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A13339 The amendment of life comprised in fower bookes: faithfully translated according to the French coppie. Written by Master Iohn Taffin, minister of the word of God at Amsterdam.; Traicté de l'amendement de vie. English Taffin, Jean, 1529-1602. 1595 (1595) STC 23650; ESTC S118083 539,421 558

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is nothing better than to take pleasure for at death they see not what becommeth of the soule of man no more than they do of beastes wyth many other such lyke speeches which tend to that purpose But they themselues are in deede verie beastes so to vnderstande and misconster it For Salomons meaning tended rather to confirme the same which wee doo seeeke to mayntayne namely that no man may by the outward shew iudge of mans felicitie or miserie because all things fall out alyke to the one and to the other And that is his meaning where he saith Man knoweth not eyther the loue or hatred of God toward him Eccles 9.1 Eccle. 3.19 if he wil iudge by the outward shew Then hee passeth to beasts saying No man seeth what becommeth of the soules either of man or beasts namely with bodyly eyes Eccl. 8.12.13 But when he addeth that It shall bee well with them that feare the Lord and doo reuerence before him but it shall not be well with the wicked hee shall be like a shadow because hee feareth not before God When also he exhorteth to keepe Gods commandementes protesting that it is the whole duetie of man and that concluding his speech hee saith Eccl. 12.13.14 that God will bring euerie thing to iudgement that man hath done throughout the whole course of his life withall adding that the spirite shall returne to God that gaue it Hee doth sufficiently shew that hee beleeued the immortalitie of the soule and the lyfe euerlasting But where hee seemeth to commend those that take theyr pleasures Eccl. 5.17 saying It is comely to eate and drinke cheerefully hee meaneth in the common opinion of the foolish and vnaduised who resting vppon this lyfe and the iudgement of felicitie or miserie by the outward shew without remembring that mans soule is immortall d● imagine him to be as a beast among whom such as are best vsed are most happie Howbeit as man is a creature of much more excellencie than a beast and yet if we regarde but the outwarde shew of this lyfe the beast is much more happie than man So we must necessarily beleeue that there is another lyfe after this and therfore conclude that it is meere folly to iudge of mans felicitie or misery by the outward shew Psal 37. 10 Neither is it in vaine that Dauid so earnestly exhorteth vs to take heed of this folly and error to iudge by the outward shew as also he is neuer weary of admonishing vs not to enuy those who outwardly seem happie but constantly to depend vpon the Lord and to walke vprightlie in his sight And in deede this iudgement by the outward shew is not onely repugnant to faith but vtterly abolisheth the same and not faith onely but also hope and desire to walke in the feare and obedience of God The Apostle to the Hebrewes sayeth that Faith is the ground of thinges which are boped for Heb. 11.1 and the euidence of things which are not seene Saint Paul also teacheth vs that hope is of thinges which wee see not Nowe the foundation and obiect of faith is the worde of God Rom. 8.23 pronouncing and assuring vs that the righteous and holye suffering persecution for his name are happie well beloued and blessed of God yet canst thou not see this but with the eye of faith and therefore in iudging of a man with thy bodily eye to be accursed in his tribulations thou dost abolish faith Hope is founded vpon the promise of celestiall spirituall and eternall goods to come If therfore when thou seest a faithfull man in trouble thou presently dost iudge him to be accursed thou dost abolish hope which regardeth not the time present but to come Againe if we were to depend vpon the externall iudgement and to say that the wicked that are in prosperitie are blessed who will dispose himselfe to endure pouertie and other afflictions by walking vprightly and in holinesse Nay will not all men rather apply themselues to fraud iniury extortion and other iniquitie sith ritches honour and other carnall commodities will redound to their blisse and felicitie 11 By the premisses we may see what a dangerous and pernitious folly this is to iudge of mans felicitie or miserie by the outward shew wherby we abolish the immortalitie of the soule God and his righteousnesse saith hope and all care and desire to walke in the feare of God That we may therefore Amend our liues let vs hereafter be better aduised and iudge of mans felicitie or miserie not after the outward shew Mat. 5. but according to the infallible and assured testimonies of Gods word Thus when the eare shall heare these sentences Blessed are you poore in spirite Luk. 6.28 Amos. 6.1 that hunger and thirst and that mourne Blessed are you when men hate you and cast you forth and say all manner of euill against you for the sonne of mans sake Againe Woe be to you rich men woe be to you that be satisfied and reioyce wee bee to you that liue at ease in Sion Faith will iudge according to Gods word that the faithful in affliction are blessed and the wicked in prosperitie most accursed Yet if the eye beholding the ritches honour and commodities of the wicked shoulde iudge them to be happie faith leaning to the testimonie of Gods word will beate downe and suppresse the false iudgement of the eye concluding that it is meere folly to iudge of mans felicitie or miserie by the outwarde shewe And albeit the worlde and the flesh doe cry out to the contrarie yet will we harken to and stedfastly holde this sentence pronounced by him who is trueth it selfe saying Say yee it shall bee well with the iust for they shall eate the fruite of their workes but woe bee to the wicked Esa 3.10 11. who seeketh after iniquitie for the rewarde of his hand shall bee giuen vnto him 10 Let vs remember the contents of the 92. Psalme where Dauid exhorteth vs to praise God to declare foorth his mercie and truth to reioyce in his workes to crie out that they are glorious his thoughts very profoūd What thoughts works Euen that the wicked doe spring vp like grasse and all workers of iniquitie doe flourish that afterward they may bee rooted out for euer And heereof to giue vs the more assurance directing himselfe to God Psal 92. he saith For loe thine enemies O Lord for loe thine enemies shall perish and all workers of iniquitie shall bee destroied But the righteous shal flourish like a Palme tree shal grow like a Cedar in Libanon Such as be planted in the house of the Lord shall flourish in the courtes of our God They shall bring foorth fruite in their age they shall bee fat and flourishing To declare that the Lord is righteous and that no iniquitie is in him And in as much saith hee as man resembling a brute beast knoweth nothing and that the foole
distance How many stars bee there in the skie How many drops of water in the sea Or how many graines of sand vpon the earth If all the men in the world kings or philosophers who haue not onely essence but also life sense and reason cannot without matter precedent make one drop of water one stone or one candle How can these creatures of such incomprehensible greatnes as are the heauens of such wonderfull brightnes as are the Sunne the Moone and the starres and so abundant as are both lande and sea hauing not so much as essence giue to themselues essence yea and such essence as they now haue Yet speaking onely of essence common sense doth also denie that Let vs therefore conclude that there is a God almightie who being of himselfe from all eternitie in his time hath of nothing created both heauen and earth according as Moses hath affirmed saying Gen. 1.1 In the beginning God made heauen and earth 16 Moreouer experience teacheth that the heauens haue their motions But whence come those motions euen motions of such incomprehensible swiftnes that as we see by daily practise the Sunne in foure and twentie houres compasseth the whole earth and consequently in one houre runneth two hundred sixtie Dutch miles Besides the heauen where the Sunne hath his abode is from the earth 1202700. leagues How many leagues then doeth hee dayly runne in his owne heauen A matter incomprehensible to mannes capacitie But euerie motion especially in thinges that haue essence onelie and no lyfe doeth of necessitie presuppose a moouer that causeth the motion And this doo wee plainelye see in the Earth in Starres in Water c. which haue no motion but from others The motion therfore of the heauens doo euidently testifie that there is a God who being of himselfe immoueable giueth motion to all his creatures But who disposed the wonderfull order which we find to be in all creatures that haue but essence onely that an inferior heauen should be comprehended in a greater and that againe in an other greater and so consequently of the rest Who placed the Sun the Moone and the Stars in their heauens and places Who formed and continueth the double motion of the Sunne in all seasons from East to West from one pole to another Who so established the foure elements vnder the heauens that the region of fire enuironeth the aire the aire the water and the water the earth The nature of contrarieties is one to destroie another as the water to quench the fire and the fire to drie vp the water yet are these four elements kept in such accord that of the same being mixed and vnited together all bodily creatures are formed and doo consist not consuming or disordering one of another It must their needs be that there is a God the creator preseruer and conducter of the elements 18 Who guideth the course of the heauens in so certaine inuariable a measure that a man may foretell at what houre a hundred yeres hence the Moone or Sunne shall bee eclipsed Who placed the heauie lumpe of the earth as a center to the world hanged it in the aire What handes do withholde the sea which lyeth higher than the earth from drowning the same Can this wisedome conduct and power which doo thus shine in these workes be found in anie thing that was not to place it selfe in essence and so to direct guide and maintaine it selfe Had these creatures had their essence from all eternitie yet coulde that which had onely essence without life sense or reason haue established such an order course and consent to bee briefe this worke of such incomprehensible wisedome and power Wee must therefore confesse that anie thing that hath onely essence considered as is aforesayd doth exclime against the Atheists and crie out that there is a God the author of the same as Dauid saith Psal 19 1 The heauens declare the glorie of God and the firmament sheweth his handie worke Againe The pillers of the earth sayth Hanna the mother of Samuel Sam. 2.8 are the Lordes and hee hath set the earth vpon them Psal 104 9 And Dauid saith But God hath set the sea a bound which it shall not passe neither shall it returne to couer the earth As also Iob doth more at large declare Iob. 3● 19 As for those creatures which haue Vegetatiue life as hearbs and all plants the same are also so many vnreproueable witnesses that there is a God No man can giue that which he hath not but the earth hath onely essence and no life Likewise the Sun which warmeth the earth the raine that watereth it or the seed whereof the plant doth come The life therfore of hearbes and plants doth loudly testifie that there is a God the author of the same Againe whence came such diuersitie of hearbs pla●ts in one self ground So many kindes of trees some fruitfull some vnfruitfull And among the trees that beare fruit so many sundrie sortes as apples peares cheries plums c. Also among apple trees so many kindes of apples among peare trees so many sortes of peares likewyse of chery trees plum trees and all others that beare fruit Each sort notwithstanding either of apples peares or cheries c. bearing some diuersitie in forme colour and sauour or tast The lyke in hearbes Come into a medow looke vppon a garden howe manie kindes of hearbes shall you see of seuerall formes colours tastes or smels And whereof proceede all these hearbes and trees theyr leaues and fruit their shape colour and smell and their seuerall properties vertues They proceed neither from the earth from the sunne from the raine no neither from the seed The eie seeth it the capacitie knoweth it The whole therfore proceedeth from God And in deed sow in one selfe ground one selfe hearbe vnder one selfe forme and let it be watered with one selfe water yet do no other kinde of hearbes spring vp But some wil saie that it is of the seed that the life and diuersitie of hearbes trees flowers and fruites doth proceed Yet keepe the seed out of either the earth the sunne or the raine and it wil lie dead and bring forth nothing And open the seed therein peraduenture may you discerne some small sprout hauing essence yet wanting both life forme of hearb colour or fauour thereof It must needs then haue some other originall than from the seed onely And whence but euen from God Againe what is the cause that one kinde of seede still bringeth forth one kinde of hearbe with all the stems leaues colour sauour propertie and vertue a like Haue these small sprouts which haue onely essence vnderstanding also to agree to bring forth hearbes alike Are they able to doo it either to giue that which they haue not If not then some other must imploy his power and wisdome and that is God as it is written Gen. 1.11 In the beginning of the world hee ordained that euerie
strengthned thēselues to wickednes saying Rom. 2.4 Psal 94 Tush God seeth not Is it not a manifest deniall of God to imagine him to be blind But as he addeth Is it not an extreame folly to thinke that he that formed the light and gaue sight to the eie seeth not but is blind Or he that formed the hart of man so knoweth the depth thereof doth not also see the workes of the same 6 Behold how wherfore we feare man more than God confessing God with our lips we deny him in our works which truly is a mere folly And in deed naturally we most feare him that hath most power and meanes to execute his threats him whose threatnings are most dangerous hurtfull to conclude euen him whose threatnings are not in vain but most certaine Any one wil sooner feare the threatning of a man than of a childe of a magistrate than of a priuate person the losse of life than the penaltie of some portion of money the threatninges of a sober man than the scolding speeches of a foolish and hairbraind woman But is not God more able than man to execute his threatnings All creature are at his commandement to do his will euen Angels men or deuils The aire through corruption to infect the sea to ouer whelm vs the land to swallow vs vp and the beasts to deuour vs. Wanteth he arrows in his quiuer to shoot forth at men With how many strange horrible plagues did he smite the Egyptians What water pooles found he whē all the world was so drowned that the waters stood fifteen cubites aboue the highest mountains in the world Exod. 5.9.10 Ge. 1.7 Let vs read the 26. of Leuit. the 28. of Deut. there note with how many sorts of plagues calamities he can wil punish such as rebell against his commandements neither can anie counsell or strength withstand him Act. 17.26 Contrariwise what power hath man to hurt sith that in God he liueth he moueth hath his being What may hee doo against his will without whose power he cannot stir one finger liue one moment or haue anie being 7 Secondly how farre may mans threatnings extend Euen to the losse of goods and those bodies that are subiect to death But God hath power ouer all soules and therefore Iesus Christ admonisheth vs not to feare those that kill the bodie and no more Luk. 12.4 but feare him sayth he who when he hath killed hath power to cast into hell yea I saie feare him Neither can man afflict but for a time but Gods punishments are euerlasting and without end The threatnings of man are many times light and vaine yea and soone altered and reuersed but as God is righteous and true so his threatnings are euermore put in execution either in this world or in the world to come vnlesse we preuent them by Amendement of Life Nahum 1 The mightie God saith the Prophet Nahum is ielous and the Lord reuengeth and hath wrath at his commandement The Lord will take vengeance of his aduersaries and reserueth wrath for his enemies The Lord is slow to anger but he is great in power and will not surely cleere the wicked The Lord hath his waie in the whirle wind in the storme the clouds are the dust of his feete He rebuketh the sea and he drieth it and hee dryeth vp all the riuers Bashan is wasted and Carmel and the flower of Libanon is wasted The mountaines tremble for him and the hils melt the earth is burned at his sight yea the world and all that dwell therein Who cā stand before his wrath or who can abide in the fiercenes of his wrath His wrath is powred out like fire and the rockes are broken by him If the power and will of God be such in the execution of his threatnings euen threatnings not against the body only but also against the soule then in reproofe of this folly to feare man more than God doth the Prophet Esay iustly say Esa 2.22 Cease you from the man whose breath is in his nostrels for Whreein is he to be esteemed Againe Esa ●1 12 Who art thou that thou shouldest feare a mortall man and the sonne of man which shall be made as grasse and forgettest the Lorde thy maker that hath spread out the heauens and laide the foundations of the earth The rather therefore to amend our liues let vs hereafter bee better aduised in fearing God more than man so esteeming more of God than of man or rather not esteeming man but in God withall let vs remember that those men haue reason to feare man that feare not God more than man 8 The third proofe consisteth in this That we repose more trust in man than in God And this folly proceedeth from three originall springs First wee are so brutish that as beastes apprehend no more than is before their eies so wee beleeue no more than wee see We see that men haue meanes to helpe vs but we see not God neither knowe his power And this is the cause that we trust more to man that promiseth our sustenance than to God who promiseth to prouide for vs Mat. 6.26 neuer to forsake vs yea than to God who sendeth vs the schoole of soules hearbes flowers of them to learne that man being farre more excellent and precious in the sight of God ought wholy to rest vpon him for his sustenance and life 9 Secondly we are so addicted to the flesh that we accompt nothing to be a blessing but what delighteth the flesh And so when men do promise things fit and commodious for the same we trust to them more then to God who promising many blessings assistance and reliefe doth not alwaies fulfill those promises after the lustes of the flesh but to the good of the spirite and saluation of the soule Thus albeit he performeth to vs more then it seemeth he hath promised namely spirituall and eternall gifts in stead of carnall and temporall yet can not our flesh comprehend that hee hath fulfilled his promises Thus when in sickenes pouerty or prison man promiseth recouery assistance or deliuery we trust more in him then God who in his word maketh the like promises For flesh knoweth no other reliefe succour or deliuerie then that which is bodily which God often times changeth into spirituall and euerlasting more excelent in deed yet lesse knowne to man 10 The third cause resteth in the time of performance of promises God in his wisedome doth sometimes vse long delaies as flesh doth imagin in the performance of his promises Wherupon man naturally whot impatient beholding that which he esteemeth neerer and more redy at hand trusteth more to man then to God Rom. 5.4 Hereto we may add that as S. Paul saith Experience engendreth hope And therfore as man findeth helpe and reliefe in men who being of abilitie doe also loue him And on the
heauen for the scope of theyr liues are no men but beasts for they neuer thinke their souls to be immortall they beleeue not that they must die neither doo they remember that after death there is a hell and eternall fire prepared for those who liuing heere doo neuer seeke after lyfe euerlasting Yea Mat. 16.26 VVhat doth it auaile a man saith our sauiour Iesus Christ to winne the whole world and to loose his owne soule Luke 9.23 This lyfe beeing vnto him a high waie to death and to a firie torment that shall neuer be quenched 11 Let vs not therefore make riches honour or other carnall commodities the leuell of our liues but let vs aime at the celestial and eternall life as Iesus Christ admonisheth vs saying Iohn 6.27 Labour not for the meate which perisheth but for the meate that endureth to euerlasting lyfe Againe Seeke first the kingdome of God and his righteousnes Mathew 6 33. and all other things shall be ministred vnto you But we cannot attaine to this eternall lyfe without the knowledge of God that wee may put our trust in him call vpon him in all our necessities obey his commandementes and with thankesgiuing acknowledge that all goodnes commeth from him And in deede wee cannot trust in God neither call vpon him vnlesse we bee assured of his wyll and power to helpe vs neither can we obey him with anie kindly obedience which consisteth in loue vnlesse we knowe how deeply we be bound both to loue and obey him as also we cannot acknowledge all goodnes to proceed from him vnlesse we knowe him to be the fountaine of all goodnesse This therefore must be the end of our life euen to increase in the knowledge of God that by reposing our confidence in him by calling vpon him by obeying him and by acknowledging him to bee the fountaine of all goodnesse wee may attaine to lyfe euerlasting 12 True it is that in the creation of heauen earth and in the conduct and gouernment thereof he reuealeth himselfe vnto vs maketh vs to feele that he is a God almighty al wise al good well dooing howbeit especiallye in Iesus Christ as is aforesayde doo we knowe God God I saie our God father and sauiour almightie wise holy righteous mercifull good and true And this is the knowledge wherein God is truely glorified and by the which wee obtaine life euerlasting as Iesus Christe himselfe doeth teach vs Iohn 17.1 saying Father the houre is come glorifie thy sonne that thy sonne also may glorifie thee As thou hast giuen him power ouer all flesh that he should giue eternall life to all them that thou hast giuen him And this is life eternall that they know thee to be the onely verie God and whom thou hast sent Iesus Christ. And in deed as when a man is loth to go out of his way it is requisite he shuld know both whether which waie to go so haue we both in Iesus Christ very God very man For in that he is God Augustine of the Citie of God li. 11. c. 2 and consequently life to him we must go in that he is man by him we must come vnto God and bee vnited with him that wee may obtaine life euerlasting And in that sense doth he call himselfe the way Iohn 14.6 the truth and the life If he be the life he is the place whether we must go if he be the way by him we must trauell to attaine to life euerlasting As also by calling himselfe the truth he teacheth vs that hee is the accomplishment and truth of al that afore time was figured touching life euerlasting the meanes to attaine to the same Thus the second principall end of our life should consist in knowing of God through his sonne Iesus Christe and knowing him to put our trust in him to call vppon him to obeye his commandementes and to acknowledge him to be the fountaine of all goodnesse that so wee may glorifie him and glorifying him attaine to life euerlasting 13 Moreouer the end of glorifying of God our saluation wyll be a ready meanes to make vs to liue according to God for it will be a continual aduertisement rule to bridle vs from al thoughts affections words and deeds contrarie to the glorie of God the saluation of our soules considering that beeing contrarie thereto they ouerthrow the two principall ends of our life 14 Now let vs come to the third end of our life which is to bee considered in the particular vocation of euerie man This ende ought not to bee our profite honor or other carnall commoditie but that in seruing of men we may serue God God the creator and redeemer can well inough preserue both our bodies souls without the ministery of men but thus far he honoreth vs as to vouchsafe to worke his workes by vs. 1. Tim. 4.16 And in this consideration doth he giue and hath giuen vs shepheards ministers of his word to the end as S. Paul saith to saue those that harken vnto them by illuminating their hearts creating saith in them by reforming them to obedience through the means of the holy ministery with the efficacy of his holy spirit blessing the labors of his seruants In this respect also vouchsafing there should be food for the body he hath appointed some to be husbandmen to til the earth some to be millers and some to be bakers For the furnishing vs of apparell that some should be shepheards some shearers of sheepe some carders some spinsters some weuers fullers diers tailers c. For the prouiding of vs of houses that some should be carpenters masons c. To be briefe that there should bee an infinit number of artificers and marchants whose function is to furnish all things requisite for the entertainment and maintenance of the bodie Hee also ordaineth kyngs princes and magistrates by their authoritie to keepe euery one within the compasse of his vocation and so to execute theyr office in the maintaining of the good and punishing the wicked Thus God fulfilleth his work will in the preseruation of our bodies saluation of our souls Col. 3.24 by the emploiment of men in his seruice euery one according to his vocation Neither is there so much as the bondman but doth serue God by seruing his Lord as S. Paul saith That by faithful seruice to their masters they serue the Lord. 15 Hereby it appeareth that the end of mans life ought to rest in the seruing of God by seruing of men in their vocation It doth not therefore consist onely herein that the artificer should get sufficient to maintaine his family the marchant to obtaine ric●es other men credit dignitie and carnall commodities For this is the seruing of our selues not of God albeit men for the most part do thus corrupt prophane their labors workes life liuing to another end than they ought And in
vnderstandeth not this worke of God hee is the more diligently to meditate vpon this Psalme which as the inscription importeth is a Canticle for the Sabaoth wherein Dauid sheweth that we are to rest from all other cogitations that with quiet mindes we may meditate vpon this doctrine Entring as in another place he saith into the Sanctuarie of God in his word considering the accursed end of the wicked that liue in pleasures and prosper in wicked consciences Whome God hath set in slipperie places and caused to sall headlong Psal 73. how suddenly they are destroyed and horribly consumed As a dreame when one awaketh whē thou raisest vs vp thou shalt make their image dispised Wherupon he concludeth that it is good to be alwaies with God and to be guided by his counsell with assurance that hee will receiue vs into glorie And therefore with him let vs saie Whome haue I in heauen but thee And I haue desired none in earth with thee For loe they that withdraw themselues from thee shal perish thou shalt destroye all them that goe a whoring from thee But as for me it is good for me to draw neere to God hee is my comfort I haue put my trust in the Lord that I may declare all thy workes Let vs therefore repose our selues in this onely wisedome to beleeue in him that knoweth bothe the outside and the inside thinges present and thinges to come who onely is our competent iudge and faithfull witnesse and cannot lye Beholde how without leaning to the outwarde shew we may conclude that the sinner in all his prosperitie is accursed and the faithfull in affliction blessed likewise how the contrarie opinion is like vnto chaines and strong roopes to draw men to liue as the wicked and prophane persons 1. Cor. 15.18 Thus by consideration of the premises breaking a sunder these cursed roopes and chaines wee may bee encouraged to perseuere in good workes as knowing that our labours shall not bee in vaine before the Lord. Of the sixt folly Rather to beleeue our enemies then our friends Chap. 7. AS it is a great folly to Repose more confidence in man then in God as is afore shewed so is this also a most inexcusable folly Rather to beleeue our enemies then our friendes Eccle. 37.11 In Ecclesiasticus wee reade this notable aduertisement Aske no counsell for holinesse of him that feareth not God neither of iustice of him that hath no iustice neither of a woman touching her of whome shee is iealous neither of a cowarde in matters of warre neither of a marchaunt concerning exchaundge nor of a byer for the sale nor of an enuious man concerning thankefulnesse neither of the vnmercifull touching kindenesse nor of the slouthfull for anye labour nor of an hireling for the finishing of a worke nor of an Idle seruaunt for much busines Harken not I saye to anye of these in any matter of counsell If it be a folly to aske counsell of the man that is not so much our enemie as his owne friende in anie thing that may concerne his owne person or action What a folly is it to follow the counsell of our enemies that labour onely after our destruction Of such enemies there are three principals Who all are so much the more daungerous because they dwell in vs and round about vs and to whome naturally wee are much enclined to giue credite The first is selfe loue or after the vsuall phrase of the Scripture our flesh the second the worlde and the third the deuill 2 As concerning the first Eph. 4.21 Most certaine it is that all the lustes of our flesh are so many enemies seeking to seduce vs as faith Saint Paul and fighting against our saluation The same saith Saint Peter also 1 Pet. 2.11 where hee sheweth how our carnall lustes doe fight against our soules Rom. 8. This enemie saith Saint Paule is so daungerous and pernitious that hee engendereth death and damnation in vs Iam. 1.14 and therefore hee threteneth vs that if wee beleeue this enemie wee shall die Saint Iames likewise compareth these lustes to a wicked mother that conceiueth and bringeth foorth iniquitie and consequently death All which notwithstanding we grow so foolish and sencelesse as to giue eare and credit to our flesh rather then to God whose loue towardes vs is most certaine and incomprehensible But I pray you whereto doth our flesh counsell vs Onely to couet ritches and to obtaine the same by any meanes whatsoeuer to aspire to preheminence and excellencie aboue all others to follow the pleasures and lustes thereof 1. Tim. 6. with other like affections Yet doe wee know that God condemneth all these wicked and damnable counsels Mat. 20.26.27 Mat. 23.12 1 Pet. 5.5 Luk. 21.34 Heb. 13.4 Colos 3.5 Eph. 4.22 Rom. 8.13 Mat. 16.24 declaring that Couetousnesse is the roote of all euill Also that Such as couet to bee rich fall into temptations and snares and into many foolish and noysome lustes which drowne men in perdition and destruction Protesting that they that will bee first shall be last and hee that exalteth himselfe shall bee brought low That hee resisteth the proude but giueth grace to the humble Exhorting vs to take heede that our heartes bee not ouercome with surfeating and drunkennesse pronouncing woe against whoremoungers and adulterers To be briefe that in many places he admonishing vs to mortifie this our flesh to put it off to denye it as an enemye that giueth vs deadly and damnable counsell 3 Neuerthelesse let euery man examine his owne conscience and consider the common course of men and so iudge whether euery one in generall seeketh not to become riche to grow into credit and to be exalted aboue his fellowes Whether they doe not loue and hunt after the commodities and lustes of the flesh Whether they enuie not such as get before them To bee briefe whether they giue not more credit to the counsell of the flesh then of God Experience is but ouer euident The onely example and plaine confession of Saint Augustine Augustine in his meditations Cap 4. a man endued with great wisedome and holinesse shall at this time suffice Hee speaking of couetousnesse ambition pride pleasure and other the lustes and affections of the flesh sayth thus I haue a whole armie of traytors within mee who vnder colour of friendshippe are mine enemies And yet beholde with them haue I liued from my youth vp them haue I pleased them haue I beleeued They bee the friendes whome I made much off the master whom I obeyed the Lordes whome I serued the domesticall seruants with whome I was conuersant the councelours whome I trusted If therefore it bee such a folly to beleeue our enemies let vs heereafter bee more circomspect and wiser Let vs no longer credite this enemye which doeth so possesse vs that he is euen our selfe But let vs beleeue God our true and perfect friend as knowing assuredly that all
forth fruit but that some shall be deuoured by the fouls of the aire and some otherwise yet doeth hee not therefore forbeare to sowe euen so must we sowe our almes notwithstanding wee bee assured that all is not well bestowed Wee must vse discretion and dilygence that we may be faythfull stewardes not so seuere as to forget the simplicitie of charitie so highly commended and praysed by Saint Paule 1. Cor. 13 5 7 who sayth Loue imagineth no euill Loue beleeueth all things Loue hopeth for all things And in deede it is better to feed and cloath two wicked ones with one child of God than for feare of helping the wicked to suffer one of Gods children to perish for hunger or colde The marchant is many times deceiued in his expectation of gaine by tempests on the sea by banqueroutes and otherwise yet doth hee not giue ouer his traffique When Iob had clothed the needie with his wooll hee sayde that theyr loines did blesse him Iob. 31.20 thereby teaching vs that albeit the lips of the poore whom we haue clothed should curse vs and that he should abuse the reliefe that we haue ministred vnto him yet his loynes comforted with our garments shall testifie our charitie towarde him and blesse vs in the sight of God Esa 49.4 The Prophet Esaie exhorteth Gods seruants the preachers of his woorde to bee strong and of good comfort albeit the seede of theyr doctrine fructifie but in few shewing them that their labour and worke is neuertheles before the Lord. Euen so is it with the goods that wee distribute to the poore albeit some doo abuse them yet is our charitie in the sight of God Let vs therefore vse discretion and diligence in the well bestowing of our almes reproue those that abuse the same yet let simplicitie and charitie so guide vs that vnder colour of neglecting those that are vnworthie wee doo not refuse to relieue those that in deed are poore and needie 22 Many times such great husbands are the men that do most abuse the goods wherof God hath made thē not absolute Lords but stewards They be as prodigall in theyr owne vses as niggardly to the poor They exceed in rich costly attire in vnordinarie and sumptuous diet to be short in all superfluous vnprofitable carnall and worldly expenses but if there be anie speech of helping the poore there is nothing to bee had they haue neuer a whit too much to satisfie theyr owne prodigalitie and ambition But what account can they giue of their administration in the daie of iudgement Will Christ in his account passe these articles So much spent in ryot so much in excesse and banquets so much in the pleasures of the flesh Can they alleadge that they had not wherewith to helpe the poore No the former articles will conuince them so shall they be conuict as wel for despising the poor as for abusing the benefites whereof they should haue bene faithfull stewardes If Saint Paule commaundeth vs to worke wyth our handes to the ende to get wherewyth to releeue the needie how much rather shoulde wee according vnto Gods wyll cut off parte of our superfluitie and excesse Hierom vpon the Epistles therewyth to helpe such as want It is a kinde of sacriledge sayth Saint Hierome to giue the goods of the poore to such as bee rich inough Let the hungrie boweles commende thy charitie not the panches of those that are bursten wyth thy abundance Oh wofull calamitie of mankinde sayeth Saint Augustine August in his sermon 132 of the time howe many maye wee finde that doo vrge and compell those that bee alreadie satisfied to drinke more than be commeth them and yet wyll denie euen a glasse of small drinke to the poore that begge at theyr doore Those men doo neuer consider that the drinke which euen perforce they offer to drunkardes ought rather to bee giuen vnto Iesus Christ in the persons of the poore Math. 25 as himselfe hath sayd Whatsoeuer you haue doone to one of the least of these you haue doone it vnto me Wee doo commonlie saie to those that haue inough yee eate not and so vrge them to eate and yet do denie a morsell of bread to the hungrie VVhen men haue delicate wine and daintie fare which doo but too much whet on the stomacke wee vse to call vppon them to make good cheere and in the meane time forget them who hauing peraduenture neuer a bit of bread to giue to theyr children doo weepe and lament Had the rich man that liued in pleasures Luke 16. taken pittie of Lazarus that laie at his gate and cutting off parte of his superfluitie releeued his necessitie in sted of tormentes in hell fyre hee had receiued the crowne of Charitie as Lazarus receiued the crowne of patience in lyfe euerlasting Let vs beware least the superfluitie of our banquets apparell and other vanities that are good for nothing but to displease God and offende our neighbours bee not vnto vs as tormentors and burning coales in our consciences in the da●e of iudgement calling for vengeaunce agaynst vs for our contempt of the poore in theyr necessitie Neither let vs complaine of the meruailous increase of the poore that want reliefe but let vs accuse our owne coldnesse and slacknesse in distributing for theyr succour and reliefe Can wee complayne of want of abilitie when our onely superfluitie beeing cut off and gathered together myght suffice What man at his death coulde not with that hee had cut off and employed the same vppon the releefe of the poore Or who coulde not at that time bee content that hee had after the example of the poore widdowe or the Macedonians imparted vnto them of his substance in theyr necessitie Luke 21.14 2. Cor. 8.3 considering that the same shoulde haue beene vnto him so much treasure in Heauen 23 Let vs therefore amend our former neglygence and slouth and while wee haue time as Saint Paul sayth Doo good vnto all but especially to those that bee of the householde of faith Gal. 9 10 They all doo beare the image of God they all are of our flesh whome wee must loue as our selues Wee cannot therefore neglect and contemne them without great iniurie to God and our selues and breach of that vnitie that God hath made among vs yet as there is greater affinitie betweene the members of Christ and as the image of God doeth more cleerely and euidently shine in them so are wee more bound to care for theyr reliefe and to doo good vnto them in theyr necessities Let vs then imploie our selues heerein while wee haue time which may bee considered in three pointes First while God lendeth and giueth vs wherewith for we knowe not whether by fire warre banqueroutes thefte or anie other inconuenience our goods shal be taken frō vs. The husbandman hearing of approch of some armie and fearing thereby the losse of all his graine which might by them be
body and the kingdome of heauen more precious then earthly treasures so doth the chiefe and principall end of the magistrates charge and office consist in the establishing and maintaining of the puritie of Doctrine the holy administration of the Sacramentes the inuocation of Gods name 1. Cron. 15. the order of Ecclesiasticall Discipline In brief in the holy ministerie and seruice of God How carefull was Dauid to bring the Arke of God into his Citie How ioyfully with praises and blessings of the Lord did he conduct it He commanded the priests and Leuits to sanctifie themselues and to prouide to carie it Hee ordained them to appoint of their brethren to sing and play vpon instruments before it And how zelously did hee establish an order for the seruice of God How affectionate did hee shew himselfe to builde an house to God 2. Cron. 19. 2. Sam. 7. 1. Cron. 22. And vnderstanding that God woulde not that it shoulde bee built by him but by his sonne Salomon What summes of golde and siluer did hee leaue towards the building thereof 4 Asa king of Iuda touched with the like zeale put downe the strāge alters the high places other idolatries 2. Chro. 14 He cōmāded Iuda to praie to the Lord the God of their fathers and to fulfill the law the commandements And God for the same blessed him mightily and gaue him victory ouer Zara the Aethiopian 2. Chro. 15 and rest from his enemies Yea many other kindreds namely of Ephraim Manasses and Simeon perceiuing that the Lord his God was with him came to him as to a refuge and made a couenant to seeke the Lord God of theyr fathers with all their harts and wyth all theyr souls 2. Chro. 14.2 yea that they should slaie all such as would not seeke the God of Israel And of him it is said that he did that which was good in the sight of the Lord his God 5 Iehosaphat his sonne likewise gaue himself couragiously to re-establish the seruice of God namely in the third yere of his raigne 2. Chro. 17 when hee sent men of authoritie to cause it to bee taught throughout all the townes of Iuda yea hee sent with them Leuites and Priests to teach the inhabitants of Iuda who carryed with them the bookes of the lawe of the Lord and went thoroughout all the townes of Iuda to instruct the people And God so blessed him in this good zeale that the feare of the Lorde fell vppon all the nations and kingdomes round about Iuda and they durst not make anie warre agaynst Iehosaphat He also in Ierusalem ordained the Leuites and priestes with the princes of the kindreds of Israel for the iudgement of the Lord and for controuersies that they might iudge according to the lawe of God and appointed Amarias the high priest to haue the ouersight ouer them 6 As for king Ezechias the holy Scripture greatly testifyeth his godlynes and feruent affection to the seruice of God Hee gathering together the Priests and Leuites gaue vnto them this admonition and exhortation Heare me ye Leuites sanctify now your selues 2. Chro. 29. and sanctifie the house of the Lord God of your fathers Our fathers haue trespassed and done euill in the eies of the Lord our God and therefore his wrath hath bene vpon Iuda and Ierusalem But now I purpose to make a couenant with the Lord God of Israel that hee may turne awaie his fierce wrath from vs. Now my sonnes be ye not deceiued for the Lord hath chosen you to stand before him to serue him And when the priests Leuites had cleansed sanctifyed the temple of the Lord king Ezechias rose early gathered the princes of the citie went vp to the house of the Lord the priests Leuits offered sinne offerings for the kingdome for the sanctuarie and for Iuda And when they had made an end of the burnt offering the king all that were with him bowed them selues and worshipped The king and the princes commanded the Leuites to praise the Lord with the wordes of Dauid and of Asaph the seer so they praised with ioy and they bowed themselues and worshipped Neither dyd this good king take care for the tribe of Iuda onelie ouer the which himself raigned but also when he was to celebrate the passeouer 2. Chro. 30 hee sent poastes throughout the other tribes of Israel to inuite them to come vp and to celebrate the feast and to serue God And to that end by his messengers hee made to them an excellent exhortation and admonition whereupon albeit some did laugh them to scorne 2. Chro. 31 yet neuerthelesse diuerse of Assur of Zabulon and of Manasses submitted themselues and came to Ierusalem Hee afterward also renued the seruice of God according to the order established by Dauid and made a decree whereby the king should be charged with a contribution taken of his treasurie for the morning and euening sacrifices for the saboths the new moones the solemne feasts according as it is written in the law of the Lorde ● Chr. 34. 35 7 The like zeale and dutie to the seruice of God is also set down in Iosias king of Iuda But the premises may suffice to declare vnto kings princes and other Christian magistrates with what affection and zeale they are bound to purge their dominions of Idolatrie superstition to establish among theyr subiects the pure and holye seruice of God with the holy ministerie of his word and to imploy theyr authoritie and meanes in the maintenance thereof To bee short in theyr owne persons to giue example of all godlinesse Sundrie kings euen of the Heathen haue somewhat vnderstoode and put it in practise as Nabuchadnezzer when hee beheld the wonderfull worke of God in preseruing the three Hebrew princes in the fierie furnace and therby conceiued some sparke of the knowledge of the true God did immediatly make a decree in honour of the true God in these wordes Therefore I make a decree that euerie people nation or language that speake anie blasphemie against the God of Shaa●ach● Dan. 3 24 Masach and Abednego shall be drawen in peeces then houses shall be made a takes for there is no God that can deliuer after this sort Dauids likewise beholding the miraculous deliuerie of Daniel from the lyons immediatly writ forth his Letters to this effect Vnto all people Pro. 25. nations and languages that dwell in all the world peace bee multiplied to you I make a decree that in all the dominions of my kingdome men tremble and feare before the God of Daniel for hee is the liuing God and remaineth for euer and his kingdome shall not perish and his dominion shall bee for euerlasting Hee rescueth and deliuereth and he worketh signes and wonders in heauen and in earth who hath deliuered Daniel from the power of the lions These are excellent prayses of God deliuered by a Heathen king and doo
of Israell cannot stand before their enemies Because they bee execrable And then he addeth I will not be with you any more except yee destroy the excommunicate from among you Here do we see which also is manifestly noted in the beginning of the historie that albeit Acan onely tooke of the thing excommunicate yet was his offence imputed to all the people the wrath of God was kindled not against Acan only but also against all Israell to conclude that the punishment and execution of Acan was the only meanes to appease that wrath as it is expresly set downe Iosu 5.25 that after Acan was put to death The Lord turned from his fierce wrath 40 Another excellent mirror and example of this doctrine we haue in the historie of Ionas He only offended God in seeking to flie from the presence of the Lord to Tarsus to the end shipped himselfe But God raised a tempest a testimony of his wrath Ionas not against him onely but against all that were in the ship who al were in danger of drowning They sought to saue themselues by casting their goods into the sea But it was in vaine Then finding Ionas guiltie the motiue of this tempest they made toward the shore to preserue both him and themselues but God withstood thē Lastly the only meanes to saue their ship themselues was by casting Ionas into the sea Which being done the tēpest suddenly ceased 41 If vpon the committing of some manslaughter or some other notorious crime in some Towne or Cittie the Lord by sending an Earthquake should threaten to subuert the same vntill the offender were punished men would take better heede And therefore this first reason ought earnestly to touch the harts of Magistrates to make them to punish the offences transgressions of their subiects considering that otherwise they maintaine the wrath of God kindled against their whole nation There shal not be saith the Lord by the mouth of Moses any recōpēce for the blud that hath bin shed but by the blud of him that hath shed it And therefore hee doth expressely forbid the iudges not to take any rewarde for the life of the murtherer who is wicked and deserueth death but commaundeth that he bee put also to death Numb 35.33 For sayeth hee Bloud defileth the land cannot be clensed but by the death of the murtherer And therefore as when fire hath taken a house men vse to pull it downe to cast it to the earth least it should fire also the neighbours houses So must the magistrate pluck downe and punish the trensgressor least the heate of Gods wrath be kindled consume al the people The transgression offence of one subiect is as a cācre or gangrene to the whole body of man for if the disease which hath infected but one mēber be not taken away it consumeth the whol body negligēce therfore dissimulatiō or bearing with vice and transgressions is no mercy or clemencie but crueltie and fellonie against the subiectes because it kindleth the wrath of God against them 42 The other reason propounded by the Lord importeth that by the punishment of sin transgression the subiectes shall feare to commit like iniquities And in that cōsideratiō is the punishment of transgressors vsually in all countries publike to the end that others may vnderstand in themselues find that vpon their committing of the like wickednesse they shall in like maner bee punished and therefore may feare to offend And is not this also the meaning of Gods iudgements and punishments executed vpon transgressors in this life euen that others should feare shun sin least they also should fall into the like punishment The Apostle Saint Paul 1. Cor. 10.6 speaking of the sundrye punishments inflicted vpon the children of Israel in the wildernesse expressely saith These are examples vnto vs to the intent that we should not lust after euill things as they also lusted That wee should not commit fornication as some of them committed fornication and fell in one day three and twentie thousand That we should not tempt Christ as some of them tempted him and were destroyed of Serpents Neither murmure as some of them murmured and were destroyed of the destroyer Now all these thinges came vnto them as ensamples and were written to admonish vs vpon whom the ends of the world are come Wherefore let him that thinketh he standeth take heede least he fall 43 This also is the fruit and purpose of Ecclesiasticall censures which are performed in excommunication 1. Cor. 5. as Saint Paul sheweth saying The incestuous person excommunicate least as a little Leauen sowreth the whole lump so the tollerating of the incestuous person should by his ensample corrupt the whole Church And therefore in conclusion of this purpose hee saith Put away from among you that wicked man Deut. 135 17 7.10 21 21. And this sentence and commaundement is also many times directed to the magistrate namely that hee put away the sinne or the sinner from among the people by punishing him according to his offence It is therfore the magistrates dutie to punish the transgressions of men to the ende that others may feare to commit the like iniquitie· And indeede what will become of that Towne or prouince Esay 11. wherein sinne and wickednesse is not punished If as Esay saith men be each to other as Tigers Lyons Beares Wolues and Serpents what peace or tranquilitie can there bee among the people if men bee not restrained from wickednesse by the exemplarie punishment of transgressors And indeede as Saint Augustine sayth Aug. against Petilian lib. 2. cap. 23. Albeit the feare of punishment breedeth not the comfort of a good conscience yet doeth it at the least restraine the wicked desyres inclosed in the secrets of the thought And as it is the better parte that is induced to this dutie by loue so is it the greater part that came to it by feare 44 Yet is there another consideration Saint Paul exhorting vs not to requite euill with euill but to giue place vnto wrath Rom. 12.19 addeth this reason Vengeance is Gods and hee will repaie it Rom. 13. And in the next Chapter he declareth that God hath ordayned the superior powers and magistrates as his vicars lieutenants deliuering to them the swoord to execute vengeance in his name If the magistrate therefore doth not imploy his swoord and power to the punishing of the wicked hee wrongeth those that keepe themselues within the compasse of Gods commandement and doo depende vpon his promise that hee wyll reuenge the iniuries that they doo beare and withall so farre as in him lyeth he doth bring vpon the maiestie of God a great reproch as if hee were not eyther true or almightie to fulfyll his promise or to take reuenge of those that wrong others To conclude hee giueth occasion to such as be iniured to defend themselues to render
Agasicles Plut. in his Lacon Apoth Euseb in his hist and the life of Constant lib. 1. who beeing demaunded ●●owe a king myght raigne in safetie wythout anie guarde of souldyers verie aptly aunswered By raigning ouer his subiectes as the Father doth ouer the children And it is a great comfort and felicitie to a Magistrate to see his subiects loue him As wee reade of great Constantine who reioyced in the affection and good will that his subie●●es declared towardes him also that they liued so content vnder him but especially hee conceiued great content in the apparance of the ioye and comfort of the Church vnder his gouernment 52 Hereto wyll we yet adde two points necessarie for the maintaining of subiects in peace prosperity The first that magistrats obserue theyr vowed fayth both to theyr neighbours and vnto theyr subiectes Hee that confyrmeth anie promise or accorde by oath taketh God to witnesse that hee which sweareth meaneth inuiolably to obserue his oath vppon condition that doing otherwise hee submitteth himselfe to such vengeaunce as almightie God the louer of truth will poure foorth vppon falsehood and periurie And therefore as God in his holy lawe protesteth Hee will not holde him guiltlesse that taketh his name in vaine Exod. 20. For it is indeede the polluting and prophaning of the name of God as himselfe declareth saying Leuit. 10 1● Yee shall not sweare by my name falsely neither shalt thou defile the name of thy God J am the Lorde The verie Heathen dyd vnderstande that God was angrie and wroth wyth falsefyers and punished them in his wrath and heauie displeasure As wee reade of Agesilaus Plut. in his Apotheg king of the Lacedemonians who hearing that his enemie Tyssaphernes had infringed and broken the agreement and oath made betweene them sayde that hee greatly thanked Tissaphernes because thorough his falsehoode and periurie hee had prouoked both the Gods speaking as a Heathen and men against him Arist Rhet. to Alex cap. 18 and contrarywise made them fauourable in his behalfe The same doeth the prince of Philosophers euen Aristotle himselfe note saying Magistrates must take great heede and beware of breaking theyr oath as well for feare of the punishment of God as of the reproach and infamie which they incurre among men This feeling and resolution hath euermore and at all times beene printed in the heartes of men to the end that the feare of prouoking God by false swearing together wyth the apprehension of his iust reuenge might retayne them in theyr dueties And therefore euen the Heathen haue beene very carefull obseruers and diligent keepers of theyr oathes as the prince of Oratours doth make reporte Our auncestours sayde he neuer craued stronger bond to binde theyr faith than an oath Cic ost lib 3 witnesse heereof the twelue tables the sacrifices or sacred seruices the agreementes or confederacies wherein they bounde their faith euen to theyr enemyes To bee short the correction of the Censors who neuer more carefully iudged of anie thing than of oathes 53 But the subiects are many times also snared in the vengeance that God powreth forth vpon the periurie of the Magistrates As among the causers of the destruction of Ierusalem the captiuity of the people in Babilon 2. Cron 36.13 the periurie of Zedechias King of Iuda whom Nabuchadnezzer had made to sweare by the liuing God is noted to be one 2. Sa●m 2● For hee rebelled against him When Saule vpon an inconsiderate zeale had put to death certaine Gibeonites notwithstanding the oath of Iosua and the Princes of Israel aboue two hundred yeeres before who sware that they should liue God being wroth sent a famine in the daies of Dauid for the space of three yeeres wherein he also expressely declared that this murder contrarie to the oath of Iosua was the cause of this calamitie And therefore when Dauid had deliuered to the Gibionites at their request the seuen sonnes of Saule and they had crucified them the famine ceased As therefore Magistrates in dutie ought not to sweare rashly much lesse with any intent to abuse their subiects or neighbours So must they diligently obserue the oath once taken least they should breake the band of humaine societie least they should incurre the reproch of men but espescially least they should draw the wrath of God vpon them and their subiects In consideration of the premises As touching agreements confirmed by oath for the establishmēt or maintenance of peace among either subiects or neighbours of diuers religion The partie that findeth himselfe the stranger must beware of taking occasion to disturbe the state by infringing his oath vnder the pretence of keeping no faith to heretickes or Idolaters For besides the prophaning of the name of God and the Scandall ministred to those that are troubled he shall also loose all reputation of truth Hee shall breake the sacred bond of humaine societie He shal giue occasion of new troubles and hee shall extinguish all meanes of appeasing them And indeede when men can not repose themselues vpon a mans worde or his oath they must of necessitie assure them selues by weapons and force as the examples of our time doe most manifestly declare And thus we see that periury doth many times entangle whole nations in warres is the mother and nurse of great calamities when by keeping of the faith sworne they might liue in peace and tranquilitie 54 The other duty of the magistrate importeth that he employ his forces in maintaining the persons goods and liberties of his subiects against such as seeke to wrong them by violence whether by defending them against theyr indeauours or in recouerie of that which wrongfully hath beene taken or vsurped vppon them But inasmuch as within these two or three yeeres I publyshed a small treatise wherein among other matters I haue declared that God hath deliuered the swoord to the magistrate to defend the good and to punish the wicked That warre is lawfull that Christians may ●ith a safe conscience beare armes and that they whome God hath authorized to leuie warre both maye and ought when necessitie requireth to doo it in defence of his seruice and true religion I shall now be content onelye to note some aduertisements requisite for the obtaining of a good conscience in making warre and in hope of happie successe 55 First let all princes and magistrates take heed of giuing iust cause to make warre vppon them 2. Sam. 10. and to that purpose remember Hanon the sonne of Naas who causing halfe the beardes of those whome Dauid sent vnto him to comfort him vppon the death of his father to bee shauen and their garments to bee cut close oft by the buttockes gaue Dauid cause to raise warre agaynst him and to destroie him and his people Let them beware of leuying warre without a iust ground and reason 2. Chro. 13 as did Ieroboam against Abiah king of Iuda for he reiecting the admonition of the
the same as before wee haue more at large declared In the second booke c. 17. of Adulterie and all fornicatiō Princes therefore and Christian magistrates that inflict no punishment for adulterie are vnexcusable in the sight both of God and men And they must thinke that as such iniquitie doeth prouoke Gods wrath not against the adulterers onely but also against the whole nation where it is tollerated so by not punishing it themselues doo maintaine the wrath of God as a fyre kindled to consume both them and their subiects To whom by such slacknesse and conniuence they also giue head to commit it wythout all feare The Emperour Iustinian in a decree whereby he ordayneth death to baudes that make sale of women or maidens for fornication In the Nouell Constitutions Rub. of Bauds Gen. 38.24 doth adde this Wee beleeue that thorough this our care to maintain chastitie our common wealth wyll take great increase and that God will graunt vs all prosperitie We reade that the Patriarke Iuda when hee sawe that his daughter in law Thamar whome hee had promised in marriage to his sonne Sella had played the harlot hee condemned her to die euen to bee burned Wherein the Magistrates of our time are to note three points that may induce them to doo their duties First that albeit the persons bee not yet married but betrothed onely yet as is aforesayd this adulterie deserueth death Secondly that adulterie was punished wyth death namely by fyre euen before the lawe giuen by Moses Thirdly that no kindred or friendshippe shoulde withholde the Magistrate from punishing adulterers And heereof we haue an instance in Zaleucus the Locryan Lawyer Val. Max ca. 5 Aelian l 1● hee hauing ordained that both the eies of an adulterer shoulde bee pulled out when his owne sonne was taken wyth that fault would needes haue two eyes lost and so caused one of his owne and another of his sayde sonnes to be plucked forth 61 It is therefore a great reproch and slacknesse in Christians so to mitigate the punishment of this sinne that they haue shewed themselues in manner neuer touched with the abhomination of such iniquitie In the dayes of the Emperour Iustinian adulterers were put onely to some fine of monie which might in deed somewhat restraine the poore but the rich thereby tooke occasion to commit it the more as thinking themselues quit for a smal summe of monie True it is that by vertue of some decrees of the said Iustinian the women taken in adulterie were thrust into some monasterie But what else was this but formally to oppugne the saying of Saint Paule who commandeth that the woman who cannot containe should marrie In the Councell of Tibur it was decreed that if the woman that had committed adulterie Counsell of Tibu● holden the yeare 895. cap. 46. Counsel of Orleance cap. 1. Causaid constitui mus 17. q. 4. could retire and saue her selfe in the Church shee should not bee redeliuered into the handes either of her husband or of the Iudge The lyke was also decreed in the first Councell at Orleance where it was moreouer ordained that if her husband or the Iudge did redemaund her shee should be redeliuered but with an oath that they should doo her no hurt vpon paine of excommunication And thus dyd the Cleargie in those daies drawe vnto them the notice and iudgement of adulterie whether to purchase thereby the fines for their owne profite or for anie more vilanous or detestable purpose But as by that meanes they were wylling to saue and preserue the bodyes of the adultresses so haue they strained the soules to the end to cast them headlong into euerlasting death The Counsell of Elibertin cap 18. In deed in a Councell holden in Spaine it was decreed that if a Bishoppe a priest or a Deacon were taken in adulterie hee should neuer againe be receiued into the peace and reconcilement of the Church no not in the houre of death Also that this rule should bee in force against all other persons vpon theyr seconde offence And therefore sayth Saint Cyprian in his dayes some Bishoppes woulde not receiue adulterers to the peace of the Church But hee was of opinion to vse some moderation least sinners should fall into desperation and that desperation should draw them on headlong into all wickednesse And therefore sayth hee The Councel of Ancyra Cap. 20. it were good they shoulde trye theyr repentaunce wythout limitation of time which notwithstanding by one Councell was appointed to be seuen yeres 62 Thus may wee see whereinto those men do fall that will be wiser and shew more mercie than God But mortall man notwithstanding whatsoeuer authoritie hee pretendeth must not alter the decrees of the liuing Lord. And the Lord hath commanded that adulterers should bee punished with death Neyther is there in manner anie nation in the world but agreeth to this iudgement of God as wee haue before declared If therefore wee would obeye God in punishing adulterie with death his wrath would be turned from vs and wee should bee freed from thousands of questions difficulties that growe vppon the sparing of theyr liues and men standing in more feare of God would not so soone abandon them selues thereto In olde time theeues were not by anie lawe eyther of God or man punished wyth death but adulterers were but now contrarywise theeues must die for it and adulterers must escape in manner scotfree Is not this a token that Christians are more feruently bent to the preseruation of their goods than of the chastitie or honour of their wiues They alleadge the example of Christ who dismissed the woman that was taken in adulterie with out condemnation Iohn 8. But as Christ came not to execute the office of a Iudge neither would vsurp it so when he had asked her whether the sentence of the Iudges had condemned her and vnderstood no before he dismissed her hee sufficiently declared that if sentence had bene passed he would not haue hindered the execution 1. Cor. 10.8 And therefore by the premises let all Christian Magistrates vnderstand that it is theyr dutie to punish such iniquitie and with all remember that whatsoeuer slacknesse or negligence shall bee found in them shall not remaine vnpunished And so let them in holines resolue straightly to forbid this abhomination of adultry to stop the course of it and to take away all allurements entisements thereto and that with such punishment that all other may feare to commit the like iniquitie Let them also diligently see to other fornication that it escape not vnpunished as remembring the vengeaunce that the Lorde did take of the like when for the same in one daie he slew twentie and three thousand 63 Namely let them not suffer among their subiects any stews tauernes or other receptacles of adulterie for hire which serue as baites allurements and meanes to defile and destroy both bodies and soules for euer also to prouoke Gods
Apostle and chosen vessell endued with excellent giftes dyd verie well knowe that himselfe stoode in neede of Gods assistance whereby vertuously and faithfully to imploye himselfe in his calling and therefore rested not vpon his owne prayers onely but also heartely dyd commende himselfe to the praiers of the faithfull For writing to the Ephesians hee sayeth Praie for me that vtterance may bee giuen vnto me that I may open my mouth boldly to publish the secrets of the Gospel Ephe. 6.19 whereof I am the Ambassadour in bondes that therein I maye speake bold●ye as I ought to speake Howbeit this also is not yet sufficient vnlesse wythall hee praie vnto God to blesse those giftes and graces which hee imparteth to his seruantes for otherwyse hee laboureth in vaine I haue planted sayth Saint Paule Apollo hath watered 1. Cor. 1.6 but it is God that giueth the increase Hee that planteth is nothing neither hee that watereth but God who giueth the increase The Pastour must therefore praie vnto God first that he vouchsafe to giue him grace that hee may duely preach his worde and vertuously beare himselfe in all thinges appertaining to his ministerie Secondly by his holie spirite to blesse the workes of his seruantes fructifying them to his glorie Aug. of Christian doctrine l. 4. c. 16 Acts 6.4 and to the edification of his Church And heereuppon doth Saint Augustine saie that as hee that is to preach must seeke to bee heard willingly and with vnderstanding and obedience so must hee weet that hee shall the sooner attaine hereto by praiers vnto God for meanes to speake well and that therefore he is to praie both for himselfe and for his hearers In this consideration dyd the Apostles discharge themselues from seruing the tables saying As for vs wee will giue our selues to prayer and to the ministration of the worde Heere doo they ioyne prayer wyth the ministration of the worde yet not onely that God may giue them grace to preach well but also that he vouchsafe to blesse their labours and to giue them increase and generally that he preserue the whole Church vnder his protection and to multiply his graces to the same 29 To this prosperitie of the Church was Saint Paule verie zelous and affectionate when in his prayers hee so feruently and often did commend them to the Lord. As almost in all his Epistles next vnto thankes vnto God for his graces poured vppon those to whom he writeth he addeth his heartie prayers to God for them And Iesus Christ the great shepheard dyd many times praie vnto God his Father for his Church yea hee spent euen whole nightes in prayer The ministers of the woorde therefore whensoeuer they perceiue anie tokens of Gods wrath against the Church are especially as it were to oppose themselues and to turne the same awaie by feruent prayer Thus dyd Moses in olde time oppose himselfe when the almightie God protested that hee woulde roote out his people because of the golden Calfe that they had made and worshipped Of such efficacie were his praiers Exod. 32.11 that God in saying Suffer mee and I will roote out this rebellious people gaue to vnderstand that hee was by the prayers of Moses as it were euen stopped from executing his wrath agaynst the people And this doeth Dauid note commending Moses for such a dutie For God sayde that hee woulde destroie them But Moses his chosen Psalm 106.23 stood in the gappe to turne awaie his wrath least hee shoulde haue made an ende of them Heere hee sheweth that the sinnes of the Church are as a breach in the wall of a Citie readie to bee taken by the enemie and destroyed Also that the feruent prayers of the Pastours are the true meanes to repayre the breach and keepe faith with the enemy 30 The Prophet Amos was not wearie of this dutie Amos 7. 2 For when God by vision dyd twice shew him the calamities that hee would inflict vppon his people for theyr sinnes he ranne to the breach by prayer saying O Lorde God spare I beseech thee for who shall raise vp Iacob for hee is small And then hee addeth that the Lord repented his threatning and sayde It shall not bee so This is the fruit of prayer And in this respect doth the Lord by his Prophet Ezechiel reprooue the pastours of Israel and obiect vnto them that hee looked for some one of them to stoppe vp the gappe or to stande in the breach against him for the lande that hee should not destroie it but hee found none Ezech 22.30 The Prophet Elizeus calleth Elias the Chariot of Israel and the horsemen thereof Thereby signifying that hee was the strength of Israel and by his zeale and feruent prayers to God was he to them as theyr Chariots and horsemen This is deliuered vnto vs as in a table 2. King 2.121 Whereas Iosua fought against Amelech so long as the handes of Moses were lyfted vp vnto the Lorde Iosua had the better and ouercame his enemies and contrarywise when his handes were downe Amelech preuayled Woe bee therefore to all neglygent and slouthfull pastours in this dutie for it is a great sinne in them not to turne awaie the wrath of God from the people when by theyr praier they may And this doth the Prophet Samuel acknowledge for when the people of Israel confessed that to theyr other sinnes they had also added this trespasse that they had craued a king and therefore besought Samuel to praie for them that God should not slay them in his wrath 1. Sam. 12.19 23. God forbid sayth hee that I shoulde sinne against the Lorde or cease to make intercession for you Seeing then that the prayers of the pastours are so necessarie and profytable as well for the discharge of theyr duties and purchasing the blessing of God to theyr labours as also to turne awaie the wrath of God from theyr flocke and to keepe the same in prosperitie they are not in any thing more diligently and feruently to imploy themselues then in praier and supplication which also is the principal meanes to nourish and encrease them in godlines good conscience zeale diligence and fidelitie 31 By the premises it playnly appeareth that the office of the ministerie is sufficient to employment albeit the pastors intrude not into polytick affayres and other matters that may anie whyt withdrawe them from theyr vocation And to this purpose is the protestation of the Apostles verie notable They were fulfylled wyth the holie Ghost Acts 6.2 yet doo they protest that it is not meete that they shoulde bee drawen from theyr charge by ministering at the tables of the poore and therefore they appoynted seauen notable men to employe themselues in that duetie wythall adding that for theyr partes they woulde giue themselues vnto prayer and to the ministration of the worde And in deede as the husband mannes minde and care is euer vppon tillage sowing and reapyng and the
but for that which endureth vnto euerlasting life then truely the Pastors that feede our soules with spirituall and eternall foode are more to be loued then they which giue vs bodily bread Alexander the great did highly reuerence and affect his scholemaster Aristotle and said that he was no lesse bound to him then to his Father Eras Apotheg lib. 4. for as from his Father he receiued the beginning of his life so from his scholemaister he tooke the beginning liuing well How much rather should we affect loue our faithful ministers from whom we receaue our beginning to liue well according to God whereby to attaine to life euerlasting Galat. 4.14 The Galathians shewed a maruelous loue and affection to Saint Paul as he himselfe witnesseth saying that they receiued him as an Angell of God yea euen as Christ himselfe testifiyng also that if possible they could they would euen haue pulled out their eyes to haue giuen them to him 2 Of this affection and loue is engendred a certaine respect and reuerence toward them 1. Cor. 4.1 Tit. 1.7 2. Cor. 5.20 1. Cor. 3.9 2. Cor. 3.6 the rather in consideration of their charge whereto God hath called them in that they are the Stewards of the secretes and misteryes of carnall saluation Gods Embassadors for Christ bringing the message of our attonement with God coadiutors or labourers with God in the saluation of men Ministers of the new couenaunt not of the letter but of the spirite These so honourable tytles and most excellent offices in the sight of God doe sufficiently and plainely declare what respect and reuerence the Church ought to beare vnto them Also Luke 10.16 that who so despiseth them despiseth Christ in them as himself protesteth and are vnthankfull for the benefites and blessings that God offereth by them but especially they are to be loued regarded when they doe faithfully and diligently behaue themselues in their charge according as their tytles doe admonishe and binde them And in this respect doth the holy Apostle Saint Paul so earnestly exhorte the Thessalonians to this duetye saying Bretheren 1. Thes 5.12 we beseech you that ye know that is to say that ye loue and reuerence those which labour among you and are ouer you in the Lord and admonishe you that yee haue them in singular loue for their workes sake The same doth he also signifie in his Epistle written to the Philippians For hauing touched the vertues of Epaphroditus Phil. 2.29 he exhorteth them to receiue him in the Lord with all ioye and to esteeme of all that are such Besides that in so dooing the Pastors will be the better affected to their flocke taking the greater care for their good and saluation and employ themselues therto the more cheerefullye as the Apostle Saint Paul writing to the Corinthians saith of Titus namely that when hee remembred their obedience 2. Cor. 7. 15. and that they had receiued him with feare and trembling his affection was the more encreased toward them 3 The second principal point of the duty of the church to her pastors consisteth in subiection obedience vnto them The Apostle writing to the beleeuing Hebrues commandeth thē to obey their Pastors Heb. 13.17 to submit themseues to them his reason For they watch for your soules as they that must giue accompts that they may doe it with ioy and not with griefe for that is vnprofitable for you This subiection and obedience consisteth especially in three points First in diligent hearing of Sermons communicating in the holy sacraments and assisting at publike praiers Secondly in bringing forth fruit and shewing the effects of these sacred exercises Thirdly in receiuing the admonitions reprehensions and exhortations of the worde in all humilitie and modestie In the second book cap. 3.4.5 8. But seeing we haue sufficiently before treated of these points especially of the two first we will not any more insist vpon them in this place onely we will adde this briefe aduertisement that as they that sit at a table doe eate chewe and disgest their foode so they that heare the word of God ought to listen vnto it meditate vpon it print it in their hartes that so they may receiue the nourishment signified by the worde and duetie to feede commended to the Shepheards of Christs flock And as in meate we are not somuch to seek lickorousnes as health so must it be in the preaching of the worde for Ecclesiasticall assemblies be not like to common playes whereto men resorte for plesure but in sermons we are to loke for that which is helthsome for the soule and as in a banquet if any dishe chaunce to be ouersaulted or otherwise it is not well dressed the same doth not so offend vs that therefore we can eate but little of the rest that is well seasoned so if in sermons we heare any sentence or word not so fitly applied as it wer to be wished we must not for that leaue to make our profite of the rest that is wel deuoutly spoken S. Paul confesseth that himselfe hath no eloquence neither alluring speeches in his preachings and thereof addeth one notable reason saying That your faith may not be in the wisedome of men but in the power of God 1. Cor. 2.3 And indeed when a man filleth out but a little wine into an excellent wrought and grauen cup men regarde more the cup thē the wine when contrariwise if most excellent wine be brought in a simple cup they consider and commend the wine rather then the cup euen so is it with the treasure of the Gospell presented in a cup either of earth or of golde as S. Paul saith because mans curiositie hath more respect to the pot 2. Cor. 4.7 the mouth or the eloquence then to the treasure 4 Such as haue no taste of the sermon that is not stuffed with humaine eloquence doe shew that they haue no appetite and consequently that they are inwardly out of frame and this breedeth great greefe and heauinesse to many faithfull Ministers as contrariwise such as shewe themselues desirous to heare the worde of their Pastors are a great encouragement to them to proceede the more cheerefully and doe euen as it were bring wordes into their mouthes as we see by experience that the sucking of the childe bringeth in milke into the mothers brest Moreuer as it is in vaine to call the Phisition and to heare his counsell when wee list not to take the medicine that he doth prescribe so they that heare the sermons and doe not put the wordes in practise in steade of reaping profite shall incurre the greater damnation for as hee that hauing bene two or three yeeres at schoole and hath not profited is worthie to be taken away so they that haue bene many yeeres in the schoole of Christ and heard his worde yet doe not amende neither increase in faith and loue doe worthily deserue to be depriued
mercy righteousnes power truth both perfect infinit yea that his whole essence is no other but wisdom goodnes iustice which do infinitly surmount the capacitie of man Likewise that our true humilitye simplicitie wisdome discretion consisteth in this that albeit we do not comprehend it we doo neuertheles beleeue that his will is the rule of all righteousnes that he that demandeth any other reason or cause therof than is declared in his word entreth into a bottomlesse gulfe wherein he shal be swalowed vp that God is goodnes it selfe and can neither wil nor do anie thing but what is good that his power to dispose of all creatures as he pleaseth cannot bee separate from his wisedome and iustice and therefore that he cannot doo anie thing vniustly or vnwisely that it is too great abasemēt to God not to acknowledg in him a more profound wisdome than man is able to comprehend or not to confesse anie other righteousnes in God than such as man shall finde to be iust and to maintaine that he is not able to doo any thing whereof man is not able to comprehend the reason 6 If proude and curious mindes should obiect vnto vs that wee propound these allegations because we are not able to answere to theyr replications obiections and blasphemies yet let vs not bee so carried awaie or readie to minister contentment to theyr rashnes and curiositie but rather let vs cleane to the simplicitie most assured principles of Christian religion Heerein resteth the true sanctification of the name of God As contrarywise it is a most dangerous presumption to seeke to giue account of the workes of God in the wisedome whereof hee wylleth that man feeling his owne ignorance should humble himselfe or to minister vnto men anie accesse to the inaccessible light of God wherinto no man is able to penetrate 2. Cor. 12.2 but hee shall be swallowed vp or in briefe to seeke to nourish the presumption and rashnes of men which God to the end to ingender humilitie in them will kill Saint Paul taken vp into the third heauen and there hearing wordes vnspeakable such as it was not lawfull to vtter knew well inough how farre hee might wade in reuealing the mysteries of Gods wisedome and prouidence And our selues may perceiue how moderate hee was in this respect Lykewise how resolute constant hee shewed him selfe in opposing the onely will wisedome power glorie of God agaynst all replications reproofes and blasphemies of men And in deede speaking of Iacob the elected and Esau the reiected hee sayth Rom. 9.11 Before the children were borne and when they had yet done neither good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth it was sayde vnto Rebecca The elder shall serue the younger as it is written I haue loued Iacob and haue hated Esau Heere doeth hee plainely declare that Iacob was elected and Esau reiected not for eyther of theyr works either good or bad but according to the determination of God grounded vpon his election And hereupon the Apostle demanding whether there were anie vnrighteousnesse in God answereth first God forbid And that kinde of phrase hee ordinarily vseth whensoeuer hee goeth about to reiect anie question as abhominable and vnworthie of aunswere and heereby admonisheth vs when men vse the lyke replications to abhorre them and to saie God forbidde as thereby maintaining that it is a matter that cannot come to passe 7 Secondly for a manifest explanation that there is no iniquitie in God he addeth For God sayde to Moses Exod. 33.19 I will haue mercie on him to whome I will shew mercie and will haue compassion on him on whom I will haue compassion Heerein doth hee first confyrme that which wee haue alreadie touched namely that election is grounded vpon the onely mercie and free grace of God without any consideration of our works Secondly he alledgeth no other reason of this mercie to some and not to other some but the onely wyll of God saying He will shew mercie to whome he will shew mercie Thus doth the Apostle teach vs that if man thinketh it no reason that God should choose some and reiect other some onely vppon his goodnes and mercie wythout anie consideration of theyr workes our most pertinent reason to iustifie God is with the Apostle to saie It was his will Thus when our Lord Iesus Christ sayde Math. 11.25 I giue thee thankes O father Lord of heauen and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them to babes He addeth onely this reason It is so O father because thy good pleasure was such So farre therefore must we bee from hauing anie thing to replie against whatsoeuer Gods will that euen in this so strange a worke in the iudgement of flesh proceeding of the good will and pleasure of our heauenly father he sheweth that wee haue an argument to praise him and wyth Iesus Christ to giue him thankes And Saint Paul followed these steppes of his master Eph. 1.3.4.5 11. for first he praiseth God because he hath elected vs in Iesus Christ and then hee addeth that it was done according to the good pleasure of the will of God So often therefore as wee reade and see that God sheweth mercie to some whome he will saue in his kingdome and glorie and leaueth forsaketh other some It is inough that wee alleadge that it is according to the pleasure and counsell of the will of God Thus much to cut off all replications and obiections 8 Earthly kings in the ends of their edictes and proclamations doo ordinarily in stead of a reason adde this For such is our pleasure And thereby doo prohibite theyr subiectes from anie farther enquirie and examination of the reasons of their ordinaunces And shall not God bee in as good credite as mortal man to make vs to receiue and aduow whatsoeuer hee willeth and decreeth onelye adding For such is his will and such is his pleasure Men may many times bee deceiued in that which pleaseth them but God forbid that God should will anie thing that were not righteous or good Let vs therfore so learne to sanctifie the name of God that so soone as in his worde hee declareth that such was or is his will we reiect all replications and vpholde that seeing hee willeth it it is iust good and holy albeit we cannot comprehend the reason of it This is the doctrine that the Apostle by his example doth deliuer And it is our dutie not to couet to bee wiser than the holy Ghost who spake by him either to demand or to render anie reason of the wil of God which cannot be but most iust and holy 9 Saint Paul proceeding in his purpose speaketh of the hardning of Pharaohs heart saying For this purpose haue I stirred thee vp that I might shew my power in thee Rom. 9.17
stil looke vpon Secondly vpon the eternall decree and vnchangeable will of God whereof the Prophet Esay maketh mention saying in the person of God My Counsell shall holde Esay 46.10 and I wil accomplish my pleasure Thirdly because he that hath elected vs to saluation and life hath withall ordained and prepared most certaine and requisite meanes vndoubtedly to lead vs to the enioying of the same S. Paul in a short sentence noteth these three foundations of the assurance of the elect to attain to life euerlasting Rom. 8.29 Those saith he which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren And whome hee predestinated them he also called and whom he called them also he iustified and whom he iustifyed 2. Tim. 2.19 them he also glorifyed First he saith that God did know before that is from all eternity those whom he would saue Could he be deceaued God saith the Apostle in another place knoweth those that be his Secondly he saith that he had predestinated them to make them like to the image of his sonne His will and decree is it not vnchangeable Thirdly he sheweth that he hath ordeined for them all that is requisite to leade them to saluation saying that hee hath called iustified them And this is so certainly fulfilled in the elect that he speaketh of it as if it were already done and they already lifted vp into glory for hee saith not that hee will call hee will iustifie or hee will glorifie his elect but that hee hath called hee hath iustified and hath glorified them And least our infirmitye should shake vs he opposeth the power of God against al the enemies of the elect saying If God be with vs who shall be against vs As also to shew that they can wāt nothing he addeth He who spared not his owne sonne but gaue him for vs all to death how shall he not with him giue vs all things also and withal he proceedeth saying If any man shall laye any thing to our charge God himselfe shall iustifie vs for that hee findeth in vs no cause of condemnation because that Christ died and rose again for vs. And in that he loueth his elect to shew that this loue the fountaine of all goodnesse Eph. 1.4 is stedfast and immutable concluding his speech he saith that whatsoeuer befall vs we may be certaine that we shall be more then conquerers through him that hath loued vs and who will loue vs constantly in Iesus Christ the sonne of his loue the true patterne piller and accomplishment of our electiō and in whom we are elected and not in our selues The elect therfore cannot possibly perish as Iesus Christ himselfe noteth Mat. 24.24 saying There shal be such assaults and temptations that euen the very elect if it were possible should be seduced therin manifestly declaring that it is vnpossible that they should be seduced or drawen to destruction The engendring therefore of an assured certaintye in vs 1. Cor. 9.26 that nothing can let vs but that finally we shall come to heauen is a most excellent fruit of this doctrine for as we can haue no greater consolation 1. Tim. 6.12 so is it an especiall encoragement vnto vs in all our assaults and combats knowing that we sight not as beating the ayer or doubtfully but the good fight of faith and that vndoubtedlye obtaining the victory we shal be crowned with eternal glory 1. Cor. 15.18 And this is it which should also augmente in vs a zeale and affection to suffer for the name of our Lord Iesus Christ to enlarge our goods to the poore Apoc. 14 13. feruently to employ our selues in all things that may tend to the glory of God and so to amend our liues as knowing assuredly that being elect our labours and workes shall not be in vaine in the sight of the Lord but shal as S. Iohn saith follow vs and be vnto vs a blessed encrease of ioye and glorye in his euerlasting kingdome 14 There is yet another notable fruit which some doe beate downe by maintaining that God offereth to all men saluation and life euerlasting and according as himselfe did foresee that some should accept it and beleeue and liue well so he did elect them to encrease in them his graces and to saue them And as for the others that should reiect the saluation offered and liue amisse he hath predestinated them to take from thē those graces that they had and so to reiect and damne them These men are possessed with two errors repugnant to the glory of God and the saluation of man Concerning the first which is the vniuersall calling of all men if thereby they vnderstand the creation and gouernement of the worlde God doth indeed inuite man to loue feare and praise him but as hee offereth vnto them neither Iesus Christ nor remission of sins so can it not be tearmed a calling to saluation and life euerlasting and thus the creation of the worlde is not a calling that may make man to be saued Eph. 2.12 and consequently elect and therfore all that haue had no other calling haue beene as Saint Paul saith of the Ephesians before the gospel was preached vnto them Strangers from the couenant of the promise out of Christ without hope and without God in this world Secondly if by the vniuersall calling they meane the preaching of the Gospel experience sheweth Act. 19.6.7 and the holy scripture sufficiently testifieth that there were and yet are many nations in the worlde to whom God hath not vouchsafed to direct his worde to call them as wee also read that God forbad Paul that he should not preach in Asia neither suffered him to goe to Bithinia and therefore it cannot be truely saide that this vocation was vniuersall and common to all men 2. Tim. 1.9 Thirdly there is a holy calling as S. Paul termeth it proceeding from the holy Ghost which is proper and peculier to the elect and not vniuersall Of the second Iesus Christ speaketh saying Many are called but few are chosen Mat. 20.16 Rom. 8.29 and S. Paul of the third saith Those whom God knew before and predestinated hath hee also called And whereas these men doe alleadge the saying of the Apostle that he will saue all because he addeth and they shall come to the knowledge of the truth it doth appeare that he there speaketh not of these nations 1. Tim. 2.4 to whom he would not haue his worde which containeth all truth preached Secondly the following of the text doth manifestly declare that S. Paul there m●●●eth not to speak of euery man but of all sortes of men as Magistrates and subjects rich poore wisemen and fooles because it is the will of God to saue of all callings The calling therefore that offereth saluation cannot bee spoken of all men in the worlde 15 By
our God Thus they doo assure them selues that God in his prouidence and power wil assist thē Rom. 4.18 Psal 68.21 either by meanes ordinarie as are the same which dayly and continually he bestoweth vpon vs or extraordinarie as when for the space of fortie yeeres hee fedde his children of Israel in the wildernesse dayly sending vnto them Manna from heauen eyther without anie meanes at all Deut. 8.3 Exod. 34.28 1. King 19. 8 Dan 3 Dan. 6 as when he fedde Moses and Elias fortie dayes without meat or drinke yea or euen contrarie to naturall means as when hee restrained the force of the fire for the preseruation of the three Hebrue princes in the burning furnace and stopped the hungrie lyons mouthes for the keeping of Daniel that they might not deuour him 27 This doctrine will also greatly auaile vs to restraine vs from many iniquities as from seeking meanes condemned by the worde of God to saue our selues from affliction and calamitie threatned vnto vs lykewise to bridle vs from vsing anie fraude or deceit in our affayres or anie badde conscience for the attaining of prosperitie For in as much as it is almightie God that by his prouidence guideth and gouerneth all things and man is not to hope for anie blessing or prosperitie but from his fauour and good wil it were extreme folly euen verie madnesse to thinke to prosper by offending and prouoking him to anger and wrath As contrarywise we are not to doubt but hee guiding all thinges by his prouidence wyll blesse those who walking plainly simplie and in a good conscience shall depende vppon him This may bee vnto vs a mightie buckler to ouercome the daungerous temptations wherewith otherwise wee may bee easily drawen to followe the sinnes and iniquities of those that seeme to prosper in wickednesse For knowing that it is from Sathan whome in theyr wickednesse they doo serue that they receiue theyr imaginarie prosperitie yet by Gods susterance wee must beleeue that it is to them rather a curse than a blessing considering that the onely grace and good will of God is the mother and nurse of all peace and prosperitie Thus doo wee see howe this doctrine of Gods prouidence will in respect of the time to come assure vs that hee wyll prouide for all our necessities either corporall or spirituall that it wyll minister vnto vs a holie resolution to walke constantlye in his obedience and to surmount the apprehensions of all inconueniences that might by anie meanes befall vs that it wyll cause vs to forbeare all fraude and iniquitie and to walke in all playnnesse and equitie and thereby to expect the blessing of God that it will comfort vs in all our afflictions and tribulations that hee shall either send or laie vppon vs and induce vs to magnifie him in all his workes namely in those benefites and graces which wee doo receiue thorough his greate prouidence and good fauour 28 To conclude when wee shall see reuolts in religion heresie in doctrine schismes and troubles in the Church that they which shoulde bee shepheardes become Wolues That by the preaching of the Gospell some are blinded and hardned That troubles and warres doo insue the preaching of Iesus Christ the prince of peace That the wicked doo oppresse the children of God account them as the offscumme of the world wyth many other lyke matters straunge to the worlde when I saie wee see all these thinges come to passe and doo remember that it was all foreshewed and so ordayned in Gods almightie prouidence we shall take no offence thereat neyther murmure agaynst God or bee faint hearted but rather reuerencing the workes of God wee shall abide and continue steadfast in the faith and our due obedience as knowing that sith such is the will and pleasure of God it cannot bee but good and expedient for his glorie and the saluation of his elect And therefore it appeareth that they which reiect the doctrine of predestination and Gods prouidence are enemies to his glorie and to the comfort edification and saluation of the faithfull so there is no doctrine that may or can more forcibly moue vs as is afore shewed to amend our liues in praysing God vncessantly in louing him feruently in walking humbly in his sight in obeying him constantly in reposing our whole confidence in him in bearing our afflictions patiently in surmounting all assaultes vertuously To bee short in sanctifying the name of God in his incomprehensible workes that so we may finally attaine to the possession of life euerlasting The fourth cause of Amendement grounded vpon the title and name Emanuel attributed to Iesus Christ. Chap. 4. OVr Lord Iesus Christ this holy most holy before mentioned is also called Emanuel Esay 7.14 Math. 1.23 first by Esaie after by S. Mathew in rehearsing what was forespoken by him Behold a virgine shal conceiue bring forth a sonne and thou shalt call his name Emanuel which is as much to say as God with vs. True it is that the holy scripture doth vsually vse this maner of speech that God is with vs whensoeuer it goeth about to signifie vnto vs that he is gracious that he is willing to assist and defend vs But in this place it signifieth expresseth vnto vs the manner and meanes whereby God imparteth him selfe vnto vs not onely by receiuing vs into fauour but also by grafting vs into himselfe in Iesus Christ and vniting vs with him as himselfe prayeth to God his father saying I praie not for these alone Iohn 17.20 but for them also that shall beleeue through their worde that they all may bee one as thou father art in mee and I in thee euen that they may bee also one in vs. This title therefore and name Emanuel attributed to Iesus Christ which commandeth vs to amend our liues doth admonish vs of two points that should earnestly moue vs to this amendement 2 First is there is nothing more repugnant to the holynes of Iesus Christ whome wee before learned to bee by Esaie called Holy holy holy than idolatrie iniustice mallice enuie ambition whoredome dronkennes couetousnes lying crueltie with other like vices and corruptions so is there nothing that ought more mightily to stirre vs vp to correct these vices and so to amend Leuit. 11 44 19.2 20.7 than the remembrance of Emanuel that is to saie of God with vs who beeing conioyned and vnited vnto vs doth so often crie out Be ye holy for I am holy And in deede this is as if a man shoulde saie you cannot saie Emanuel God wyth vs vnles you purge your selues of all filthines corruption as things that can haue no fellowship with my holynesse In this respect doth Saint Paul earnestly exhort vs to abstaine from such things 2. Cor. 6.14 to the end wee may keepe him wyth vs saying Bee not yoked with Infidels for what fellowship hath righteousnes with vnrighteousnes What communion hath light with
first reason of this commandement tended by the ceasing from manuall labour to figure vnto vs the spirituall rest namely the mortification and ceasing from all desires willes workes and wordes of the flesh Esa 58.13 as the Prophet Esay also declareth saying If thou refrainest vpon the sabaoth from dooing thy will vpon my holie daie and doest consecrate it to bee a holie and pleasing Sabaoth to the Lorde of glorie and that thou glorifie him in not dooing thy owne workes and that thy owne will be not found therein thou shalt prosper in God Besides this figure hath farther relation euen vnto Iesus Christ as to the truth thereof because it was hee who dying for vs purchased vnto vs the grace so to mortifie the olde man that beeing dead vnto sinne Col. 2.16 wee might sanctifie this Sabaoth in resting from our workes and labours And to that purpose wee reade in Exodus Obserue my Sabaoth for it is a signe that I am the God that sanctifyeth you Exod. 31.13 Ezech. 20.12 Now how necessarie this amendement sanctification of life is it doth appeare in this that God neuer required anie thing more strictly than obedience to this commandement of the Sabaoth Ezech. 20.13 22.8 23 38. Iere. 17.21.27 For wheresoeuer he wil note that all religion is subuerted he complaineth that his Sabaoth is defiled and violated 9 Where God also commaundeth that hee that had gathered a few stickes vpon the saboath day should be put to death he plainly sheweth that the least will word or work of our sleth deserueth euerlasting death And in deed this Emanuel perfectly and infinitly holy cannot indure any filthynes and sinne in that which is ioyned and vnited vnto him As we doo also reade that when the so●s of Aaron Nadab and Abiu offered strange fire before the Lorde the fire proceeded from the presence of the Lorde and deuoured them Leuit. 10. 1 and they died before the Lord whereupon Moses said vnto Aaron This is it that the Lord pronounced saying I will be sanctified in those that come neere vnto me and I will bee glorified in the presence of all the people Therby shewing that the neerer that Emanuel commeth vnto men or draweth men vnto him the lesse will hee beare with their corruptions and the sooner will he punish thē as doth appeare in a lump of waxe which the neerer that it is laid to the fire the more doth the fire shew his heate in melting it And in this respect when God appearing out of the burning bush to Moses commanded him to put of his shooes of his feet he addeth this reason For the ground whereon thou standest is holy not by nature more than anie other Exod. 3.5 but in regard of the presence of God 10 In olde time God dwelt in the midst of the people of Israel and the Arke and the Temple were testimonies of his presence which presence tended to assure them either of his sauor to blesse those that yeelded due obedience by amendement of lyfe o● of his wrath to punish those most grieuously who contemning this grace should rebell against him And this dyd Iosua most liuelye represent to the people of Israel For when they had protested that they would serue God and no Idols hee sayde vnto them You cannot serue the Lord for hee is a holy and iealous God and will not pardon your sinnes and transgressions so that if you forsake him hee will roughly intreate you Ios 24.19 When God named his sonne Iesus Christ Emanuel hee thereby declared vnto vs that hee is in the middest among vs and with vs after a more excellent fashion as beeing vnited and conioyned in our flesh and consequentlye vnto vs. And therefore we are also the more bounde in duetie to liue in holynesse by amendement of lyfe as beeing assured that as hee is come neerer vnto vs and more excellently into vs thorough his sonne Emanuel so will hee shew himselfe more seuere and iealous in punishing vs when wee turne from him and serue his enemies the world and the flesh So often therefore as wee shall heare or reade this name Emanuel attributed to Iesus Christ let vs remember that the same is a summon to vs to amend our liues that separating our selues from all filthinesse and corruption wee may bee consecrated and wholy dedicated to the seruice of God who is with vs in praying him fully to sanctifie vs both in bodie in soule and in minde that wee may bee preserued without reproch vnto the comming of our Lord Iesus Christ Hee sayth Saint Paul that hath called vs to this sanctification ioyning vs vnto Iesus Christ 1. Thes 5.23 is faithfull and will doo it 11 Secondly this name Emanuel teacheth vs that God is with vs wheresoeuer wee bee and consequently that he seeth and knoweth all our thoughts wills wordes and workes For as wee haue before sayde his diuinitie is in all places and consequently by vs with vs and in vs. Not that we should rest vpon the bare contemplation of this diuine essence to vs incomprehensible but that we should referre all to his prouidence by beleeuing that it is he that seeth knoweth guideth and gouerneth all that is done in heauen in earth neither that he should need to stand neere vs to looke vpon our affections and works And in deed marke how he reproueth hypocrites Iere. 23.23 that thought that they had to do with a God of a short or a dim sight Weenest thou sayeth he that I am a God neere at hand and not a God a farre off Can anie hide himselfe in secret places that I shall not see him sayth the Lorde Doo not I fill heauen and earth sayth the Lord Hypocrits did imagine such a God in heauen that withall they represented him to themselues to be like a man yea euen short sighted such a one as could not see farre so perswaded themselues that God did not see theyr wicked thoughtes and workes But hee reproued them saying that hee is not a God at hand only that is to saie such a one as is lyke vnto men that had need to stand by when they will see anie thing but that hee seeth a farre of As Dauid also representeth him vnto vs saying Psalme 33. 13 Hebr. 4.13 The Lord looketh from the heauens hee beholdeth all the sonnes of men and from his dwelling hee seeth all the inhabitants of the earth And the Apostle plainly declareth that no creature can be hidden from him but all things lie open and bare to his sight that wee haue to doo withall In the meane time because that men according to theyr nature doo more easily beleeue that such as are neere them do see them let them thinke that in whatsoeuer place they be God is neere them as this name Emanuel doth admonish which signifieth that God is with vs yea euen in vs as hauing ioyned and vnited vs to himselfe and therefore that
he is not a God a farre off onely as is aforesaid but also a God neere at hand As likewise how often is it noted by the Euangelists Math 9.4 Luke 5.22 Math. 12.25 Luke 6.8 that hee did both see and know the thoughts of those that went about to tempt him or that hatched anie other conspiracie or that had any bad opinion of him 12 Dauid in his owne person doth very aptly represent vnto vs this prouidence of God seeing all things and beeing in all places saying O Lord thou hast tried me and knowen me thou knowest my sitting and my rising Psalme 139.1 thou vnderstandest my thought a farre of thou compassest my paths and my lying downe art accustomed to all my waies For there is not a worde in my tongue but loe thou knowest it wholy O Lord Thou holdest me straight behinde and before and laiest thy hande vpon me Thy knowledge is too wonder full for me it is so high that I cannot attaine vnto it namely in all and by all to comprehend it Whether shall I go from thy spirit or whether shall I flie from thy presence If I ascend into heauen thou art there if I lie downe in hell thou art there let me take the wings of the morning and dwell in the vttermost parte of the sea yet thether shall thy hand leade me and thy right hand holde mee vp If I saie yet the darknes shall hide me euen the night shall bee a light about me yea the darknes hideth not from thee but the night shineth as the daie the darknes and the light are both alike For thou hast possessed my raines thou hast couered me in my mothers wombe Thine eies did see me when I was without forme for in thy booke were all thinges written which in continuance were fashioned when there was none of them before Beholde heere an excellent description of Gods prouidence which declareth vnto vs the efficacie of this title Emanuel giuen to Iesus Christ and consequently teacheth vs that hee seeth and knoweth all that wee thinke saie or do for all is open in his sight for he is with vs and in vs wheresoeuer we become 13 The knowledge and feeling of this truth may bee to greate purpose to induce and resolue vs to amend our liues For what I praie you is the spring of such abundaunce of iniquitie as wee see at this daie among men Euen this false perswasion or rather astonishment to imagine that God is blinde and seeth not the works and thoughts of men Psalme 59.8 They prate with their tongues sayth King Dauid speaking of his enemies and swordes are in their lippes For saie they who heareth vs Heereof haue wee a notable example in the ninetie foure Psalme O Lord sayth Dauid how long Psalme 94. how long shall the wicked triumph They prate and speake fiercely all the workers of iniquitie vaunt themselues They smite downe thy people O Lorde and trouble thy heritage They slaie the widdowe and the straunger murther the fatherlesse yet they saie The Lorde shall not see neither will the God of Iaacob regard it But let vs now see how hee reprooueth the blindnesse and pride of these wicked ones Vnderstand yee vnwise among the people and yee fooles when will yee bee wise Hee that planted the eare shall hee not heare And hee that formed the eie shall hee not see Or hee that chastiseth the nations shall hee not correct euen he that teacheth man knowledge The Lorde knoweth the thoughts of man that they are vanitie As Dauid also hauing rehearsed the wicked cruell enterprises of his enemie obiecteth vnto him that in his heart hee sayth God hath forgotten him hee hath hidden his face Psalme 10.11 and will not see him What moued Caine to bring his brother into the fieldes and to bee so bolde as to kill him Euen this false opinion that God dyd not see him And this dyd hee verie manifestly declare in that when God asked him where his brother was hee aunswered I knowe not Haue I the keeping of my brother Gen. 4.8 As if hee woulde haue sayde that God had not anie reason to put that question to him considering that hee was not appointed to keepe him and therefore without blame hee might bee ignorant where he was 14 But what shall wee saie of Dauid a man that did so greatlie feare God when he committed adulterie with the wife of Vrias made him dronke and afterward slew him by the handes of his enimies thereby thinking to hide his iniquitie from men Must it not needes bee that at that time hee was much ouerseene when hee woulde imagine that God dyd not see him Yet is this the ordinarie perswasion of those that giue ouer themselues to wickednesse and consequently the fountaine of an infinite number of sinnes and iniquities that they commit vpon an imagination that God seeth them not Otherwise what an impudencie were it in man to commit adulterie to bee dronken to deceiue his neighbour to backbite c. if hee coulde thinke within himselfe God is with mee I am in his fight hee heareth me he seeth me commit this wickednesse And yet how often doo men commit all these iniquities euen whoredome dronkennesse deceit and backbiting in the presence of God from which they will verie diligently forbeare in the sight of men 15 That wee may the rather therfore amend our liues let vs remember Emanuel that is that God is with vs euen in vs ioyned and vnited vnto vs. And withall let vs well thinke that hee seeth and knoweth all our thoughts words and workes as is before declared yea let it be a strong bridle to withholde vs from wickednesse as Salomon teacheth vs saying Why shouldest thou my sonne Prou. 5.21 delight in a straunge woman or imbrace the bosome of a straunger Seeing the wayes of man are before the eyes of the Lorde and hee pondereth all his pathes Prou. 15.3 And in another place The eyes of the Lord are in all places to beholde both the good and badde Ribby one of the wise men of the Iewes in olde time to this purpose dyd verie aptlye saie Graue these three thinges in thy minde and thou shalt neuer sinne Drus Apoth of the Hebrues Arabians l. 1. namely that there is an eie that seeth thee an eare that heareth thee and a booke wherein all thy wordes and deedes are written Neyther let vs thinke when wee neglect our dueties in releeuing the poore that God knoweth it not albeit wee alleadge that wee knowe nothing of theyr want or had not wherewith to helpe them If thou forbearest sayth Salomon to deliuer those that are ledde to bee slaine and such as are at deathes doore by thinking that thou wilt saie I knew not of it hee that pondereth the heartes doth hee not vnderstand it And hee that keepeth thy soule knoweth hee it not Or will not hee recompence euerie man according to his workes God knoweth
what meanes wee haue to helpe the needie and let vs not thinke to blinde his eyes with anie excuse or by diminishing our fault Let vs not lie to men in his sight that seeth our dissimulation and threatneth to punish it as wee haue a horrible example in Ananias and his wife Saphira who both fell downe dead for lying in the sight of God when they spake but to men O Lorde sayth the Prophet Ieremie thou art mightie in counsell Acts 9. Iere. 32.4 and plentifull in thy actions Thy eies are open vpon the whole course of the children of men to giue to euerie one after his course and after the fruit of his works Behold again what the same Prophet saith in the person of God Iere. 16.19 I will send out many fishers and they shall fish them and after I will send out many hunters and they shall hunt them from euerie mountaine and from euerie hill and out of the caues of the rockes For mine eies are vpon all their waies They are not hid from my face neither is their iniquitie hid from my eies 16 Let vs continue steadfast in this resolution that God is with vs and in vs seeth all our thoughts and workes That all things lie open and naked in his sight that the very holes darknes that we seeke out wherein to worke our wickednes are as light before him that we can not go into any place but he wil be present with vs and in vs. To be short that we cannot think say or do any thing but still it wil be in his sight and hereupon let vs imagine with our selues what an impudency it will be in vs to presume to think say or to doe in his sight any thing that wee would be ashamed of in the sight of men and withall remember that he is not onely holy hating iniquitie and detesting such contempt of his maiestie but also righteous punishing most grieuously as well the iniquity it selfe as the blasphemie to think that God is blinde seeth not the thoughts and words of men also how horrible this impudency is to presume to commit such filthines and iniquity in the sight of God as we would be ashamed to commit before men Rather therefore seeing this name Emanuel admonisheth vs that God is with vs and in vs let all our thoughts wordes and workes be holy as he is holy to the end that in liew of making a seperation betweene God and vs through our sinnes we may perseuere in this soueraigne good to haue God with vs according as the name Emanuell giuen to our Lord Iesus Christ doth teach The fift cause of amendment drawen from these tytles wonderfull a Counsailor the strong and mightie God the Prince of peace the Father of eternity attributed to Iesus Christ Chap. 5. THere be three especiall things that procure the subiectes to loue their Prince and louing him voluntarely to yeeld vnto him all obedience and fidelitie First if he be wise to gouerne thē with wisedome and discretion Secondly if he seek their prosperity Thirdly if he be able to defend them against the endeuours of their enemies and to effect whatsoeuer may be requisite for the safety and good of his subiectes These three pointes and many more shall we finde in these titles attributed by the Prophet Esay to our Lord Iesus Christ for in calling him Counsailor Esay 9. the Prophet declareth that he is replenished with all wisdome wherwith to giue assured counsail in all trouble and perplexitie but chiefely in matter concerning the acceptable seruice of God and the hope of our saluation Secondly he calleth him the strong and mightye God thereby to assure vs that he is of infinite strength and power to execute and fulfill his will whether in defending vs against the endeuours of our enemies in punishing such as disobey him or in making those that are subiect and obedient to him partakers of his graces and benefites Thirdly hee nameth him the Prince of peace because he is the author and fountaine of all prosperity and felicitie both bodily and ghostly signified by the worde Peace he doth moueouer terme him also wonderfull to the end to giue vs to vnderstand that from Iesus Christ we are to expect thinges more high and excellent then any that we can discerne in the ordinary course of the worlde also that in him are hidden the inestimable treasures of wonderfull thinges surpassing mans expectation and capacitie whether to the blysse of such as feare and obey him or to the punishment of vnbeleeuers and disobedient persons To conclude the Prophet also doth entytle him the father of eternitie therein teaching vs that Iesus Christ is the author and ground worke of the eternity of the Church preseruing it vpon the earth with a continuall protection and guiding it to heauen there to remaine eternally in the possession of perdurable ioy and glory for euer 2 Beholde therfore who and what maner of one he is that commaundeth vs to amend by louing him and fearing to offend him and by our willing obedience vnto him And indeed is not such a King or Prince most worthy the loue honor feare and obedience of his subiects First if he be Gods counsailor he is of necessitie replenished with the spirite of wisedome and vnderstanding as Esay more at large doth declare saying The spirite of the Lord shall rest vpon him Esay 11. 2. the spirite of wisedome and vnderstanding the spirite of counsaile and strength the spirite of knowledge and of the feare of the Lord yet S. Paul goeth further Col. 2.3 saying All the treasures of wisedome and knowledge are hidden in him This Counsailor beeing thus replenished with all wisedome knowledge and vnderstanding are not we to beleeue that whatsoeuer he commaundeth vs is holy good righteous and necessary for the seruing of him according to his will must we not in our selues finde that it is meere folly to seeke after the counsaile of man in matter cōcerning the seruice of God and the hope or path to saluation and to listen vnto the wisedome of our owne flesh that seeketh to turne vs from the wisedome of that great counsailor or to thinke it any wisedome to reiect his counsaile or documents To be short as al the members of the body doe suffer themselues to be ledde by the sence and vnderstanding that is in the head euen so the members of the Church must follow no other sense thē such as is in their head Iesus Christ neither hearken to any other counsailers but him and this also doth our heauenly father commaund vs saying Mat. 17.5 This is my well beloued sonne in whom I am well pleased heare him So often therefore as the world the flesh or the deuill shall solicite vs to loue or to doe any thing condemned by this counsailor Iesus Christ let this title giuē to Iesus Christ waken vs and cause vs immediatly to resolue to deny them and not to
whereof the one doth signifie Be ye better aduised or learne to know your ignorance or fault and the other as much as if wee should saie Returne and conuert By the first the holy Ghost teacheth that it is a great folly to offend God considering that God exhorting vs to amend commandeth vs to be wise and aduised And the other confirmeth it to be in truth a great folly For when God saith Conuert returne to me namely by amendement he giueth vs to vnderstand that by transgressing his law we go to the deuill by amending we turne backe and go from the deuill to the liuing God And in deed if anie man list to demand what waie the idolaters fornicators whoremongers dronkardes couetous persons dreamers blasphemers and to bee short all they that giue themselues to the world and to the lusts of the flesh doo take the aunswere is certaine and readie euen they that take the waie that leadeth to hell that forsaking life they go to death and running from God they draw neere to the deuil Saint Paul making a catalogue of these people doth resolutely pronounce 1. Cor. 6.10 Rom. 6.23 Deut. 27.26 that they shall not inherit the kingdome of God also that the reward of sinne is death and cursed is he that keepeth not the commandements of the law And because there are few that take care to obey God to amend their liues Math. 7.13 our Lord Iesus Christ pronounceth that broade is the gate and path that leadeth to destruction As therefore if a man departing from Paris taketh his waie into Spaine and yet giueth out that hee wil take his waie through Flanders or Holand euerie man will scorne him as a foole or take pittie of him as if he were a senselesse person that goeth farre amisse euen so is it with him who taking no course to amend but continuing in offending of God doth neuertheles say vphold that he will go to heauen for euery man may iudge him to be senselesse and greatly out of the waie because he taketh the contrarie course which leadeth to hell 2 Now if there be no greater madnes or pernitious folly than by offending God to take the waie to hell and euerlasting fire Iesus Christ in commanding vs to amend doth iustly saie Be ye wise better aduised and conuert returne to me And in deed if God should aske the sinner Wilt thou amend Wilt thou go to hel fire into weeping and gnashing of teeth with the deuills There is no man so desperate but that he will answere No Lorde God forbid yet hath not God good cause to replie Why thou takest the way thether thy workes doo leade to hell and euerlasting destruction and therefore amend But how Lord be better aduised As now thou turnest thy backe to me and thy face to the deuill so turne conuert thou to mee Where thou goest from heauen and drawest neere vnto hell turne backe leaue the world the flesh and all the corruptions of the same walking in my commandements amend thy life Thus turning thy backe to the deuil thy face vnto me going from hell thou shalt come to me the fountaine of life euerlasting And in deed saith S. Augustin we draw neere vnto God who is euery where Prosper in his sentences out of Augustine Se. 91. Sc. 195 not by remouing from place to place but by alteration of manners For as dissimilitude separateth vs frō him so doth resemblance and imitation conioyne vs with him And what a woe is this saith he by displeasing God to abandon this soueraigne felicitie which is in all places Let this commandement therefore Amend that is to saie Be ye better aduised and conuert vnto me waken and inflame our hearts to amend our liues and to be wise and aduised to conuert vnto God If a marchaunt seemeth willing to trust another that is redie to be banquerout with all his goods one warning will be inough to reclaime him ye shall not need to praie him to beware or to alleadge many reasons to withhold him The only feare apprehēsion of the losse of all his goods wil be reason and exhortation sufficient What shall wee then doo when Iesus Christ saith Be ye better aduised that is Amend and note that by offending God so taking the waie to hel we indanger our selues yea we do euen assure our selues to loose both bodies and souls for euer Is it not meere madnes and vngrateful rage to continue and not to be wiser and better aduised that wee may conuert to God and by amendement preserue our bodies and souls vnto life euerlasting The eight cause of Amendement taken of the reason added by Iesus Christ where he saith For the kingdome of heauen or of God is at hand Chap. 8. NOw let vs especially consider the reason added by Iesus Christ For the kingdome of heauen or of God is at hand And for the better vnderstanding therof let vs note three significations of the kingdome of heauen First by this kingdome is signified the blessed estate and incomprehensible felicitie that wee shall inioye after the resurrection is when Iesus Christ sayth Math. 8.11 Many shall come from the East and from the West and shall sit at the table in the kingdome of heauen with Abraham Isaac and Iacob Agayne Math. 7.21 Not euery one that sayth Lord Lord shall enter into the kingdome of heauen but hee that doth the will of my father shall enter into the kingdome of heauen Againe Suffer little children to come vnto mee Math. 19.14 for vnto such belongeth the kingdome of heauen And so in many other passages Secondly by the kingdom of heauen is signified the estate of the regenerate man which consisteth in the true knowledge of God in faith in mortification of the olde man and in newnesse of lyfe As when Iesus Christ sayth The kingdome of God is in you Luke 17.21 Also in this saying of Saint Paul The kingdome of God is not meate or drinke but righteousnes and peace and ioy in the holy Ghost Thirdly Rom. 14.17 the kingdome of heauen many times signifieth the ministerie and preaching of the Gospell As when Saint Paul speaking of certaine faithfull seruants of Iesus Christ sayd Col. 4.11 Math. 11.11 These onely are my companions in the worke of the kingdom of God Againe as where Iesus Christ saith He that is best in the kingdome of heauen is greater than Iohn the Baptist Whereto wee also refeere this saying of Iesus Christ Math. 13.3 13.44.45 The kingdome of heauen is like vnto seede that fell in diuerse groundes Thereby signifying that the holy ministerie bringeth not fruit in all men Likewise where he compareth the kingdome of heauen to a treasure hidden in the earth and to a marchant that sought for good pearles thereby to shew how highly wee are to esteeme of the holy ministerie 2 All these significations of the kingdome of heauen ought
reformed and the goodnesse wisedome and wonderfull iustice of God be reuealed 5 True it is as Saint Peter saith that in the later times there shall come scorners that shall walke after their owne lusts say Where is the promise of his comming 2. Pet 3.3 For since the fathers died all things continue alike from the beginning of the creation And in deed we now see but too many that are not touched with the apprehension either of the kingdome of heauen or of the torments of hell but are possessed with prophane and deuilish spirits that take al to be but fables that is spoken as well of the kingdome of heauen promised to the faithfull as of the tormentes of hell prepared for the wicked And this is a pernitious pollicie of Sathan wherewith he discourageth the faithfull from walking in the feare of God from amending their liues Psal 73 13. from cleansing their harts and as the Prophet saith from washing their hands in innocencie But to the contrary hereof let vs stand stedfast and be wel assured that there is a kingdom of heauen prepared for the children of God and a hell for the disobedient and therfore let vs labour to grow in faith to fructisie in good workes 2. Cor. 15 58 and so to amend our liues as knowing that as S. Paul saith our labour shall not be in vaine in the sight of the Lord. 6 This is the foundation whereupon the Apostle laieth holde to perswade men to repentance and amendement of lyfe God sayth hee Act. 17.30 nothing regarding this time of ignorance now admonisheth all men euerie where to repent because hee hath appoynted a daie in the which hee will iudge the worlde in righteousnesse But how in righteousnesse Euerie man shall as else where it is sayde receiue the thinges that are done in his bodie 2 Cor. 5 10 according as hee hath done whether it bee good or euill and God will render to euerie man according to his workes That is to them which by continuance in well dooing seeke glorie honour and immortalitie Rom. 2.6 eternall life but vnto them that are contentious and disobey the truth and obey vnrighteousnes shall be indignation and wrath 7 Albet we see not this kingdome of heauen Rom. 8. Heb. 11. yet let vs remember that the goods saluation of Gods children consisteth in faith and hope and that as well the one as the other doth appertaine to things to come which we see not so that not to beleeue or hope for more than we see is to be short the abolishment of faith and hope and so consequently the subuerting of the assured foundation of our saluation Let therfore this faith the mother of hope and hope her mothers nurse cause vs patiently to attend the fruition of this kingdom of heauen and our assured attendance for the same make vs to amend our liues Apoc 19.9 T it 2.11 that we may cloath our selues in garmentes beseeming those that purpose to come vnto the marriage and to haue a seat at the banquet of the lambe Iesus Christ The grace of God saith S. Paul that bringeth saluation to al men hath appeared teacheth vs that we should denie vngodlynes and worldly lusts and that we should liue righteously soberly and godly in this present world looking for the blessed hope and appearing of the glorie of God which is our sauiour Iesus Christ The same Apostle gaue thanks to God for the Colossians when he heard of their faith and loue for the hopes sake which was laid vp for them in heauen Col. 1.4 1. Iohn 3 And in this sense saith Saint Iohn Welbeloued we are now the children of God but yet it doth not appeare what we shal be and we know that when Iesus Christ shal appear we shall be like him for we shall see him as he is And euery man that hath this hope in him purgeth himselfe euen as he is pure 8 But to the end the more earnestly to incourage vs to amend our liues in hope of the kingdome of heauen wee are moreouer to apprehend the incomprehensible excellencie of the glorie and ioye that we shall inioy in this kingdome when our bodies being risen againe vncorruptible and immortall like vnto the image of the glorious bodie of Christ reunited to their sanctified souls shall be lifted vp into the house of God our father aboue all heauens wher we shall see the face of God as the Sun in his brightnes shall inioy the fruit of the praiers of Iesus Christ when he said Iohn 17.24 Father I wil that they which thou hast giuen mee bee with me where I am 1 Cor 15.28 that they may see my glorie which thou hast giuen me When Iesus Christ hath rendered the kingdome to God his father then shall God the father the son the holy Ghost be vnto vs all in all yea euen such a fulnes of good and felicitie that as sundrie vessels cast into the sea are so filled with water that they can desire or hold no more so this sea of diuinity being in vs all in all we shall be replenished and satisfied with life glorie and ioy so as we shall not bee able to desire or haue anie more Apoc. 21.18 Euen when wee shall bee truely burgeses of the heauenly and holy Citie that shall be of fine golde like vnto pure Christall the foundations of the walls set with precious stones the twelue gates made of twelue pearles which shal need neither Sun nor Moone to shine therein for the light of God shall illuminate it and the lambe himselfe shall be the candle To be short when we shall be in the fellowship of the Angels shining as the Sunne in his pride and rauished with ioy that shall neuer be taken from vs. A ioy I saie not onely for our owne felicitie but also for the felicitie of all the elect for wee shall loue them all as our selues and so shall reioyce as much for their felicitie as for our owne And this ioy shal be infinitly corroborated by the contemplation as well of the glorie of Iesus Christ whom iustly we shal loue better than our selues as also of the glorious maiestie of God whom we shall loue with our hearts our strength and our mindes 9 If the representation remembrance of this kingdom of heauen doth not kindle our heartes with a feruent desire to attaine thereto and by desiring the same to amend our liues that we may take the path that leadeth to such felicitie the same is an assured testimonie that wee account of our selues as of beastes that looke for no goodnesse after death And on the other side if the apprehension of the fire that neuer shall be quenched of the wormes that shall be alwayes gnawing of the terrible darknes of the weeping and gnashing of teeth through the feeling of the heauy wrath of the liuing God doth not moue our harts to feare to offend
If God sayth hee spared not the Angels that had sinned but cast them downe into hell 2. Pet. 2.4 and deliuered them into the chaines of darknes to be kept vnto iudgement Neither spared the olde worlde but saued Noah the eight person a preacher of righteousnes and brought in the floud vpon the world of the vngodly And turned the cities of Sodome and Gomorrha into ashes condemned them ouerthrewe them and made them an example vnto them that afterward should liue vngodly and deliuered the iust Loth The Lord knoweth to deliuer the godly that honor him out of temptation and to reserue the vngodly vnto the daie of iudgement to be punished Saint Iude in stead of the example of the floud propoundeth the vengeance of God poured vpon the vnbeleeuing Israelites in the wildernesse Also Iude vers 5 making mention of the horrible punishment fallen vpon Sodome and Gomorrha sayth that they were set forth for an example and suffered the vengeance of eternall fire When therefore wee heare the threatnings of the liuing God by the mouth of his seruants let vs make hast to conuert to the Lord in amendement of lyfe lest by our obstinacie as Saint Paul sayth and our hearts not knowing howe to repent we heape vp wrath for the day of wrath Rom. 2.5 and of the manifestation of the iust iudgement of God who shall render to euerie man according to his workes 10 Inasmuch therefore as through our infirmitie albeit wee bee taught the waie to heauen and that we bee put in minde to walke in the same by representation of benefits receiued of promises of blessings to come yea euen of threatninges with the examples of vengeance we neuertheles cannot desist from offending of God and so from turning out of the waie of saluation and lyfe euerlasting The ministers of the word doo moreouer vse reprehensions reprouing our sinnes and offences thereby to reduce vs into the right waie and in respect of our slownesse to doo good and to amend our liues they also vse vehement exhortations yea they do euen praie adiure and intreate vs in the name of God to amend and to walke in the feare of God And where wee haue many no●some hinderances that trouble vs and quaile our courages 2. Thes 2.11 they do likewise propound vnto vs mightie consolations in the woorde of God to the end wee may cheerefully and constantly proceede in the waie of saluation What man therefore inioying the holy ministerie can excuse himselfe in the sight of God in case hee doo not constantly resolue to amend his lyfe and dayly to put the same in practise How horrible a iudgement shall he deserue that is so hardened in wickednesse and so tied in the chaines of Sathan that there is no light before his eyes no path to the waie of saluation no feeling of Gods benefites no remembrance of his promises no feare of his threatninges no apprehension of the examples of his vengeance no reprehension no exhortation no consolation that can bee of strength and sufficient to moue his heart to amend Be not these men then that remaine thus obstinate without amendement euen monsters in nature 11 Now as the administration of the Sacraments is one part of the holy ministery let vs first see how forcibly our Baptisme shuld moue vs to amend our liues Baptisme is the seale of the couenant of God comprehending especially two graces namely remission of sinnes our regeneration or spirituall renuing When the children of Christians therfore are baptised the same is as if God speaking by the mouthes of his ministers shoulde saie O my people acknowledge my great mercie and goodnesse towards these little babes they are conceiued in sinne borne in iniquity by nature the children of wrath yet doo I aduow them for mine their sinne a d corruption is washed awaie in the bloud of Iesus Christ I do●●nite and ioyne them vnto him to the end that being grafted into his death and resurrection they may bee regenerated theyr olde man bee mortified and themselues become newe creatures in my sight In them do I seale these graces whilest they be yet babes before they know me euen before they haue done anie good that so they may be acknowledged to bee meerely free to my glorie Is not this a great bond vnto children to binde them as they come to age to loue God who loued them before they knew him and to doo the dutie of children because hee aduowed them to be his children euen before they hadde done anie good Surelye loue should beget loue and loue feare to offend and feare to offend amendement of lyfe If by Baptisme wee bee regenerate and made the children of God are wee not bound to liue as the children of God and as it may beseem the holynes of such a father The kings children doo not apply theyr minds to handle crafts but to works fitting their greatnes much lesse then should the children of God applie themselues to the works of the darke Such as by Baptisme are recalled from death should doo no deadly works they that by Baptisme are incorporated into Iesus Christ ought so to be guided by his spirit that as it is the soule that worketh all the workes of the bodie so the spirit of Christ as it were the soule of this new man Iesus Christ being considered as vnited with his bodie there should be no motion thought worde or worke but such as should proceed from the spirite of Iesus Christ in all fulnesse dwelling in him and in vs his members according to the measure limited to euery one of vs. 12 Moreouer if by Baptisme we be grafted into Iesus Christ we must bring forth fruit worthie of Iesus Christ Iohn 15 5. Hee that dwelleth in me sayth he and I in him beareth much fruit If wee speake of trees experience teacheth vs that the signe that is thereinto grafted doth in such wise drawe awaie th● sappe and force thereof that it bringeth forth fruit according to it selfe kinde not after the kinde of the tree whereinto it is grafted but wyth Iesus Christe it is contrarie for they that are grafted in him doo in deede gather strength from him yet so that they alter their nature bring forth fruit not after the kinde of Adams children but of Iesus Christe into whom they are grafted And therefore as it were a monstrous matter to see an apple tree whereupon nothing had beene grafted beare acornes so is it as straunge and repugnaunt to reason that they who by Baptisme are ingrafted into Iesus Christ should not bring foorth the fruites of righteousnesse according to his kinde Lykewise if Baptisme bee a pledge of our regeneration of necessitie the workes and affections of our first generation according to the which we are full of corruption and wickednesse must cease and be mortified and now we must shew forth the fruits and effects of our regeneration in newnes of life sith by our baptisme our olde
in matter appertaining to life euerlasting thinketh himselfe wise and is in deed but a foole because he is wise in the lesse and a foole in the principall wise as concerning men and this temporall life but a foole as concerning God and life euerlasting And we shall finde many presidents counsellors aduocates phisitions philosophers marchants and artificers wise discreet and aduised in their arte and vocation who all in the vocation of Christianitie are but fooles ignorant and senselesse They are verie perfect in matter concerning this present life but ignorant and foolish in matter of lyfe euerlasting Neither is it anie maruell For euerie man in youth learneth a phrase mysterie or arte whereby to grow wise expert in his vocation and so to prouide for this present life but few there are that learne the skill to bee true Christians wise and well aduised Beholde therefore how weening to be wise because they bee wise men they be but fooles in that they be ignorant vnaduised Christians 3 By experience we see that the aduocate can be skilfull learned in the vnderstanding of the ciuill laws pleading other mens causes yet vnderstandeth nothing in Gods law whereby to plead his owne cause against the deuill and so be iustified in the sight of God The phisition can be skilfull and expert in the cure of bodily diseases and yet not know wherein the cure of so many the diseases of his owne soule doth consist The Arithmetician can multiply numbers yet wotteth not how to reckon to 70. or 80. yeres of his life Psal 90 12 but as all the rest must bee forced to praie to God to giue him grace to vnderstand how to count his daies that he may apply his heart to true wisedome The Geometrician can bee skilfull in measuring the earth yet hath no knowledg of heauen either of Iesus Christ who is the way to come thereunto The Astronomer is well seene in the course and greatnesse of the Sun yet hath no skill in the Son of righteousnes our Lord Iesus Christ The philosophers perfect in a number of the secrets of nature are neuertheles ignorant in the mysteries and secretes of the eternall saluation of the soule reuealed in the Gospell The marchant can keepe his booke of accounts to know his estate who is indebted to him yet wotteth not hee what account hee must make to God of his life The Smith is skilful in making of keies yet vnderstandeth not what the keies of the kingdome of heauen are Euery one can tell what fruit apple trees pearetrees plumtrees c. do beare yet few know what fruit Christians should beare To be brief there be men enow wise and aduised but few Christians wise and well instructed What is it for an aduocate a phisition a marchant or an artificer to be wise in his profession and yet in Christianitie to be a foole ignorant and vnaduised To bee accounted wise among beasts that haue no immortall soule yet to be so much the more foolish and vnaduised as that in seruing men wisely and God foolishly hee looseth both bodie and soule for euer Augustine in his myrrour for sinners cap. 6 S Augustine reproouing those that take greater delight in the writings of Plato and Aristotle than of the Apostles calleth them fooles His reason because they reaped knowledge like to their study leaues in sted of fruit that is to say words and no vertue So men generally thinking themselues wise because they be so in matters of this life are yet foolish sensles in that they vnderstand not what is requisite for the obtaining of lyfe euerlasting 4 What doth it auaile vs saith S. Augustine subtilly to search out Augustine in his booke of the spirit and the letter cap. 1. 2 and plentifully to comprehend the nature of all things if wee haue no knowledge of our selues This sentence Know thy selfe for the excellencie thereof was thought to be brought from heauen The rather to the end that man standing in necessity of the knowledge of himselfe his ignorance pouertie miserie might humble himself seeke his felicity from other than himselfe The wise Socrates said that he knew but one thing viz. that he knew nothing And therein he spake better than hee was aware For if man knowing much as hee did must notwithstanding confesse that hee knoweth nothing in comparison of so much as hee is ignoraunt of euen in such sciences as concerne not life euerlasting how much rather must he were he double as wise as euer was Socrates confesse that he knoweth nothing if he haue no knowledge in the heauenly knowledge requisite to the saluation of our soules It is therefore a hellish opinion for a man to think himself wise when he is a fool likewise to be a wise man yet a foolish vntaught christian Iesus Christ speaking to the pharisies who thinking themselues skilful said Are we also blind Said vnto them If yee were blind Ioh. 9 40 you should haue no sin But now you saie We do see therefore your sin abideth in you Thereby shewing that as the beginning of a cure consisteth in the knowledge and feeling of the hurt so the beginning of our sight resteth in the knowledge that we are ignorant and fooles That we may therfore Amend our liues we must giue ouer this folly wherby we thinke our selues wise and heereafter being better aduised confes that we know nothing so long as we know not Iesus Christ Besides that how wise discreet and expert so euer we be in worldly matters yet knowing our selues to bee fooles and senselesse in thinking our selues wise while we are ignorant Christians we may be better aduised increasing in whatsoeuer may make vs become true Christians and consequently the children of God and inheritours of life euerlasting 5 This is the knowledge of all knowledge and consisteth in two poyntes First in that which Saint Paule sayeth I am not determined to know my other thing 1. Cor. 2.2 but onely Iesus Christ and him crucifyed Therin declaring that he that knoweth not Christ knoweth nothing but is a foole deuoid of sense how wise discreet so euer he is in the sight of the world so he that truly knoweth Iesus Christ how simple so euer the world accounteth him is perfectly wise and well aduised Secondly this knowledge consisteth in the beginning of wisedome Pro. 1.7 as the holy Ghost calleth it namely in walking in the feare of God Whereupon Dauid addeth that they which walke in the feare of God and keepe his commandements Psa 111.10 are wise And on the other side Salomō protesteth that such as despise this wisdome discretion are fooles Iob. 28. ●5 Iob more largely speaking therof sayth Wisedome is more to bee esteemed than siluer golde precious stones or any worldly goods Then discoursing vppon the wonderfull workes of God in the knowledge whereof it seemeth there resteth great wisdome he concludeth his speech
saying Then did he see it and counted it he prepared it also and considered it And vnto man hee said Behold the feare of the Lord is true wisdome and to depart from euill is vnderstanding Hereby we see that as they that doo know Iesus Christ and walk in the feare of God are truly wise so they that haue not this wisdome are very fooles albeit they thinke themselues wise in that beeing esteemed wise men as concerning the world they are in deed foolish Christians in the sight of God 6 These seuen aforesaid follies do euidently declare that wyth great reason the holy Ghost warneth vs in the first sermon of Iesus Christ and of Iohn the Baptist that for the good and due Amendement of our liues the knowledge and feeling of our naturall follies ought to admonish vs to be more wise circumspect and better aduised hereafter For as in beleeuing that there is no God In thinking better of man than of God In thinking to liue euer so not to liue as if we should die In not knowing wherefore we liue and so liuing at randon not for the seruice of God and our neighbours but for our selues In iudging Gods children in respect of their outwarde tribulations to bee accursed and the wicked thorough their prosperitie to be blessed Beleeuing our enemies the world the flesh and the deuill rather than God our perfect and faithfull frend To be short in thinking our selues wise because we are wise as men and yet are ignorant and fooles as Christians Being I saie possessed of all these follies the same are against vs so many ropes and strong chaines in the hands of our enemy the deuill wherwith to pull vs on to sinne and to make vs continually to offend God to heape iniquitie vppon iniquitie and consequently to turne awaie from God from heauen from life euerlasting glory to folow after satan and so to cast our selues into the hel fire in to death into euerlasting damnation And contrariwise if beleeuing there is a God and esteeming him to be as he is all wise almightie all iust and true we doo loue feare and put our whole confidence in him If beleeuing that we must die and that shortly we doo applie our harts to wisdome liuing as we would euen at death wish wee had liued If knowing wherefore we doo liue we do referre the whole course of our liues to the glory of God to our saluation and to the seruice of our neighbors If iudging of mans felicitie or miserie not by the outward apparaunce but by the testimonie of God in his word we doo euen perceiue that the children of God albeit in tribulation are blessed and the wicked though in prosperitie accursed If renouncing the pernitious counselles of our enemies the world the flesh and the deuill we doo listen vnto and beleeue the counsels and admonitions of our God To conclude if considerding that all discretion knowledge and wisdome of man without the knowledge of Christ and the skil of saluation be but folly Also if vnderstanding that we be but fooles men deuoid of knowledge so long as wee are not wise and well aduised Christians therefore wee conuert and returne to God and walke in the waie that shall bring vs to heauen to life and to euerlasting glorie If I saie we doo thus conuert and amend our liues according to the will of God we shall finally become inheritours of his kingdome through his sonne Iesus Christ our Lord. The end of the first Booke VVHEREIN MAN IS TO AMEND The second Booke That man knowing Idolatrie and superstition ought wholy to abstaine from all participation in the same Chap. 1. WE haue before declared that the greatest Folly wherewith man is possessed is the offending of God And contrariwise that the beginning of all knowledge wisedome resteth in walking in his loue feare and obedience Also that as all men are naturally inclined to this Folly namely to offend God so we ought by amending our liues heereafter to become more wise and better aduised Now are we more particularly to vnderstand Wherein we are principally to amend The first point therefore to be intreated of consisteth in this That man hauing obtained knowledge of the truth ought to renounce all Idolatrie in no wise to participate in the same Many there are who with their bodies assisting at Idolatrie and superstition do neuerthelesse maintaine that they deserue not to be reproued because they disallow the same in their hearts These men should remember that sith Christ suffered both in body soule for the redemption both of our bodies and soules reason would that wee likewise should glorifie him as Saint Paul saith both in our bodies souls which are his And in deed inasmuch as man consisteth both of bodie and soule we are to cleanse both bodie and soule of all pollution that we may as Saint Paul admonisheth fulfill our sanctification 1. Cor. 6.9.20 1. Cor. 7.1 It is therefore a most sacrilegious and intollerable diuision to giue ouer our bodies to the seruice of the deuill when we say that we reserue our soules to God Will the worst husband among men bee content that his wise prostituting her bodie to whoredoome shall saie for excuse that she reserueth her heart for him S. Paule saith our bodies are Christes members and that applying them to whoredome we take them from the body of Christ make them the members of an harlot But the holy Ghost calleth Idolatrie whoredome he therefore that with his bodie assisteth at Idolatry dismembreth himselfe from Iesus Christ 1. Cor. 6 and maketh himselfe a member of the Idoll 2 In this consideration doth the Apostle exhort the Corinthians to flie from Idolatrie and least they should reply as these men do saying We disallow it in our hearts we know that the Idoll is nothing 1. Cor. 10 he addeth I speake as vnto those that haue knowledge not to the ignorant Then doth he bring them back againe to their owne iudgment the feeling of their owne consciences by the vse of the supper For as the communicants by eating the bread and drinking the wine haue a participation in Christ and are made his members so they that be assistants in the sacrifice of the Idols and doo eate of that that is sacrificed vnto them are made partakers of the Idols euen of the deuil as he expresly saith because that which is sacrificed to Idols is sacrificed to the deuill But saith he afterward yee cannot drinke the cup of the Lord and the cup of deuils yee cannot be partakers of the Lords table and of the table of deuils And to the end to preuent all replication he addeth Do we prouoke the Lord to anger Are we stronger than he And this he saith to shew vs that notwithstanding whatsoeuer we aledge that we do not apply our harts therto or that we know that the Idol is nothing yet in that we assist with our bodies
we prouoke the wrath and indignation of God we leuie warre against him euen a woful warre to vs because God being stronger than we wil ouercome vs. Spake not the same Apostle to those that had knowledge of the truth when hee sayde Be not vnequally yoked with Infidels 2. Cor. 6 for what fellowship hath righteousnes with vnrighteousnes And what communion hath light with darknes what concord hath Christ with Beliall or what parte hath the beleeuer with the Infidell VVhat agreement hath the temple of God with Idols for ye are the temple of God as God hath sayd I will dwell among them and walke therein Here he speaketh of the whole man and consequently not of the soule only but also of the body as in another place he saith Our bodies are the temple of God therfore he addeth 1. Cor. 6.19 2. Cor. 6.18 Esa 52. Come out frō among the Idolaters and separate your selues sath the Lord touch not vncleane things and I will receiue you I will be your father and you shal be my sonnes my daughters saith the Lord. If God will not receiue vs to be his sonnes and daughters if he wil not be our father but vpon condition that wee touch no polluted thing then contrarywise those men that voluntarily do touch them yet do notwithstanding maintaine that stil they are the childrē of God do gainsaie the very truth and deserue to be cast off at his hands 3 When God to comfort Elias sayd 1. King 19.18 I haue yet reserued to my selfe 7000. in Israel euē all the knees that haue not bowed vnto Baal euery mouth that hath not kissed him doth he not shew that he cōdēneth all outward adoration and bodily reuerence to the Idoll and accounteth them markes of reprobation As also saying by Esay I liue Esa 45.23 euerie knee shall bowe vnto me Hee sheweth that all adoration euen in bodie is an homage due to God onely When satan sayd to Iesus Christ Math. 4.9 All these kingdomes will I giue thee if falling down thou wilt worship me It would haue sufficed him if Iesus Christ woulde haue made him but an outward reuerence with his bodie onelie And I praie what doo the tyrants persecuters of Gods children pretend but to cause men with their bodies to countenance theyr masse For as they cannot command the heart nor knowe the inward secretes of man so doo they require onely the outward view and obedience of the bodie And in deed such as persecute euen against their owne consciences the children and seruants of God will not sticke to whisper vnto them and saye Beleeue what yee will so yee goe to masse If it were lawfull to abandon our bodies to such idolatrie as in heart wee doo condemne the crosse of Christ shoulde bee abolished and all persecution taken awaie A man might so professe himselfe a Iewe and Turke yea hee myght countenance and assist all the greatest and most abhominablest Idolatries in the world so long as in heart he dislyked of them But then what should become of Christs martyrs Wherfore haue they suffered death Why did not they reseruing their hearts to God abandon their bodies to the seruice of Idols Dan. 3 Manut. and Morel vppon the pas of S. Cyptian And in Saint Augustines sermon of Ciprian the martyr And of his passion after the olde manuscripts obey the commandements of Idolatrous kings When Nabuchadnezzer commanded to worship the golden Image he required onely the outwarde adoration and reuerence and yet the three Hebrew princes chose rather to bee cast into the burning furnace than to obey it S. Ciprian was heerein so certaine and so fully resolued that when the tyrant offered to saue his life if hee woulde obey his commaundement and offer incense or sacrifice to the Idol counselling him to thinke vpon it he constantly answered that he needed neither consultation nor deliberation in so iust a matter that he would rather die than shew any testimonie of approuing such Idolatrie Yet might he haue escaped by yeelding onely his bodie to idolatrie keeping his heart vnto God Some Iudges there are who hauing knowledge of the truth do giue sentence of condemnation against the faithful in hart disalowing the sentence yet in mouth pronouncing the same Exod. 20.4 Are these men thinke you excusable in the sight of God When God in his law forbiddeth making any grauen images or liknes of any thing Speaketh he to the hād or to the hart Likwise when he addeth Thou shalt not bow downe to them nor worship them When for so the word that he there vseth doth signifie he prohibiteth not only to worship serue thē in mind but also he speaketh of the whole man rather more expressely of the bodie forbidding all adoration and outward seruice inuented by men 4 Saint Paul protesteth that Idolaters shal not inherite the kingdome of God 1. Cor. 6.10 Here he speaketh to the members of the Church and so to those who knowing the truth did not in hart allow of Idolatry he therfore threatneth those that shall assist therat in body Likewise Gods horrible iudgemēts executed vpon diuers euen in our time as vpō Frances Spiera an Italian others who knowing the truth became notwithstāding assistants at Idolatry false seruice alowing in body that which they in hart condemned do take away all excuse make those worthy double punishment that do pollute their bodies in Idolatry and so shew an outward testimonie of allowing that which their hart cōdemning the actiō of the body do abhorre To be short what is this assistance at the masse bowing of knees before the Idol but an actual testimonie that they allow all the Idolatries blasphemies there committed It is an opinion impression which they seeke by their assistance to infuse into others It is as if that the body should cry out say you see of what religion I am The body speaketh in liew of the mouth And thus instead of confessing Christ his truth they do in action renounce him so are to looke for no other sentence then the same which Iesus Christ himself hath pronounced saying Mat. 10 3● Whosoeuer shal deny me before men him wil I deny before God my father If such men could but a little cōprehend how villanously Christ is dishonored in the masse how his office is vsurped his sacrifice abolished his death made frustrate the institution of his holy supper reuersed the zeale of the house glory of God would euen eate vp consume their harts whereby they should bee moued to shunne and abhorre the same and neuer to be assistant thereat 5 It may seeme to some that I need not to stand so long vpon so plaine a case But ther be hipocrites that dare alledge that they do it because they would not offend their neighbors This surely is a goodly charity First they speake against their