of our Lord Iesus Christ at the least once a yeere they seperated not themselues from the Idolaters and heathen shewing some testimonie of their Christianitie Let them that we speake of therefore consider by what title they may be called Christians sith they neuer communicate in the supper of Iesus Christ Neither may they replie as some doe that in ioyning with one Church they condemne all others for it is true that all assemblies that entitle themselues the Church of Christ are not so yet to acknowledge or alow of none for feare of condemning of the rest is to denie and condemne Christ in not condemning those who calling themselues Christ are Antichrists If a man bring a payment in golde where among there bee some peeces that seeme light or counterfaite thou doest not straight say I will take none least by taking so much as I take to be waight and currant you should complaine that I reiect the rest but thou wilt bring thy ballance and touch-stone and then wilt thou take so much as thou findest to be waight and currant and boldly refuse the rest Let these men therefore set before their eyes the markes of the true Church as their touch-stone and scales and by them consider where they are thereto also adioyning prayer to God that he will direct them by his holy spirit and so knowing the true Church and ioyning themselues therto Amend their liues by communicating in the holy supper of the Lord. Of our dutie to assist at publique Prayer Chap. 5. AS concerning publique or common prayer Gen. 17.7 Act. 9.14.21 2. Tim. 2.19 Psal 14.4 Esa 56.7 Mat. 21.13 Ioh. 16.23 Mat. 18.19 considering that thereby the holy Scripture signifieth the whole seruice of God also that his seruants are called people calling vpon God it alreadie appeareth that such as despise the same do cut off themselues from the degree of Gods seruants Where God calleth the temple the house of prayer he sheweth that the principall part of that seruice which he requireth of vs is that wee should assemble to pray and call vpon him as indeed these publique praiers are of great efficacie For albeit all priuate praiers directed to the heauenly father in the name of Iesus Christ haue promise to be heard yet is it not without cause that Iesus Christ aduertiseth and promiseth vs that if two faithfull doe agree vpon earth whatsoeuer they demaund of their heauenly father it shall be graunted This is a fauour as it were peculiar to the Church and noted by Dauid where he saith Praise waiteth for thee in Sion Psal 65.2 and vnto thee shall the vow be performed Herein he sheweth that the praiers of the Church signified by Sion are so sure to bee heard that God who heareth them looketh for praise in theÌ„ as indeed it is his dutie whose prayers are heard to yeeld thankes praisings to God And truely as when a whole Burgeoysie of a Citie doe come before their Prince and with one voice craue pardon for some offence or begge some grace or fauour the Prince will be more moued then if they being absent some one maÌ„ should speake for the whole Euen so wheÌ„ the whole Church assembled together doth with hart and minde in the presence of God accoÌ„panie the praiers which the preacher as the mouth of the congregation poureth forth let them be assured that those praiers do penetrate the heauens and that God is moued to heare them Not that he is subiect to passions as we but that by the feeling of our affections hee vouchsafeth to assure vs of his mercy goodnes toward vs. WheÌ„ Amb. de paenitent diuers how few so euer saith S. Ambrose are assembled together being vnited they are great And the praiers of a gret multitude cannot possibly be coÌ„temned 2 Likewise all people and nations in the world euen the Idolaters haue euermore had their assemblies therein publique prayers This sence or feeling being grauen in all mens harts that haue any religion that they ought to call vpon their God that it is an honour that God requireth at their hands and the true meanes to purchase his blessings toward them But in Christian Churches there is also this farther reason That their publique praiers are as it were a publique renouncing of all sects and societie with Idolaters and prophane people an acknowledgement and confession of the true God a publique sanctification of his name to his glory And therefore Act. 16.13 as the Iewes in old time so since haue the Christians euermore very carefully obserued this dutie of pietie and seruice to God as appeareth by the writings of the Apostles Prophets and by al Ecclesiasticall histories And to this purpose doth S. Luke rehearse that Paul and his companions being at the towne of Philippos came forth vpon the Sabaoth day and went to the riuers side where they vsed to pray This vndoubtedly was some out corner where the faithfull vsed secretly to meete to call vpon God So that albeit euery man priuately might haue prayed in his house Act. 21.5 and so haue auoided both the paine and daunger yet knowing that in dutie they were to separate themselues from Idolaters and the efficacie of the praiers of the congregation they ouercame the feare of the danger met in that place especially to pray and with one consent to poure out their praiers to the Lord. When S. Paul and his companions departed from Tirus all the congregation with their wiues and children brought them out of the towne and kneeling with them on the shore prayed Shall wee in these daies find this zeale among Christians No men will bee ashamed to imitate it and to kneele downe vpon a shore to pray to God publikely And yet the faithful of those times neuer did it without both reson fruit It is therfore a holy ordinaÌ„ce of God a most profitable exercise to come together to call vpon the Lord. As also it is ytâ—uty of al faithful carefully to come to such praiers that they may be pertakers of the fruits of the same especially in time of gret calamities or vpoÌ„ feare or liklihood therof We should eueÌ„ extraordinarily come together to call vpon God as we read that the prophet Ioel in the name of God coÌ„maunded Blow the trumpet in Sion sanctifie a fast Ioh. 2.15 cal a solemne assemblie gather the people sanctifie the congregation gather the elders assemble the children and together cry vnto the Lord in praiers feruent and extraordinarie old and young none exeÌ„pted And as euery one in respect of himself is therto bound so is it not enough that he faithfully employ himselfe only vnlesse he sollicit exhort others according to the prophesie of Zacharie saying The enhabitants of one Cittie shall say to another Vp let vs goe and pray before the Lord and seeke the Lord of hoasts I will go also Zach. 8 21. 3 Neither is it inough that in body we
he carefully commendeth himselfe to their praiers and by his example exhorteth vs to pray without ceasing and to perseuere in prayer with watching and thankesgiuing 5 That we may the better therefore employ our selues in this dutie it is meete that we practise the saying of Iesus Christ When thou prayest enter into thy chamber Mat. 6.6 and when thou hast shut thy doore praie vnto thy father which is in secret and thy father which seeth in secret shall reward thee openly True it is that this exhortation tendeth especially to reproue the hipocrisy of those that seek to make a shew and to boast of their deuotion yet with all it ministreth a generall and very profitable instruction that wee should exercise our selues in praiers not onely in publique but also priuate withdrawing our selues solitarily apart to employ some time therin with assurance that it shall not be without fruite And to that purpose wee reade that Isaac went from among his familie into the field to pray That Peter went into the toppe of the house among the Iewes the roofes of the houses were flat to pray Did not Iesus Christ many times goe a side alone to pray to God his father Gen. 24.63 Act. 10.9 Mark 6.46 Mark 1.36 Luk. 6.12 Saint Marke saith that he went vp into the mountaine to pray Also that rising while it was yet night hee went forth into a desert place and prayed And Saint Luke saith that beeing gone into the mountaine to praie he spent the whole night in praier As therefore by his example we ought to seeke out all secret opportunities wherby we may the more freely lift vp our hearts to God in praier So when we find our selues alone vpon occasion or otherwise in the house or in the fields by night or by day such solitarinesse should be vnto vs as a warning and allurement by and by to thinke vpon God that we may praie and praise him For as the spirite cannot be Idle so being alone from noise companie or companion to talke with it giueth occasion to the children of God that are not to much entangled in worldly affaires to enter as it were into familiaritie with God and to call onely vpon him 6 And in as much as we are but meanely enclined and giuen to these spiritual exercises it might well beseeme the childreÌ„ of God to binde themselues to certaine houres not in superstition but for a remedie to our in firmities because otherwise we will many times ouerslippe the whole day without this dutie But hauing limited some certaine houre for that employment the striking of the clocke will admonish vs of our dutie that wee shoulde not let it escape Dauid a man greatly exercised in praier practised this course as he sheweth saying that he called vpon the Lord at night Psal 55.18 Dan. 6.10 August 10 Proba in the morning and at noone daie Daniel also thrice a daie entered into his chamber to pray to God And Saint Augustine writeth that the brethren of Egypt in his time vsed many prayers to God but verie short cast forth as darts into heauen least through tediousnes the seruencie that ought to be in prayer might quaile By the premises therefore it appeareth that for the amendement of our liues we ought according to the exhortation of Iesus Christ to correct the negligence and sloth that hath taken holde of vs to imploie our selues in praier and priuate supplications thereto heereafter to giue our selues with such zeale Luke 21.36 Psal 4.6 that by continuall watching and praying to God our petitions in all things may bee made knowen to him by praiers and supplications with thankesgiuing as beeing assured that the more that we exercise and accustome our selues thereunto the greater shal be our comfort and affection to abide therin to Gods glory and the benefit and saluation both of our neighbors and our selues Of our dutie to reade the holy Scriptures Chap. 7. AS for the reading of the holy Scriptures wherein euerie one ought diligently to exercise himselfe experience sufficiently teacheth that when without daunger of fire it was prohibited vs wee then burned in seruent affection to reade but nowe when lawfully wee may doo it and that we bee thereto dayly exhorted either wee haue no bookes or if wee haue anie wee neuer looke vpon them How many whole families admitted to the holy supper shall wee finde that haue not among them all one Bible no not a new Testament And howe many of those that haue them doo bestowe daily one quarter of an houre in reading vpon them Nay how many dayes yea euen weekes doo they passe ouer without reading anie one woorde therein They surelye thinke it enough that they haue them to make shewe of them vppon some cupboord or deske Chrisost in his third Ho. vpon Iohn cap. 4 Saint Iohn Chrisostome noted the lyke corruption in his time Let vs bee ashamed sayth hee that a woman hauing had fiue husbands and she a Samaritan should bee so diligent and attentiue to learne that neither the time neither her businesse could withdrawe her from Christs mouth where she might bee taught and yet that wee doo neuer enquire anie thing concerning instruction in heauenly matters Which of you at your returne to your houses doo applie your selues to anie thing worthie Christians Which of you seeketh after the sense of the holye Scriptures Truely none Wee many times finde you in hand with the Chesse boord and playing Tables but seldome with bookes If ye haue bookes it is as if yee had none for they bee locked vp and kept in coffers your onely care is to haue them of fine parchment and sayâ—â— written not that yee may reade them but to make them an ostentation of your wealth and ambition Heereto hee addeth The vse of the Scriptures is not to haue them in bookes onely but to reade and print them in our heartes As in those dayes there was no printing so were bookes rare and very dere and in that respect did men vse them for an ostentation of their riches and shewed theyr ambition in this that hauing bookes fayre written and in fine parchment they referred them not to their right vse namely to reade them and so to take profite to saluation But in these dayes where there is such plentie of bookes through the helpe of printing men care not for hauing them much lesse for reading in them 2 Before the new Testament was translated into our tongue some would take pains to copie our Chapters which their Curates beeing wel minded to religion had secretly translated now many will grudge a small portion of monie for the price of a Bible yea euen of a new Testament And this hath beene a perpetuall infirmitie Poore men sayth Chrisostome doo excuse theyr neglygence in reading Gods word Chrisostome vpon Iohn Tom. 5. â—o 10 vpon tâ—e first Chapter â—lledging want of bookes meanes to buy anie A lyttle will I â—â—â—ake vnto them
doone to if God should visite them with the like necessitie Let thē thinke whether if they had but one hundred crownes they would bestow them all vpon one silke gowne layde on with golde lace and the whiles goe without a shert hosen or shoes The poore are their flesh Esay 58.7 saith Esay who commaundeth to couer them but they contrariwise that they may cloth thēselues sumptuously do leaue the poor naked without sherts hose or shoes Let them then thinke with themselues whether in the accompt of the goods that God hath committed vnto them the Articles of excesse and superfluitie in apparell will bee alowed by him who vndoubtedly heareth the cries and oppositions of his poore members complayning that they were left naked If a Taylour when he hath made a garment a great deale too long large being reproued shall haue no other excuse but that hee had too much stuffe woulde that bee accepted Woulde they not tell him that hee shoulde haue made the garment after the measure of the bodie but not according to the quantitie of the stuffe Euen so they that hauing plentie of goods doe employ them not after the measure of their vocation or the profession of a reformed religion but in superfluitie and excesse doe expose themselues to the skorne and grieuous reprehension in the sight of God and his Angels Let them therefore cloth themselues decently euerie man according to his calling yet so that the poore bee not forsaken in their necessities Let them put on such cloth that the poore may at least haue freeze To bee short let them put in practise the saying of Esay of the conuersion of the Marchaunts of Tyre Esay 23.18 That their traficke and Marchaundise shall bee sanctified to the Lord. It shall not bee locked vp neither hidden but shall bee vnto those that dwell in the presence of the Lorde that they may eate and be satisfied and haue dureable clothing for so doth the word signifie that he vseth 12 To conclude wee are to thinke that professing reformed religion it were meete wee should giue examples of reformation yet doe men see in vs the encrease of pompe and excesse in apparell as well in fashion as in stuffe edginges laces quoifes and other like vanities These as they testifie are small reformation in heart so doe they with manie call in doubte our faith and consequently our doctrine Those of the Church of Rome doe hereof occasion to harden their heartes in that in this pointe they see no difference betweene them and vs. As also the Anabaptistes haue almost no other argument to diuert themselues and others from our doctrine but the pompe and excesse in apparell that they see in the professors of our religion Beholde saie they they sauour all together of the worlde They bee worldly people Bee they the children of God Saint Iohn sayth Loue not the worlde 1. Ioh. 2 15. Ioh. 4.4 hee that loueth the world is an enemie to God Yet it is true that these men professing a greater simplicitie in apparell doe euen in themselues shew ambition to the world as concerning the stuffe for condemning a garde of veluet or a pafement lace they yet requite the vanitie with the excellencie and price of the stuffe which cannot be too fine or too deere for them and so in sumptuousnesse doe exceede both gards and lace Yet doth our dutie also require that for our partes wee shoulde take away all obiections or occasion to stumble at vs. Also as they are not to condemne the doctrine for anie such outward matters so are wee to remember the protestation of Saint Paule who sayth 1. Cor. 8.13 Rather then I will offend my neighbour I will eate no flesh while I liue If hee so submitted and resolued himselfe in a matter indifferent how much rather shoulde wee beware of offending the weake in these vanities prohibited by God Woe Luk 17.1 2. sayth Iesus Christ bee vnto him by whome offences come It were better for that man a mille stone were hanged about his necke and that hee were cast into the sea Shall wee euen obstinately through our vanities be causes of the ruine of our brethren Iustine in his 20 booke for whome Iesus Christ hath died Iustine reporteth that Pithagoras by his doctrine perswaded women to laye aside their golden ornamentes and other pompe of theyr garmentes as instrumentes of vanitie and impudencie and declared vnto them that the true ornamentes of women did consist not in garmentes but in chastitie What a great shame doe wee offer to Iesus Christ when his Authoritie and doctrine cannot worke the like effecte as to make vs to forsake such vanities which the perswasion of the Paynime brought the poore heathen vnto If these exhortations cannot pierce deepe enough into our heartes let vs call to minde how the Prophet Sophonie threatneth euen the Princes rulers and great courtiers saying It shall bee in the daye of the Lordes sacrifice thereby meaning the day of his vengeance that I will visite the Princes and the kinges children Sopho. 1.8 and all such as are clothed with straunge apparell Thus wee see how the Princes and great Lordes making a shew of their sundrie sutes of sumptuous apparell and new and straunge fashions are heere threatned with Gods iudgements And therefore let such as be of meaner calling imagine whether such vanities and corruptions bee worthie greater punishment in them or no. 13 Now in as much as our Sauiour Iesus Christ the Sonne or God and his forerunner Iohn Baptist doe in their first preaching admonish vs to Amend our liues Let vs studie to forsake this ambitious vanitie so that euery man in his calling not imaginarie but such as God hath called him vnto apparelling himselfe modestly may in effect declare that he feareth God and mindeth to liue to edification remembring that garments are as it were a notable blemish of sinne the occasion of garments made as well to couer our shame as to defend vs from other the discommodities engendred in Adams transgression That the vse of the garments in steade of pride and puffing of vs vp may tend to humilitie making vs to glorifie God for his mercie and liberalitie towardes vs. Moreouer that we take care not to decke vp our bodies which shortly must perish and rot but to adorne our soules which are immortall with holinesse and good workes in the sight of God To be short that cutting off our superfluities wee doe therewith assist and relieue the poore members of Iesus Christ to the ende that in the day of iudgement Mat. 25. this blessed sentence I was naked and ye clothed me come therfore yee blessed of God my father and possesse the kingdome of heauen may passe on our sides Of excesse and superfluitie in feastes and banquets Chap. 24 NOw let vs speake of banquets No man can in these daies make a feast without excesse and that excesse must bee also reproued and represented
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
premises confirmed in that the Church is called the house of God For as the holy scripture speaketh of two sorts of children only the one the children of God the other of the deuill 1. Tim. 3.15 1. Ioh. 3.10 so are ther but two houses the one wherin the childrē of God are gathered norced together the other wherin the childrē of the deuil are scattered abrod So many therfore as are in the Church are the children domestical seruants of God as S. Paul also calleth them Ephe. 2.19 And contrariwise they that do refuse to adioyne thēselues therto are forreners strangers as the Apostle nameth thē Christ himself Ioh. 14.2 wher he saith that In the house of God my father ther be many māsions attributing the same title of the house of God to the heauēly Citie which is the congregation of the elect in heauen replenished with the glory of God as he doth to the Church and assemblies of Saints which do enioy the ministery doth admonish vs that the house of God vpō earth is the ready way there by to climbe the gate that we are to enter at into this house of God And cōsequētly that they that refuse to enter into the house of God vpō earth haue no accesse or entry into the house of God 1. Tim. 3.15 3 This Church is also called a piller of the truth in two considerations first because that without the same ther is nothing but lying cōsequently the dominion of the deuill the prince of darknes and father of lies Secondly to aduertise vs that all they vnto whō God hath reuealed his truth are by this title aduowed to be pillers therof by confessing preaching defending it before against all men yea euen by suffering for the same Whereby it euidently appeareth that such as will not make profession but refuse to ioyne with the Church do deserue to be giuen ouer to the power of the father of lies because so far as in thē lieth they suffer the truth to fall be brought to nought Gal. 4.26 But especially we are to note this title Mother attributed to the Church which sheweth her to bee the mother that brought vs foorth the nouise that suckled vs with her two pappes of the word and Sacraments the tutrix that bringeth vp guideth gouerneth vs vntil that hauing put of this mortall flesh we become like vnto the Angels And sith it is the wil of God that al they to whō he vouchsafeth to be a father shold acknowledge the Church for their mother those that shal refuse to adioyne themselues therto are not Gods children Which is more S. Paul calleth this Church Eph. 4. the assembly of Saints and body of Christ teaching vs that as the members therof are aduowed to be Saints mēbers of Christ so they that do refuse to adioyne thēselues therunto are holden as being no Saints nor members of the body of Christ to be the members of Sathan Mat. 12.43 whom the Scripture termeth the vncleane spirit Which consideration should minister as great terror confusion to these as contentment consolation to the members of the body of Christ When Iesus Christ therfore S. Iohn do cal vpon vs to Amend they do admonish vs that among al other things renouncing Idolatry we are especially to adioine our selues to the church of Christ to the end to become members of his body whereby departing from the kingdome of Sathan we may haue entrie accesse into the house of God wher hauing the Chruch for our mother wee shall bee assured to haue God for our father finally renouncing al falsehood we shal be made pillers and supporters of the truth by confessing and maintaining the same all the daies of our liues to the glorie of God and the saluation of our soules That we ought diligently to frequent Sermons Chap. 3. THe premises shall we much the better vnderstand when wee shall more particulerly be instructed what the Church is by the markes of the same And these are comprised principally in three points In the pure preaching of the word of God In the lawfull administration of the Sacraments and in the publike inuocation of one onely God in the name of our Lord Iesus Christ Concerning preaching Iesus Christ saith My sheepe heare my voice and follow me Thereby declaring that so many as heare the voice of Christ are his flocke and his Church Ioh. 10.27 and to that sence in another place he saith He that is of God heareth the voice of God But how can we heare Iesus Christ who is in heauē Ioh. 8.47 He that heareth you saith he to his Apostles Heareth me It followeth then that he that refuseth to heare Iesus Christ Luk. 10.16 when hee speaketh by his ministers is none of his sheepe And this indeed is euidently confirmed by the scope and right vse of the preaching of the Gospel noted in these titels which the holy Ghost attributeth thereunto The ministerie of reconciliation 2. Cor. 5.18 Ephe. 6.15 Act. 14.3 Act. 20.32 Act. 13.26 Act. 5.20 Phil. 2.15 The Gospell of peace The word of grace saluation and of life euerlasting For who be Christs sheepe the children of God and members of his Church but onely they that are reconciled to God That haue peace of conscience That feele Gods fauour and grace in their soules And that waite for saluation life in Iesus Christ according to the most assured testimonies of his holy Gospell Whereupon wee see there is nothing which wee are to holde more deare or in greater estimation then the ministerie of the word 2 Except we be illuminated we cannot be saued Now where Iesus Christ calleth his Apostles The light of the world Mat. 5.14 Esa 49.6 Act. 13.47 And S. Paul saith that God hath sent him to be a light and saluation to the Gentiles The same is likewise ment by all those that are called to preach the Gospell Neither are they called light in respect of their persons but of their doctrine Who so therefore desireth to see cleerely into the waie of euerlasting lyfe must diligently giue eare to those whose preaching is the light Iohn 3.5 No man saith Iesus Christ can come into the kingdome of God vnles he bee regenerated Saint Paul who calleth himselfe the father of the Corinthians and sayth 1. Cor. 4.15 that he hath begotten them to the Lord doth sufficiently declare that this regeneration is wrought by preaching of the Gospel Without faith we can neither please God nor be saued The same Apostle sayth that Faith commeth by hearing the preaching If wee be not saued Heb. 1 16. Ephes 2.8 Rom. 10.15 1. Tim. 4.16 we are for euer accursed Saint Paul writing to Timothie sayth that by the faithfull discharging of his duetie he shall saue both himselfe and those that shall heare him The same Apostle sayth that when Iesus Christ ascended into heauen he
speaking vnto vs but because God speaketh by them and therefore whosoeuer despiseth or resisteth them when they preach the worde of God hee doth despise and reiect God in them 6 The premises doo sufficiently shew in what reuerence wee are to holde the ministerie of the worde what a blessing it is to enioye it how earnestly and diligently wee shoulde frequent sermons especially in consideration of the benefites which wee reape by them as illumination reconcilement to God and participation of saluation and lyfe euerlasting For this cause doth the Deuill our auncient enemie labour to diuert men heerefrom and to bring them out of taste saying vnto some If God woulde speake vnto vs either by himselfe or by his holie Angelles wee woulde verie willingly beleeue and obeye him alledging to others That they can reade Gods word in their houses that they haue verie good bookes and that they can heare no better instructions in the sermons of men than in the preachinges of Iesus Christ written by the Euangelists neither anie better doctrine than in the writings of the Prophets Apostles But hereto we aunswere that our selues are also in duetie to read the holy Scriptures as hereafter we will more at large declare In the meane time it is abhominable rashnes and presumption in man to seeke to alledge reasons against the expresse declaration of the will of God Albeit we should not vnderstand for what cause God would speake vnto vs by the ministery of men or that thereby he would bring vs to saluation yet might it become vs to humble our selues in his sight and without replying to obey his commandements ordinances as certainly beleeuing that to his elect hee appointeth nothing but in his wisdome goodnes to his owne glorie and to their felicitie and saluation And in deed first euer since the fall of Adam men haue bin so estranged from God by reason of sin and their own corruptioÌ„ that they cannot abide the presence of God especially when he speaketh to them And therefore this was in olde time a common saying Iud. 13.22 We shal die for we haue seene God Likewise the people of Israel hearing God speaking vnto theÌ„ in mount Sinay Exod. 20.19 sayd vnto Moses Speake thou vnto vs and wee will heare thee but let not the Lord speake least we die And God accepting this confession of their infirmitie together with their demaund saide vnto Moses They haue sayd well and therefore I will heereafter speake vnto them by the ministerie of men Deut. 18.17 raising them vp Prophets and putting my words in their mouthes This experience of the people of Israel that they were not able to heare God speaking vnto them theyr demand that hee would speake to them by men the approbation thereof and Gods promise to send them prophets do declare that it is an intollerable presumption if in stead of vsing the ministerie of men we wil needs haue God himselfe to speake vnto vs. 7 Neuertheles albeit God would not offer himselfe in such maiestie as to terrifie men when he speaketh vnto theÌ„ yet may we note sundrie notable reasons that moue him to vse the ministerie of men First it is a good proofe of our humilitie obedience in that he is content we should be taught and brought to saluation by the ministrie of men that be like vnto our selues sometime our inferiors for so will God haue the glory of our faith and saluation to himself but if himself shuld speak vnto vs or send his Angels some might say It is no maruell though men obey for who will not beleeue God when himselfe speaketh vnto vs Who dare disobey him But sith they bee men and many times of lowe degree yea euen such as want the perswasiue wordes of mannes wisedome 1. Cor. 2.4 â— as Saint Paul confesseth of himselfe then as hee also addeth Faith must bee from God and not from man And therefore is it not requisite that the holye Ghost shoulde perswade vs that when vve heare men speaking vnto vs wee heare God speaking by them and so doo receiue their worde not as the woordes of men but as the worde of God In this sense doth he also say that the pastors doo beare the treasure of the heauenly doctrine as it were in earthen vessels to the end to trie our humilitie and faith 2. Cor. 4.7 whether without respect of the base and meane estate of the men wee can finde in our hearts to esteeme of and accept the heauenly treasure which they present vnto vs. Secondly is it not a great honour that God doth to man when from among men hee chooseth some to bee his embassadors as it were his owne mouth to preach and proclaime his will together with the mysteries of our saluation and to beare witnesse of his great mercie goodnesse and loue towardes vs and of that eternall glorie which he hath prepared for vs in heauen 8 Thirdly the establishment of preaching is an excellent conuenient meane to maintaine loue vnion and truth among men If there were no preaching but onely priuate reading of Gods word we shuld presently find a horrible confusion in the doctrine when euery one shall expound the holy Scripture after his owne sense vnderstanding As also by experience we doo but too plainly see that they which contemne preaching doo finally fall into diuerse opinions and errours Heereto had S. Paul especiall regard when he writ to the Ephesians There is one bodie and one spirite Ephes 4. â—4 euen as yee are called in one hope of your vocation There is one Lord one faith one baptisme one God and father of all which is aboue all and thorough al in al. But vnto euerie one of vs is giuen grace according to the measure of the gifte of Christ Wherefore hee sayth when he ascended vp on high hee led captiuitie captiue and gaue giftes vnto men Hee gaue vnto some to bee Apostles others to bee Prophets others to be Euangelists and others to be pastours and doctors for the gathering together of the saints for the worke of the ministerie and for the edification of the body of Christ till we all meet together in the vnitie of faith knowledge of the son of God vnto a perfect man and vnto the measure of the age of the fulnes of Christ that we henceforth be no more children wauering and carried about with euerie winde of doctrine but let vs follow the truth in loue and in all things grow vp into him which is the head that is Iesus Christ by whom all the bodie being coupled and knit together by euerie ioynt receiueth increase of the bodie vnto the edifying of it selfe in loue through the grace that is ministred according to the measure of euerie member 9 By this discourse the Apostle Saint Paule doeth manifestlye declare that this gathering together of the Saintes this building vp of the bodie of Christ our full growing vp in him that is
the holy supper to the end that by participation in his body bloud we might the more be strengthened in this assurance that Christ is ours together with all his benefits so feede our soules spiritually to life euerlasting And indeed as ther is no saluation but in Christ so doth not Christ any whit profit vs except we belieue that he is ours together with all his benefits Well is he presented vnto vs in the preaching of the Gospell but ther be yet two other points those very notable in the cōmuniō of the holy supper For God who in his preaching speaketh generally to al men in his holy supper directeth his particular promise as it were by name to euery the cōmunicants therin And not so satisfied he also deliuereth them a seale and visible token to assure thē that his pleasure is that Christ with al his benefits should as certainely belong to euery of thē as they see touch and tail that they be partakers of that bread wine that is deliuered vnto thē He thē that careth not to be cōfirmed in this assurance that Christ with all his benefits is his is possessed with too much pride if hee thinketh it needles either that he prophane it as not feeling what a comfort and ioy it is to haue assuraunce of his saluation in Iesu◠Christ The second reason is that we presenting our selues at the Lords table may by so doing make as it were a publike protestation that we haue no fellowship with Idolaters and heretickes neither with the world But that we take our selues to be the children of God the mēbers of the body of Christ that we looke for life and saluation through him onely and so shew forth the benefit of his death al this in remembrance of him to his glorie The first reason declareth how necessary the vse of the holy supper is in regard of our selues The second how requisite it is to the glorie of God and the edification of our neighbours We might also add a third reason That is that the holie Supper is a seale of our vnion knitting together into one bodie vnder our head Iesus Christ as S. Paule expressely saith That we who are many are but one bread and one bodie because we are all partakers of one bread And thus those men that voluntarily do abstaine therefro do depriue their soules of their food Christ of his glorie and by their euill example doe minister offence to their neighbours To conclude They seperate or rather keep them selues seperate from the bodie of Christ Hereby it appeareth that they which be negligent and care not for communicating in the Lords Supper when he giueth them opportunitie do deserue not onely not to be accompted members of Christs Church Nomb. 9.9 but also to incurre the most horrible iudgement and vengeance of God As God in old time declared by Moses That the man that did not celebrate his passeouer should be cut off from among the people and beare his owne sin because he offered not the offering of the Lord in due season 2 Againe we see in sundrie reformed Churches a number of negligent hearers of sermons but yet are there many more that care not for communicating in the Lords Supper and that vpon sundry considerations first some that liue in bad consciences in whordome theft drunkennesse or other iniquities from which they are not determined yet to abstaine do forbeare the communion as doubting least they should aggrauate their condemnation according as saith S. Paule 1. Cor. 11. He that eateth and drinketh vnworthely eateth and drinketh his owne damnation These men doe resemble those who lyuing in fornication do refuse to marrie least thereby their fornication which they are not minded to giue ouer should be the more grieuous as being conuerted into adultery They may also be likened to those who hating their neighbours when they say the Lords prayer Our father which art in heauen c. do leaue out this petition forgiue vs our trespasses as we forgiue them that trespas against vs as imagining that if they should say that they should pray to God not to forgiue their owne sinnes because they forgiue not their neighbours But as they who lyuing in fornication and will not marry least they should forsake their adultery are in a wofull estate so the others that aske no forgiuenes for their transgressions and seek to continue in hatred against their neighbours are worthy double condemnation one in respect of their hatred that they continue the other for their sinnes for the which they aske no forgiuenes Euen so they that forbeare the holy Supper in respect of their bad consciences do pronounce sentence against themselues namely that they deserue double death first for their sinne which they do continue in wicked consciences and secondly because they seperate themselues from the communion of Christ in whom onely is the fulnesse of life What shall they then doe Let them put away their wicked conscience Let them dissolue the bands of Sathan Let them come forth of hell If they say that they can not so farre master their affections Why haue they married themselues to fornication hatred theft and other like iniquities vpon condition that they will neuer be diuorced from the same surely that is a token that they do not steadfastly beleeue that there is a hell prepared for such liners Or at the least the pleasure that they take in their sinne doth quench all remembrance thereof Otherwise the sole apprehension of this horrible and vnquenchable fire would force them to giue ouer the wickednesse that leadeth and draweth them thereto And indeed if in a mightie tempest they should chaunce to finde themselues vpon the sea in daunger of drowning they would a thousand times protest to forsake their bad consciences that so they might submit themselues to the obedience of God But how can they lie downe and sleepe vpon a pillow of fornication theft hatred and other wickednesse giuing themselues as a pray to Sathan if God in his long suffering should not recouer them Let them flatter themselues at their pleasures for if they continue in abusing the pacience of God and abstaining from the holy Supper to the end to goe on in a wicked conscience their estate is most woefull and accursed As he therefore who wanting the gift of continencie and liuing in fornication ought to abhorre it and to prouide himselfe of a remedie by marriage so as often as they haue aduertisment or heare of the celebration of the Lords supper let them at the least thinke themselues wakened and summoned to renounce their wicked consciences and by participating in the holy supper to seperate themselues from the societie of the wicked to glorifie God and to be confirmed in faith and courage to goe forward from good to better 3 Others doe forbeare the communion because they will not submit themselues to Ecclesiasticall orders and discipline If wee might admit
of euery one indifferently or that we would not care although afterward they liued other wise then might beseeme the children of God or were occasion of offence to the weake then would they surely come to communicate But if they may not be admitted before they haue talked with some minister or elder of the Church yea peraduenture be forced to beare with some Christian admonition in case they do not afterward walke in the course of Christianitie they will rather chuse to depriue thēselues of the communion As also to the end to confirme them in this mislike they shall find some discontented persons who to mislike the order of the Church will euen against their owne consciences charge it with the title of a new tyrannie inquisition Yet must wee confesse that the Church of Christ cannot consist without some order and as S. Paul saith All things must be done in order and decencie 1. Cor. 14.40 If no Cittie or familie can long continue without establishment of some order and gouernment Then the more excellent that the Church is the more necessarie it is therein to erect and obserue some gouernment which we tearme Ecclesiasticall Discipline Doctrine is as it were the soule of the Church and order as the sinnewes of the same to vphold it If the Church which is Gods house must not be a receptacle and harborow for dissolute persons and vnbeleeuing vnthrists and as both the Prophet and Iesus Christ himselfe termeth them a denne of theeues Then must there bee some order Iere. 7.11 Mat. 21.13 whereby to purge and preserue it from such 4 Particularly if the holy supper be ordained for the faithfull the children of God and the members of Iesus Christ Such as haue the gouernment of the Church must also haue some testimonie that they that desire to adioyne themselues thereto and to communicate therewith are taken to bee such as approuing the puritie of the doctrine doe not leade anie offensiue life And as for those that are once admitted to the communion they may continue therein by trying themselues because by the rule of charitie we are to beleeue that they perseuere in the faith godlines loue vntill either by reuolt from the doctrine offensiue conuersation or obstinate refusal of Christian admonitions exhortations they shew themselues vnworthie the communion whereto neuerthelesse vpon testimonie of their repentaunce and amendement of life they may bee againe admitted Let those therefore that stumbling at this order doe depriue themselues of the communion euen iudge in their owne consciences whether it bee not meete that order bee maintained and all persons subiected thereto rather then to bring in such confusion as indifferently to receiue to the Lordes supper all fornicators drunkerds theeues murderers and other like offensiue people whereof might ensue a most grieuous prophanation of the Lords table to the condemnation as well of those that so shall bee admitted as of them that voluntarilie doe admit them When Christ and Saint Iohn doe crie Amend your liues they speake also to such people that they vnderstanding how requisite this order is for the happie conduct of the Church in the feare of God accommodating themselues thereto may so dispose of themselues as to communicate in the Lordes supper to his glorie and theyr owne comfort and saluation 5 Some there are that voluntarilie doe abstaine from the communion because they cannot saie they resolue where the Church is as stumbling at the infirmities of such as doe communicate and still finding more faulte in the Church then in themselues These men shaming to bee reputed either halfe Papistes or of no Religion doe sometime frequent Sermons but they staie there and ioyne themselues to no Church Yea they euen doe seeme to reioyce when they heare of any the offences or infirmities of any of the members of the Church that thereby they may haue some collour to stand a loose Yet must they confesse that there is a Church in the worlde and that they must ioyne themselues thereto if they desire to bee in Gods house and partakers in the promises made to the Church To bee short if they looke to bee saued By alowing no Church they seperate themselues from the true Church that is vpon earth and consequently from the entrie into that which is in heauen If themselues should be in the fieldes ouertaken with some sharpe storme of wether woulde they stand still and seeke no couert vntill some great thicke leaued tree would offer it selfe to defend them Are they without fault The onely pride that possessing them maketh them to condemne all Churches considering they ioyne themselues to none doth sufficiently shew that they are not restrained so much by the particular faultes of some of the Church as by their owne offences and corruptions Mat. 18.1 and consequently haue such a mislike that they thinke no bread good In Christs Church which consisted but of twelue Apostles there was one traitor Mat. 26.65 There were ambitious disputations who should be chiefest in the kingdome of Christ They all forsooke their master and S. Peter thrice denyed him Mat. 26.69 How many faultes and corruptions did Saint Paule note and reproue in the Church of Corinth and the seuen flourishing Churches of Asia Apoc. 2. ◠Yet all that ioyned in these Churches and in them were partakers of the holy supper were accompted faithfull chosen and contrariwise they that kept themselues without vnbeleeuers Neither is it a matter indifferent or at mens libertie whether they shal communicate or abstaine but a precept from God Doe this saith Iesus Christ in remembrance of me And S. Paul Let euery man trie himselfe Luk. 22.19 1. Cor. 11.28 Mat. 26.27 Num. 9.13 and so eate of this bread and drinke of this cuppe Againe Take eate Take drinke ye all God in old time ordained as is aforesaide that they that had opportunitie to eate of the passe-ouer and voluntarily did abstaine should be rooted out from among the people that is to say be no longer accompted any members of Gods Church We must therefore obey God and feare his iudgements and so resolue to ioyne with his Church and communicate in the holy supper of the Lord. 6 There is a certaine decree ascribed to Zepherin Bishopp of Rome wherein he ordaineth that all Christians should communicate at the least once a yeere In the decretal Cap. Omnis depen Remiss Platina in his life If wee consider the state of the Church in his time we shall finde that they oftner did communicate then they now doe in our Churches And indeed this communicating should bee better frequented then it is Neither did Zepherin meane to permit or alow them to cōmunicate but once a yeere but rather to reproue the corruption and sloth of those who desiring the name of Christians did neuer communicate and so shewed themselues vnworthie of that name if by communicating with the faithfull in the holy supper
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
reason of the hope of our saluation wee may feele within vs the efficacie of this doctrine making vs to renounce the earth the world and the flesh that through true and liuely faith wee may aspire to the inioying of the heauenly glorie and finally attaine thereunto through our Lord Iesus Christ That we ought to put in practise the word of God Chap. 8. NOw as we vnderstand that in dutie we are to ioyne with the Church of Christ carefully to frequent Sermons deuoutly to communicate in the holy Sacraments namely in the Supper zealously to assist at common praiers feruently to exercise our selues in priuate praier and diligently to reade Gods word so the principall end and purpose of all these duties doth import that we should order our liues according to the will of God and thereafter put in effect and practise as well whatsoeuer wee learne in the worde and Sacramentes as also euerye thing which in our praiers we beg at Gods hand For as medicines doo minister health to none but those that take them whose nature also is strong and wel prepared to receiue their operations so is it requisite that they which heare and reade Gods word should receiue and apply it to themselues and praie vnto God to prepare them and by his holie spirite so to dispose their harts that the doctrine and exhortations may worke their operation in them And in deed if the end of all sciences as an ancient philosopher teacheth consist not in the knowledge but in the practise the same ought especially to take place in Christian religion and doctrine Hee that studieth ciuill law or Phisicke is not straight satisfied with the knowledge that he hath gotten but proceedeth to practise One becommeth an aduocate a counseller or a president the other spendeth his time in the cure of diseases They that haue learned the arte of sewing of cordwainrie of draperie and so foorth yet are not reputed taylers cordwainers or drapers vnlesse they doo in act exercise those sciences which is in deede the purpose of theyr apprentishippe in like manner let vs neuer looke to bee Christians or Gods children notwithstanding wee haue learned the manner thereof vnlesse wee also performe the woorkes of Christians and of the children of God Blessed are they sayeth Iesus Christe that heare the worde of God Luke 11.28 Rom. 2.13 Iam. 1.22 and keepe it Agayne The hearers of the lawe are not righteous before God but the dooers of the lawe shall bee iustifyed Wee must therefore as Saint Iames saith bee doers of the lawe and not hearers only otherwise we shall deceiue our selues And in deede as the holy Scripture is full of exhortations to obedience to the will of God and Amendement of lyfe so it importeth not onely that wee shoulde knowe that wee must amend but also that wee amend really and in deede Luke 16.6 The figge tree that bare no fruite was threatened to bee cut downe a Sunne without light Iam. 2.17 is but a painted Sunne a coale without heate is dead a bodie without motion liueth not euen so saith without woorkes is dead and the Christian that bringeth not foorth the fruites of the spirite of Christ belongeth not to Christ and so is no Christian After we haue shorne our heads and our beardes Rom. 8 before we come foorth wee looke in the glasse whether it bee well how much rather ought wee after wee haue heard the Sermon the end whereof tendeth to amend our liues immediatly to looke vppon and peruse our soules to the ende to see whether our corruptions and vices beeing cut downe and mortifyed the same bee cleere and pure in the sight of God For as a certayne Philosopher in olde sayde The vse of the bath and of the worde that purgeth not is vayne and vnprofytable and therefore sayth the Apostle Saint Paule Yee haue not so learned Christ if so bee ye haue hearde him and haue beene taught by him and the truth is in him That yee cast off concerning the conuersation in time past the olde man which is corrupt through the deceiueable lustes Ephe. 3.20.21 22.23.24 and bee renewed thorough the spirite of your minde and put on the newe man which after God is created in righteousnesse and true holynesse Still labouring that in the ende wee maye bee founde irreprehensible without spot wrinckle or blemish and that the image of God maye bee restored and shine in vs. This is it that wee are now to intreate of 2 Heere haue wee worke inough cut out For what is man become by the transgression of Adam Euen the verie same as the Apostle Saint Paule describeth him saying There is none righteous no not one there is none that vnderstandeth there is none seeketh God they are all gone out of the waie they haue beene made altogether vnprofytable Rom. 3.10 there is none that doeth good no not one Their throate is an open sepulchre they haue vsed theyr tongues to deceite the poison of Aspes is vnder theyr lippes whose mouth is full of cursing and bitternesse Destruction and calamitie are in their wayes and the waie of peace haue they not knowen the feare of God is not before their eies True it is that some sparkes of the image of God doo yet remayne in man but verie fewe small and of no strength which also wee doo quench or at the least so abuse that man is neuer more deuoyde of reason than when hee suffereth himselfe to bee lead by reason and of those sparkes he is to looke for no profite but that thorough them hee shall bee made the more inexcusable in the daie of the Lorde Manye beastes and fowles doo in vertue goe beyonde man The Doue in simplicitie the Ant or Emet in diligence and industrie Esa 1. the Storke in kindnesse the Dogge in loue and fidelitie the Oxe and the Asse in memorie and acknowledging of benefites the Lambe in meeknesse the Lyon in magnanimitie the Cocke in wakefulnesse and lyberalitie the Serpent in wisedome generally all in sobrietie and contentment But in vice man passeth them all For hee is more traiterous and cruell than a woolfe more craftie and subtill than a Foxe more proude than a Peacocke more voluptuous and vnthankefull than a Hogge more daungerous than an Aspick Moreouer al vices and wickednesse whatsoeuer that resteth particuler and seuerall in sundrie beastes are altogether or for the most parte in one man For wee shall see one man both couetous proude craftie cruell enuious vnthankefull and a theefe To bee short as many members vnited make one bodie Rom. 6.6 so the holie Apostle Saint Paule tearmeth this heaping of vices in man the bodie of sinne euerie vice beeing as it were a member to that bodie It is sayde that in a sheepe euerie thing returneth to profite and commoditie the flesh for foode the wooll for clothing the sinnewes for strings for musicall instrumentes and so foorth But contrarywise euerie thing that is in man
to the poore whether to their reliefe or to their contempt to bee doone to his owne person Yea I say hee will make accompt of it and rewarde it as if it were done to himselfe Were it not our dutie therefore to abhorre all contempt of the poore For who would not thinke him either mad or desperate that shoulde denie Iesus Christ of meate and drinke in his hunger or thirst or cloth in his nakednesse or harborrow in his necessitie Euerie one would euen spit in his face that shoulde shew himselfe so vnthankefull and peruerse Or who would not euen take the bread out of his owne mouth and the garment from his owne backe to relieue Iesus Christ if in his owne person hee shoulde shew himselfe vnto vs naked or famished Who woulde not thinke it a great blessing to lodge him in his house and by displacing himselfe to lend him his bed Who woulde not goe to meete him and with olde Abraham and Lot saie vnto him If I haue found fauour in thy sight Gen. 18.3 19.2 I pray thee turne into my house and take thy repast The contempt and neglect of the poore in this behalfe doth to our confusion mightilie crie out that wee beleeue not Christ where he protesteth that whatsoeuer wee doe to the poore wee doe it to himselfe and so are wee conuict of this incredulitie Besides wee may boldly saye that the reliefe giuen to the poore in the name of Iesus Christ is vnto him more acceptable then if it were giuen to his owne person because that in relieuing the poore besides our charitie wee also shew faith apprehending the truth of his promise where in he accepteth any thing done to the poore as done to his owne person 2. Cor. 9.6 8 Moreouer the holy Ghost many times compareth Almes to the seed cast into the ground and thereupon Saint Paule expresly saith He that soweth sparingly shall reape sparingly he that soweth liberally shall reape liberally Augustine of the words of the Lord. The poore mans field saith S. Augustine is fruitefull and doth quickly and plenteously returne that which it hath receiued The husbandman byeth land oxen and horse and feedeth them he tilleth his ground he casteth in seed and all vpon hope of a doubtfull and vncertaine haruest but in giuing to the poore it is not so he shall not neede to lay out any money for fieldes or cattle neither to till or soyle his ground God doth shew and offer it readie prepared sit for to receiue the seede which being cast into the hands of the poore returneth assured plentifull and euerlasting fruite If any man shoulde offer his land readie tilled and soyled and will vs to sow it vpon condition the crop should be our owne we would neuer tarrie for much entreatie nay rather then to want seede we would sell our clothes for such a purpose sith therefore that the poore are a fat and fruitful soyle readie prepared by the Lord to receiue our seede what is that let that hindreth vs from sowing in that ground by imparting of our goods to the poore especially considering that there is neither frost nor drought neither weede nor darnell nor grashopper nor armie of souldiers to debarre vs from reaping the euerlasting crop thereof By experience we finde that if wee keepe our corne long in the garner it will at length take heate and spoyle but in sowing it wee doe not onely keepe it but also it is encreased and greatly multiplyed Euen so is it with our goods or rather better for seeking to keepe them they doe not onely decaie Mat. 6.19 as Iesus Christ sayth by â—ust moath or otherwise but also they doe corrupt vs by a peruerse confidence that wee repose in them and by the pride and surquidrie which they engender in our harts Wher contrariwise being sowen and scattered in the hands of the poore they are safely preserued and layed vp for vs with encrease in the kingdome of heauen 9 Againe Almes is called not onely seede to teach vs that we shall reape a blessed croppe therof Pro. 19.17 but also it is likened to a loane made vnto God Salamon expressely saith that hee that sheweth mercy to the poore lendeth to the Lord. If wee thinke nothing lost that wee lend to a goodman and one that is of abilitie but looke to receiue it againe much rather may wee looke to recouer that which wee haue lent to the almightie and faithfull Lorde What excuse may wee pretend in the presence of God when sinners doe lend to such as be like to themselues Luk. 6.34 vpon an vncertaine hope to recouer their loane and yet we refuse to lend vnto Christ when in his members he desireth to borrow and becommeth him self surety for it with promise of great reward as Saint Luke saith Lend to the poore looking for nothing againe and your reward shall bee great in heauen Luk 6.35 Of two thinges wee must confesse the one either that we doe not make so much accompt of the spirituall and euerlasting vsurie and rewarde is of a little money subiect to losse which at the farthest we must forgoe at death either else that wee accompt that which wee lend foorth vpon vsurie to men by nature lyers to be more safe then that which we lend to him that is truth it selfe who cannot shrinke or become banquerout a payment worthy diuers couetous persons that trust more in man then in God Augustine in his Epist If thou wilt be a good Marchaunt sayth Saint Augustine and an excellent vsurer giue foorth that which thou canst not keepe if that thou maiest receiue that which thou canst not loose Giue a little that thou maiest receiue a hundred times as much Againe giue a temporall possession for an euerlasting inheritance And againe Christ saith vnto thee giue mee of that which I haue giuen to thee I aske but mine owne giue and restore I haue beene a liberall giuer to thee now make mee thy debtour and I will pay thee euerlasting goods If some mightie towneship should vse such liberalitie towardes her Burgeoyses as to deliuer them good letters and sure assignations to receiue for a hundred in readie money a hundred of Annuall rent for life who would not deliuer foorth his money to such profit But God promiseth to these that shall giue to the poore a much greater rent without comparison and that not for a temporall life but for a hereditarie and euerlasting rent What then is it that letteth or stayeth vs from coÌ„ming deliuering our mony to him by the hands of the poore Euen our incredulitie because we think al that we giue vnto them to bee our losse Albeit contrariwise it is the onely way to keepe our goods for euer But all that we keepe during our liues is lost at our death so that which in our life time we giue to the poore we shall finde againe after our death and enioy it in life euerlasting
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
neuer haue beene annoyed with heate or colde that doe so molest him Moreouer this vse of garmentes doeth testifie vnto vs. Gods goodnesse and mercie towardes vs in that hee ministreth wherewith to releeue our necessities and so bindeth vs more and more to praise him To make therefore our garmentes a pompe and shew whereby to bee honored and glorified is the reuersing of the vse of them and manifest sacriledge against God Yet is this corruption so common that there is none no not the little children but will boast of gay garments Let vs therefore that haue more wit then children euen vs I say especially that are instructed in Gods word and know the originall and vse of garmentes in liew of seeking glorie in the same learne by them to humble our selues and to render all thankes and prayses to God to whome it appertaineth 8 For a third remedie let vs remember what a folly yea what an extreame iniquitie it is to take more care for garmentes for the bodie then for ornaments for the soule For as the bodie being of more valew then the garment wee will sell or pawne foorth the garment for to feede the bodie so ought wee to leaue all affecton to beautifie our bodies the better to tende to the adorning of our soules And hereto doth Saint Peter exhort vs 1. Pet. 1 3. saying Let not the womans apparell be outward with broydered heare or golde put about or in putting on of apparell but let the hid man of the hart be vncorrupt with a meeke and quiet spirit which is before God a thing much set by The same doth S. Paule also confirme saying Let women araie themselues in comely apparell with shamefastnesse and modestie 1. Tim. 2.9 not broidered haire or golde or pearle or costly apparell but as becommeth women that professe the feare of God with good workes If wee dwel in a borrowed house looking weekly when we must depart wee wyll neuer trouble our selues wyth anie cost or fitting of it as wee woulde doo if wee were sure to remayn in it all the daies of our liues And what is the bodie but a house lent vnto the soule from whence it looketh dayly to departe What reason haue wee then so to care for adorning the bodie which shortly must rot and perish so to neglect the soul which is immortal Men commonly doo care to be more honestly appareled when they are to meet at some banquet or marriage or to come before some honourable personages than ordinarily when they conuerse wyth inferiours Now wee as concerning our bodies doo conuerse wyth men lyke vnto our selues but as concerning our soule with God and his angels to whome it is lifted vp now by faith but at death really Is it not therefore repugnant to all order and reason to care more for the beautifying of the bodie than for adorning of the soule 9 Some man wyll saie Why albeit we beautifie our bodyes yet doo wee thinke vpon the adorning of the soule But this is a mere abuse for it is an olde saying that the great care to prouide for the bodie is an euident token of the neglect and small affection to adorne the soule Who can saie that hee is loth to burne his house when hee layeth burning coales hard by a stacke of strawe Naturally wee are inclined to ambition and pride and what is all this pompe prouision for the bodie but wood and straw kindled by the fyre of our Ambition Humilitie modestie charitie chastitie and holinesse are the chiefe ornamentes of our soules and is there anie thing more contrarie to these vertues than Ambition pride crueltie lust and prophane liuing which all doo appeare in these pompes and ornamentes for the bodie Well may wee confesse that there bee some more proude in theyr paltrie peltes than many in theyr sumptuous apparell When Antisthenes ware a turnde cloake Socrates tolde him that hee discerned his vaineglorie and ambition through the rentes of his cloake Contrariwise queene Heste rprotested before God that shee tooke no more pride in her most rich apparell The last book of Hest 14.6 than in base and defouled clothes But we speake of that which is common with men as experience sheweth For in deede wee shall finde few in whome ambition or desire to bee thought rich or noble or among women to appeare fayre is not the verie originall foutnaine of theyr sumptuous apparell pompe and beautifieng of the bodie 10 Some will reply did God create golde siluer silke and such like to no vse We confesse he created them to vse but not to abuse of his liberalitie to take occasion to praise him but not to extoll our selues And truely it is a great abusing of Gods creatures when we employ them to maintain our pride and ambition and in liew of reseruing al honour and praise to him that is the giuer of them to minister offence to our neighbours Againe it followeth not that the vse of silke and golde permitted to Kinges Princes and people of like calling should equally bee permitted and commanded for euerye Marchaunt and Artificer Princes may without reprehension or blemish of pride weare that which Marchaunts and Artificers cannot vse without note of pride and presumption True it is that the more modestly that any shall vse it the more commendable it is But it were but a trouble to pollicie and conscience without reason or ground to submit all person of whatsoeuer calling to Marchaunts attire as also it is not conuenient to abase Marchaunts into poore Artificers apparell 11 Yet is there another point to be considered God as to another purpose is afore said hath made men not Lordes but stewards of his goods with condition that they shall giue accompt of the same And in that respect it is lawfull for men of honour and calling honourably to cloth themselues so long as they also reserue meanes and clothe the poore members of Christ And indeede this sentence which he will pronounce in the day of iudgement Depart from me ye cursed into eternal fire Mat. 25. for I was naked and ye clothed me not c. might make those to tremble whose superfluitie and excesse in apparell would wel suffice to cloth the poore members of Iesus Christ But this sparingnes is an euident signe of incredulitie as Saint Iames noteth Iam. 2.15 tearming it to be a testimonie of a dead faith when we cloth not those that bee naked The silke ribbands and lace that couer the cloth the edgings passements and purles added to stuffe of it selfe curious enough the ringes enriched with precious stones the golde the siluer and pearle wherewith the bodies are decked vp shal in the day of iudgement arise against those that take no pitie of the poore that lay vpon straw went woolward and quaking for colde for want of garments Let those that dispence with such sumpteousnes and excesse examine their owne consciences whether they doe to others as they would be
and pregnant groundes condemned that of necessitie he must yeeld and be conuict and if he be not a very scorner and prophane Atheist acknowledge that they are not only to be condemned and reiected but also to be vtterly abhorred and had in abhomination Of games of Chance and Hazard as Cards and Dice Chap. 19. AS concerning games in generall we are to resolue that there is none lawful vnlesse it both bring profite to man and tend to the glorie of God And this is it that Saint Paul teacheth 1. Cor. 10.31 Ephe. 5.16 Mat. 12 36. saying Whether we eate or drinke or whatsoeuer we doe let all bee to the honour and glory of God And indeede as he warneth vs to Redeeme the time So doth Iesus Christ affirme That in the day of iudgement we must render accompt of euery Idle word Much more then of Idle deedes Euery one confesseth that Idlenes is to be condemned but Idlenes cōsisteth not only in doing nothing but also in doing such works as be Idle and vnprofitable This once laide for a foundation we are to note that ther are some pastimes which consist in the exercise of the body as shooting either in the long bow or caliuer c. Fence leaping and other such like Others in dexteritie of the mind as Cheste and Draughts These games and pastimes and such like are as things indifferent lawfull tollerable among Christians so long as they be practised for this profit namely to recreate the mind weried with ordinary busines to the end afterward to return more cheerfully to the same As also are such bodily exercises as breed dexteritie strength for the better employment in the seruice of the common wealth But heere wee are to respect three points First that we do not so exceede in them as thereby to neglect the dutie of our vocation for so in liew of redeeming time we should both loose and abuse it Secondly that we refraine such exercise and play for money For play is no meanes alowed by the lawes either of God or man to get or to spend mony in which God deliuereth into our hands to be faithfully disposed or possessed in a good conscience Lastly it is another case when the Maiestrate propoundeth some price or reward for bodily exercises to the end thereto to inuite his subiects and to make them more willingly to accomodate themselues to the seruice of the common wealth 2 There be other games which depend vpon Lots chance and hazard as Dice and Cardes signified by the Latine word Alea. As for such games we say it is meete for Christians to forbeare them First it may bee implyed that they are forbidden in the third cōmandement of the law Act 1. Thou shalt not take the name of the Lord thy God in vaine For indeede the vse of lots or hazard is to referre to the wisedome prouidence and power of God whatsoeuer is acted among men As the lot whereby Matthias was chosen to bee an Apostle was a demonstration that God who knoweth the hartes had chosen him as we may also inferre by the praier of the Apostles before the lot was call Prou. 16.33 And this did wise Salomon note saying The lot is cast in the bosome but the iudgement is in the Lord. We may therefore lawfully vse lots in matter of consequence wherein the will of God is extraordinarily to be sought either to auoide quarels controuersies or to preuent subornations or vnderminings as in elections of Magistrates Prou 18.18 sharing of goods and such like And this doth Salomon also meane where hee sayth The lot endeth strife and maketh particion among the mightie But to applie the lot and consequently Gods prouidence to our vaine and friuolous pleasures manie times in matters of offence to God we may well say that so we doe abuse them and take the name of God in vaine 3 Secondly Pastime permi ted and by God alowed among men must haue relation to some profit either of body or of mind otherwise it is but Idlenesse and time lost for the which wee must render accompt vnto God But these pastimes of Cardes and Dice as all men know doe imply no exercise of the bodie Neither do they containe any recreation of the mind For as it appeareth the euent of the chance that they expect doeth driue either side into the like griefe heauinesse so as for the most part therin is no farther content or recreation of minde then as may grow of couetousnesse if a man winne the money or of an imagination of God fauour directing the chance in such vaine and friuolous occasions If they be such games as together consist of chance and industrie or agilitie of witte yet as chance doe therein especially gouerne So is it the onely chance of the cast which if it be good reioyceth vs if bad driueth vs into griefe and sorrow Thus may euery man vnderstand that these games which tend to no profit either of body or mind are both Idle and hurtfull workes 4 Thirdly the occasion of these games at hazard is vsually a couetous desire by play to get into our hands other mens goods And indeede experience teacheth that all our play is for money And hereof ariseth an infinit nūber of most pernitious mischiefes First the looser thinking that his losse groweth not of the mans industry but of chance and hazard hopeth for change of chance with recouerie of his losse and this causeth him obstinately to continue the game in hope of gaine consequently great losse of goods if the chance run against him sometime of all that himselfe hath or they that will lend vnto him and hereof came the saying Dice Cards haue beggered me But wher exercise of the body or industry of mind without chance do beare sway the game is more moderate For either the body can beare no more labour or the minde finding the aduerse partie more skilful and readie in the game banishing all hope of winning causeth vs to abstaine from play Who then will not confesse it to bee euill doone to wast all the night and daie in play To bee great crueltie to wast and so wretchedly to consume the goods wherewith the wife and children should bee nourished and sustained That the Article of expence of so much goods in play wil neuer be alowed in the accompts of the day of iudgemēt That he which wineth mony at play hath no more right to keep it than a theefe That if it be not lawfull for the looser to loose it it is not lawfull for the winner to retaine it And indeede no vsurie is so excessiue and hurtfull as the gaine made by gaming wherein without loane or labour a man sometime winneth all his neighbours goods 5 Moreouer As the pleasure of gaine and the sorrow for losse in play are mightie passions to moue the harts so what a number of brauses quarrels and controuersies doe arise of play What swearing cursing
to seeme greater then they are and confirmed his speech by this authoritie of a Poet saying The neighbours fieldes are euermore with corne much better sped Ouid. Their stockes in milke more plentifull how euer they be fed 9 The feeling of this sorrow anguish heauines and torment bred in the hart by enuie might make vs to loath and detest it Yet is there farther occasion Rom. 13.10 Col. 3.14 1. Ioh. 4.7 Ioh. 13 35. 1. Cor. 13. There is nothing more repugnant to Charitie which notwithstanding is as Saint Paul saith The fulfilling of the law The bond of perfectnes The true marke of the children of God As Iesus Christ also saith Herein shall men know that yee are my Disciples if yee loue one another euen as I haue loued you Loue sayth Saint Paule Enuieth not She reioyceth not in vnrighteousnes but reioyceth in the truth And contrariwise The enuious man mourneth and afflictions as is aforesaid Nazianz. in his first book of diuinitie Chrisostome on Mathew Hom. 41. therin resembling slies that light vpon wounds and cleuing to the same do there at sucke their sustenance Or as the Dorre who naturally lurking in dung taketh her food thereof so doth the enuious man grow fat in other mens calamities Can there then be any thing more repugnant to charitie and this vnion of the members of Christes body which as Saint Paul saith Causeth them to haue the same care one for another So that if one member suffer Cor. 12.25 all suffer with it if one bee had in honour all the rest reioyce with it And therfore it is a shame to vs Christians that we do not vnderstand it and the rather because euen the heathen doe instruct vs Plut. of Enuie and hatred as among others Plutarch who saith Hatred and Enuie are directlye opposite to loue which reioyceth in other mens felicitie 10 Likewise as enuie is repugnant to loue so is thee contrarie to the peace and concord that should dwell among the children of God Iam. 3.14 16. In this sence doth S. Iames tearme her bytter thereby vnderstanding that she is a poyson of a Cankered will conuerting all to bitternesse whereupon doe ensue contention and debate and therefore he addeth For where enuying and strife is there is sedition and all manner of euill workes Plutarch also saith Enuie and Ielouzie are passions which euermore doe engender vsuall and daungerous enmitie Plut. of profit to be taken of enemies And so it is the more pernitious in respect that as the same Author saith ordynarily it followeth such as deale in matters of estate wherein contention and enuie are most hurtfull Hereupon saith Antisthenes Laertius It is in vaine to cleanse Wheate from Chasse and to purge an armie of vnprofitable souldiers vnlesse wee also purge the common wealth of all enuious persons and banish them from among vs. 11 Moreouer as enuie ordinarily accompanieth hatred which Saint Iohn placeth in the degrees of murder 1. Ioh. 3 15. So doth it beare such sway in some that it plungeth them headlong in murder al horrible wickednes Who moued the deuil to vrge man to eate of the forbidden fruit wherby to throw him downe to draw him with himselfe into euerlasting death Wisd 2.24 The booke of Wisedome as is aforesaid testifieth that it was enuie What caused Cayn so cruelly to murder his brother Abell Eunie as the holy Scripture plainely noteth God warneth him to forbeare yet hee went forward And indeed as Chrisostom saith Gen. 4.5 Cain enuying his brother cold not disgest the hatred that he had coÌ„ceaued but the more that God warned him 1. Sam. 18. the more did his sorow anguish hatred encrease which driue him to shed his brothers bloud Who stirred vp Saul so often and by so many deuises to attempt to seeke to kill Dauid Yea when he had so often misled with his owne mouth acknowledged his wrong yet to pursue him so obstinately to the death Euen that accursed enuie that was first engendered of this Gen. 37. that the daughters of Israell in their song Saule hath slaine his thousand and Dauid his tenne thousand preferred Dauid before him and afterward encreased by Samuels anointing him to be King What moued the sonnes of Iacob to resolue vpon Iosephs death and when they had defiled his coate with bloud to send it to their father whereby to vexe him with most cruell and mortall sorrow and heauinesse and lastly to sell him to the Ismaelites to carie him into Egypt so to seperate him from the Church consequently to abandon his body to tribulation and his soule to destruction The sole enuie that they had conceiued against him for the priuate affection that Iacob bare vnto him Mat. 21.15 which afterward was encreased through his dreames To bee short What induced the high Priests and Scribes Mat. 27.18 at the hands of Iudas a traitor to his Lord and Master to buy Iesus Christ to deliuer him into the hands of Pilate so obstinately to pursue him to the death So euident was their enuie that Pilate himselfe as S. Mathew noteth knew that for enuie they had deliuered him In this sence doth Paule Gal. 5.21 speaking of the frutes of the flesh ioyne murder with enuie as the cursed frute thereof 12 To conclude Plut. of Enuie and hatred what a villanous abhominable vice is enuie saith Plutarch considering that many can confesse that they hate him whom they doe not enuie Sooner will they acknowledge themselues to be possessed with wrath feare hatred Chrisostome vpon Mathew or some other like passion and vice then confesse any enuie as testifieng therby that enuy is the most villanous detestable disease that can come to the soule Chrisostome doth aptly describe the Original of this disease saying He that enuieth pâ—rchaseth to himselfe reproch and honor to him that is enuied For as ambition is the mother nurse of enuie so is there nothing more contrarie to ambition then the acknowledgement that a man is enuious considering that enuie is a confession that the enuied is endued with greater vertue prosperitie or some other excellencie then he that enuieth 13 In as much therfore as enuie engendreth so many tormenâ—s vexations in our harts that nothing is more contrarie to loue that it breedeth hatred strife debate that it draweth men to commit murder and other horrible transgressions To be short that euen among men it is so detestable that they will rather colour it with other vices then acknowledge it Let vs to the end according to the admonition of Iesus Christ to amend our liues refraine al selfe loue and consequently all enuie Let euery man bee content with that estate and condition whereto God hath called him faithfully imploy himselfe therin euer waiting the blessing of the Lord without enuying others prosperitie Let vs remember that the enuious man pretendeth to
Gods will that shee should bee subiect to her husband so that she shall haue no other discretion or will but what may depend vpon her head As also he saith Thy desire shall be subiect to thy husband and he shall rule ouer thee Gen. 3.16 This dominion ouer the wiues will doth manifestly appeare in this that God in olde time ordained that if the woman had vowed any thing vnto God it should notwithstanding rest in her husband to disaduow it So much is the wiues will subiect to her husband Numb 30.7 Yet is it not ment that the wife should not employ her knowledge and discretion which God hath giuen her in the helpe of her husband But alwaies it must bee with condition to submit her selfe to him acknowledging him to bee her head that finally they may so agree in one as the coniunction of marriage doth require Yet as when in a Lute or other musicall instrument two strings concurring in one tune the sound neuerthelesse is imputed to the strongest and highest so in a well ordered householde there must be a communication and consent of counsell and will betweene the husband and the wife yet such as the counsell and commaundement may rest in the husband 5 True it is that some women are wiser and more discreete then their husbands As Abigall the wife of Nabal and others Whether was Salomon deceiued when he said A wise woman buildeth vp the house Prou. 14. Prou. 11. and blessed is the man that hath a discreet wife Yet still a great parte of the discretion of such women shall rest in acknowledging their husbands to be their heads and so vsing the graces that they haue receiued of the Lord that their husbands may bee honoured not contemned neither of them nor of others which falleth out contrarie when the wife will seeme wiser then her husband Plut. of the precepts of matrimonie A certaine heathen Philosopher hath very well described this modestie and dutie of a wife saying That a woman should not speake but to her husband or by her husband And as the voyce of him that soundeth a trumpet is not so lowd as the sound that it yeeldeth so is the wisedome and word of a woman of greater vertue and efficacie when all that she knoweth and can doe is as if it were said and done by her husband 6 The obedience that the wife oweth to her husband dependeth vpon this subiection of her will and wisedome vnto him 1. Pet. 3.6 As S. Peter also noteth in Sarah the wife of Abraham For hauing exhorted Christian women to be subiect to their husbands hee propoundeth the example of Sarah saying As Sarah obeyed Abraham and called him Lord. And in that sence saith S. Paul Ephe. 5.33 Let the wife stand in awe of her husband For fearing to displease her husband Ester 1. she will be carefull to yeelde vnto him due obedience Vpon Queene Vashties refusall to obey her husband King Assuerus hee tooke occasion to forsake her and to depriue her of that great estate to be Queene ouer many kingdomes For albeit she might seeme in reason not to please him in that hee required of her yet had it beene better for her to haue pleased him in a matter of it selfe nature not wicked then by her refusall to prouoke her husband and giue him cause to suspect some disdaine and contempt especially considering shee might well thinke that the King coulde not paciently beare such a refusall in so solemne an assemblie Heerein are women taught not to prouoke their husbands by disobedience in matters that may bee performed without offence to God neither to presume ouer them either in kindred or wealth or obstinately to refuse in matter that may trouble householde peace and quiet Disobedience begetteth contempt of the husband Hest 1.12 and contempt wrath as we may note in this historie of Hester and is manie times the cause of troubles betweene the man and the wife If the obedience importeth any difficultie she may for her excuse gently propound the same yet vpon condition to obey in case the husband shoulde persist in his intent so long as the discommoditie importeth no wickednesse For it is better to continue peace by obedience then to breake it by resistaunce And indeede it is naturall in the members to obey the conduct and gouernment of the head Yet must not this obedience so far extend as that the husband should commande any thing contrarie to her honor and saluation and in this sence wee must take the saying of Saint Paule Wiues bee subiect to your husbands Col. 3.18 Ephe. 5 22. as it is comelie in the Lorde 7 Many women do thinke this subiection and obedience a cursed matter vnworthie them 1. Tim. 2.13 But let them remember that there was no curse or indignitie in the woman that was created with Adam after the Image of God 1. Cor. 11.8 Yet did the order of the creation of Adam being the first created and Eue the next Likewise the taking of woman from out of man submit Eue to Adam and consequently the wife to the husband as is aforesaid But as concerning the third reason of this subiection namely that when the Serpent had seduced her 1. Tim. 2.14 she also seduced her husband she is in the scarre or blemish of that her sinne to acknowledge the mercy goodnesse and wisedome of God For as for the benefite of the person God hath put the body in subiection to the head that thereby it may be guided and gouerned So the frailtie of the woman seduced by the Serpent together with her boldenesse to seduce her husband did stand in need of this remedy of subiection whereby as wel she should haue no authoritie to receiue any so pernitious counsels as also her husband should haue no excuse in case he would be induced to wickednesse by her that was subiect vnto him As therefore it were a monsterus matter and the meanes to ouerthrow the person that the bodie should in refusing all subiection and obedience to the head take vpon it to guide it self to commaund the head so were it for the wife to rebell against the husband Let her then beware of disordering and peruerting the course which God in his wisedome hath established and with all let her vnderstand that going about it shee riseth not so much against her husband as against God And that it is her good and honor to obey God in her subiection and obedience to her husband If in the practise of this dutie she find any difficultie or trouble through the inconsiderate course of her husband or otherwise let her remember that the same proceedeth not of the order established by the Lorde but through some sinne afterward creept in which hath mixed gale among the home of the subiection obedience that the woman should haue enioyed in that estate wherein together with Adam she was created after the Image of
God And so let her humble her selfe in the sight of God and bee well assured that her subiection and obedience is acceptable vnto him Likewise that the more that the Image of God is restored in her and her husband through the regeneration of the holy Ghost the lesse difficultie shall she finde in that subiection and obedience as many in their marriage haue indeede tried to their great contentment and consolation 8 Some other duties ther be that particularly belong to women As first a certaine discretion and desire required at their handes to please the nature inclination and maners of their husbands so long as the same import no wickednesse For as the looking glasse how soeuer faire and beautifully adorned is nothing worth if it shew that countenaunce sad which is pleasaunt Eras Apotheg lib. 3. or the same pleasant that is sad So the woman deserueth no commendation that as it were contrarying her husband when hee is merie sheweth her selfe sad or in his sadnes vttereth her mirth And hereto may we referre the old saying of Socrates Men should obey the lawes of their Citties and women the maners of their husbands 9 Moreouer a modest and chast woman that loueth her husband must also loue her house as remembring that the husband that loueth his wife cannot so well like of the sight of any Tapisserie as to see his wife in his house Tit. 2. 5. And Saint Paule willeth the auncient women to teach the yonger sort among other things to bee chast to loue their husbands and to keepe the house Plut. in the precepts of marriage In this sence did our auncesters represent a woman by a Torteyse who neuer goeth out of her shell The woman that gaddeth from house to house to prate confoundeth her selfe her husband and her familie But there are fower seasons wherein the woman is to goe abroad The first to come to holy meetings according to the duty of pietie The second to visit such as stand in neede as the dutie of loue and charitie doe require The third for employment in houshold affaires committed to her charge The last with her husband when he shall require her As also Abimelech king of Gerar reprouing Sarah because she had as it were abandoned her selfe in that shee confessed not that Abraham was her husband Gen. 20.16 said vnto her Thy husband is the vayle of thine eyes to all men 10 The wife also is in dutie to bee content to please her husband and not to bee curious or giuen to adorning of her bodie or sumptuousnesse in apparell Which vanitie must of necessitie proceede either of ambition and pride or of some disordinate desire to content others rather then her husband And therefore it will better like him and bee more seemely and fit for her to vse modestie heerein especiall considering that such curiositie and vanitie is accompanied with great expence yea and in some with danger of lasciuiousnes And therfore Saint Paul admonisheth women to aray themselues in seemely and honest apparel with shamefastnes modesty not in brayded haire gold pearle 1. Tim. 2.9 or sumptuous apparel And the rather to correct this corruptioÌ„ being too coÌ„mon among women he exhorteth theÌ„ to be adorned with good works 1. Pet. 3.3 which saith he do best beseem such women as professe the seruice of God S Peter also hauing likewise coÌ„demned the outward ornaments which doe consist in imbrayded haire golde lace and gorgeous apparel admonisheth them to labour that the hidden man that is the soule may bee well furnished of vertue And in truth pietie and vertue are excellent ornaments for a woman of smal charge and the common prouerb is true that the women which are curious in adorning their bodies are negligent in furnishing the wants of their soules An ornament saith the Philosopher Crates is that which adorneth that adorneth which ministreth honor But gold-rings other deckings of the body are not the purchasers of honor but wisedome modestie chastitie and other vertues The woman that loueth her husband well must studie vpon all these duties aforesaid which as SalomoÌ„ saith wil make her happy Happy is the husband that hath a good wife and the reckoning of his life is double Prou. 26. Againe A vertuous wife reioyceth her husband and causeth him to liue in peace A good wife is a good inheritance which shall be giuen in recompence to those that feare God 11 To conclude let the wife carefully meditate practise the vertues which Salomon coÌ„mendeth in wise vertuous women in the 31. Chapter of the Prouerbs And the rather because the same are represented in 22. verses whereof the first beginneth at A the second at B Prou. 31. c. After the order of the Hebrew Alphabet were in that sort set downe by Salomon for a helpe to memorie consequently to shew that they are worthy to be learned by hart And therfore we wil here insert them to the end that wiues daily vsing them may studie to be more and more adorned with such vertues as make the woman commendable and the man blessed The vertues of a faithfull woman and a good huswife as they be described in Salomons Prouerbs Chap. 31. Who shall find a vertuous woman for her price is far aboue the pearles The hart of her husband trusteth in her and he shall haue no neede of spoyle She will doe him good and not euill all the daies of her life She seeketh Woole and Flax and laboureth cheerefully with her hands She is like the Marchants ships she bringeth her foode from a far She riseth while it is yet night giueth the portion to her houshold the ordinarie to her maides She considereth a field and getteth it with the fruit of her hands she planteth a vineyard She girdeth her loynes with strength strengthneth her armes She feeleth that her marchandise is good her candle is not put out by night Shee putteth her hands to the wheele her handes handle the spindle She stretcheth out her hand to the poore and putteth foorth her handes to the neede She feareth not the Snow for her familie for all her familie is â—othed with Scarlet She maketh her selfe carpets fine linnen and pâ—â—ple is her garment Her husband is knowen in the gates when he sitteth with the elders of the land She maketh sheetes and selleth them and giueth girdles to the Marchant Strength and honor is her clothing and in the latter day she shall reioyce She openeth her mouth with wisedome and the law of grace is in her tongue She ouerseeth the waies of her husband and eateth not the bread of Idlenesse Her children rise vp and cal her blessed her husband also shall praise her saying Many daughters haue doone vertuously but thou surmountest them all Fauour is deceitfull and beautie is vanitie but a woman that feareth the Lord shee shall be praysed Giue her of the fruite of her handes and let
dutie in this point departed from Nazareth and came to Bethleem to be enrouled True it is that Kinges and Princes ought neuerthelesse to be as moderate and stayed in these matters as their estates may beare and remember this saying that taxes and tributes are as the bloud of the people also in case they haue no measure but tyrannously do oppresse their subieâ—â—s heerin the States of the Countrey are to put vp their complaintes in defence of the right and libertie of those whom God hath deliuered into their charge and so much as in them lyeth oppose themselues as also in all other tyrannous oppressions of the people But as for priuate persons it is not lawfull for them so much as to murmure or to alleadge that the taxes or tributes are excessiue either that the Magistrates doe abuse them but they must thinke that sometimes they complaine wrongfully and without cause in that they know not either the greatnes of the Magistrates charges neither wherin he imploreth that which is gathered of the people Also that albeit there were some exces or abuse yet that it is not properly for the people to take account thereof but for God who misliking with the oppression of his people and the corruption of the Magistrate can and will take vengeance of the same and therfore let those likewise who vnder like pretence doe priuiledge themselues to defraude the Magistrate of his right thinke and consider what account they may giue vnto God and to this purpose may we referre that which S. Paul saith of the subiection and obedience due to the superiour powers namly that we must yeeld iâ— not because of wrath and punishment onely but also for conscience sake Rom. 13. 5. thereby declaring that albeit the fraud be not reueaâ—ed to man and so punished yet that God doth see and will punish it also that our conscience knowing it accuseth and condemneth vs for it in the sight of God 10 Some there haue beene neither are our dayes free from them that haue beleeued and vpholden that the faithfull and children of God are called to such liberty that they ought not to be subiect to superiour powers neither to paye taxes tributes or other like charges S. Augustine in his fourth exposition of the propose to the Rom. trop 72. But S. Augustine very fitlye answereth such persons saying that by this sentence of S. Paul Let euery soule be subiect to the higher powers we are admonished that no man by his conuersion to Christianitie is so called to libertie by the Lord that therefore he should grow proude thereof or thinke him selfe in the course of this life freed from his obedience due to the superiour powers to whom the Lord hath deliuered the gouernement in temporall affaires for albeit we be called to this heauenly kingdome wherein there shal be no principalities or powers yet so long as we trauaâ—â—e vpon this way which leadeth vs to the possession therof wherin al powers shal be abolished we must be ordered according to the coÌ„duct of humaine affaires and yeelde all obedience not so much to man as to God who hath so coÌ„manded vs. Mat. 21.21 Likewise where Christ saith Giue vnto Caesar that is Caesars and to God that that belongeth to God he doth sufficiently declare that there is a good harmony coÌ„currence between the spirituall kingdome of God and the poâ—â—tiquegouernmeÌ„t of man 1. Pet. 2 13. Rom. 13. â— that the one subuerteth not the other but each helpeth other to perfourme the will of God For as the obedience yeelded to the Magistrate is of no value in the sight of God vnlesse it proceede as S. Peter saith of our loue toward God or that as Saint Paul willeth 1. Tim. 2. 2. it be conioyned with a good conscience so in respect of mans infirmitye the office of a Magistrate dooth greatlye conduce to this that the Church be maintayned in peace iustice and godlynesse as the same Apostle doth teach whereupon this rule is to be obserued that all faithfull for heere wee treat onely of their dueties ought to yeeld all dutie and obedience to all Magistrates euen to the vnbeleeuers how much rather when they beleeue in euery thing that is not repugnant to the will and pleasure of almightie God 1. Pet. 2.13 and the saluation of the soule Did not the Apostle Saint Peter speake to the beleeuing Iewes when he commaunded them to be subiect to all ordinances of man euen for Gods sake whether to the King as the superior or to the gouernours as sent by him Titus 3.1 The holy Apostle S. Paul writeth to Tytus to exhorte the congregation to be subiect to principalities and powers and in another place he speaketh more generally saying Let euery soule be subiect to the higher powers Rom. 13â— 1. The Romish clergie exempteth themselues but Saint Paul in saying Let euery soule exempteth none from this subiection no were he euen an Apostle And this doth our Sauiour Iesus Christ himselfe also most plainely declare Mat. 17.27 where he commaundeth the Apostle Saint Peter as is aforesaide to pay tribute for them both neither was that which he did any new matter as the answere of Saint Peter to the Customer did declare namelye that Christ did vsuallye pay it And therefore they that did rise in Germany in the yeere of our Lord God 1525. pretending to free themselues from taxes tributs and other subiection due to their superiours were greatly deceiued and seduced for were they in woâ—ser estate then were the beleeuing bondmen whom the Apostle Saint Paul commaunded to be subiect to their maisters and to yeeld vnto them al obedience seruing them in feare and trembling in simplâ—â—â—tye of hart as vnto Christ euen albeit as the Apostle Saint Peter saith they were bitter vnto them Eph. 6.5 And where the Apostle 〈…〉 this duetye saying Least the name of God and the gâ—spell should be blasphemed he doth very euidentlye and plaâ—â—â—lye dâ—clare Col. 3.22 tâ—â—t they which teach this exemption from the subiection due vâ—â—o the Magistrate doe teach men to giue occasion to blâ—â—pheme and dishonour the name of God and to speake euill of the Gospell as if the pure woorde and sincere doctrine of Iesus Christ did â—â—bucâ—â—e and ouerthrowe all publique order and ciuile gouernement with disobedience 1. Pet. 2.18 1 Tim. â— 1. and taught no other thing but the libertye of the fleshe and vaine lustes thereof 1. Tim. 2.1 11 The fourth dutie of subiects to the Magistrates is the same which S. Paul teacheth when he saith I exhorte therefore that first of all supplications praiers intercessions and giuing of thankes be made for all men for Kings and for all that are in authoritie that we may lead a quiet and peaceable life in al godlynes and honesty This end and purpose of their charge doth already teach vs how far we are bound to this dutie to pray vnto God for them
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
waie euen so are the ministers of the word bound to al these the like duties toward the members of their Church And in case they be negligent herein they shall surely feel the iust reproofe vengeance of God as wee reade of the pastors of Israel to whome by the Prophet Ezechiel he obiecteth saying The weake haue ye not strengthned the sicke haue yee not healed neither haue yee bound vp the broken nor brought againe that which was driuen awaie neither haue ye sought that which was lost Ezech 34 4 18 Agayne as it is the pastors duetie not onely to preach the word but also to administer the Sacraments so are they carefully and faithfully to beare themselues in the vse and administration of the same to the glorie of God the edification of the Church First as concerning the outward forme of administration as well of Baptisme as of the holy Supper of the Lord they are to followe the ordinance of Iesus Christ himself that alwayes they may with a good conscience protest with Saint Paule where hee speaketh of the holy supper and saie that they haue deliuered to the Church the same that they receiued from God And as for those whome they should admit to the Sacrament concerning Baptisme they ought to baptise the children of the Christians 1 Cor. 11 23 as in olde time the children of the Iewes were circumcised by the expresse commandement of God But if anie who being growen in yeeres haue not bene baptised but craue Baptisme him ought they first to catechise and instruct and heerein in olde time they were greatly exercised wheÌ„ the Church was to be gathered from among the Gentiles as wee reade of Origen that hee vsed extreame diligence in catechising so that considering the great number that came to him to bee instructed whereby hee had scarce leasure to breath for from morning till euening one after another Eus lib. 1. c. 15 they came to bee catechised that hee might the better performe this dutie with some ease he chose Heraclas to catechise the nouices while himselfe instructed such as were somwhat entered into the knowledge of the doctrine 19 Saint Augustine hath written a whole Tract of the manner how to catechize the first beginners in Christian religion Augustine of Catechising the ignorant c. 7.19 26. Idem ca. 8. 9. Idem cap. 1 15. And the same should all ministers of the worde diligently reade to the end to learne what they are chiefly to teach in catechising Also howe to teach each one according to his calling that is the learned after one manner and the ignorant and simple after another The same which hee writeth of the dutie of Catechising which was in vse in his dayes might at this daie make vs to blush for shame considering the small instruction now practised among Christians euen by those of the reformed Churches And this I speake not in respect of the administration of Baptisme for it is giuen to babes but because that afterward there is such neglect of the instruction in the heauenly doctrine whereby they might make profyte of theyr baptisme and bee prepared to the participation in the holye supper of the Lord. And in deede as in olde time they instructed the new conuerts to Christianitie so long that they were able to make confession of theyr faith before the Bishoppe and the people that they might bee baptised so they that were baptised in their infancie when they came to the age of discretion were by theyr parents presented to the Bishoppe to bee examined according to the forme of the Catechisme then in vse and to make like confession of theyr Christianitie as dyd the Heathen conuerts at theyr baptisme And when these children had thus made profession of theyr faith the Bishoppe layde his handes vpon them and prayed to God to giue them his holie spirite and so dismissed them 20 It were to bee wished that the lyke order were perfectly re-established and better obserued in the reformed Churches that thereby youth might bee instructed and consequently better prepared to receiue the holy communion As also for those who hauing professed another doctrine and religion doo desire to ioyne with the reformed Church and to bee admitted to the communion It is meete the minister should haue some knowledge of theyr instruction and manners to the ende hee might receiue such as are capable catechise those that need instruction admonish others who by theyr offensiue conuersation doo shew themselues vnworthie to be admitted to the holy supper of the Lord. But as for such as are alreadie admitted as members of the Church communicants in the holy supper they are to bee exhorted according to the doctrine of S. 1 Cor. 11 28 Paul to proue themselues so to be still receiued vnles by some scandalous behauior shewing themselues rebellious against admonition and giuing small likelyhood of amendement they manifestly doo declare that they doo vnworthily eate and drinke of the Loâ—des cup to theyr owne condemnation 21 To alleadge that by offering themselues to the Lords table they testify that they will allow the doctrine and liue like Christians as the onely example of Iudas crieth out to the contrarie so will experience declare that there may bee abuse Luke 22.21 1. Cor. 11.29 Heb. 13 And therefore seeing that they which communicate vnworthily do eate drink their iudgement the ministers that are to render account to God for the soules to them committed must not so neere as they may admit anie to communicate vnworthily to his damnation for otherwise themselues also should bee guiltie of their bloud before God Chrisost vpon Mat. hom 3. and of the prophaning of the holy supper of the Lord. And therfore was S. Iohn Chrisostom bitterly offeÌ„ded with such priests and pastors as for feare of the mightie and rich durst not put back anie that came Their bloud sayth hee shall bee required at your hands if you feare mortal man he wil despise you if you fear God man will honor you Let vs not be therfore terrefied with scepters diadems or purple for here haue we a greater power For my part I will rather offer my bodie to the death and suffer my bloud to be shed than I will be partaker in such pollution Saint Ambrose shewed himselfe verie constant resolute in this dutie Zozom Eccle. hist l. 7. c. 24 Zozom Eccle. hist l. 6. c. 34 when he put the Emperor Theodosius from the coÌ„munion yea euen thrust him out of the Church because of the innocent bloud that at his commandement was shed at Thessalonica As also we reade of the Emperor Philip the successor of Gordian who beeing a christian and purposing to ioyne with others at the last watch of Easter was by the Bishop commaunded to ioyne with the penitents because of many euils which he had committed whereto hee readily obeyed confirming his deuotion by action as Eusebius saith 22 As therefore the
to help the poore than that a Church-robber or theefe shoulde carrie it awaie Wyll not God saie Why hast thou suffered so many poore to starue when thou haddest golde wherewith to buy them foode Why hast thou suffered so many poore people to be lead into captiuity and hast not redeemed them Why hast thou killed some It had bene better to haue preserued the vessels of liuing creatures then of dead mettals What answere may we make to all this For if we saie I feared the Church should haue wanted ornaments God wil answere The Sacraments craue no gold as they are not bought with golde so doo they not agree with golde The redemption of prisoners is the ornament of the Sacraments 26 Socrates writeth of Atticus the Bishoppe that hee was so affectionate and carefull to the poore Socrat. Eccle. hist l 7 c 25 that hee prouided not onely for the poore of his owne parishes but also sent money to the Townes rounde about to releeue the want of theyr poore This Bishoppe writing to Calliopius and sending to him three hundred peeces of golde to distribute to the poore exhorted him to distribute it to those that were ashamed to begge but not vnto such as for fylling theyr paunches gaue themselues wholy to beggerie Whereto hee also addeth that in the distribution of this money hee should not tie himselfe to those onely that professed Christianitie but that hee shoulde lykewise haue a care to feed the hungrie not to neglect such as hetherto had not consented to Christian religion And as it seemeth hee heerein taught vs to practise the commandement of Saint Paule namely to doo good vnto all but especially to the householde of faith Gal. 6.10 Tripart hist l. 11. c. 16 Socrates Eccl. hist l. 7. c. 21 Yet dyd Acace Bishoppe of Amyde goe farther for hee seeing a number of Persian prisoners among the Romanes in great necessitie called together his Cleargie and when hee had made vnto them an excellent exhortation wherein hee declared that God needed neyther dishes nor cups because hee neyther eateth nor drinketh hee made money of all wherewyth hee payed theyr raunsomes and furnished them of all theyr necessities for theyr returne to theyr king who so wondered at such a benefite that hee intreated and obtayned of the Emperour Theodosius that hee might bee sent to see him And in deede this was a testimonie of great charitie thus to releeue euen the enemyes Cyprian Epist 36. of the new edition Cyprian also declared a maruellous zeale care and charitie in this poynt as wee may perceiue in many of his Epistles But among the rest writing to the Cleargie of his Diocesse hee sayth Bee verie carefull for the widdowes the sicke and the poore yea if there bee anie straunger among you releeue him wyth my portion which I haue lefte wyth Rogatian our companion in Priesthood Epist 5 Agayne as concerning the releefe as well of those who hauing freely confessed the truth are in prison as also of such who beeing afflicted wyth neede and pouertie doo neuerthelesse perseuere in the truth I beseech you let them not want anie thing Epist 6 Agayne Bee euen as carefull as yee may of the poore who abiding steadfast and constant in the faith haue not forsaken the flocke of Christe that by your dilygence they maye bee prouided of all their necessities least the same which the tempest of persecution coulde not worke in them be brought to passe by the necessitie that may enforce them And as hee sayth in another place Least there shoulde bee anie want as concerning care for those that want nothing belonging to glorie in that they haue constantly confessed Iesus Christ Epist 57 Thus wee see therefore howe carefull pastours ought to bee of the widowes the sicke the needie and such as are prisoners for the faith 27 But because no man is able to discharge all dueties required in pastours Moreouer that theyr labour lyberalitie and fauour is in vaine wythout Gods blessing they are specially to imploye themselues in feruent and continuall prayer wherein they are chiefely to craue his holye spirite together wyth all the gyftes and graces thereof requisite for the due discharge of theyr ministery whether for the preaching of the worde or for anie other parte of theyr office and duetie And in deede if no man can call Iesus Christ Lorde but by the holie Ghost who I praie you is able to open his lippes to preach foorth the mysteries of the heauenly doctrine wythout the assistance of the same holy Ghost Who can bee in constancie wisedome zeale and charitie sufficient to guide the house of God and to maintaine orders in the same but hee in whome the Lorde worketh most mightily At the verye same instant sayth Augustine that the pastour goeth to preach before hee open his lippes to giue his tongue lybertie to speake let him lifte vp his thirstie soule vnto God Aug. of Christian doctrine l. 4. c. 15 and so water the people wyth the same which himselfe hath dronke and poure foorth vppon his flocke that that hee is full of for albeit a man may saie much of all things appertaining to faith and charitie and after diuerse manners yet what man is hee that knoweth what is fit and necessarie for the time present eyther for vs to speake or for others to heare from vs but onely hee who seeth and knoweth the heartes of all Or who is it that maketh vs to speake that which wee shoulde and in manner as wee ought but onelie he in whose handes both our wordes and our selues do remayne And therefore as it is true that hee that woulde both know and teach ought carefully to learne what hee is to teach and to studie howe to vtter it well as beseemeth a preacher so neuerthelesse hee must thinke euen at the verie instant when hee is to preach that it best beseemeth a minister to remember the same which our Sauiour Iesus Christ hath spoken namely that wee shoulde not take care howe or what to speake for it shall be giuen vs euen when we are to speake Also that it is not wee but the spirite of the Father that speaketh in vs. If therefore the holie spirite speaketh in those that suffer tribulation and persecution and are deliuered for Iesus Christ his sake why not also in those that doo teach them that learne Iesus Christ And in another place the same Augustine also sayeth That hee that is to preach Aug. of Christian doctrine l. 4. c. 30 Hester 14.13 ought to praie vnto God to put good wordes into his mouth For if Queene Hester when shee was to speake to king Assuerus for the bodily health of her Nation prayed vnto God to giue her conuenient wordes how much rather ought the Preacher to praie vnto God to giue him grace to speak well when hee is to preach the word and doctrine of the euerlasting saluation of the people 28 Saint Paul an
shoulder as the Prophet Sophony speaketh who by that similitude sheweth Sophany 3.9 that as they that ioyntly do beare the masse of a Ship or any other great peece of timber vpon their shoulders doe employe themselues in a ioynt labour and all tende to one selfe thing so the Pastors ought to be ioyned and vnited in the affaires of the Church of Christ that happely they may aduaunce and finish their worke to his glory 44 For the maintaining therefore of this so necessary peace and concord among the Pastors among other thinges it is requisite that they beare one with another and be not soddenly prouoked but be ready to pardon and to be recōciled in case the kingdome of Christ may thereby be aduanced S. Paul hearing that some preached Christ vpon contention and not sincerely Phil. ◠1◠as weening to adde affliction to his bondes reioyced because therby Christ was preached We read of great enmitie betweene Seuerian and Chrisostome both Bishops Socrates in his Eccles Hist lib. 6. cap 11. which was augmented by a wicked slaunder of Serapion for he taking part with Chrisostom would not salute Seuerian as a Bishop Wherupon Seuerian in displeasure said If Serapion dye a Christian Christ was not made man Hereof did Serapion accuse Seuerian to Chrisostome as if hee had saide onely Christ was not made man whereupon Chrisostome driue him out of the towne but he was called againe by Eudoxia the Emperors wife who laboured diligently to reconcile thē this when she could not obtaine at the hands of Chrisostom she finally so followed the matter that her sonne Theodosius falling at his feete with many exhortations praiers and adiurations obtained that hee receaued Seuerian to reconciliation Now had there beene no enmity betweene them Serapion would haue saluted Seuerian as a Bishop Had Seuerian bene moderate he had not vsed such wordes Had Serapion borne with him hee had not vsed such a wicked slaunder against him and had not Chrisostom bene falsely incensed prouoked he would not haue driuen him away before he had knowen the truth nor yet would not haue beene so hardly entreated to be reconciled 45 For this time we will be content with this briefe deduction of the principall duties of the Ministers of the word exhorting them to employ themselues faithfully and in holines as also we do with them besides the premises to remember that the holye Apostle Saint Paul making as it were a summary or abstract of al that is to be required of a Bishop or a Pastor 1. Tim 13.2 doth ordeine that hee should bee vnreproueable as a guide in the house of God the husband of one wife not selfe willed watchfull sober modest harborous to strangers apt to teache not giuen to wyne no striker not giuen to filthy lucre but gentle no fighter not couetous one that loueth goodnes wise righteous Tit. 1.8 holy temperate holding fast the faithfull worde according to doctrine that he may be able to exhorte with holesome doctrine and improue them that say against it one that can rule his owne house honestlye 1. Tim. 3.4 hauing children vnder obedience with all reuerence for if any cannot rule his owne house how shall he care for the Church of God True it is that the Apostle heere teacheth what qualities doe beseeme him that is called vnto the ministerye yet withall hee teacheth all Pastors what vertues should be in them and what vices they ought to shunne for their happye employment in the Lords woorke Let them therefore to that purpose remember what in another place the same Apostle Saint Paul writeth to Timothy saying 2. Tim 4.5 1. Tim. 1.18 1. Tim. 6.4 Watch thou in all things suffer aduersitie doe the worke of an Euangelist make thy worke fully knowen Again Do the dutie of a good souldier with faith and a good conscience Again Shun questions and strife in words whereof commeth enuie strife raylings and surmises vaine disputations of men of corrupt mindes and destitute of truth 2. Tim. 1.12 2. Tim. ◠15 and accompt Godlynes a great gayne from such seperate thy selfe and followe after Godlynes righteousnesse faith loue patience and meekenesse fight the good fight of faith laye holde of eternall lyfe And againe Keepe the true patterne of the holesome wordes which thou hast hearde of me in faith and loue which is in Christ Iesus Againe Studye to shewe thy selfe approoued vnto God a woorkeman that needeth not to be ashamed deuiding the worde of truth aright Let such also as desire to employ themselues vertuouslye in holynesse and prosperously in this vocation read and continually meditate the exhortation of S. Act 20. Paul to the Elders that is to the Bishops and Pastors of Ephesus and generally all his Epistles but especially as S. Augustine of Christ doct lib. 4. cap. 16. Augustin doth expressely exhorte the three written to Timothy Titus whereout we haue taken the aduertisements before mentioned So shall they finde as well in his person as in his writings a most liuely and excellent patterne of all that is requisite for a true and faithfull Pastor To conclude that they may the more couragiously and constantly beare themselues let them also think vpon the promise of S. 1. Cor. 3. 8. Paul who saith Euery man shal be rewarded according to his labour and they as Daniel saith that winne most to righteousnesse Dan. 12.3 shall shine as starres for euer and euer Neither let them forget what S. Peter promiseth saying When the soueraigne shepheard shall appeare they shall receiue the incorruptible crowne of glory Now let vs goe on to the duties of the Church to her Pastors Of the duties of the Church to her Pastors and Ministers of the word of God Chap. 9. IN as much as the word Father mentioned in the fifth commandement of the law doth also include the Pastors and Ministers of Gods word it followeth that the word honor must comprehend the duties of the Church towards them and seing the said word honor signifieth the loue reuerence subiection and obedience with assistance in time of neede it therby appereth that the members of the Church are bound to doe these duties to their Pastors First to loue and beare them affection as also the dutye of this honoring is comprised in the summary of the second table of the law which containeth the loue to our neighbour And indeed if we ought to loue al men euen our enemies how much rather those whom God vseth for to beget vs to the Lord that we may be the children and heires of his heauenly and euerlasting kingdome Surely sith the soule is so excellent and the holye and euerlasting life so much to be desired wee cannot in truth sufficiently loue those good and faithfull Pastors Iohn 6 27. Fathers and nources of our soules that doe instruct vs in holinesse and lead vs to life euerlasting If we ought to labour not for the meat which perisheth
God hath giuen them ouer vs that therupon we may hartely loue them respect them obey them be carefull for them and especially employ our selues diligently in feruent praiers to God that he may vouchsafe to preserue the good and faithfull Pastors and that he would replenishe thē with the gifts of the holy spirite that they may faithfully employ themselues in their charge and that hee will mightily blesse their labours to his glory and the saluation of his Church 8 Hauing now declared the duties as well common to the Husband and the wife as perticularly of the husband to the wife and of the wife to the husband of parentes to their children and of children to their parents of Magistrates to their subiects and of subiects to their Magistrates lastly of Pastors and Ministers of the worde to the Church and of the Church to them euery one that desireth to amend his life according to the exhortation of Iesus Christ is to examine himselfe First because he is a Christian by the law of God that he may thereby know his sinnes and wickednes and so amend Next euery one in his vocation as the husband the wife the father the mother the childe the Magistrate the subiect the Pastor and the Church each in his seuerall calling is likewise to enter into examination of himselfe by that which hath bene aboue spoken in this third Booke touching their duties to the end that knowing and feeling in how many sortes and waies we do faile in that which God requireth of euery one in his perticular calling we may aduise our selues how to amend our liues And that we may be the more earnestly stirred and moued hereunto we will in the next book lay down the principall causes and reasons whereby all Christians in generall and euery one perticularly in his vocation ought may in their harts be touched and fele themselues bound and affectionate to amendment according as Iesus Christ doth exhort The fourth Booke Of the causes of Amendement of Life The first cause why we should Amend is taken of the authoritie of Iesus Christ to command vs. Chapter 1. THe onely and sole commaundement of Iesus Christ the Sonne of God who saith Amend your liues Mat. 4.17 ought to induce vs to yeald vnto him all ready and voluntarye obedience For that hee is of authoritie to commaund vs his very names and tytles doe sufficiently declare As therefore Kinges Princes and other Magistrates doe set down their names tytles in the beginnings of their Proclamations as well to authorise them as to binde their subiectes to obey them so before we enter into the reason which Iesus Christ to induce vs to this amendement of life namely because the kingdome of heauen is at hand doth alleadge we will lay downe some of the names and tytles of him that commaundeth vs to amend Exod. 20.2 whereby we may the better vnderstand as well his authoritie to commaund as our dutie to obey 2 First he is the sonne of God who in the preface of the law executing euen then the office of a Prophet a King Exod. 3.14 and a leader of his people speaking saith I am the Lord thy God which brought thee out of the land of Egipt out of the house of bondage Act. 17.28 These titles in the beginning of the law doe declare that he hath double authoritye to commaund vs and that we likewise are double bound to yealde to him our obedience First he calleth himselfe The Lord and vseth this worde Iehoua which signifieth Essence or him that is Col. 1.16.17 wherein he teacheth that it is in him and by him as S. Paul also affirmeth that we are that we liue and that we haue our mouing And therfore in another place speaking of Iesus Christ he saith All things were created by him and for him and in him all thinges consist What a monstrous matter were it if we should not consecrate our whole life to the seruice and obedience of him without whole power we can neither liue neither be neither subsist one onely houre But this name Iehoua is to be drawen yet further Exod. 6. 3. namely to the effect of his promises because it is he who giueth as it were essence vnto them and by his fulfilling a new being to his creatures Himselfe hath taught vs saying I appeared to Abraham Isaac and Iacob in my name Schaddei that is to say God Almighty yet did they not know me by my name Iehoua Exod. 20. 2. for by this name Iehoua he meaneth his Essence whereby he hath with efficacy and effect made the truth of his promises long since promised to the Fathers to be giuing as it were a new being to their children at the bringing of thē forth of Egipt and therefore he addeth Thy God thereby to signifie that it was his people whom he had redeemed and so dedicated and consecrated to himselfe Then doth hee remember them of th◠deliuerye out of the bondage of Egipt which was to them as a resurrection reestablishment vnto life He then that gaue the law being the same God that commanded vs to amend by liuing according to the rule of the same hath declared by his titles and names set down in this preface that he hath duble right authority to commaund vs and therefore that it is a two-fold and monstrous ingratitude not to obey him Exod. 13.2 who commaunding vs by the right both of our creation and of our redemption doth sufficiently declare that we cānot subsist in life either of body or soule without his power and grace Exod. 13.2 Exod. 12.29 3 God in olde time ordained that euery male that opened the wombe should be consecrated to the Lord for at such time as for the bringing forth of his people he slewe all the first borne of Egipt he willed that the first born of the Iewes should be giuen and dedicated to him as being his owne And the more euidentlye to declare vnto them this dutie to be consecrated vnto him he took the Leuites in stead of the first borne of all the other tribes Num. 3.44 to employ them wholy in his seruice yet did he also ordein that all that were aboue twentye yeeres olde Exod. 30.12 should paye euery man halfe a shekle to be employed in the seruice of the tabernacle of the congregation to be a memoriall before the Lord of the redemption of their persons and that being freede from the yoake of Pharaoh and made a nation subiect vnto God who had redeemed and deliuered them they might giue themselues wholy to serue and obey him and altogither to liue to him The fulfilling of these figures and ordenances we haue in Iesus Christ who besides that he is our creator as is aforesaid hath also reuealed himselfe in the fleshe to be our redeemer and sauiour he it is that hath saued and brought vs forth not of the bondage of Pharaoh but from the tirannye
and man to his own image purposed that the principall end of his worke should be the manifestation of his glory did he not also ordaine meanes to attaine thereto But the fall of man was as it were a preamble and a preparation to declare his loue in his redemption through Christ to make manifest his mercie to his elect his iustice to the reprobate And in this especially doth the glorye of God appeare If there were sinne in the fall of Adam so was there in the pursuite against Iesus Christ And yet loe the Apostles speaking vnto Almightie God doeth saie Doubtlesse against thy holy sonne Iesus whom thou hast annointed both Herod and Pontius Pilat Acts. 4.27 with the Gentiles and the people of Israel gathered together to doo whatsoeuer thy hand and thy counsell had before determined to be done Againe speaking to the Iewes in expresse wordes they obiect vnto them that by the handes of the wicked they tooke Iesus Christ and crucified and slew him Acts. 2.23 being to them deliuered by the determinate counsel and foreknowledge of God Albeit they cannot comprehend that Adams transgression wherein there was sinne came not to passe without the prouidence and decree of God and yet that God is not the author of sinne Must they therefore denie his prouidence those places of holy Scripture wherein the holy Ghost doth so often and so euidently testifie the same Or contrarie to so many testimonies of his word will they make God the author of sinne They do not murmure blaspheme or replie against vs but against the holy Ghost Must they because they cannot comprehend how it should bee possible that God should prohibite Adam that thing which neuerthelesse came not to passe without his decree will and eternall counsell denie those testimonies which himselfe deliuereth in his word or malitiously gather that in God there should bee two contrerie wills Let vs beleeue so much as hee testifieth in his word and reuerence so much as wee doo not vnderstand If we should conioyne the redemption wrought by Iesus Christ with the fal of Adam we shuld soone confesse that as well the one as the other came to passe by the prouidence of God 19 Yet if it were requisite to consider some reasons the same which Saint Augustine doth note might well content vs. We safely doo confesse Augustine of reprouing grace c. 10 sayth he that we do well beleeue that God the Lord of all who created all things good and who both did foresee that from good they should digresse to bad or knew that it dyd better beseeme his almightie goodnes to make of euill good than not to suffer the euill hath so determined the liues of Angells and men that in the same he would manifest first what free will was able to doo next what his grace with the iudgement of his iustice were able to bring to passe First Saint Augustine saith in that he calleth God the Lord of all he doth shew that he had power and authoritie to dispose of his creatures as he wold Secondly in that he saith that God created all things good he noteth that God is the author of the goodnes that hath bin in all his creatures namely in man created to his image but not of the sin afterward coÌ„mitted Thirdly in that he knew that from good they should degenerate to euill and yet that voluntarily he permitted it hee propoundeth this reason that it better beseemed him to shewe his almightye goodnesse in making of euill good then in permitting the euill And then he sheweth the good that God gathered out of the fall of Adam First that it serued to shew what freewill was able to do thereby signifiyng that there is no stedfastnesse but in God and yet that Adam was inexcusable in his fall For hauing created man with free will his sinne was not vpon compulsion but voluntarily and indeed he did eate of the forbidden fruit not to the end to obey the decree of God wherof he was yet ignorant but at the instigation of Satan and vpon a lust to be like vnto God And therefore when God reproued him he complained not of Gods decree but of his wife Eue and his wife of the Serpent Gen 3.6 and 3.12.13.14 and God in his sentence pronounced against them denounceth them all to be guiltie and worthy of punishment 20 For the second fruit gathered in the fall of Adam hee saith that it serued to declare the benefite of the grace of God to the elect and consequently to cause vs to confesse that our saluation is indeed free and grounded vpon the onely loue and mercye of God Also that this we ought not to misdoubt because hereby we are pulled out of the gulfe of death and damnation whereinto by Adams transgression we were plunged likewise that he hath elected vs to the ende to make vs pertakers of so great a benefit and left and abandoned so many others of like condition as ours in the deapth of euerlasting woe and to saue vs hath deliuered his onely begotten sonne Iesus Christ to the death Finally in that he saith that he vouchsafed to shewe the iudgement of his iustice namely vpon the reprobate he thereby representeth vnto vs that they haue no cause to murmure or contende and indeede as already we haue shewed that Adam was in his fall inexcusable so are they who being in Adam did with him fall into death and corruption for the sinne and corruption is in them and proceedeth from Adam not from God And albeit that which they doe is not without the prouidence and determinate counsell of God yet not knowing neither hauing any regarde thereof but voluntarily abandoning themselues to sinne and executing as S. Paul saith the lâ—stes of their fleshe Eph. 2.3 they cannot impute the cause of their damnation to God considering it is in themselues neither the r corruption seeing they take it from Adam In this sence Iudas seeing that he was condemned grounded not his excuse vpon the determinate counsell of God but accused and condemned hiâ—â—elfe saying Mat. 27.3 I haue sinned in betraying the righteous bloud and ouercome with the iust iudgement of God he hanged himselfe 21 By the premises it appeareth that the true wisedome humility and sobriety of Christians consisteth in this that when God openeth his mouth to teach vs we likewise opeÌ„ our eares to learn and when he shutteth his mouth we couet not to know Let vs in our selues finde that in God there is a wisedome iustice which we must not search into but reuerence and beleeue all that Gods worde doth teach vs concerning the election of some and the reprobation of other some as also of the prouidence of God notwithstanding we comprehend not the iustice or reason thereof for the glory of God must euen swallow vp all our replycations and murmurings because it is a true sanctification of Gods name to beleeue that he neither doth
man was crucified with Iesus Christ wee must not nowe raise him again but leaue him dead And as a dead man is no longer possessed of the motions thoughts affections and woorkes of a liuing man so wee by our Baptisme beeing dead into Iesus Christ must no longer haue anie motions affections wordes or workes of our old man 13 There yet resteth this consideration that by Baptisme we do put on Christ But Christ whom we haue put on is holy and of a sweete sauour before God Gal. 3.27 And shall we be so slouthfull as to trail this sacred garment through the mire and silthines of this worlde Or putting it off to put on the villanous and stinking garment of flesh by walking in the affections thereof Let vs walke saith Saint Paule honestly as in the daie not in gluttonie or dronkennesse Rom. 13.13 neither in chambering and wantonnesse in strife and enuying But let vs put on Iesus Christ and take no thought for the flesh to fulfill the lustes thereof Thus doeth our Baptisme diuersely and in sundrie wise binde vs to amende our liues But because in Baptismes names are giuen as in olde time in the circumcision so ofte as wee heare our names let the same be an aduertisement vnto vs of our Baptisme putting vs in minde of our duties to amend 14 Vpon the holy ministerie dependeth also the communion in the holy supper of the Lord. Many are the reasons for the which Christ dyd ordaine it all which doo also binde vs to amend Of these wee will now consider soure principall The first by the vse of the holy supper our faith is strengthned and our soules are spiritually fed in the hope of lyfe euerlasting And therfore as the child when hee commeth to age is bound to honor his parents not onely for his begetting bringing into this life but also because they haue fed and brought him vp still do continue the same duties vnto him euen so should it be with vs whom God hath as it were begotten into his Church through our Baptisme and to whom he hath since in his holy Supper ministered the food of our soules in the communion of the bodie and bloud of Iesus Christ For not onely our spirituall new birth by Baptisme but also the spirituall foode which this good father â—â—eth vnto vs in his holy supper do binde vs to honor him yea and should thereto mightily induce vs considering that for food to our soules hee hath deliuered his onely sonne Iesus Christ to be crucified for vs. If anie man had a child so sicke that nothing coulde serue for his foode and recouerie but pearles confected or preserued how much should such a child bee bound to loue and honour his parents that for his releefe had not grudged at theyr expense Truly it were a most bitter ingratitude not to care to please or obey them Euen so what reproofe shoulde we deserue of our heauenly father who seedeth vs in his holy supper not with pearles but with the verie flesh and bloud of his son Iesus Christ in case wee should make no account to please him by amendement of life withall considering that as there is no comparison betweene pearles and the body and bloud of Iesus Christ so the spiritual life of our souls is without comparison much more excellent than the life of our bodies 15 Moreouer as meate and drinke ministred vnto the bodie do maintaine the life motions senses of the bodie so from the communion in the bodie and bloud of Iesus Christ which is the foode of the soule must proceed the spirituall and heauenly life cogitations affections wordes and deedes And therefore as it were a strange case if the bodie by eating and drinking shoulde gather no sustenance and consequently want all motions sense and bodyly operation so were it a monstrous matter that the soule communicating in the body and blood of Iesus Christ should gather no spirituall foode that might bring forth newnesse of life and holines in words and deeds 16 Besides as the holy supper is the table of Gods children the faithfull members of the Church of Iesus Christ so the communicating thereat is a solemne protestation that wee are the children of God true belieuers members of the church of Christ and that so we seperate our selues from the prophane worldly and vicious people and do purpose to liue holily righteously and religiously as it beseemeth the children of God and faithfull members of the Church Such therefore as communicating in the holy supper doe not neuerthelesse amende their liues but walking after the worlde and the flesh are giuen to whoredome drunkennesse gluttony couetousnesse deceite fraude ambition pride enuye hatred backbiting with other like vices and corruptions doe shew themselues counterfects hipocrites do eare and drinke their owne damnation and doe horribly scandalize or offend the Church whereof they shoulde be members togither with the doctrine that they doe professe First what an impudency is it solemnely to protest by taking the bread and wine that thou thinkest thy selfe to bee the childe of God and yet in thy selfe doest find that thou doest not so think that thou art a member of Christ and yet dost not belieue him that thou renouncest the world and the flesh and yet art in loue with them that thou wilt liue in holinesse and yet hast no will thereto that thou seekest life in Iesus Christ when voluntarilie thou doest cast thy selfe into death that thou wilt amende thy life yet hast no intent to forsake thy vice and corruptions to be short thus to abuse this holy communion to the end to make men belieue that which God seeth to bee false and contrarie to thy protestation 1. Cor. 11.27 Doest thou not belieue the protestation of S. Paule who saith that Whosoeuer shall eat this bread and drinke of this cuppe vnworthely doth eate and drinke his owne damnation because hee discerneth not the Lords bodie namely from bodily and carnal food which the mouth of the wicked and abhominable do receiue as wel as the mouth of the righteous man one that feareth God 17 Againe doest thou not apprehende the offence that thou doest commit in that thou openest the mouth of the aduersary to religion to condemne the doctrine of truth to reiecte the Church of Christ to blame the children of God and to blaspheme God himselfe thinkest thou not that thou doest harden them in their errours in the way of destruction damnatioÌ„ doest thou not consider that thou doest arme and encourage them to seduce such as are members of the Church and redeemed by the blood of Iesus Christ by declaring vnto them that men so giuen ouer to the world and the flesh cannot bee of the true Church that the doctrine of truth can bring forth no such fruits that the Church is no house for drunkerds adulterers couetous persons deceiuers quarelers enuious people men possessed with other like vices shouldest
thou not remember what Iesus Christ pronounced That it had beene better for thee that a milstone had beene hanged about thy necke Luke 17. 2. and thou haddest beene cast into the sea then to haue offended euen the least of these Thus doe wee see how mightely the communion in the holy Supper of the Lord should moue our hearts to deny euery thinge that beseemeth not the children of God and members of the Church of Christ and more and more to endeuour to amende our liues Luke â—â— 19 1. Cor. 11.26 18 This holy Supper is also instituted to the end to celebrate it in the remembrance of Iesus Christ or as S. Paul saith to shew forth his death That is not only to report put men in mind that Christ is dead but also to represent vnto vs that he that dyed is the sonne of God and prince of glory Secondly that hee hath suffred not a simple death but euen such a death as was accursed in the law conioined with the terrible wrath of God Thirdly that he dyed not for the righteous and his frends but for sinners his enemies as our selues are all of vs by nature the Children of wrath Ephes 2.3 Can we then thus shew forth the death of Iesus Christ with our mouthes praise his great goodnesse mercie and loue towards vs which shineth therein yet in our workes prophane denie as it were euen spite him by liuing as men for whom Christ hath not dyed so in effect shew that sin liueth raigneth in vs which by the death of Christ whome we preach shold be mortified Let vs rather in eating the bread drinking the wine which lead vs to the death of Iesus Christ so relish and tast therein his goodnes and loue that our heartes may open our mouthes to declare this his death and that our hands and feet that is to say our works may agree herewith to the end in a holie harm onie to testifie by amendment of life the feeling of this in comprehensible benefite of his death whereof hee maketh vs pertakers in his holy supper to his praise and glorie 1 Cor. 10.17 19 Finally as loue is the fulfilling of the law and the marke of Gods children so is there nothing that can more mightely induce vs thereto then the vse of this holy supper And in deede as Saint Paule saith We that are many are but one bread one bodie for we are all partakers of one bread The bread made of many kernels is but one bread so we that communicate in the bread of the holy supper are but one bodie vnder one heade Iesus Christ There must therefore bee amonge vs such an vnion in thoughts minds and works such a feeling of the benefit of ioy and of the tribulation in sorrow such reliefe and support such equitie right such peace loue such help and succour as if there were but one liuing soule amonge vs all 1. Cor. 12.12 And this is it whereto S. Paule exhorteth vs saying As the body is one hath many members all the members of the body which is one though they be many yet are but one body so is Christ that is to say the Church vnited vnto the head Iesus Christ Neither is there as he saith in the same Chapter any deuision in a bodie but all the members haue like care one for another in somuch that if one of the members do suffer all the rest of the members do suffer with it and if one of the members be honoured all the rest do reioyce with it then he addeth Ye are the body of Christ the members thereof ech for your parts This seale therefore of our vnion should make vs to remember that which before was touched in the Chapter of charity or loue euen that we should not doe that to others which wee would not shoulde bee done to our selues also that we should so doe to others as we would be done vnto And as a great part of our amendement consisteth in the practise of theâ—e two rules so so often as wee do eate of the breade of the holy Supper let vs remember that that seale of our vnion doth bind vs to amend in any thing that dependeth vpon loue wherein consisteth the fulfillinge of the law as is aforesaid 20 Common prayers are also one part of the ministery And in the same ought euery one with hart and mind to accompany the mouth of the minister as if the whole congregation spake vnto God in him And what doe wee require in them Is it not that hee would vouchsafe to worke in vs all that he requireth of vs that wee may obey and please him Hereof then it followeth that the smale amendement that appeareth in vs is a manifest testimony that wee suffer the minister to speake alone to God and in our hartes haue no feeling of any desite or feruent affection to obtayne those graces that hee craueth of God for vs and consequently that we are ouertaken with hypocrisie and prophanation of the holy prayers Let vs therefore remember that we doe speak to God by the mouth of the minister and that we doe especially desire that hee would giue vs grace to amende that as our petition admonisheth vs of our obligation so being hearde wee may shew the fruit of our praiers in the amendment of our liues 21 To conclude the exercise of ecclesiasticall discipline is also a dependance of the holy ministerie And the principall ende thereof tendeth that euery member of the Church shold walke in the feare of God and that if any one goe astray he should bee brought backe into the way of saluation This doth euen already shew vs that wee are most desperately wicked if besides the documents exhortations reprehensions publicke admonitions we also despise reiect such as perticularly may be made vnto vs by those persons to whome God hath committed the care of our saluation by laying that burden vpon them When a man goeth astray in some forrest is it not a comfort to him to bee tould of his errour and taught the right way And when a man falleth into a ditch ready to be drowned is he not to thank him that pulleth him forth and saueth his life Surely this is the end and as it were the whole summe of this ecclesiastical discipline And because there bee some so hardened in wickednes that they dispise all admonitions and exhortations Iesus Christ hath giuen the Church authority to binde them denouncinge them to bee heathen and publicans that is men that haue no communion in the Church of Christ And this is it that he teacheth Mat. 18. 15. saying If thy brother trespasse against thee goe and tell him his fault betweene him thee alone If hee heare thee thou hast wonre thy brother But if he heare thee not take yet with thee one or two that by the mouth of two or three witnesses euery