done in such villanous coniunctions proceeding from lustfull hartes bent to adulterie Because the Iewes ware no breeches God commaunded them to vse Laces at the fower corners of their garmentes least by any occasion Deut. 22.5
and daunced before the arke of the Lorde But to take some ground in these examples First Exod 15.20 1. Sam. 18.6 Iud. 15.14 2. Sam. 6.16 in our dances it is requisite that women and maides should dance aparte wythout anie companie of men and batchelers Secondlye it were sit that our dancing shoulde bee accompanyed wyth such songes as tend to the honour and glorie of God and that the same might bee the purpose of our dancing as in olde time it was And therefore these examples are as sit to approue the dances of our dayes as the example of the coniunction of man and woman in the holy estate of Matrimonie maye be to allowe theyr coniunction in the stewes Moreouer how few examples can wee finde of women that daunced in olde time And of men all the holy Scripture mentioneth onely Dauid who daunced before the Arke of the Lorde in spirituall and holy reioycing For as concerning that hee sayeth Thou hast turned my mourning into dauncing Also that Ieremie prophesied Thou shalt bee adorned with thy timbrels O virgin Israel Psal 30.11 Iere. 31.4 and shalt goe foorth in the daunce of them that bee ioyfull Lykewise that which the blessed Euangelist Saint Luke reporteth that after the prodigall childe was returned Luke 15.15 Math. 15.16 his elder brother hearde melodie and dancing Also that the children beeing in the market place sayd Wee haue piped to you but yee haue not danced These bee phrases of speech in parables which the holy Ghost doeth vse not to allowe dauncing but onely to represent myrth and ioy As lykewise the laying of Iesus Christ of vsurers in the parable of the talents Also of the vniust steward commended for the wrong done to his master doo tend neyther to approue vsury neyther to teach seruants to robbe theyr masters but that euery one shoulde faythfully imploie the giftes and graces that wee haue receiued of the Lorde and liberally distribute to the poore of those gifts that God hath giuen vnto vs. Neyther may we denie but that some abused their daunces euen in those dayes Math. 25.27 Luke 16.8 as appeareth in the example of the daughters of Siloh who while they danced were rauished by the Beniamites and so receiued the reward and recompence of theyr vanitie Finally such daunces as in olde time resembled ours in these dayes were neuer propounded as examples to bee imitated and followed Iud. 21.21 no more than all other corruptions and abuses whatsoeuer that haue beene euer since the beginning of the world 36 Others there bee that doo desyre that at the least wee woulde permitte and suffer such daunces onelie to bee vsed as by example are allowed in the holy Scriptures Euen Martine Bucer an excellent Doctour of our time is of opinion that they should bee so reestablished among Christians Bucer of the kingdome of Christ l. 2. c. 34 But wee wyll aunswere First that vse wyll soone be worne out For dancing would quayle if men shoulde not bee mixed with women eyther that they shoulde sing nothing but the praises of God Besides they shuld not be often in vse but only vpon occasion of some victory or other extraordinarie benefit from God Withall we are to vnderstand that these holy dances were as dependances of the Iewish ceremonies in liew whereof Christians haue in these dayes prayers praises and thankes giuinges with much greater simplicitie 37 But saie some if at marriage feasts and other great meetings men should not dance they would do worse For either they wold fall to drinking or else batchelers and maidens falling into companie would passe the time in more liberal communication free behauiour and so minister occasion of farther inconueniences all which by dancing might bee preuented Thus for the shunning of one wickednesse they can dispense to commit another and so couer themselues with a wet sacke Oh woorde and deede vnworthie a Christian That we should bee so peruerse and corrupt that wee must needes offend God in one sorte that wee may not offend him in another That wee cannot auoyd sinne but by sinne That wee must needes followe one beaten path to hell that wee may escape another Yet is this all that they do conclude who for the auoyding of dronkennesse vpholde that men must daunce It is but an instruction how to argue which sinnes are greater or smaller and to dispense wyth the lesser that wee may eschue the greater But how shall they passe awaie the time saie they Alas Time wyll awaie fast enough when wee are disposed so to loose and abuse it This is faire from the practise of the Apostle Saint Paules commaundement afore mentioned Redeeme the time considering we haue but too much time Ephes 5.16 when we know not how to spende it vnlesse wee offend God Where the holy Apostle Saint Paule protesteth Ephes 5.3.4 that foolish woordes and iesting are not comely among the Saintes but rather giuing of thankes hee teacheth vs that it is sufficient that wee spend the time in praysing of God Where the same Apostle Saint Paule exhorteth the Ephesians To flie dronkennesse Ephes 5.18 Col. 3.16 and other excesse he wylleth and exhorteth them also to be fulfylled with the spirit and to reioyce speaking together in Psalmes hymnes and spirituall songes singing and making melodye to the Lorde in their heartes giuing thankes to God the father in the name of our Lord Iesus Christ. Let then their communication tend to edification and let them sing Psalmes Let euery man returne to his home not passe away all the night euen vnto day in banqueting To be short if there be any recreation let it be modest and holy farre from all that may minister occasion of offence to God or our neighbour 38 Wel we know that ther be dances that seem graue modest as in many parts of Germanie But in as much as Iesus Christ admonisheth vs to Amend our liues The faithfull Magistrates shall performe the office of true Christians if out of their lands and iurisdictions they banish not onely meere lasciuious dances but generally all others thereby to preuent all beginnings motions apparnaces and allurements to euil and thereby vndoubtedly cut off all such as are manifestly repugnant to the modestie holinesse and chastitie required in the children of God And as it is the dutie of the Preacher to reproue such insolencies so is it the part of euerie man to shunne the same and to endeuour rather to draw others to their modestie then to suffer themselues by worldlings to be carried away to all vanitie and riot If there bee any who by the reading of this discourse is not sufficiently moued or resolued to condemne and giue ouer dancing I woulde exhorte him to reade a more large treatise of dances printed by Frances Stephens in the yeere 1579. From whence I haue taken the most parte of this discourse There shall hee finde dances so liuely described and with such learned holye euident
of Egypt with a mightie hande and the Lord shewed signes and great wonders and euill vpon Egypt vpon Pharaoh and vpon all his householdâ— before our eies And brought vs out from thence to bring vs in and to giue vs the lande which hee sware vnto our fathers Therefore the Lord hath commaunded vs to doo all these ordinances to feare the Lord our God that it may go euer well with vs and that hee may preserue vs aliue as at this present Exod. 12.26 Particularly concerning the pascall lambe Moses sayd When your children aske you what seruice is this you keepe Then shall yee saie It is the sacrifice of the Lordes passeouer Exod. 13.14 who passed ouer the houses of the children of Israel in Egypt when hee smote the Egyptians and preserued our houses Hee lykewise ordayned that they should teach theyr children what was meant by the commaundement to offer vnto God euerie male that first openeth the wombe and to redeeme the first borne of theyr children When thy sonne shall aske thee to morrowe saying What is this Thou shalt then saie vnto him With a mightie hand the Lord brought vs out of Egipt out of the house of bondage For when Pharaoh was hard hearted against our departing the Lorde then slew all the first borne in the land of Egipt therefore I sacrifice vnto the Lord all the males that first open the wombe but all the first borne of my sonnes I redeeme Iosua 4.21 And as Iosua commanded the people to take the twelue stones that they tooke out of Iordan when thy passed ouer drie shood so hee inioyned the fathers to teach theyr children the signification of those stones thereby to remember Gods wonderfull workes 9 By the premises wee may manifestly see the duties of Christian parents to teach theyr children But how doo they perform it Themselues at the least for the most parte knowe not the signification of Baptisme or the supper or wherefore those Sacramentes were instituted How can they then put in action these commandements of God or instruct their children in heuenly doctrin When they shall aske what is signified by the water that is pâ—ured vpon the babe or by the bread or wine that are deliuered in the holye supper How many bee there that can teach or tell them What a slacknesse is this that wee profyte no better in obedience to God in a matter so requisite and necessarie as is the instruction of our children 10 Neyther is this all for they are also diligently to note Gods wonderfull workes whether in the chastising of his people in the deliuerie of his Church or in the punishing of his enemies Deut. 4 9 thereof to make reporte to theyr children thereby to teach them to feare God and to put theyr trust in him Take heed to thy selfe sayth Moses and keepe thy soule diligently that thou forget not the thinges which thine eies haue seene that they depart not out of thy hart all the daies of thy life but teach them to thy sonnes and to thy sonnes sonnes This dutie is more amplie declared in the 78. psalme Psalme 78. 2 where the prophet sayth thus I will open my mouth in a parable I will declare high sentences of olde which wee haue heard and knowen and our fathers haue tolde vs. Wee will not hide them from their children but to the generation to come wee will shew the praises of the Lord his power also and his wonderfull workes that he hath done How hee established a testimonie in Iacob and ordained a lawe in Israel which hee commanded our Fathers that they shoulde teache their children c. Ezechias king of Iuda beeing recouered of a daungerous sicknesse protesteth that the fruit of his deliuerie shall be to praise God and to instruct his children in the lyke dutie The liuing sayth hee the liuing shall confesse thee Esa 38.19 The father to the children shall declare thy truth God hauing grieuously chastised his people sayth by the prophet Ioel Such a thing was done in your time or in the time of your fathers tell ye it to your children and your children to their children and their children to another generation Ioel 1. 3 By the premises may parents vnderstand how farre in duty they are bound to instruct theyr children in the heauenly doctrine and to rehearse vnto them the wonderfull workes of God that euen from theyr youth they may print in theyr heartes true godlynesse with an apprehension of lyfe euerlasting so leade them into the knowledge and obedience of God But what Some parents are so ignorant that albeit they would yet are they not able to teach theyr children As this ignorance is vnbeseeming any christian so shoulde the feeling thereof induce them to seeke to profit in the knowledge of the word and workes of God first in regard of their owne comfort and consolation next that they may bee able to instruct their children We reade of many who euen in their old age haue learned the Greeke tong or the arts Yea there was one that said that albeit one of his feet were in the graue yet wold he learn But our argument importeth not the knowledge or the learning of the artes or sciences that serueth this present life but the knowledge requisite for the glorifying of God and the attaining to life euerlasting And therefore it were good they should begin to profit in so neâ—essary a felicity rather late than neuer yet not in respect onely of their owne persons but also as is aforesaid that according to so many commandements so expresse and so often reiterated they may be able to instruct their children We reade of a Grecian Ladie who being a mother learned the liberall arts that she might teach her children and thereby purchased great praise Euridice Plut. in the bringing vp of children How much rather ought parents to be careful and zealous to profit in the heauenly doctrine were it onely to be able to instruct their children 12 At the least if they want knowledge or bee vnwilling to take leasure to teach them yet let them do as much for their soules and the life to come as for their bodies and this present life Parents that either cannot write and reade or will not or haue not time to teach their children will yet send them to schoole and such as would haue them learn some art or occupation or traâ—â—ike if them selues professe not the same wherin they like to imploy their children they will yet put theÌ„ to dwell with those that do professe the same to the end they may learne How therfore can parents excuse theÌ„selues when their children remain vntaught in these things that concern the glory of God life euerlasting But howsoeuer it be if they be neither able of themselues nor do prouide to haue them taught by others they shall be inexcusable in the sight of God the ignorance of the children ingendering contempt of
body and the kingdome of heauen more precious then earthly treasures so doth the chiefe and principall end of the magistrates charge and office consist in the establishing and maintaining of the puritie of Doctrine the holy administration of the Sacramentes the inuocation of Gods name 1. Cron. 15. the order of Ecclesiasticall Discipline In brief in the holy ministerie and seruice of God How carefull was Dauid to bring the Arke of God into his Citie How ioyfully with praises and blessings of the Lord did he conduct it He commanded the priests and Leuits to sanctifie themselues and to prouide to carie it Hee ordained them to appoint of their brethren to sing and play vpon instruments before it And how zelously did hee establish an order for the seruice of God How affectionate did hee shew himselfe to builde an house to God 2. Cron. 19. 2. Sam. 7. 1. Cron. 22. And vnderstanding that God woulde not that it shoulde bee built by him but by his sonne Salomon What summes of golde and siluer did hee leaue towards the building thereof 4 Asa king of Iuda touched with the like zeale put downe the straÌ„ge alters the high places other idolatries 2. Chro. 14 He coÌ„maÌ„ded Iuda to praie to the Lord the God of their fathers and to fulfill the law the commandements And God for the same blessed him mightily and gaue him victory ouer Zara the Aethiopian 2. Chro. 15 and rest from his enemies Yea many other kindreds namely of Ephraim Manasses and Simeon perceiuing that the Lord his God was with him came to him as to a refuge and made a couenant to seeke the Lord God of theyr fathers with all their harts and wyth all theyr souls 2. Chro. 14.2 yea that they should slaie all such as would not seeke the God of Israel And of him it is said that he did that which was good in the sight of the Lord his God 5 Iehosaphat his sonne likewise gaue himself couragiously to re-establish the seruice of God namely in the third yere of his raigne 2. Chro. 17 when hee sent men of authoritie to cause it to bee taught throughout all the townes of Iuda yea hee sent with them Leuites and Priests to teach the inhabitants of Iuda who carryed with them the bookes of the lawe of the Lord and went thoroughout all the townes of Iuda to instruct the people And God so blessed him in this good zeale that the feare of the Lorde fell vppon all the nations and kingdomes round about Iuda and they durst not make anie warre agaynst Iehosaphat He also in Ierusalem ordained the Leuites and priestes with the princes of the kindreds of Israel for the iudgement of the Lord and for controuersies that they might iudge according to the lawe of God and appointed Amarias the high priest to haue the ouersight ouer them 6 As for king Ezechias the holy Scripture greatly testifyeth his godlynes and feruent affection to the seruice of God Hee gathering together the Priests and Leuites gaue vnto them this admonition and exhortation Heare me ye Leuites sanctify now your selues 2. Chro. 29. and sanctifie the house of the Lord God of your fathers Our fathers haue trespassed and done euill in the eies of the Lord our God and therefore his wrath hath bene vpon Iuda and Ierusalem But now I purpose to make a couenant with the Lord God of Israel that hee may turne awaie his fierce wrath from vs. Now my sonnes be ye not deceiued for the Lord hath chosen you to stand before him to serue him And when the priests Leuites had cleansed sanctifyed the temple of the Lord king Ezechias rose early gathered the princes of the citie went vp to the house of the Lord the priests Leuits offered sinne offerings for the kingdome for the sanctuarie and for Iuda And when they had made an end of the burnt offering the king all that were with him bowed them selues and worshipped The king and the princes commanded the Leuites to praise the Lord with the wordes of Dauid and of Asaph the seer so they praised with ioy and they bowed themselues and worshipped Neither dyd this good king take care for the tribe of Iuda onelie ouer the which himself raigned but also when he was to celebrate the passeouer 2. Chro. 30 hee sent poastes throughout the other tribes of Israel to inuite them to come vp and to celebrate the feast and to serue God And to that end by his messengers hee made to them an excellent exhortation and admonition whereupon albeit some did laugh them to scorne 2. Chro. 31 yet neuerthelesse diuerse of Assur of Zabulon and of Manasses submitted themselues and came to Ierusalem Hee afterward also renued the seruice of God according to the order established by Dauid and made a decree whereby the king should be charged with a contribution taken of his treasurie for the morning and euening sacrifices for the saboths the new moones the solemne feasts according as it is written in the law of the Lorde â— Chr. 34. 35 7 The like zeale and dutie to the seruice of God is also set down in Iosias king of Iuda But the premises may suffice to declare vnto kings princes and other Christian magistrates with what affection and zeale they are bound to purge their dominions of Idolatrie superstition to establish among theyr subiects the pure and holye seruice of God with the holy ministerie of his word and to imploy theyr authoritie and meanes in the maintenance thereof To bee short in theyr owne persons to giue example of all godlinesse Sundrie kings euen of the Heathen haue somewhat vnderstoode and put it in practise as Nabuchadnezzer when hee beheld the wonderfull worke of God in preseruing the three Hebrew princes in the fierie furnace and therby conceiued some sparke of the knowledge of the true God did immediatly make a decree in honour of the true God in these wordes Therefore I make a decree that euerie people nation or language that speake anie blasphemie against the God of Shaaâ—achâ— Dan. 3 24 Masach and Abednego shall be drawen in peeces then houses shall be made a takes for there is no God that can deliuer after this sort Dauids likewise beholding the miraculous deliuerie of Daniel from the lyons immediatly writ forth his Letters to this effect Vnto all people Pro. 25. nations and languages that dwell in all the world peace bee multiplied to you I make a decree that in all the dominions of my kingdome men tremble and feare before the God of Daniel for hee is the liuing God and remaineth for euer and his kingdome shall not perish and his dominion shall bee for euerlasting Hee rescueth and deliuereth and he worketh signes and wonders in heauen and in earth who hath deliuered Daniel from the power of the lions These are excellent prayses of God deliuered by a Heathen king and doo
their eyes to follow it And to that end let them remember first that by taking gifts they are bound and cannot satisfie both the giuer and a good conscience in the sight of God as a heathen hath wel noted Alâ—â—amenes the sonne of Telecres Plut. in his Apotheg Iob 15 34. Deut. 27.25 saying If I should receaue the gifts that are offered I cannot be at peace with the lawes Secondly let theÌ„ not thinke that God will suffer such corruption and prophaning of the seat and throne of his maiestie according to the saying of Iob. The fire shall deuoure the tabernacles that are built with presents which also concurreth with the sentence of almighty God before aledged Lamp in the life of Seuer Valer Max. lib. 6. cap. 3 Cursed be hee that taketh rewards to condemne the innocent And this sentence haue the hethen also coÌ„firmed by seuere executions as we read of the Emperor Alexander Seuerus who caused his secretary to bee empaled because he had been with money corrupted and induced to do some wrong And as he caused him to be executed so would he haue the body left in the high way whereby his seruants and officers had their vsuall passage that hee might so be an example vnto them Cambises King of Persia causing a iudge to be slaine quicke because he had suffered himself to be corrupted with money Valerius Max. lib. 6. c. 3 willed his skinne also to be hanged vp in the iudgement seate thereby to warne all other iudges that should succeed to beware of that iniquitie On the other side let theÌ„ ponder the saying of Salomon He that hateth rewards shal liue euen which is the principal for euer Which also Dauid confirmeth Pro. 15.27 saying He that taketh not rewards against the innocent shal not be moued but shal abide in the tabernacle of God Psal 15. and shal inhabit in the hil of his holynes And Esay also saith He that shaketh his hands from taking of gifts shall dwell on high his defence shall bee the munitions of rockes Esay 33.15 Bread shall be giuen him and his waters shall bee sure yea his eyes shall see the king in his glorie 37 But as auarice engendreth couetousnes after gifts and consequently the peruerting of iustice so out of the same spring floweth another most pernitious corruption Plato in his common wealth lib. 4. Cicero offic lib. 2. Plutarch in his politicks Namely the sale and purchase of publike offices and functions And indeede what is to be looked of such purchasers but that he that hath bought his office by whole sale will afterward sell iustice by retayle and doe wrong to reembourse and enritch himselfe And therefore the Philosophers euen the heathen are of this opinion that nothing can bee more pernicious in a common wealth then the traficke and sale of offices For the sellers of them doe sell the most sacred thing in the world euen iustice They sell the common wealth the bloud of the subiects and the lawes They take away the reward of honour Lamprid. in his life learning godlinesse religion They open the gates to the euery spoyle iniustice euen to all vice and corruption In this respect would not the Emperour Alexander Seuerus tollerate the sale of any office or dignitie His reason For the buyer must of necessitie sell againe victorin in his life Sith in a heathen and a yong Prince this holy resolution could take such roote what shame is it that Christian Kinges and Magistrates should take another course The Emperour Septianus Seuerus being endued with the like vertue wold neuer suffer the sale of any office or estate This dutie haue many Christian Kings and Princes also acknowledged Aemilius Gaguin lib 7 who haue made sundry expresse decrees in prohibition of purchase of offices especially of iudgement Among the rest King Lewes the ninth of Fraunce most straightly prohibited the sale of offices and dignities which hee willeth shoulde bee giuen to vertuous and capable persons But experience hath often taught that such decrees haue bene but simply obserued also that there was neuer seller but found a purchaser neither purchaser but found one that would sel But as such as thrust themselues into publike offices or purchase the same with quoyne doe thereby reueale their auarice and ambition the mothers and nurses of great hainous corruptions So they that make sale of the same are the causes of vniustice wrong thereof ensuing and thereof shall giue accompt in the sight of God 38 Nowe let vs proceede to another dutie requisite for the maintaining of subiects in peace tranquility That is to execute iustice against transgressions and trespasses Deut. 13.17.11 Heereof besides the commaundement of God so often and so expressely propounded in his word the holy Scripture also exhibiteth two notable reasons The one to appease Gods wrath The other that others may feare to commit the like iniquitie As concerning the first This is one resolute point albeit few doe consider of it that vpon the committing of a trespasse man-slaughter fornication or such like God is highly displeased not onely with him that hath committed it but also with the whole nation as if all the people had committed it And to this purpose hath almightie God set downe a notable decree saying If one be found slaine in the land and it is not knowne who hath slaine him then shall the elders of the next towne to him that is slaine Deut. 21.1 take a Heyfer that hath not beene put to labour and bring her into a vally that is vntilled There shall they smite off her head and wash their handes ouer the Heyfer that is beheadded and say Our bands haue not shed this bloud neither haue our eyes seene it O Lord be mercifull to thy people Israel whom thou hast redeemed and lay no innocent bloud to the charge of thy people Israel And the bloud shall be forgiuen them So shalt thou take away the cry of innocent bloud from thee This doth euidently declare that albeit the murder was committed in the field and no man knoweth who committed it yet is the people of the next towne polluted therewith holden so guiltie in the sight of God that they must haue recourse to his mercy by praier that he execute not his wrath against the people 39 This same doth the historie of Acan also represent vnto vs for when Acan had taken of the forbidden things God was wroth against all Israel And that did he testifie in causing the souldiers whom Iosua had sent Iosua 7. to flie before the enhabitants of Hay But Iosua disquieted with their flight complaineth to God who maketh him answere saying Jsrael hath sinned they haue transgressed my couenaunt which I commaunded them For they haue euen taken of the excommunicated thing and haue also stolen and haue dissembled also and haue put it euen with their owne stuffe Therefore the children
peruerse permit no murtherers or periured persons to liue that hee vpholde the Church feed the poore establish iust men in publike offices retaine ancient wise and discreet counsellers that in anie wise hee apply not himselfe to the superstitions of deuiners magitians and pythonicall spirites that he deferre his displeasure and defend his Countrie from his enemies with magnanimity and iustice that he repose his whole confidence in God that hee bee not puffed vp in prosperitie and with patience beare aduersitie that hee maintayne the Catholike faith and suffer not anie wickednes in his children that he allot certaine houres to praier vnto God and eate not but in due season for woe be to the earth where the gouernors doo arise early to eate These things sayth Saint Augustine doo minister prosperitie in this lyfe and doo leade the king to a better dominion euen to the celestiall and eternall kingdome Seeing therfore that our Lorde Iesus Christ exhorteth vs to amend our liues let all magistrates examining themselues by that which hath bin before spoken concerning their duties determine aduise themselues to amend such faultes as may be in them that they may imploy themselues to gouerne theyr subiects more and more in vertue wisedome and holynesse to the glorie of God and the benefit and saluation of themselues and their sayd subiects Of the dutie of Subiects to their Magistrates Chap. 7. NOw let vs proceede to the duetie of subiectes to their Magistrates As in the fifth commandement of the Lawe the word Father signifyeth all superiours that haue charge conduct and gouernment of others and consequently all Magistrates so the word Honour includeth all duties and offices wherein the subiects are bound to the superior powers And this doth Saint Peter confirme 1 Pet. 2.17 saying Honour the king Where this word Honor doth especially import loue reuerence subiection obedience assistance to conclude praiers and supplications for them As touching the first point that is to loue them God commaundeth it in his lawe for the summe of the second Table thereof importeth that wee loue our neighbour as our selues And if all men bee our neighbours how much rather the Magistrates who in the fiftth commandement are signified by the worde Father the rather to admonish vs that we ought to loue them as our fathers and in deed they be many times tearmed fathers of the people Moreouer if the image of God that resteth vppon all the children of Adam doth binde vs to loue them howe much rather are wee to loue those who besides the image common to all the rest of Adams brood haue yet one particular and most excellent portion therof in that they are as it were Gods lieutenants to gouerne his people and of the same doo beare the title of God I haue sayde yee are Gods and the children of the highest sayth the prophet Dauid Psalm 82.6 Agayne God sitteth in the assemblie of Gods he iudgeth in the midst of the Gods 2 This consideration bindeth vs to loue them albeit they discharge not their duties to theyr subiects For theyr faulte taketh not awaie the Image or priuiledge of God The king sayth Saint Augustine beareth the image of God and must therefore be honoured and loued If not in respect of his person yet for his calling and office howe much rather then shoulde the people loue theyr magistrats when they shew themselues to be the seruants of God for our good and as their office requireth to draw vs to liue a quiet and peaceable lyfe in all godlynes and honestie and so to make vs happie For were it not a monstrous and vnnaturall matter not to loue those by whose handes care wisedome power and authoritie God vouchsafeth to establish and preserue vs in a blessed estate both of bodie and soule 3 This image and title of God which they doo beare doth also admonish vs to reuerence and regarde them both in heart and minde in worde and worke For surely he that despiseth them despiseth God in them And that is one cause why hee forbyddeth backbiting of them saying Thou shalt not speake euill of the Iudge neither shalt thou curse the prince of thy people Exod. 22.28 And because many doo presume to murmure and backbite them as imagining that they shall neuer knowe of it Salomon warneth vs not to deceiue our selues in that point saying Curse not the king no not in thy thought for the foules of heauen shall carrie the voice Besides Preach 10.20 albeit the same bee kept secret from man yet God that heareth it wyll reuenge the wrong done to his maiestie Saint Peter and Saint Iude doo declare 2. Pet. 2.10 Iude. 8. that euen in theyr time there were some that contemned the superiour powers and dominions proude persons giuen ouer to theyr owne sense euen such as dyd not abhorre to reproue and controll authoritie And some there be in these our daies that shew themselues to haue bene their schollers for they maintaine that a faythfull man the childe of God cannot exercise the office of a magistrate especially as concerning the vse of the swoorde agaynst transgressours Doo not such men tread this holy ordinance of God vnder foote when they affyrme that superior power beseemeth none but the wicked and vnbeleeuers 4 Besides the loue and reuerence due vnto Magistrates we are also to yeeld vnto them subiection and obedience as Saint Paule admonisheth vs saying Let euerie soule bee subiect to the higher powers Rom. 13.1 for there is no power but of God and the powers that be are ordained of God Whereupon hee also inferreth and that iustly that whosoeuer resisteth the magistrate resisteth the ordinance of God and they that resist shall bring vpon themselues iudgement The same Apostle writing to Titus Titus 3.1 sayth Put them in remembrance that they be subiect to principalities and powers and that they obey their gouernours And surely sith God hath printed in the person of the Magistrate the characters of his image and maiestie wee haue greate reason to beware of offending him And this wee reade of the people of Israel in the behalfe of Iosua That the Lord did magnifie him in the sight of all Israel and they feared him as they had done Moses all the daies of his life Iosua 4.14 This feare of offending the magistrate is grounded vpon two reasons first vpon the authoritie and power that God giueth him to punish such as are rebellious as the Apostle sayth If thou doest euill feare the magistrate for hee beareth not the swoorde for naught Rom. 13. 4. but is the minister of God to take vengeance on him that doth euill Secondly because albeit hee were not armed with this power yet we ought to feare God who commaundeth vs to be obedient to the Magistrate and to bee subiect vnto him And this doth Saint Peter note saying Submit your selues vnto all manner ordinance of man 1. Pet. 2.3 Rom. 13. 5. for the Lordes
sake As also Paule sayth Obey the magistrate for conscience sake As if he sayde that albeit wee coulde escape the punishment of the magistrate yet our conscience condemning vs in the sight of God shoulde restraine vs from offending those whome hee hath appointed to bee ouer vs. It went hard with Abrahams seruants to bee circumcised especially in that they were well stroken in yeeres yet dyd they obey him without replie or gaynsaying And not they onely who were instructed in true religion but also the inhabitants of Sichem poore idolaters in like obedience to theyr king Gen. 17.23 Gen. 34. suffered themselues also to bee circumcised 5 Which is more as Saint Peter admonisheth seruants to bee subiect to their masters albeit froward and peeuish So are subiects bound to obey their magistrate albeit an infidell a wicked man or an Idolater as were they that bare rule in the daies of Saint Paule and S. Peter to whom neuerthelesse they commaunded to yeeld obedience and subiection For as Christian religion doth not subuert the order of policie so the wickednesse and impietie of the magistrate doth not depriue him of his right to command neither doth it exempt the subiects from their dutie to obey And surely so long as in them remaineth the image and ordinance of God euen so long continueth the bond to yeeld obedience to them not as to man but as to God And in this case wee are to consider and diligently to note that albeit euerie thing that happeneth is by the prouidence of God Yet doth the holy Scripture represent vnto vs this diuine prouidence and conduct as it were most expressely and vsually in the vocation and establishment of Kings Princes and Magistrates euen heathen Idolaters tyrants and such as are giuen to all wickednesse iniquitie What tyrannie did Pharao exercise against the children of Israel Exod. 9.16 Yet God himselfe saith that he had exalted him into that estate What a robber a reauar and a tyrant was Nabuchadnezzer Yet Daniel speaking vnto him Rom. 9.17 saith Thou king art a king of kinges For the God of heauen hath giuen thee a kingdome power strength and glorie Dan. 2.37 How tyrannously and vniustly did Saule gouerne as in that hee commanded to slaie all the priestes and enhabitants of Nob 1. Sam. 21. and so diuersly persecuted Dauid to the death Yet had Samuel by the expresse commaundement of God anoynted him king ouer Israel 1 Sam 10.1 As good Princes therefore are giuen by the Lord in his mercie to do good to their subiects so doth he giue wicked Princes to correct some and to punish others and thus the princes whether good or bad albeit of themselues not knowing so much doe seruice vnto God Ierem. 35.9 And in that sence doth the Lord call that great tyrant Nabuchadnezzer his seruant Ezech. 29.18 He giueth him Egypt in recompence for his seruice making his armie to serue against Tyrus Ieremie 26.7 He commandeth all nations to be subiect vnto him and to obey him yea which is more He commaundeth the poore Iewes that were in his captiuitie Ieremie 29.7 to pray to God for the peace of his Citie promising that in his peace they shall haue prosperitie And therefore notwithstandin◠wee hate their tyrannie yet ought wee to loue their parsons in respect of the image of God that they doe beare Prosper in his sentences out of S. August and also for their vocation which proceedeth of the will of the Lorde For sayth Saint Augustine It is one thinge to hate that which they doo And an other to loue that which they are 6 We are therefore to yeelde vnto them subiection and obedience without murmuring or strife against them When the people of Israel asked a King Samuel at Gods commaundement warned them how they should be entreated 1. Sam. 8.11 saying This shal be the manner that is to say the ordinary and customable entreaty for the worde sometime signifieth custome of the king that shal raigne ouer you He will take your sonnes and apoint them to his Chariots and to be his horsemen and some shall runne before his chariot He will also make them his captains ouer thousands and captains ouer fifties and to eare his ground and to reape his haruest and to make his instruments of warre and the thinges that serue for his chariots He will also take your daughters and make them apothecaries and cookes and Bakers He wil take your fields your vineyards and your best Olyue trees and giue them to his seruants And he will take the tenth of your seed and of your vineyards and giue it to his Eunuches and to his seruantes He will take your menseruantes and your maid seruants c. Heereto he addeth that when they finde themselues thus tirannized they will crye out to the Lord because of their King whome they haue chosen and the Lord will not heare them Whereby he sheweth first that such as finde themselues so oppressed must haue recourse to God by prayers Secondly that albeit God doth not deliuer them yet they must continue and with patience beare their estate and not rebell or raise mutinie muche lesse therefore is it lawfull for them to attempt against the life of the Prince albeit a tyrant and heereof we haue a notable example in Dauid who notwithstanding he was annointed to raigne after Saul yet when Saul tyrannously pursued him would not neuerthelesse attempt any thing against his person but euer restrayned others that would haue slayne him Slay him not said he to Abisay 1. Sam. 26.9 for who can laye his hand on the Lordes annointed and be guiltlesse then he addeth As the Lord liueth either the Lord shall smite him or his day shall come to dye or he shall discend into battell and perish The Lord forbid that I should lay my hand vpon the Lords annointed 7 Neuerthelesse albeit God thus defendeth their right and authoritie yet it is not meant that we should forsake him or dispence with our selues by obeying man to disobey him for sith man hath no power as Iesus Christ saith but what is giuen him from aboue it is not meet that man should be obeyed Iohn 19.11 when he commaundeth any thing repugnant to the will of him without whose authoritye he hath no power to commaund 1. Pet. 4.13 Also in as much as it is for the loue of God as S. Peter saith that we must yeeld to be subiect and obey them this loue of God bindeth vs to refuse to obey them in any thing that they commaund contrary to the loue that we owe vnto God and this they ought thēselues to acknowledge confesse as the Apostles shewed to the gouernours of the Iewes Acts 4.19 saying Whether it be right in the sight of God to obey you rather then God iudge yee We must therefore as they did adde obeye God rather then man and this doth S. Augustin confirme saying
Aug. vpon the word according to Mat. Scr. ◠Euery soule is subiect to the superiour powers for there is no power but from God and the powers that are are ordeined by God and therefore he that resisteth the powers resisteth God but saith he what if the power commaundeth you that which God forbiddeth truly then must you not obey the power but in fearing the powers consider the degrees of humain things if the tutor cōmaundeth must thou not obey but if the Proconsul cōmandeth the contrary thou dost not contemn thy tutor but thou obeyest a greater power neither ought the lesser to be displeased Again if the Proconsul cōmandeth any thing and the Emperour cōmaundeth the contrary thou must vndoubtedly obey the Emperour but what if the Emperour commandeth a thing and God cōmandeth the contrary what will ye say thē Pay tribute wil the Emperour say obey me good reson but not to serue Idols Who forbiddeth thee God a greater power beare with me therfore O Emperour thou threatnest imprisonment and God thretneth hel Heerupon must thy saith rest that thou maist quench the fiery darts of satan Yea but the Emperour pitcheth a snare for thee what snare hee whetteth his razor that is but to shaue thee not to cut of thy head This doth S. Aug. write But not onely they that vpon obedience to the Magistrates commandement do participate in idolatry but also they that abstain from the profession of true religion because man doth prohibit it are deceiued albeit they pretend absolution in the sight of God who commandeth Dan. 3. And therfore as the three Hebrew Princes are to be commended because they did not obey King Nabuchadnezzer who commanded them to bow to the golden image so is the constancy of Daniel highly to be praised in that contrary to the commandement of Darius he praied to God thrice a day Dan. 6. and heer we are wel to note what he said to the king that in disobeying him iustice was found in him in the sight of God and to the King he had done no hurt 8 Moreouer Subiects are bound to assist the necessities of their Magistrates both with bodies goods Concerning their bodies the same doth appeare in the watches that Burgesses doe keepe at the commaundement of their superiours Whereupon it also followeth that in case of necessitie they are at their magistrates authoritie and commaundement bound to take armes Neither is this a bond of mercenarie souldiers that without necessitie doe voluntarily binde themselues But it is a bond in nature and consequently necessarie For as God armeth the magistrate with the swoord for the preseruation of his subiects against the violence of their enemies and to enforce rebels to yeelde obedience to their lawfull decrees So when alone or with his sargeants he is not able to performe this dutie he may and ought to commaunde his subiects to helpe him to execute his office and they are bound at his commandement to take armes to imploy themselues Subiects do resemble a body guided by a head which is the magistrate As therefore by naturall affection the hands and other the members of the body doe stand bound to imploy themselues for the safetie of the body but especially of the head against all violence and iniurie So ought all subiects to thinke vpon this naturall bond and affection and in dutie vnder the conduct of their head to preserue the body of the communaltie but especially the person authoritie of their Prince and Magistrate against the violence and endeuours of their enemies In this consideration when Saul vnderstood of the iniurie of Naas the Ammonite who wold not receiue the inhabitants of Iabes in Gilead to mercie but vpon condition that he might put out euerie mans right eye he commaunded the people to take armes yea and proclaimed that hee would punish euery one that would not obey 1. Sam. 11. Hereupon also did Debora commend all those that with a voluntarie mind came to helpe Barac And cōtrariwise addeth Curse ye Meros saith the Angel of the Lord Yea cursed be the inhabitants therof Iudges 5.9 for they came not to helpe the Lord among the mightie In this respect also were all the enhabitants of Iabes Gilead put to the edge of the sword because none of them came to the field with the rest of Israel to fight against the tribe of Beniamine in punishment of the infamous adulterie committed by the enhabitants of Gibeah 9 As for the reliefe by goods due vnto the magistrate Is it not reason that he imploying his time and labor in the publike good should receiue some reward or recompence Must he not also find meanes to reward many officers that attende vpon the magistrate in their charge Iudges 21. and to pay such as are in wages for the preseruation and defence of his towne or countrie Is it not requisite that the subiects shoulde defraye the building and reparations of publike places In briefe that they should beare all other expences and charges necessary for the maintenance and preseruation of the estate In this cōsideration as the magistrate is by God authorised to leauye toules taxes tributes and many other subsidies of the people so are the subiects bound to furnish and pay them And this doth S. Paul teach saying to this effect Rom. 13.6 For this cause ye pay also tribute for they are Gods ministers applying themselues for the good of the people And then he addeth saying Giue to all men therefore their duetie tribute to whom tribute belongeth custome to whome custome appertaineth The same doth Iesus Christ likewise cōmaund where being asked whether it were lawfull to paye tribute to Caesar hee answered Giue vnto Caesar that is due vnto Caesar Mat. 22.21 and to God that is due vnto God and this commaundement did hee confirme by his owne example in that he commaunded Peter to paye tribute for him and himselfe True it is that being the sonne of God he might haue exempted himselfe Mat. 17.27 but he would shew no euill or offensiue example as expressely he saith to S. Peter The Children are free neuerthelesse least we should offend them goe to the Sea and cast in an angle and take the first Fishe that commeth vp and when thou hast opened his mouth thou shalt finde a peece of twenty pence that take Exod. 30. and giue it vnto them for me and for thee Beholde albeit it were a matter vnworthy the children of Israel to pay vnto the Emperour in those dayes a heathen and tirant the tribute which before they payed to God for an homage and acknowledgment of his redemption and for a testimony that God was their Lord and they his subiects yet in as much as they were subiect to the Emperour Iesus Christ himselfe taking vpon him the fourme of a seruant was content to pay tribute as other men Luke 2. We also finde that Ioseph and Mary in discharge of their
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
false Prophet that hauing endeuoured to seduce and diuert the faithfull from the truth but through their constancye cannot compasse his purpose is notwithstanding worthy to be punished so the true Pastors wheÌ„ they haue constantly emploied theÌ„selues to reduce those that be straied into the way of saluation albeit in respect of this constancy they caÌ„not profite yet are they worthie their hire recompence in the sight of God As therefore the springs doe not cease from giuing forth their waters or the riuers their streames albeit no man come to take vp any or to sayle vpon them so must not the Minister cease from preaching admonishing and reprouing albeit in manner no man make profite of his doctrine and admonitions 11 Moreouer albeit many times it fall out that the Pastors by preaching admonishing reprouing and threatning with Gods iudgements do incurre the displeasure of some yet must they not therefore faint but remember what God commaundeth to Esay saying Cry out with open throat spare not lifte vp thy voyce as a trumpet signifye to my people their offences Esay 58.1 and to the house of Iacob their sinnes As also they are to this purpose to marke what the Lord saide to the Prophet Ieremy Gird vp thy loynes and arise that thou maiest tell them all the thinges that I commaund thee feare them not least peraduenture I treade thee downe in their sight Iere. 1.17 It is verye dangerous saith Hierome to desist from preaching the worde of God for any of these three thinges for feare sloth or slatterye yet doe we not say that they must crye out like mad men and seek glory in bolde reprehensions When the Apostles said vnto Iesus Christ Luke 9.54 Lord wilt thou that we commaund that fire come down from heauen and consume these Samaritans that deny thee lâ—dging as Elias did he answered 2. King 10. 12 ye wot not of what spirite ye are euen so there are some that think to imitate the Prophets in bitter and sharpe reprehensions but they are not led by the like spirite For they doe it either to purchase a reputation of zeale and to be thought such as will spare none 2. Tim. 1.7 or for some other peruerse passioÌ„ God saith S. Paul hath not giuen to vs the spirite of feare but of power of loue and of a sound minde thereby shewing that Pastors truely must not feare the apparance of persons to dissemble their sins and offences but must be strengthned by the spirite of Christ to discouer and open their wounds that they may be healed But to this power and boldnesse let them ioyne on the one side discretion and soundnes of minde whereby to be able to yeeld a reason of their power and boldenes and on the other side such loue and charitie that their reprehensions and threatnings may proceede from a hart not prouoked bitter or flowing with reuenge but as hauing compassion on such as doe amisse and seeking by loue to reclaime and reduce them into the waye of saluation Being thus disposed let them sound forth Gods iudgementes Esay 50.7 with all holye boldenesse saying with Esaye The Lord God is my helper and therefore I shall not be confounded for I haue hardened my countenance as a stone and I know that I shall not be confounded yea let them remember the protestation of Micheas saying Mich. 3.8 I am full of power by the spirite of the Lord and of iudgment and of strength to declare vnto Iacob his transgressions and to Israel his sinne 12 This holy constancy must remaine in the seruantes of God to the end that in the defence of the trueth against such as would oppresse it they may ouercome all slaunders and reproches wherwith the Deuill seeketh to quaile their hartes or otherwise to hinder the trueth of their faith and zeale Thus when the Apostles had told Iesus Christ that the Scribes Pharisees were offended and murmured because he saide Mat. 15.12 It is not that which entreth at the mouth that defileth the man he proceeded and shewed theÌ„ that they must not for that desist from teaching and defending the truth and purenes of doctrine So S. Paul declareth that wheÌ„ Peter came to Antioch Gal. 2.11 he resisted him to his face for he deserued to be reproued in that by his exaÌ„ple he enduced the Gentiles to playe the Iewes And by his writinges wee may perceiue how earnestly hee opposed himselfe agaynst those false Apostles that sought to mixe the necessitie of the ceremonies of the lawe with the doctrine of the Gospell Theodo Eccl. hist l. 2. c. 16 17. Wonderfull also was the constancie of Athanasius Bishop of Alexandria in defending the Godhead of Christ against the Arrians whose furious persecution and most impudent slanders he ouercame and was therefore iustly tearmed The bulwarke of the truth Him dyd Liberius Bishoppe of Rome most vertuously second in this constancie for being most sharply vrged both by the reproches and threatnings both of the Emperor Constantius of Eusebius the Eunuch and of Epicterus the Bishop to subscribe to the condemnation of Athanasius after many couragious answeres to the instances of the Emperour he chose rather to be banished than not to defend the iust cause of Athanasius And this his constancie thus much by the waie dyd the Romane women followe who when they had procured the Emperour to call him home agayne vnderstanding that hee should be ioyned in the ministery with Felix who had bin aduanced to his place did with one consent crie out One God one Christ one Bishop and thereupon Felix withdrew himselfe from Rome 13 Basil the great whom Theodoret tearmeth Theod. Eccle. hist l. 4. c. 19 The light of the world shewed the like vertue For when the Emperour Valens an Arrian had expelled the faithfull pastors out of all the Churches and was come to Cesarea in Cappadocia where Basil was Bishop the gouernour of the towne sent for him and hauing honourablie receiued him hee spake louingly vnto him and exhorted him to frame himselfe to the time and not to bring so many Churches into daunger for some small difference in doctrine promising him in the Emperours name all friendship and great benefites But hee stoutly answered that such perswasions were fit for yong men that toke plesure in such things but that such as are brought vp in holy learning cannot indure that one title of the truth shoulde bee endangered yea that they vse not to refuse anie kind of death in defence of the truth And heereupon dyd Denis Bisâ—oppe of Alexandria iustly condemne both the deede of Nouatus who ioyned with those that denyed that there was anie place for repentance or saluation for sinners and his excuse when hee alleadged that hee was inforced and compelled thereto And to this purpose is the Epistle that hee wrote vnto him verie notable Denis wisheth health to his brother Nouatus If thou wert as thou saiest Eusc Ecc.
hist l. 6. c. 45 forced agaynst thy will thou mayst now shew it in returning with thy will It had beene better to haue indured all things rather than to haue brought a schisme into the church Martirdome for preseruing the Church from diuision is no lesse glorious than the same that is suffered for not communicating in Idolatrie yea in my opinion it is worthie greater glorie because it is a greater matter to suffer for the preseruation of the vniuersall Church than for the sauing of one soule Now therefore if thou perswadest the brethren and euen compellest them to reunite themselues with the Church that notable action will be accounted greater than the former fault yea as the fault shall not bee imputed so the duetie and power to reduce them to concord shall be commended Yet if it shall happen that they rest so obstinate that thou canst not induce or perswade them at the least haue a care to saue thy owne soule by retiring from them 14 It is another case when the question concerneth thinges indifferent in Gods Church For therein wee must much relent and rather accomodate our selues than trouble the Churches or bring in anie schisme Euseb Eccle. hist l. 5. c. 26. And therefore when Victor Bishoppe of Rome had excommunicated all the Churches in Asia because they celebrated the feast of Easter vpon the fourteenth daie of the Moone contrarie to the custome vsed in the Latine churches where it was holden as it yet is vpon the daie of the resurrection Irenaeus Bishop of Lyons albeit himselfe also allowed the celebration vpon the daie of the resurrection did iustly reproue him and wrote to him a notable Epistle wherein he alledged the example of his predecessor Anicetus and of Polycarpus S. Iohns disciple who when he came to Rome and could not by Anicetus bee induced to alter the custome receiued from Saint Iohn in the Churches of Asia neither could induce Anicetus to receiue his custome they notwithstanding remained vnited and sealed their agreement wyth the holy communion 15 If the pastor for the faithfull discharge of his dutie in defence of the truth be wronged or slaundered euen of some of his owne flocke the rather must he beare it seeke to cure reduce them to amendement of lyfe And in deed albeit a sicke bodie troubled in minde should spit in the phisitions face yet would he not bee so displeased as to forsake and giue him ouer for it Likewise albeit the nipples of a womans brest should be so sore that she could not suffer her child without great pain to take them yet would she indure all to suckle her child euen so must pastors deale with theyr flockes and haue patience as S. Paul requireth them For hee exhorteth Timothie to preach the word to reproue 2. Tim. 2.24 2. Tim. 4.2 2. Cor. 6.4 to chide with all patience And in another place he saieth In all thinges let vs approue our selues as the ministers of Christ in much patience 16 Againe when the Phisition hath prescribed some potion or other receit for the cure of the sicke man returning the next daie he enquireth of the operation thereof and feeleth his pulses that hee may learne his disposition and thereafter order himselfe so it is not inough that the pastor preach reproue exhort and comfort the Church but he must also seeke to vnderstand how euery member thereof is disposed and what his preaching hath wrought in them In this sense are they tearmed Bishops which is as much to saie as ouerseers or watchmen to haue their eies vpon those whom the Lord hath committed to their charge And this is it that God noteth saying to Ezechiel I haue made thee a watchmaÌ„ ouer the house of Israel Ezech. 3.14 Heb. 13.17 Acts 20. Hereby are they warned to watch ouer the flocke which the Lorde hath committed vnto them as the Apostle saith that they watch ouer the soules as men that are to giue account vnto God As also Saint Paul saith Looke to your selues and to the whole flocke that the Lord committed to you 17 In this consideration they ought after the example of Iesus Christ to know their sheep Ioh. 10.14 27 chiefly to marke whether they heare their voice in diligent frequenting of their sermons and communicating in the holy supper of the Lord. For as at a feast when one that sitteth at the table eateâ—h nothing wee vse to demaund whether he be well or no so if anie of those that are committed to the pastors charge doo not eate of the spirituall foode vnto him offered it is to bee feared least he bee crased or not well at his ease and therefore without delaie the pastour is to hearken out the cause and diligently to see to his cure and to procure him an appetite Secondly as Iesus Christ requireth that his sheepe should not onely heare his voyce but also follow him so is it the pastors duetie to learne whether his auditours doo followe the doctrine preached vnto them and to that end he is to visit his sheepe Ioh 10.27 to see whether they bee instructed in the knowledge of the principall points of doctrine required to saluation whether they perseuere in the truth whether they profite in purenesse of lyfe and holy conuersation yea and to that effect hee is to take example in the care and diligence of some parents towardes theyr children that go to schoole whome they cause to saie theyr lessons or looke vpon theyr writing and by such examination trie and see whether they profite or no But finding them to bee neglygent and faultie they reproue admonish and exhort them to their dutie For so must the good and faithfull pastours deale with theyr sheep following the example of Saint Paul who visited the churches and thereby enquired of their estate As also hee wrote to the Thessalonians saying Yee are witnesses and God also how holily and iustly and vnblameably wee behaued our selues among you that beleeue As you know how that wee exhorted you Acts 15 36 1 Thes 2 10 and comforted and besought euerie one of you as a father his children that ye would walke worthie of God who hath called you to his kingdome and glorie And this doeth hee also protest to the Elders of the Church of Ephesus saying I haue kept from you nothing that was profitable Acts 20 20 but haue taught you openly and throughout your houses witnessing the repentance towardes God and faith in our Lord Iesus Christ. Heereto also should wee bee moued by the threatnings of the Lorde against the pastours of Israel where hee sayth Iere 23.2 Because yee haue not visited my sheepe beholde I will visite vppon you the maliciousnes of your actions And as a good shepheard seketh his lost sheep a surgeon bindeth vp the wounds a phisition trieth all medicines for the cure of the sick and a father seeketh all meanes to reclaime his vnthriftie sonne into the ryght
Apostle and chosen vessell endued with excellent giftes dyd verie well knowe that himselfe stoode in neede of Gods assistance whereby vertuously and faithfully to imploye himselfe in his calling and therefore rested not vpon his owne prayers onely but also heartely dyd commende himselfe to the praiers of the faithfull For writing to the Ephesians hee sayeth Praie for me that vtterance may bee giuen vnto me that I may open my mouth boldly to publish the secrets of the Gospel Ephe. 6.19 whereof I am the Ambassadour in bondes that therein I maye speake boldâ—ye as I ought to speake Howbeit this also is not yet sufficient vnlesse wythall hee praie vnto God to blesse those giftes and graces which hee imparteth to his seruantes for otherwyse hee laboureth in vaine I haue planted sayth Saint Paule Apollo hath watered 1. Cor. 1.6 but it is God that giueth the increase Hee that planteth is nothing neither hee that watereth but God who giueth the increase The Pastour must therefore praie vnto God first that he vouchsafe to giue him grace that hee may duely preach his worde and vertuously beare himselfe in all thinges appertaining to his ministerie Secondly by his holie spirite to blesse the workes of his seruantes fructifying them to his glorie Aug. of Christian doctrine l. 4. c. 16 Acts 6.4 and to the edification of his Church And heereuppon doth Saint Augustine saie that as hee that is to preach must seeke to bee heard willingly and with vnderstanding and obedience so must hee weet that hee shall the sooner attaine hereto by praiers vnto God for meanes to speake well and that therefore he is to praie both for himselfe and for his hearers In this consideration dyd the Apostles discharge themselues from seruing the tables saying As for vs wee will giue our selues to prayer and to the ministration of the worde Heere doo they ioyne prayer wyth the ministration of the worde yet not onely that God may giue them grace to preach well but also that he vouchsafe to blesse their labours and to giue them increase and generally that he preserue the whole Church vnder his protection and to multiply his graces to the same 29 To this prosperitie of the Church was Saint Paule verie zelous and affectionate when in his prayers hee so feruently and often did commend them to the Lord. As almost in all his Epistles next vnto thankes vnto God for his graces poured vppon those to whom he writeth he addeth his heartie prayers to God for them And Iesus Christ the great shepheard dyd many times praie vnto God his Father for his Church yea hee spent euen whole nightes in prayer The ministers of the woorde therefore whensoeuer they perceiue anie tokens of Gods wrath against the Church are especially as it were to oppose themselues and to turne the same awaie by feruent prayer Thus dyd Moses in olde time oppose himselfe when the almightie God protested that hee woulde roote out his people because of the golden Calfe that they had made and worshipped Of such efficacie were his praiers Exod. 32.11 that God in saying Suffer mee and I will roote out this rebellious people gaue to vnderstand that hee was by the prayers of Moses as it were euen stopped from executing his wrath agaynst the people And this doeth Dauid note commending Moses for such a dutie For God sayde that hee woulde destroie them But Moses his chosen Psalm 106.23 stood in the gappe to turne awaie his wrath least hee shoulde haue made an ende of them Heere hee sheweth that the sinnes of the Church are as a breach in the wall of a Citie readie to bee taken by the enemie and destroyed Also that the feruent prayers of the Pastours are the true meanes to repayre the breach and keepe faith with the enemy 30 The Prophet Amos was not wearie of this dutie Amos 7. 2 For when God by vision dyd twice shew him the calamities that hee would inflict vppon his people for theyr sinnes he ranne to the breach by prayer saying O Lorde God spare I beseech thee for who shall raise vp Iacob for hee is small And then hee addeth that the Lord repented his threatning and sayde It shall not bee so This is the fruit of prayer And in this respect doth the Lord by his Prophet Ezechiel reprooue the pastours of Israel and obiect vnto them that hee looked for some one of them to stoppe vp the gappe or to stande in the breach against him for the lande that hee should not destroie it but hee found none Ezech 22.30 The Prophet Elizeus calleth Elias the Chariot of Israel and the horsemen thereof Thereby signifying that hee was the strength of Israel and by his zeale and feruent prayers to God was he to them as theyr Chariots and horsemen This is deliuered vnto vs as in a table 2. King 2.121 Whereas Iosua fought against Amelech so long as the handes of Moses were lyfted vp vnto the Lorde Iosua had the better and ouercame his enemies and contrarywise when his handes were downe Amelech preuayled Woe bee therefore to all neglygent and slouthfull pastours in this dutie for it is a great sinne in them not to turne awaie the wrath of God from the people when by theyr praier they may And this doth the Prophet Samuel acknowledge for when the people of Israel confessed that to theyr other sinnes they had also added this trespasse that they had craued a king and therefore besought Samuel to praie for them that God should not slay them in his wrath 1. Sam. 12.19 23. God forbid sayth hee that I shoulde sinne against the Lorde or cease to make intercession for you Seeing then that the prayers of the pastours are so necessarie and profytable as well for the discharge of theyr duties and purchasing the blessing of God to theyr labours as also to turne awaie the wrath of God from theyr flocke and to keepe the same in prosperitie they are not in any thing more diligently and feruently to imploy themselues then in praier and supplication which also is the principal meanes to nourish and encrease them in godlines good conscience zeale diligence and fidelitie 31 By the premises it playnly appeareth that the office of the ministerie is sufficient to employment albeit the pastors intrude not into polytick affayres and other matters that may anie whyt withdrawe them from theyr vocation And to this purpose is the protestation of the Apostles verie notable They were fulfylled wyth the holie Ghost Acts 6.2 yet doo they protest that it is not meete that they shoulde bee drawen from theyr charge by ministering at the tables of the poore and therefore they appoynted seauen notable men to employe themselues in that duetie wythall adding that for theyr partes they woulde giue themselues vnto prayer and to the ministration of the worde And in deede as the husband mannes minde and care is euer vppon tillage sowing and reapyng and the
the Tiryans Sydonians of whome Iesus Christ sayth If his vertues and miracles had beene done among them Math. 11.21 they woulde haue conuerted and amended their liues And therefore God should haue chosen them that they might not haue bene damned And contrariwise the saying in the booke of Wisedome that Enoch was taken awaie by death least mallice should haue corrupted his heart doth shew Wisdo 4.10 Gen. 5.24 that he should haue beâ—â— reproued and condemned for the mallice foreseene wherewith hee might haue beene corrupted if hee had liued And thereof it must also followe that God had beene deceyued in foreseeing the thing that should neuer haue come to passe 19 As this error therefore which allotteth vnto man for the foundation of his election himselfe his free will and his woorkes doth diuerte him from the feeling and acknowledgement of the loue goodnesse grace good will and power of God and puffeth him vp in false and most pernitious opinion of his owne vertue and merites to his ouerthrow and destruction withall doth depriue God of his glorie so contrariwise the doctrine of election vnderstood and beleeued in manner as wee haue before declared doth teach and admonish vs to attribute the whole glorie of our saluation to one onely God incessantly to praise him to reuerence his power and infinite goodnesse wholy to depend vppon him and to walke in all humilitie confessing that in vs there is neither beginning nor preparation wherby God should be bound to choose and doo well by vs and therefore that all good namely our election is the pure gifte and free grace of the goodnes of God vnto vs. And to conclude This doctrine ingendereth in vs an assured certainty of our saluation infusing comfort and ioy into our harts with a zealous affection to consecrate our selues to the seruice of God with our whole hearts all the dayes of our liues 20 As for Gods prouidence the onely remembraunce that nothing befalleth vs but by the eternall will of him that hath elected vs in his sonne Iesus Christ ought to bring forth in vs many notable fruites First this doctrine teacheth vs to banish the prophane opinion of the heathen that imagined that all things came by fortune attributing to an idoll forged in theyr braines that thing which appertained onely to one God namely the euent of all that was done But as this is an intollerable idolatrie and sacriledge so representing theyr Goddesse fortune blinde they tooke awaie all feare of offending God and all desire to liue wel And in deede if all calamities and prosperities should befall man not by any conduct of prouidence iudgement or reason but by aduenture who would feare to doo euill for feare of correction and punishment Who would desire to liue well when hee should stande in doubte whether in well dooing hee shoulde bee blessed But when wee doo beleeue that all commeth by the prouidence of God who seeth all things and loueth righteousnesse and hateth iniquitie The onely remembrance that it is God that sendeth both good and euill will moue our heartes to feare correction punishment for doing euill and to hope for prosperitie and blessing in liuing in righteousnes and holines Thus will the knowledge of Gods prouidence stand vs in great stead to induce vs to amend our liues 21 The second fruit that groweth hereof is a true sanctification of the name of God For beleeuing all thinges to come of the will and prouidence of God all-wise all-righteous all-good and almightie euen euerie affliction calamitie that befalleth vs First the remeÌ„brance that he is righteous wil breed humilitie as knowing that it is in iustice that he afflicteth vs for our sinnes So Manaâ—les king of Iuda 2. Chro. 33 being grieuously afflicted in prison was by this doctrine moued to acknowledge his sinnes and consequentlye to humble himselfe before God Dan. 9 So Daniel speaking of the captiuity of the Iewes in Babylon confessing the sinnes both of the people and of himselfe among other things sayth To vs O Lord belongeth confusion but thou art righteous In this sense doeth Ieremie reproue the children of Israel Iere. 8.6 for that in their affliction no man said What haue I done Not that God alwayes taketh occasion of our sinnes to punish vs but because hee neuer afflicteth vs wrongfully or before wee haue deserued it And therefore shoulde the knowledge that it is hee that afflicteth vs humble vs and make vs confesse that hee is righteous Thus also shall wee beware of murmuring against God and saie with the Prophet Dauid O Lorde I helde my peace and opened not my mouth for it is thou that haste done it 22 Which is more this doctrine will teach vs to sanctifie his name that we shall praise him euen in our afflictions And in deed beleeuing that this God that punisheth vs is good and a well dooer also that louing vs in Iesus Christ without comparison better than a carnall father can loue his children Secondly that vndoubtedly he willeth the thing that is to our health and profite beleeuing moreouer that he is almightie and so can doo what hee will Thirdly that beeing infinitely wiser than we hee better than our selues doth knowe wherein our good and saluation doeth consist This feeling I saie of his goodnesse loue power and wisedome will force vs to conclude that all the affliction that hee saieth vppon vs is to our profite and good albeit in the iudgement of the flesh we thinke otherwise This is a true sanctification of the name of God and induceth vs to loue him when we are thus assured by the goodnes loue power and wisedome of him that afflicteth vs that the same affliction is good and profitable for vs and renouncing the contrarie iudgement of our flesh wee doo praise blesse God in the same when our spirite shall find that to be good which our flesh thinketh to be bad and that our spirite shall make vs to praise God for that which maketh our flesh to weepe To this purpose is the example of Iob verie notable For hee Iob 1 when hee lost all his goods and children sayde The Lorde hath giuen and the Lord hath taken awaie blessed be his name Afterward being extremly tormented in bodie he sayd Iob. 2.1 If wee haue receiued good from the hande of God shall wee not receiue euill First hee acknowledged all his affliction to proceede from the will and prouidence of God Next he felt that God by whose prouidence he was afflicted is as is aforesaid all good all wise and almightie And therefore in this sanctification of Gods name he concluded that affliction was good and profitable And this was the cause and reason that he blessed God in his affliction 1. Thes 5.18 as also S. Paul admonisheth vs to yeld thanks vnto God in all things 23 Againe this doctrine teacheth vs not to regard man that afflicteth vs but God who vseth him for our affliction
first reason of this commandement tended by the ceasing from manuall labour to figure vnto vs the spirituall rest namely the mortification and ceasing from all desires willes workes and wordes of the flesh Esa 58.13 as the Prophet Esay also declareth saying If thou refrainest vpon the sabaoth from dooing thy will vpon my holie daie and doest consecrate it to bee a holie and pleasing Sabaoth to the Lorde of glorie and that thou glorifie him in not dooing thy owne workes and that thy owne will be not found therein thou shalt prosper in God Besides this figure hath farther relation euen vnto Iesus Christ as to the truth thereof because it was hee who dying for vs purchased vnto vs the grace so to mortifie the olde man that beeing dead vnto sinne Col. 2.16 wee might sanctifie this Sabaoth in resting from our workes and labours And to that purpose wee reade in Exodus Obserue my Sabaoth for it is a signe that I am the God that sanctifyeth you Exod. 31.13 Ezech. 20.12 Now how necessarie this amendement sanctification of life is it doth appeare in this that God neuer required anie thing more strictly than obedience to this commandement of the Sabaoth Ezech. 20.13 22.8 23 38. Iere. 17.21.27 For wheresoeuer he wil note that all religion is subuerted he complaineth that his Sabaoth is defiled and violated 9 Where God also commaundeth that hee that had gathered a few stickes vpon the saboath day should be put to death he plainly sheweth that the least will word or work of our sleth deserueth euerlasting death And in deed this Emanuel perfectly and infinitly holy cannot indure any filthynes and sinne in that which is ioyned and vnited vnto him As we doo also reade that when the soâ—s of Aaron Nadab and Abiu offered strange fire before the Lorde the fire proceeded from the presence of the Lorde and deuoured them Leuit. 10. 1 and they died before the Lord whereupon Moses said vnto Aaron This is it that the Lord pronounced saying I will be sanctified in those that come neere vnto me and I will bee glorified in the presence of all the people Therby shewing that the neerer that Emanuel commeth vnto men or draweth men vnto him the lesse will hee beare with their corruptions and the sooner will he punish theÌ„ as doth appeare in a lump of waxe which the neerer that it is laid to the fire the more doth the fire shew his heate in melting it And in this respect when God appearing out of the burning bush to Moses commanded him to put of his shooes of his feet he addeth this reason For the ground whereon thou standest is holy not by nature more than anie other Exod. 3.5 but in regard of the presence of God 10 In olde time God dwelt in the midst of the people of Israel and the Arke and the Temple were testimonies of his presence which presence tended to assure them either of his sauor to blesse those that yeelded due obedience by amendement of lyfe oâ— of his wrath to punish those most grieuously who contemning this grace should rebell against him And this dyd Iosua most liuelye represent to the people of Israel For when they had protested that they would serue God and no Idols hee sayde vnto them You cannot serue the Lord for hee is a holy and iealous God and will not pardon your sinnes and transgressions so that if you forsake him hee will roughly intreate you Ios 24.19 When God named his sonne Iesus Christ Emanuel hee thereby declared vnto vs that hee is in the middest among vs and with vs after a more excellent fashion as beeing vnited and conioyned in our flesh and consequentlye vnto vs. And therefore we are also the more bounde in duetie to liue in holynesse by amendement of lyfe as beeing assured that as hee is come neerer vnto vs and more excellently into vs thorough his sonne Emanuel so will hee shew himselfe more seuere and iealous in punishing vs when wee turne from him and serue his enemies the world and the flesh So often therefore as wee shall heare or reade this name Emanuel attributed to Iesus Christ let vs remember that the same is a summon to vs to amend our liues that separating our selues from all filthinesse and corruption wee may bee consecrated and wholy dedicated to the seruice of God who is with vs in praying him fully to sanctifie vs both in bodie in soule and in minde that wee may bee preserued without reproch vnto the comming of our Lord Iesus Christ Hee sayth Saint Paul that hath called vs to this sanctification ioyning vs vnto Iesus Christ 1. Thes 5.23 is faithfull and will doo it 11 Secondly this name Emanuel teacheth vs that God is with vs wheresoeuer wee bee and consequently that he seeth and knoweth all our thoughts wills wordes and workes For as wee haue before sayde his diuinitie is in all places and consequently by vs with vs and in vs. Not that we should rest vpon the bare contemplation of this diuine essence to vs incomprehensible but that we should referre all to his prouidence by beleeuing that it is he that seeth knoweth guideth and gouerneth all that is done in heauen in earth neither that he should need to stand neere vs to looke vpon our affections and works And in deed marke how he reproueth hypocrites Iere. 23.23 that thought that they had to do with a God of a short or a dim sight Weenest thou sayeth he that I am a God neere at hand and not a God a farre off Can anie hide himselfe in secret places that I shall not see him sayth the Lorde Doo not I fill heauen and earth sayth the Lord Hypocrits did imagine such a God in heauen that withall they represented him to themselues to be like a man yea euen short sighted such a one as could not see farre so perswaded themselues that God did not see theyr wicked thoughtes and workes But hee reproued them saying that hee is not a God at hand only that is to saie such a one as is lyke vnto men that had need to stand by when they will see anie thing but that hee seeth a farre of As Dauid also representeth him vnto vs saying Psalme 33. 13 Hebr. 4.13 The Lord looketh from the heauens hee beholdeth all the sonnes of men and from his dwelling hee seeth all the inhabitants of the earth And the Apostle plainly declareth that no creature can be hidden from him but all things lie open and bare to his sight that wee haue to doo withall In the meane time because that men according to theyr nature doo more easily beleeue that such as are neere them do see them let them thinke that in whatsoeuer place they be God is neere them as this name Emanuel doth admonish which signifieth that God is with vs yea euen in vs as hauing ioyned and vnited vs to himselfe and therefore that
heereof wee haue examples and assured pledges in his deliuery of his people Exod. 14. whom he led dry foote through the sea Dan. 3. Dan. 6. in the three Hebrew Princes in the burning furnace and in Daniel in the Lyons denne 19 Finally he is called the Father of eternity thereby to teach vs that it is he that poureth forth his blessings vpon vs all the dayes of our liues and will continue vnto vs the fruition of the same with wonderfull encrease eternally and infinitely in his kingdome and glory and hereof to assure vs Mat. 28.20 1. Thes 4.16 he hath promised to be with vs euen vnto the end of the worlde And S. Paul saith that he will then lift vs vp into heauen into the house of God his father there to abide with Iesus Christ the immortall King 2. Tim. 1.10 who through his Gospel hath brought vs to light life and immortalitie This eternitye of ioy and glory should binde vs greatly to loue Iesus Christ to obey him and to put our whole confidence in him considering that it is he by whom we are by whome we shall continue to be and be for euer blessed Let therefore these tytles wonderfull Counsailor strong and mighty God Prince of peace Father of eternity be alwaies in our sight and in our mindes to the end that as Iesus Christ to whome they be giuen doth commaund vs to amend so we diligently amēding our liues may finally by a happy path replenished with all blessings proceeding from the wisedome power and goodnes of Iesus Christ attaine to the fruition of the wonderfull and perpetually perdurable felicity which this wonderfull and father of eternity shall giue vs to enioy continually and without end The sixt cause of amendment deriued of these two names Iesus Christ. Chap. 6. THe angel of God being sent vnto Ioseph when the virgine was conceiued Mat. 1.21 declared vnto him that she should bring forth a sonne and commaunded him to name him Iesus and for a reason of this name added That he should saue his people from their sinnes according whereto as also to shew that he is our Sauiour the angel that declared his natiuitie to the Shepheards said vnto them Luke 2.11 This day is borne the Sauiour which is Christ As therefore it is this Christ that commandeth vs to amend so the consideration of these two names may stand vs in great stead to moue vs to yeeld vnto him al obedience and so to amend our liues First this name Iesus signifying a Sauiour admonisheth vs that by nature we are lost and that there is no other saluation for vs but in him onely as it is written Act. 4.12 that There is no other name vnder heauen giuen vnto man whereby we must be saued This onely tytle therefore of Sauiour doth already binde vs to acknowledge that we are not our owne but his that hath saued vs from euerlasting destruction and that in that consideration we are bound to deny our selues that we may liue 1. Cor. 19. not to our selues neither after our discretion and will but according to the good pleasure of our Sauiour so that not liuing to our selues but he liuing in vs we may amend our liues 2 But let vs moreouer consider what manner of destruction this is wherefro he hath saued vs it is from the fire of hell from the curse and wrath of God from darkenesse from the woorme that will euer be gnawing and from the sorrowes that engender eternall weeping and gnashing of teeth this is a merueilous enforcement of our duetye to amend And indeede if thou fallest into a deep riuer in apparant danger of drowning if any man should cast thee a rope or himselfe leap into the water to saue thy life thou canst not sufficientlye confesse and acknowledge thy selfe his debtor to doe him pleasure and seruice all the dayes of thy life But we were not onely in danger of falling into hell but were already fallen euen from our infancy and dayly through our sinnes fell deeper and deeper yet Christ cast vs not in a rope to pull vs vp and saue vs but threw himselfe into our sea of woe into our hel to be shorte into horrible death wherein wee were drowned to plucke vs foorth with what affection then ought we to say vnto him Lord we are more then bound to loue honor serue please and obey thee in all that we may with our whole hearts all the dayes of our life Ionas being in the bottome of the sea in the Whales bellie protested that being deliuered hee would sacrifice to the Lord a Song of thankesgiuing Ionas 2.10 that hee would paye vnto him his vowes namely besides his prayses that he would no more disobey God but readyly and willingly would obeye him as in effect he well shewed when being againe commaunded to go to Niniuie he went boldely and spake freelye in the name of God Now if we could feele according as we ought that our sinnes doe dayly cast vs into the bottome not of the sea but of hell and that by them not a fish but the deuill doth swallow vs vp what protestations would we make to Iesus Christ to holde our liues and saluations of him in case he would vouchsafe to plucke vs out of this pit and gulfe of death how feruently would we vow to praise him and to renounce all rebellion and disobedience and to amend our liues Being therefore by such a Sauiour drawen out of such a gulf of death are we not bound to perfourme such vowes and by amendment of life to correct our passed disobedience with Ionas and to become ready and willing to doe whatsoeuer he shall commaund vs If thou beest vpon a scaffold ready to bee beheaded for thy drunkennesse or adulterye and thereupon hast a pardon and thy life saued vpon condition thou fallest no more thereinto how hartily wilt thou promise with thy hand subscribe and with thy tung swear that thou wilt neuer more cōmit adultery or drunkennes that thou wilt abhorre all tauerns and drunkards all whores and bauds and to be short amend thy life Now Iesus Christ hath saued thee not from an apparant danger of death but euen from death it self and not from the death of body but from euerlasting death And what doth he require of thee he cōmandeth thee to amend thy life art thou not bound so to do shuldst thou not feele thy hart euen open to promise and sweare to amend and to shun al occasions that might procure thee to displease and offend him 3. How often doth the Lord represent to his people of Israel their deliuery out of Egipt thereby to make them to vnderstand how much they are bound to loue him and to keep his commaundements as a preface at the publishing of his law hee maketh this protestation I am the Lord thy God that hath brought thee out of the land of Egipt out of the house of bondage And in another
place Exod. 20 I am the Lord thy God that hath brought thee out of the land of Egipt keepe my statutes and my lawes and doe them Again Leuit. 19.36 Prophane not the name of my holines for I will be sanstified among the children of Israel I am the Lord that do sanctifie you Leuit. 22.32 and that haue brought you out of the land of Egipt to be your God Moreouer he commandeth all parents to shew their children of this bond wherein they stand bound to obey his commaundements saying When thy sonne shal hereafter aske thee saying What mean these testimonies and ordinaunces and lawes Deut. 6.20 which the Lord our God hath commaunded you thou shalt say vnto thy sonne Wee were Pharaohs bondmen in Egipt but the Lord brought vs out of Egipt with a mighty hand And the Lord shewed signes and wonders great and euill vpon Egipt vpon Pharaoh and vpon all his householde before our eyes And brought vs out from thence to bring vs in and to giue vs the land which he sware vnto our fathers Therefore the Lord hath commaunded vs to doe all these ordinances and to feare the Lord our God that it may goe euer well with vs and that hee may preserue vs aliue as at this present Michens 6.1 And whereas their children in the dayes of Micheas did not walk according to this bond to obey Gods commandements he sharply reproueth their ingratitude saying My people what haue I done to thee or wherin haue I grieued thee Answer me for I haue caused thee to returne out of the lande of Egipt c. And this doth he alledge to shew that he had iust cause as the prophet declareth to take the mountains and the foundations of the earth to witnes and iudge of his iust complaint and accusation against the ingratitude and disobedience of his people 4 If the deliuery from the bondage of Egipt were iustly obiected to the people of Israel to remember them of their duetye to loue God and to walke in his holy ordinances how much rather ought this name Iesus by aduertizing vs of our deliuerye from the bondage and cursed tiranny of the deuil and out of the furnace of euerlasting fire make vs bonde and affectionate to the loue of Iesus and louing him with our whole harts to amend our liues according to his commaundement Zachary the Father of S. Iohn Baptist saith in his song that this was the oath that hee sware to their father Abraham Luke 1.73 that he would giue to his people That being deliuered out of the hands of their enemies they should serue him without feare in holines and righteousnes before him all the daies of their liues Here doth he speake of the deliuery which Iesus hath purchased for vs in sauing vs from the power of the deuill of hell and of all our other enemies What an ingratitude were it then in vs that the remembrance of this name Sauiour putting vs in minde of this happy deliuerance from the power of the deuil and other our enemies should not so kindle our harts as wholy to dedicate them to his seruice and to thinke our selues blessed if we could please and obey him in amending our liues 5 But this obligation will the more plainely appeare if we consider the reason of this name added by the Angell saying For hee shall saue his people from their sinnes Firste he sheweth that sinne is the way to destruction and death euerlasting Rom 6.23 as the Apostle Saint Paul saith The reward of sinne is death Now in as much as God is righteous it was expedient for our saluation that this Sauiour the righteous should by dying for vs satisfie for our sinnes Rom. 6.6 Rom 6. Col. 2.11 and as there is in vs besides the sinnes that dayly we haue and doe commit the olde man that is to say the vice and corruption the fountaine of the same so this Iesus crucified with him this olde man and corruption which Saint Paul so often tearmeth sinne and the body of sinne to the ende to mortifie him in vs and so to deliuer vs from him that through our transgressions we should no more fal into the pit of hel S. Paul writing to the Romains doth at large represent vnto vs these two benefits of Iesus the first tending to iustifie vs in the sight of God the other to testifie our iustification to the glorie of Iesus And therefore the same Apostle maketh as it were an inseparable coniunction of those two benefites saying Iesus Christ is made vnto vs wisedome 1. Cor. 1.30 and righteousnes and sanctification and redemption 6 The consideration of the first benefite That hee hath satisfied for our sinnes should most liuely kindle our heartes to loue him feruently and so in folowing his commandement to amend our liues If I should owe a man some notable summe of monie and not hauing wherewith to paie hee in compassion should acquite me the greater the debt were the greater cause should I haue the more should I be bound to loue and please him as Iesus Christ himselfe sayde vnto Simon Luke 7.40 But who is able to comprehend the greatnesse of the debt of our sinnes which this Sauiour hath paide for vs that they might not bee imputed vnto vs but bee quite discharged and blotted out How great therfore should our loue be towards him as also our care and feruent affection to obey him when he cōmandeth vs to amend or how much ought we to abhor the displeasing of him wherby we againe binde our selues to euerlasting death 7 As concerning the other benefite Inasmuch as hee hath wyth himselfe crucified our olde man and so put to death our vice and corruption What a madnesse were it in vs to reuiue nourish and maintaine these our Sauiours enemies and mortall poisons of our soules euen the souldiers of that infernall Pharaoh which labour agayne to plunge vs in the furnace of eternall fire If wee see a mad dogge euerie man laboreth to kill him and therefore what should wee thinke of him that should seeke to preserue him or after hee were dead to reuiue him againe if hee might Woulde not men thinke him to bee an enemye to mankinde yea euen worthy to bee rooted out and is not this sinne and corruption in man euen as badde as a madde dogge Are not the bitinges thereof deadly This madde dogge hath Iesus Christ slaine in crucifying him with himself that so hee might die in vs. Are not we therfore verie miserable wretches that will hearken to the world and the flesh and so reuiue nourish and maintain sinne in vs as delighting in the damnable bitings thereof which breede vnto vs euerlasting death Our olde man sayth Saint Paul was crucifyed with Iesus Christ to the end the bodie of sinne might bee extinguished Rom. 6.61 6. 8. that wee might no more serue vnto sinne Againe Beeing deliuered from sinne yee are made the seruants of
simplie condemned This reformation were good in things of themselues good as thus Wee must not abolish the vse of the Sacramentes because they haue bene abused but we must take awaie the abuse The bodie because it is sicke must not bee killed but the feauer taken awaie but dances considered in theyr originall in theyr forme in their ends and naturall vse cannot be placed in this course but as things in themselues and in euerie their partes vicious they are to bee abolished Euen as a tree venimous in her leaues fruites and bodie must not be lopped but quite cut downe by the roote But let vs aske these reformers of dances what they thinke good to be taken awaie Some will saie all lasciuious songs others will adde that women and maides shall not bee mixed with men and young frie. This is somewhat yet not all Some will go farther and saie let him that list to leape dance do it priuatly in his chamber not openly All these reformations in deed will cut off most part of our dances which cannot be performed but in companie cause men to loose all affection and vse of the same For take away the mixture of men and women the lewd songes and tunes the publyke mirth and pastime the speeches communication and gesture that proceed of the flesh and the world who will dance Such a reformation will vtterly abolish all dances so vicious infected and corrupt they are in themselues As also there is no reforming of the stewes but by taking of them awaie 31 Some wyll saie If it bee not lawfull to daunce farewell all good fellowshippe Truelie it were farre more wisedome to forbeare such fellowship than thereby to stand in danger of offending God But if we chance thereinto let vs practise the counsell of Saint Paul not participate in the vnfruitfull workes of darknes but reproue them not in wordes onely but also in deeds that our constant deniall to dance may be a reall reprehension and actuall reproofe of such as do dance 32 Others will replie that if they denie to dance Ephes 5.11 they shall bee tearmed hypocrites scrupulous persons But it is better wrongfully to beare such tants than to ioyne with the wicked worke wickednesse with them Also what reason is it that hee that doeth euill should haue more power to draw vs to do euil with him than wee by our constancie to drawe him to vertue In this case therefore it were good to practise the decrees of the auncient counsels which command that when wee haue soberly and honestly eaten and dronken together if anie prepare to dance we should depart awaie from theyr societie But they will replie that so we shall minister offence to some yet is it more tollerable so to doo than to offend God Besides 1. Pet. 4.4 Saint Peter armeth vs agaynst this temptation aduertising vs that worldlings wyll bee grieued if we runne not wyth them to the same excesse of ryot But the worst they can saie of vs shall be that we would not dance that is that we would doo nothing vnbeseeming Christians And this constancie maye peraduenture touch some of the company procure them also to leaue such insolencie and riot Howsoeuer it bee there can bee no excuse in the sight of almightie God to doo euill And better it is to be a lyght in these darknesses and disordered companies than to suffer our selues to be lead by the blinde and to followe theyr faults and sinnes 33 Some will alleadge diuerse the profites that come of dauncing First that it is an exercise fit for health but the iudgments of the Phisitions doo saie otherwise for all vehement exercises are dangerous after meate and commonly dancing followeth the full belly Besides that theyr owne consciences doo testifie that in dancing the bodily health is the least parte of the minde yea if wee may beleeue experience wee shall finde that by the violent motions of dauncing more haue incurred mortall sicknesse than bodily health Likewise albeit dancing might be healthfull to the bodie yet beeing so preiudiciall to the soule as is before declared wee are to forbeare the same The vse of flesh is more requisite for the preseruation of lyfe than dauncing yet doeth Saint Paule saie that rather will hee eate no flesh while hee liueth 1. Cor. 8.13 than he will offend his brother How much sooner would he haue protested of dancing Others doo propound agilitie of the bodie But as this agilitie is not required in all so doo they not in dancing practise the getting of it but rather to boast of that which they haue and therein to take a pride Withall there bee many other exercises farre exempt from such daungers of the soule as wee finde in dancing 34 But among all commodities and profits by dancing some do alleadge that they bee pathes to marriage and meanes to attayne thereto But how As when Herodias daughter had pleased Herod in dauncing hee offered her the one halfe of his kingdome so some noting the grace gesture and amorous behauiours of some dancers doo fall into liking and so doo offer vnto them their bodies and goods crauing and taking them to their wiues But this allegation doth euidently confirme our former demonstrations that dances are bellowes to kindle the hearts in lust Besides that albeit they may bring forth marriage in some yet surely not in the thirtith part of those that by dances are inflamed and mooued to lust And therefore as such lusts are accursed by God euen so are the dances that breede and inflame them Moreouer what blessings of God are men to attend of such mariages practised by such daungerous vicious and offensiue means so repugnant to the modestie and holynesse that is required in the children of God Agayne marriages forced by lust are for the most part vnequall yet cannot bee restrained neyther the lust quenched but by concluding the marriage and therefore can yeelde no better fruites but trouble and other inconueniences so that it were better to roote out dancing out of the common wealth than to minister occasion of such wretched marriages So many vices therefore accompaniing dancing we ought with Cicero to resolue neuer to daunce albeit thereby wee might gaine a million of golde especially if wee remember the saying of the holie Apostle Saint Paule that wee must not doo euill that good may come of it Rom. 3.8 Such holy thinges as marriage must bee dealte in in holynesse and lawfully Besides so many vices and pernitious dangers concurring in daunces can bee no beginning or foundation of anie good worke 35 Our dauncers atturneys alleadge some examples out of the holy Scripture for theyr allowance Marie saie they the sister of Moses and Aaron daunced among the women of Israel after theyr passage ouer the redde sea When Dauid had ouercome Goliah the women of Israel daunced When Iudith returned from the slaughter of Holophernes the wiues of Bethulia daunced Dauid also leaped