cause them to denie a God which is the principall and fundamentall argument of all the bookes of the Prophets and Apostles especially considering that if this foundation should bee false all the rest were but lies and vanitie Likewise these men that registred the holy Scriptures neuer labored after the glorie of man by ostentation of anie new inuention For al of them euen from Moses to the Apostles haue had one the same matter subiect of their writings namely this selfe same diuinitie Neither haue they sought after glorie reputation nobilitie of descent or vertues but haue set downe as in sundrie places we may perceiue euen their owne infirmities and transgressions yea somtimes matter of reproch to themselues to their posteritie Prophane writers do ordinarily tend to magnifie the vertues valiant actions of men to the end to giue thē the praise But the holy scripture euery where tendeth to glorifie God euen in euery thing that may becōmendable in man Shewing that al victories deliuerance aduancemēt to dignitie vertue to be briefe that all goodnes cōmeth of God not of man 5 As concerning the contents of the holy scripture it is the same that only laieth open the verie fountaine of mans corruption that sheweth how great and pernitious it is The multitude and grieuousnes of his sins The horrible punishmēt that they deserue not only in this world but in the world to come Only this holy Scripture teacheth the assured remedy against these horrible inconueniences so that man feeling himselfe worthie of all misery euen of eternall death doth notwithstanding find himself cōtent ioyfull in the midst of the tribulations of this life blessed in the assured expectation of an incomprehensible eternal felicitie This Scripture laboreth wholy to humble man and to exalt God It exhorteth man to renounce wickednes to apply him selfe to righteousnesse to despise present and temporall goods that he may aspire to those that be spirituall inuisible and eternall To be briefe it teacheth as well true holinesse and pietie towards God as true loue peace and concord among men earnestly exhorting them to these duties Who is it then that ought not to haue a feeling of this in his owne conscience that this holie scripture proceedeth from God 6 Moreouer in other bookes we find counsels exhortations and reasons to perswade Heer we haue expresse and precise commandements wherby it appeareth that a superior speaketh that giueth commandement to his inferior namely God to man The holie Scripture prescribeth a Law not onely to the bodie or in externall causes but also to the spirite cogitations and affections of the soule It is therefore the spirit of God that speaketh who onely hath dominion ouer the soule and knoweth the affections and passions of the same In this holie Scripture we find promises and threates of eternall weale and woe as well to the soule as to the bodie It is then the Eternall and the Almighty that both promiseth threatneth This holy Scripture teacheth vs the same thing which the creation of the world doth namely that there is a God almighty all-wise most good and beneficiall He therefore that is the Auctor of the creatures is also the Auctor of the holie Scripture In this Scripture we find predictions of matters which mans vnderstanding could neuer foresee yea the verie time of the performance of the same is many times noted sometimes a hundred yeares a thousand yea three thousand before they came to passe Yet are they alwaies fulfilled in their due time of necessitie therefore God must be the Auctor of the same 7 Again all the Philosophers together in their many volumes haue neither said nor taught so righteous so holie and so necessarie matter as doth this holie Scripture in the ten wordes of the law yea euen in these two short sentences That we should loue God with all our hart with all our strength and with all our soule our neighbour as our selfe From God onlie therefore must this doctrine proceed The style likewise of this Scripture is simple and without affectation and yet it penetrateth and pierceth the hart and conscience far more deepely then the writings of the most excellent Orators in the world Whence should such efficacie proceed 1. Cor. 2.4.5 but from the spirit of God which is the Auctor thereof This is it that S. Paul expresly noteth saying Neither stood my woord and preaching in the entising speech of mans wisdome but in plaine euidence of the spirit and of power That your faith should not be in the wisedome of men but in the power of God 8 This holy scripture propoundeth vnto vs the history from the beginning of the world with the doctrine euer since continued among both Iews Christians yet which is wel worthy to be marked we find no contradiction or disagreement either in the histories or doctrine that may not easily be vnfoulded and reconciled But as for other books they begin their Histories two or three thousand yeares later And what discorde do we find in their writinges both in their histories and in their doctrine Againe there are no books for the maintenance and confession of the doctrine whereof both men and women euen by thousands from age to age Princes marchants artificers learned and vnlearned haue voluntarily resolued euen with cheerfulnes to abandon fathers mothers husbands wiues children goods dignities yea life it selfe and suffered torments that cannot be sustained by any one that is not holden vp by some diuine power Yet heer may you behold Martirs that is to say authentical witnesses that this holie scripture proceedeth from God This also is the reason why of all other bookes the Deuill an enemie to God and to the saluation of mankind hath most endeuored to falsifie to corrupt and to abolish this holie Scripture therby as it were confessing that proceeding from God it is repugnant to him necessarie for mans saluation And yet hath the same bin miraculously preserued and kept in his integrity euen with the danger of their liues that were guardians thereof yea which is more euen by the Iewes themselues the sworn enemies to Iesus Christ of whom the Law the Prophets do beare witnes And therfore S. Augustin compareth them to Stationers who in their shops do keep many books but for the vse of other men They haue bin preserued therefore vndoubtedly by his only prouidence who was their Auctor And to this purposeis the example of the time of Antiochus most notable For in his daies 1. Mac. l. 57 59. namely in the hundred and fiue fortieth yeare of the Grecian Monarchie did they deface and burne all the books of the Law that could be found and yet within two yeares after 1. Mac. 3.37 48. euen in the hundred and seuen fortieth yeare of the said Monarchy was the book of the Law foūd again among the Iewes Yet who did euer obiect either to the Iewes or Christians
in adioyning our selues to the Church of Christ ther to hear his word attentiuely to participate in his sacrameÌ„ts holily deuoutly with our whole affections to assist at coÌ„mon praiers Of the duetie both of domesticall and priuate praiers of euery faithfull Chap. 6. NOw as we haue shewed that publique praiers in the Church and the preaching of Gods word are vnto vs most profitable necessary so are we to vnderstand that notwithstaÌ„ding the same we are not neuertheles to neglect the vse both of Domesticall and priuate praier nor yet to forbeare the reading of the holy Scripture in our houses These be two points wherein as in that they be more coÌ„mon pernitious in respect of negligence slouth so are we the more hartely in dutie to seeke to Amend As for the praiers which euery housholder is to practise among his family Morning Euening we will speake of them hereafter where we entreate of the duties of housholders But for the priuate praiers of euery perticuler person ther is no man but besides his publique and domesticall exercises ought dayly to exercise himselfe therin Were we endued with the true knowledg both of our selues our estate condition of the efficacie of praiers we should need no solliciter to put vs in mind many times to present our selues before God to pray him more and more to reueale his truth to encrease in vs faith loue pacience and other his spirituall gifts to mortifie our corruptions to strengthen vs against the temptations and assaults of the flesh the world and the deuill to prouide vs of such and such necessaries wherof we are in want to preserue vs from so many daungers wherwith we are enuironed To be short to grant vs his holy spirite happyly to conduct vs all the daies of our life He that feeleth not the necessity of such graces and consequently of praier to obtaine them is sencelesse and voide of al vnderstanding as also euery man perticulerly in his vocation hath great need of Gods assistance and consequently of praiers Parents that God will giue them grace vertuously to bring vp wel to nurture their children Ministers of the word in holines to employ themselues in their ministerie Marchaunts and artificers faithfully to follow their traficke and trades Generally all men that God will vouchsafe to blesse them in their vocations workes and labours And besides there may be many of our acquaintance whose estate and condition bindeth vs to pray to God for them also 2 To be briefe ther is not any but after all priuate petitions accomodated to the time to the persons or to the occurreÌ„ces ought dayly to put in practise the doctrine of Iesus Christ where he saith You shall pray thus Our father which art in heauen c. as followeth In this forme of praier teaching vs that euery of vs ought dayly to present himselfe before God is a procurer first of his glorie then of the benefit and saluation of the congregation The zeale of Gods glorie as also our loue towards our neighbours do bind vâ— dayly to make this praier and that with greater diligence and feruencie because that making it as it were from the month of Christ the author thereof we shall be assured of hearing and consequently it shall make greatly to the aduancement as well of the glorie of God as of the good and saluation of our neighbours whereupon also as God in the obedience of his law doth more respeâ—t the obedience of his children then the worke it selfe so may we say that this praier whereby in the three first petitions we seeke the glory of God and in the three last the good and necessities requisite both for the body soule as well of our neighbours as of our selues being dayly with hart and mind poured forth is as it were a fulfilling of the lawe the summe whereof consisteth in this that wee loue God with our whole hearts and our neighbours as our selfe 3 Moreouer in these praiers lifting vp our hearts vnto God and so communicating dayly with him we do by little and little forget the earth and the world and doe grow spirituall and heauenly Euen as Moses in olde time hauing conuersed with God fortie daies and fortie nights when hee came downe to the people seemed to haue shining beames in his face And indeede as by little and little we learne the maners and language of those with whom we do ordinarily conuerse besides that by such conuersation ther breedeth a certaine affection betweene them more then others so by this our conuersing with God in our praiers we learne both the manners and language of heauen and in our selues doe perceiue some encrease of loue towards God Which is more as wee are but to much enclined either to our selues or at other mens solliciting to some riot or iniquitie so when we call to mind that in the morning we haue praied vnto God that he would vouchsafe to keepe vs also that at night we are to return againe to do the like the same is vnto vs a mightie bridle to restraine vs from wickednes and to retaine vs in due obedience towards God Besides as when we pray vnto him we haue regard to his promises the experience of his benefits and so cal him father beseeching him to guide vs as a father doth his children the same is a good meanes to strengthen our faith and a foundation of comfort in euerie vocation and estate whereinto it pleaseth God to call and place vs assuring our selues that by such praiers euery thing that shall come to passe shall be according to the worke and conduct of our father yea euen the accomplishment of his will which cannot be bad vnto vs. To be short such as through Gods grace doe dayly exercise themselues therein do by experience find what a comfort benefit and contentation they receiue by the same 4 This is the reason why the most excellent seruants children of God haue beene the rather addicted thereto How seruently did Moses employ himselfe therein when hee continued groueling before God in prayer for the space of fortie dayes and fortie nightes Likewise Samuell when hee sayde God sorbid that I shoulde sinne against the Lorde and cease praying for you Deu 9.18 1. Sam. 12.23 Psa 119.147 Psal 88.14 Act. 10.2.4 Especially the princely Prophet Dauid who in his Psalmes sufficiently declareth that he was as it were tyed thereto by dayly exercise As perticulerly wher to this purpose hee sayth I preuented the morning light to praye to God Againe My prayer preuenteth thee in the Morning Cornelius the Centurion so laboured therein that he prayed continually Whereby finally the Lords Angell sayde vnto him Pphil 1.4 Ehe 1.16 Col. 1.9 1. Thes 1.2 5.17 Col. 4.2 that his praiers were come in remembraunce before God S. Paul in many Epistles protesteth that he ceased not night and day to pray for the Churches As also in many places
29.23 Ieremy noteth Gods horrible iudgement against Zedechias and Achab adulterers and false Prophets saying All they of the Captiâ—iâ—ie of Iudah that are in Babell shall take vp this curse against them and say the Lord make thee like Zedechia and like Ahab whome the King of Babell burnt in the fire because they haue committed villanie in Israell 1. Kin. 11. and haue committed adulterie with their neighbours wiues and haue spoken lying wordes in my name Into how many horrible Idolatries did Salomon fall when transgressing Gods commaundement he was not content with one wife but tooke almost as many Concubines as there be daies in the yeere 1. Kin. 11.4.11 besides seuen hundred wiues that he had married His example teacheth vs how faire man doth exceede when hee forsaketh the law of God Besides that the historie noteth 2. Sam. 11. that his wiues alienated his hart set it vpon strange Gods and that for his transgression God rent from him the tenne Tribes in the daies of his Sonne and successor Roboam 2. Sam. 12.10 What caused Dauid by the sword of the Ammonites to slay his faithfull seruant Vrias but the adulterie committed with his wise God was blasphemed and against him was this sentence pronounced That the sword should neuer depart from his house 8 God also sometime suffereth that hee which defileth another mans wife receiueth the like measure in his own 2. Sam. 16.22 WheÌ„ Dauid had committed adultery with Vrias wife his sonne Absolon publikly defiled his owne Concubines as God had foretold him Iob. 31.9 And this is it that Iob noteth saying If my hart haue been deceiued by a womaÌ„ or if I haue laide waite at the doore of my neighbour Let my wife grinde to another man and let other men bow downe vpon her For this is a wickednesse and iniquitie to be condemned Among the three young men that had laid their sentences vnder the kinges pillow 3. Ezra 4.26 he that had written that woman is strong among other his reasons addeth this Many haue perished and haue erred and sinned for woman Denis the king or rather the tyrant of Siracusa vnderstanding that his sonne had committed adulterie wrathfully reprouing him Plut. in his Apotheg demaunded whether he had knowen the like offence in him Wherto his sonne answered that his father was not borne a Kings sonne as he was but his father replyed saying Neither shalt thou if thou continuest this wicked life leaue a sonne to inherite this kingdome Herein he shewed a vertuous life and vsed a wise speech for a heathen king And as Erasmus noteth this tyrant thought his sonne worthy to be disenherited for adulterie which in our daies the greatest do make but a sport and pastime Yet Salomon goeth farther and saith that if a man touch another mans wife Prou. 6.27 it will be his destruction wil bring vpon him Gods horrible ineuitable iudgements Can a man sayth he take fire in his bosome and his clothes not be burnt Or can a man goe vpon coles and his feete not be hurt So he that goeth into his neighbours wife shall not be innocent whosoeuer toucheth her A theefe that stealeth to satisfie his hunger is not vtterly dispised but if he bee sound he shall restore seuen fould Hee shall giue all that he hath but he that committeth adulterie with a woman he is destitute of vnderstanding He that doth it destroyeth his owne soule He shall finde a wound and dishonour and his reproch shall neuer bee put away For Ielouzie is the rage of a husband who will not spare the adulterer in the day of vengeance He cannot beare the sight of any ransome neither will he consent though thou augment the giftes And in an other place Prou. 5.3 The lippes of a straunge woman drop as a honie-combe and her mouth is more soft then oyle But the end of her is bitter as woormewoode and sharpe as a two edged sworde Her feete goe downe to death and her steppes take holde on hell Keepe thy way farre from her and come not neere the doore of her house Least thou giue thine honour to others and thy yeeres to the cruell Least a straunger should bee filled with thy strength and thy labours be in the house of a straunger And thou mourne at thine end when thou hast consumed thy flesh and thy body and say how haue I hated instruction and my hart despised correction Againe speaking of him that suffered himselfe to bee ouercome by the entisementes of a wanton woman hee sayth Hee straight waies followeth her as an Oxe that goeth to the slaughter and as a foole to the stockes for correction Vntill a darte strike through his liuer As the birde hasteth to the snare not knowing that shee is in daunger 9 Notwithstanding all adulterers are not exemplarily punished in this life yet doth it not follow that either they haue not so deserued or that Gods threatnings are in vaine for hee is righteous and true And albeit in their harts they bee not touched with the apprehension of such mishaps and calamities as are incident to adulterers euen in this life Yet at the least let the horrible sentence of death and euerlasting dammation pronounced against them by the holy Ghost 1. Cor. 6.10 cause them to resolue to leaue it Adulterers saith S. Paul shal not inherite the kingdome of God Againe Marriage is honorable among all men and the bed vndefiled but whore-mongers and adulterers God will iudge Neither may we thinke to escape the hand of almightie God Heb. 13 4. the iudge of the world who seeth the hidden things For as Salomon speaking of adulterers doth say The waies of man are before the eyes of the Lord Mala. 3.5 and hee pondreth all his pathes His owne iniquities shall take the wicked himselfe and he shall be holden with the cordes of his owne sinne Prou. 5.22 Againe I will come neere saith the Lord to iudge you and I will bee a swift witnesse against sorcerers and adulterers Numb 5.11 And this is euidently confirmed in that in olde time he ordained that the woman suspected of adulterie should drinke a certaine water deliuered to her by the high priest vpon condition that hauing committed adulterie if she denied it her belly might burst and so she might perish 10 Let vs therfore abhorre this abhomination Deut. â—â—â—â— and shunne al occasions that might mooue vs thereunto God in olde time ordained that if two men stroue together and that one of their wiues should take the other by his preuities her hand should be cut off without fauour Deut. 22 1â— albeit shee did it simplie to saue and deliuer her husband What shall be then done in such villanous coniunctions proceeding from lustfull hartes bent to adulterie Because the Iewes ware no breeches God commaunded them to vse Laces at the fower corners of their garmentes least by any occasion Deut. 22.5
two heates will soone hatch a damnable desire and such as we are to shun all occasion of as a mortall plague 15 Howbeit wee wyll not saie that all that doo dance do leuell at fornication but to the contrarie will confesse that they neuer thinke of anie such matter yet doo wee vpholde that it is a laying together of fyre and winde that kindleth it And it is most certaine that most dances doo not end in such chastitie as they began And therefore wheresoeuer wee see anie daunger wee are to feare and flie from it Neyther must wee euer imagine that there is no danger when the occasions are euident eyther presume that wee are strong inough to surmount the danger whereinto voluntarilie wee thrust our selues but let vs thinke vpon this saying He that loueth danger shall fall into it and that it is the reward of foolish presumption Can a man sayth Salomon take fyre in his bosome and his clothes not be burnt Prouer. 6 27. Or shall a man walke vppon hot coales and not burne his feet Hee that feareth the plague shunneth the infection all come not to actuall fornication yet is not that inough for vnder these wordes Thou shalt not commit adulterie are comprised all thoughts desires lusts beginnings allurements and apparance of fornication And who is hee that taking pleasure in dancing can exempt himselfe To prooue a disease to bee contagious it is enough to shew that many are infected though not all In a matter of perill we haue regard what commeth often to passe though not alwaies 16 Neyther is it inough that some are of constancie to auoyde pollution heerein For if such a one ministreth cause to drawe others into such lusts is not he the cause of theyr destruction Doth not his pleasure breed the losse of him for whom Iesus Christ hath dyed Rom 14 15 Luke 17 2 Had it not beene better for him to haue bene cast into the sea according to the saying of Christ with a milstone about his necke than that his neighbour should by him haue taken occasion to offend God 17 Now let vs giue care to the agreement and consent of the good fathers and most excellent doctors of the Church with the testimonies of Gods word the reasons and necessarie consequences gathered of the same as alredie they haue bene alledged With one consent they all condemne dancing as the sweet baits allurements and kindlers of lust tending to fornication In briefe as follies lightnes and vanitie pernitious scandalous and vtterlie vnworthie all Christians Great Basil complaining of the lewdnesse of women in his time sayth These wanton women Basil in a Sermon of dronkennesse forgetting all feare of God stand in no awe of the threates of euerlasting fyre In lien of thinking how to purge theyr hearts from all wicked lusts to wash awaie theyr former sinnes with teares to prouide to be redie in the greate daie of the appearing of Iesus Christ reiecting his yoake most villanously vncouering theyr heads to spite God and his Angels like shamelesse wretches wyth theyr haire layde open to the sight of men in theyr garmentes vttering all tokens of wantonnesse and in this maner tripping and mincing it with their seet with shamelesse eyes and lasciuious countenances mad after dancing and alluring the intemperaunce of youth after them are commen into holy places nere the towne wals to follow their dāces and therby haue prophaned them made them the markets of all filthynes They haue infected the aire with theyr brothell songs and polluted the earth wyth theyr feet leaping most lewdly and enuironed with troupes of young people as it were wyth a Theater Shamelesse folish women that haue forborne novillany or folly How can I hide these things or what a iust cōplaint may I make It is wine that hath bred vs the losse of so manye soules In this discourse among other things this good Doctour noteth that such as giue themselues to dauncing are not greatly touched wyth the fear of God wyth sorrow for theyr sinne wyth remembrance of the comming of Christ neyther wyth anie cogitations of a better lyfe that in dances there is folly and weaknes of minde that they bee allurements of mens affections vnto women that wyth dances loue songs the ayre is infected the earth not so much worne as polluted wyth feet and that the holy places are conuerted into markets of all vncleannesse that the women that frequent there are past shame To bee short that dances doo implie so many mischiefes that they cannot bee sufficiently complayned of To conclude that wine is the occasion of dances and consequently the destruction of many soules 18 Prosecuting this argument in the same treatise hee sayth Men and women in their dancing and deliuering theyr wretched soules to the deuill doo pierce and rent each other with shaftes of lust All theyr actions are the actiuities and feates of iuglers lewd songs and brothe like iestures and lasciuious prouoking to fornication Behold thou dalliest and sportest in a foolish ioy when thou shouldest weep and be sorry for thy misdeeds Forgetting the psalmes and hymnes that thou hast learned thou appliest thy selfe to prophane songs thou mouest thy feet deuoid of thy senses dost friske vp and downe O foole when thou shouldest lend thy knee to the seruice of God and our Lorde Iesus Christ thou dancest Whom shall I bewaile maidens or married women Doth he not heere againe laie open great inconueniences in dancing Doth he not affirme that they bee repugnant to all holy duties of Christians Also that the inconueniences are such as may giue occasion to all good men to weepe so oft as they thinke thereupon Chriso in his 49. hom vpō Mathew 19 As for Chrisostome hee hath written whole homelies against dancing But for breuities sake wee will onely collect some places Expounding the dance at Herods feast hee sayth It was the deuill that taught the damsell to please Herode and to depriue him of his senses for surely the deuill is euer in the middest of these lasciuious leapings and dances God gaue vs our legges to walke modestly not to fetch such friskes and gambaldes to stand in the fellowship of Angels not to hoppe vp and downe most villanously If the bodie so wreatheth and deformeth it selfe in such impudent gestures may we not think that the soule is made more foule and villanous To these tunes and in these dances doth the deuill dance by them doo the deuills ministers seduce men Agayne in these dayes haue wee lyke assemblyes and feastes as was Herodes not that Saint Iohn is in them beheaded but that the members of Christ are there rent from him and other offences more wicked and abhominable are there committed For the dancers doo not now craue the head of Saint Iohn but the soules of the assistants There making them the slaues of lust and entangling them in filthie loue and delights they pluck away not a head but a
her husband As marriage was ordained besides all other matters for generation so together with the duties common both to the husband and to the wife which thereof doe depend and are before declared the woman is also perticularly called subiect to the bearing of children to the trauaile of child birth and to the labour of suckling and bringing them vp This estate is full of trouble yet is she hereto subiect by her transgression as God speaking to Eue said I will greatly encrease thy sorrows and thy conceptions in sorrow shalt thou bring forth children But as this consideration should cause her to walke in humilitie as in all her sorrowes and labour bearing the Badge of sinne so should them the same condition and estate conceiue comfort in that as S. Paul testifieth 1. Tim. 2.15 The woman shall be saued by bearing of children In which bearing of children the Apostle meaneth the heauinesse want of relish and other the troubles while she breedeth the sorrows and trauaile of child birth and the labours in nursing bringing them vp And this is the wonderfull wisedome goodnes of God that he laieth a foundation of comfort for the woman in that which otherwise doth breed her sorrow and care for these fruites of sinne shal be conuerted to her good and saluation Also by obaying quietly in this vocation shee doth seruice to God so is saued led through this meanes and way into euerlasting life in case as Saint Paule also addeth with modestie shee abide in faith loue and sanctification 2 As by this word generation of children is also ment her dutie in suckling them so is the woman to remember that God hath giuen her two brests not that she should employ them for a shew or ostentation but in the seruice of God and to bee a helpe to her husband in suckling the children common to them both Experience teacheth that God conuerteth her bloud into the Milke where with the cilde is nursed in the mothers wombe Hee bringeth it into the brests furnished with Nipples conuenient to minister the warme Milke vato the childe whom he endueth with industrie to draw out the Milke for his owne sustenance The woman therefore that can suckle her child and doth it not but refuseth this office and duetie of a mother declareth her selfe to bee very vnthankefull to God as it were forsaketh and contemneth the fruite of her wombe And therefore the brute beastes lying vpon the ground and graunting not one Niple or two but sixe or seuen to their young ones shall rise in iudgement against these daintie halfe mothers who for feare of wrinkling of their faces or to auoid some small labour doe refuse this office of a mother due to their children They might take example by Anna the mother of Samuell who suckled her child till the daies of weaning By Sarah the wife of Abraham as Moses noteth where hee attributeth to her these speeches 1. Sam. 1.23 Gen 27.1 Luk. 1â— 27 Who would haue said to Abraham that Sarah should haue giuen children sucke And for the words of the woman that said vnto Iesus Blessed is the wombe that bare thee the pappes that gaue thee sucke As the first part of her speech must bee ment by the virgine Marie so may we in reason referre to her also the second thereof gather that she suckled her son Iesus Christ 3 But let vs goe on to other the perticuler duties of the wife to her husband The husband is the head of the wife and the wife is subiect to her husband It is the ordinance of God grounded 1. Tim. 2.13 as Saint Paule noteth first vpon this that man was created first 1. Cor. 11.8 and afterward Eue Secondly as the same Apostle sayth in this that the man is not from the woman but the woman from the man thereto adding that the man was not created for the woman but the woman for the man And therefore it is meete she should bee subiect to her husband These resons do proue that the subiection of the wife to her husband is it not in her a curse for it was established by the order and end of her creation before the transgression But the third reason ensued vpon this That the woman being seduced by the Serpent seduced her husband 1. Tim. 2.14 as Saint Paule also noteth saying Adam was not deceiued Gen. 3.16 but the woman was deceiued and was in the transgression It was also the sentence which God pronounced when hee reproued the woman for that thee beleeuing the Serpent had seduced her husband Thy will sayth hee shall be subiect to thy husband and he shall haue dominion ouer thee 1. Pet. 3.1 Colos 3.18 Ephe. 5.22 Neither is it without reason that this subiection of the woman to her husband is so often commanded and recommended in Gods word Let wiues saith Saint Peter bee subiect to their husbandes Wiues saith Saint Paul be yee subiect to your husbands as it is meete in the Lord. Also writing to the Ephesians hee saith Wiues bee yee subiect to your husbands as to the Lord. 1. Pet 3.5 For the husband is the head of the wife as Christ is the head of the Church Saint Peter the rather to induce them to this dutie addeth For in time past the holy women which trusted in God attired themselues Gen. 18.12 not in sumptuous apparell but in vertue and were subiect to their husbands And for example he aleaged Sarah the wife of Abraham who called her husband Lord. 1. Cor. 11. This subiection in the daies of Saint Paule was acknowledged by the couering of their heads And in that consideration doth he so earnestly vpholde that the woman ought to couer her head in token that shee is vnder power of her husband This did Rebecca well vnderstand and practise for seeing her husband Isaac come Gen. 24.65 before she presented her selfe in his presence shee tooke a Vayle and couered her head as a token of subiection and testimonie of the reuerence that she did beare vnto him 4 The duties of the wife comprised in this subiection Ephe. 5.24 are by Saint Paule noted who sayth As the Church is subiect to Christ so let women bee subiect to their husbandes in all thinges As the Church therefore should depend vpon the wisedome discretion Gen. 3.1 and will of Christ and not follow what it selfe listeth So must the wife also rule and apply her selfe to the discretion and will of her husband euen as the gouernment and conduct of euerie thing resteth in the head not in the body Moses writeth that the Serpent was wise aboue all the beasts of the field and that did he declare in assaulting the woman that when he had seduced her she might also seduce her husband Saint Paule noting this among other the causes of the womans subiection doth sufficiently shew that for the auoiding of the like inconueniences it is
no reputation took on him the forme of a seruant and was made like vnto man was found in shape as a man He humbled himselfe became obedient vnto death euē vnto the death of the crosse And therefore in obedience to parents children are to lay off all greatnes and excellencie whatsoeuer and to submit themselues to any rebuke yea euen to the shamefulest death rather then by contempt or disobedience to offend their parents And least any man should reply that ther is great difference between God the father and fathers according to the flesh Luk. 2.51 S. Luke noteth that Iesus Christ was subiect to his mother and to his supposed father Ioseph What greatnes then may there bee in children that should exempt them frō obedience to their parents sith Iesus Christ the prince of glory the king of kings and Lord of Lords because subiect and obedient to a poore man his putatiue father and to a mother of simple and meane calling 8 This obedience doth S. Paul commend vnto vs saying Col. 3.20 Ephe. 6.1 Children obey your parents in all things Adding this reason for that is acceptable to the Lord. And in that he saith in an other place It is right He taketh from children all reply For is there any child that will denie that he is not bound to do that which is right or that which is pleasing or acceptable vnto God Moses saith Leuit. 19.3 Euery of you shall stand in awe of his father and mother And in truth he that loueth his father and his mother feareth their displeasure As contrariwise he that reiecteth their precepts admonitions or reprehensions and so shaketh off the yoke of obedience subiection that obstinatly he may set himself to work wickednes sheweth that he despiseth the image of God that they beare treadeth vnder foot then authoritie ouer him Such children or rather monsters in nature are to looke for no other but Gods horrible iudgement against thē Prou. 30.17 And Salomon saith The eye that meeketh his father despiseth the instruction of his mother the Rauens of the vally shall picke it out and the young Eagles shall eate it Neither would God permit that such impietie shoulde escape without an expresse decree to put to death such children If any man saith Moses hath a sonne that is stubborne disobedient Deut. 21.18 which will not harken vnto the voice of his father vnto the voice of his mother they haue chastened him he would not obey them then shal his father and his mother take him bring him out vnto the elders of his Citie and vnto the gate of the place where hee dwelleth and shall say vnto the elders of his Citie This our sonne is stubborne and disobedient he wil not obey our admonitiō he is a riotor a drunkerd Then all the men of his Cittie shall stone him with stones vnto death so shalt thou take away euill from among you that all Israell may here it feare Behold how God by cōmanding that disobedient children should be rooted out willeth that all children should feare to disobey their parents least they might incur the like punishment For surely the disobedience of children is an assured token that God will roote them out As wee reade of the sonnes of Hely the high priest 1. Sam 2.25 who when their father reproued them for their iniquitie did not obey his voice because it is expresly set downe the Lord purposed to destroy them The very heathen haue euermore highly cōmended reuerence obedience vnto parents Among the rest The Lacedemonians published a law wherby it was lawfull for parents to make whom they would Plut. in Licur euen straungers their heires Therby to induce children to reuerence and obey their parentes 9 Yet must this subiection obedience be holy and not repugnant to the seruice of God So as obedience to parents be no disobedience to God Ephe. 6.1 And this doth S. Paul note saying Children obey your parents in the Lord that is to say according to the Lord or for the Lords sake therfore if parents cōmand any thing contrary to Gods glory or the saluation of the soul the children are in duty to practise the instruction of the Apostles Act. 4.19 who said Is it right in the sight of God that we obey you rather then him The law is comprehended in two Tables the summarie wherof doth import that we loue God and our neighbor But the loue of God goeth before Iesus Christ calleth it the first gretest commandement And therfore saith Mat. 22.38 Mat 10.37 He that loueth father or mother more then me is not worthie of me Gods cōmandement of obedience to parents doeth not abolish all difference betweene good euill neither bindeth children to disobey God the parents authoritie cannot priueledge their children to cōmit sin The well ordered child will alwaies agree with the law to abstaine from whatsoeuer is therein prohibited neither will he obey such cōmandements of his earthly father as are contrary to his heauenly father Yet are childrē in duty to loue honor obey their parents whatsoeuer euen Idolaters and wicked For as the loue of nature is not abolished by the wickednes of men for they still abide men so wicked Idolatrous parents remaining parents doe retaine the right of parents Prosper sentences out of Augustine and such are to be honored yea euen to command bee obeyed so long as they cōmand nothing prohibited by the heauēly father We must saith S. August so loue men that wee loue not their vices For to loue that which they are is one thing to hate that which they doe is another 10 Yet doth this word Honor cōprehend an other dutie of children to their parents That is to comfort them in their aduersities to relieue their want and to helpe and serue them in whatsoeuer they need at their childrēs hands neither shal they herein perform any more thē the payment of part of their debts whereto they are bound in cōsideration of the benefits that they first receiued from their parents This is the duty wherto S. Paul expresly exhorteth them saying If any widow haue children or childrē of her children let thē learne first to shew godlines toward their own house Tim. 54. to recompence their kindred for that is an honest thing acceptable before God Herein did Ioseph performe the duty of a child to his father brethrē Gen. 45.9 To whom when he greeued himselfe he saide make hast and get ye vp to my father and say vnto him thus saieth thy sonne Ioseph God hath made me Lord ouer all Egypt come therefore vnto me and make no tarying and thou shalt inhabite the land of Gosham shal the neere vnto me Thou thy children the children of thy children I wil relieue thee least thou shouldest perish for hunger thou
euill for euill and so to vsurpe vpon the authoritie of God to whome only vengeance doth belong 45 By the premises it euidently appeareth that it is a meere most dangerous corruption in shewing fauour to offenders to let them escape vnpunished yet this was a custome among the Iewes after the Romanes had subdued them that at the feast of the passouer they would haue such a prisoner let loose vnto them as them selues would demand to the end to exempt him of his deserued punishment and thereupon was Barrabas a seditious person and a murtherer by them preferred before the righteous Iesus Christ by Pilat at their request deliuered to go free without punishmēt But greater corruption than this may wee finde among Christians First in that at the first entrie of kings princes into their towns Math. 27. also in some places vpon the day that is tearmed Good friday many transgressors are deliuered out of prison This is a peruerse affectation of mercie in princes and a wicked imitation of the grace and mercie of God As also it it is a pernitious priuiledge pretended by those that name themselues Ecclesiasticall persons and repugnant to the dutie authoritie of magistrates to exempt from punishment by death such manstaiers as haue taken the first tonsure or crowne as they tearme it And therefore it is the office of the faithfull magistrate to abolish such corruption 46 What then Is it not lawfull for the Prince to pardon an offender In answere hereto we say that he ought to distinguish between sinnes transgressions prepetrated contrarie to the law of God which hee commandeth to punish and such offences as are committed against the lawes and statutes of magistrates in matters either of warre or pollicie only As concerning the first true it is that Christan magistrates are not bound to inflict the same punishment which God in his lawe hath decreed Yet are they bound to obserue this rule namely that they punish all transgressions each according to the grauitie thereof· For that doeth Gods Iustice require Secondly that the grauitie as well of the offence as of the punishment for the same bee estimated not after the lycence and tolleration now in vse euen among Christians but after the rule of Gods wisedome reuealed in his word Wherein wee are to consider first the kindes of sinne as that murther is more heynous then theft because mans life is more precious then his goods And therefore hath God decreed one punishment against the murtherer and another against the theefe Moreouer in one kinde of sinne there are sundrie circumstaunces to be considered which make the sinne and consequently doe enforce or mitigate the punishment As manslaughter vpon ignorance or at vnawares is not so heinous neither so seuerely to bee punished as when it is doone vpon hatred and wilfully And in that consideration did the Lorde in olde time graunte townes of sanctuarie for the safetie of such as vnwittingly chanced to kill any man Deut. 14. 4. Num. 35 As contrariwise hee commaunded the execution of such as wilfully and vpon mallice slew any man to bee performed without remission or exception So likewise doeth God by Moses decree diuers sortes of punishmentes for theft according to the diuers circumstaunces thereof Exod. 22.1 And therfore according to such considerations noted in Gods worde as the sinne is more heynous or easie euen so must the punishment be executed without respect of persons whether kinsfolke or straungers Deut. 13. friendes or vnknowne persons rich or poore and so consequently For as it is great rigour to condemne to death the man that by mischaunce killeth one So is it a mercie condemned by the Lorde himselfe to pardon him that wilfully committeth murder Neither can it bee denyed but that such negligence as wee dayly see among Christians in not punishing blasphemie against Gods Maiestie fornication and especially whoredome haunting of Tauernes and ordinarie drunkennesse cryeth for vengeance against those Magistrates that suffer such abhomination to beare sway and haue free passage without exemplarie punishment requisite for the appeasing of Gods wrath for the terryfiyng of others and for the maintenaunce of their subiectes in peace and tranquilitie But as for transgressions against the politicke lawes and Statutes of Magistrates themselues haue power and authoritie vpon sundrie and diuers reasons to mittigate or wholly to remit the punishment As when Saule following the Philistians 1. Sam. 14. decreed death against anie that shoulde tast anie foode before night and therevpon determining the death of his sonne Ionathan for tasting the honie It rested in the people to free him from death in respect of the great victorie by him obtained against the Philistians 47 But in as much as there bee sundrie Christian Magistrates that bee negligent in this dutie of punishing the trespasses and offences of their Subiectes in hope of amendement Let such remember the horrible vengeaunce executed vpon the enhabitants of Gibeah and almost the whole tribe of Beniamin Iudges 21. 21. who were in manner vtterly rooted out because that when the saide enhabitantes of Gibeah had committed great abhomination against a Leuites concubine the said tribe of Beniamin refused either to punish them or to deliuer them into the hands of the children of Israell to be punished Let them consider what became of the Lacedemonians when they cared not to punish two of their Subiectes that had deflowred and murthered and throwne into a well the two daughters of Scedasus an enhabitant of Leuctres This Scedasus vpon notice of this odious fact complained to the Magistrates tearmed the Ephores and craued iustice But in vaine Then hee went to the King but might not bee hearde Plut. in the life of Pelopidas Thence to the people weeping and crying out vpon such an outrage but no man tooke heede Shortely after in a battell betweene the Lacedemonians and the Thebans the Lacedemonians were vtterly ouerthrowne and lost the dominion that they had holden for six or seuen hundred yeeres This historie doeth Plutarch a heathen man report which thus aptly fitteth our purpose to bee fought neere to Leuctres the same ground where the two daughters of Scedasus were buried Yea hee addeth that as Pelopidas one of the Theban Captaines stoode in some doubte before the battell Scedasus appeared vnto hym in a mighty vision and exhorted him to march against the Lacedemonians assuring him as it also came to passe that they should there make satisfaction for the wrong and outrage vnto him and his two daughters done by two of theyr subiectes and theyr neglect and contempt of punishing that iniquitie Let also the sentence pronounced to Achab by a prophet concerning Benhadad king of Syria 1. King 20.42 founde in theyr cares Because thou hast let goe out of thy handes a man whome I appointed to die thy life shall go for his life and thy people for his people Psal 101 Psal 75 Neither let them
Agasicles Plut. in his Lacon Apoth Euseb in his hist and the life of Constant lib. 1. who beeing demaunded â—â—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 subieâ—â—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 1â— 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. Saâ—m 2â— 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 establishmeÌ„t 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 â—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
sayde Abiah was ouerthrowen wyth a great wound and there remayned dead in the battell fiue hundred thousand choice men of Israel Moreouer as there be two meanes sayth Cicero to decide controuersies Cic. Off. l. 1 the one by wordes and lawe the other by force also that the first is proper to man the other to beasts so ought we neuer to proceed to force but in case it cannot bee otherwise decided And in deed it is not lawfull to leuie warre against him that is readie to determine the controuersie by lawe and to make satisfaction yea Thucid. l. 1 as it is better to loose some parte of a mans right than to goe to lawe so ought wee to beare much before wee resolue vppon warre For as the Surgion doeth neuer proceede to cauterising or cutting off of the member vnlesse the whole bodie bee in daunger to be lost so are wee neuer to enter into warre but vppon the necessarie good and safetie of the people and theyr preseruation from destruction 56 Let Magistrates also remember Salust in Iugurth Thucid. l. 1 Cicero for the law Mamlia that the enterie into warre is easie but the returne most difficult in that the ende resteth not in the power of man as doth the beginning and therefore before the warre beginne wee are to thinke what maye followe For not the warre onely but euen the verie feare thereof breedeth great calamities Augustine of the city of God lib 19. Augustine against Faustus lib. â—2 c 74. Neither can wee enter into warre albeit most iust but with horror yea euen the name whereby the Hebrewes doo signifie war sufficiently declareth that it is as a consuming of all namely of godlynes and good manners of goods and of the liues of a number of men Let them withall remember what Saint Augustine writeth that a desire to hurt a crueltie in reuenge difficultie to be appeased couetousnesse of dominion the brutish passion of rebellion and all other lyke affections are iustly to bee reprehended in warres As in deede all warres arising of ambition and couetousnesse are vniust and as an ancient historiographer sayth doo breed great inconueniences Tacitus lib 4. Euripides as also the Greeke Poet noteth who sayth He that warres vniustly craue Happie issue shall neuer haue But those warres sayth Saint Austen are lawfull that are followed August of the of the word of the Lord. Cic. offic lib 1 Liuy lib 9. not vpon couetousnesse or crueltie but for the purchasing of peace the suppressing of the wicked the releeuing of the good The end of war saith Cicero is to get peace and that warre is iust saith Liuie that is necessarie and the weapons lawfull where there is no hope but in weapons Augustus Caesar was accounted happy and great Suetonius in the life of August c. 20. Liui. li. 5 because hee neuer prosecuted anie warres but wyth iust and necessarie cause For warres are to be followed with no lesse iustice than courage neither shuld a prince notwithstanding whatsoeuer confidence in his power and strength hazard an estate certaine for an vncertaine 57 Moreouer as princes magistrates haue their lawes statutes and ordinances wherwith to contain their subiects in their duties in the time of peace so shuld they take order for good gouernment in the wars to the end their iust wars may iustly holyly be prosecuted So did God in olde time by the handes of Moses deliuer lawes to his people Deuter. 20 whereby they should be guided in the warres But especially a prince is to prouide that warlike discipline well deuised be strictly obserued likewise that his souldiers may bee restrained from blaspheming from forcing of women maidens from dronkennes as S. Iohn Baptist taught them from dooing wrong or iniurie to any But that by paying them their hire faithfullye Luke 3 14 hee may giue them cause of contentment as Saint Iohn commanded them withall may haue authoritie and iust reason to punish transgressors 58 To conclude Magistrates are to remember that in old time God commanded that the sonnes of Aaron the priest shuld sound the trumpets wheresoeuer there was anie question of warres Numb 10.9 Deut. 20.1 Also that the priest should then speake to the people to exhort them not to feare or doubt and to assure them that God marched with them to fight for them against their enemies For herein princes magistrates are admonished and taught first not to leuie anie war but that which is iust approued by God and as it were summoned thereto by Gods trumpet secondly so to behaue themselues as in his presence vnder his conduct thirdly not to trust to their own strength neither to feare the strength of their enemies but to repose themselues vppon God the captaine and conducter of the war so that albeit their enemies be more in number yet they may be assured through Gods assistance to ouercome them Thus wil he giue them grace either to preuent the tribulations of war or els to vndertake leade happy blessed wars whereby ouercomming their enimies they may keep their subiects in peace prosperity 59 We haue already declared how far the duty of the magistrate doth extend namely so to imploy his authoritie that his subiects may liue religiously in all godlynes and peaceably in tranquilitie There yet remaineth the third point namely that they also leade their liues in all honestie Now this honestie consisteth principally in two things first that among subiects ther be found no pollution in fornication lust other villanies secondly that al dronkennes gluttony such like excesse riot be suppressed bannished and driuen awaie As concerning the first point God in his word doth sufficiently testifie and by the examples of diuers his vengeances declare that he detesteth all fornication and the magistrate is the seruant of God it is therefore his dutie to conforme his will to the will of his God by making coÌ„uenient decrees to restrain all whordome fornication by abolishing all occasions Exod 20.19 Leuit. â—0 11.13.15 c. by punishing such as giue themselues thereto Neither is God satisfied with the simple prohibition of fornication but he also addeth politike decrees which he commandeth the magistrates to put in execution for the punishing of such as shall transgresse his lawes prohibitions aforesaid Deut. 22.22.24 c. First therfore he commandeth them to put to death all such male female as do abandon themselues to anie vnnaturall carnall coniunction Also all incestuous persons that is all that by carnall copulation ioyne in any degree prohibited in his law and all adulterers men or women this taketh place in him that coÌ„panieth with a woman vnmarried or betrothed to another 60 This sinne of adulterie hath euermore bin accounted so worthie of punishment that wee shall scarce finde anie people or nation in the worlde that hath not from time to time exemplarily and notably punished
may well and prosperously guide their subiects together with all other vertues requisite and perseuerance in their duties also Iames 8.17 the blessing of the father of light from whom come all good gifts and who onely is able to giue successe and happie issue to all their labours Secondly that they put in practise the commandement of God to Iosua Iosu 1.8 saying Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou maist take heed to doo all that is written in the same for in so doing let them be assured that they shal prosper as the Lord addeth saying For then shalt thou make thy way prosperous then shalt thou haue good successe And in that sense let theÌ„ expect the performance of the same which God said to Samuel 1. Sam. 2.30 I wil honor those that honor me they that despise me shal be set at naught 71 Let them remember that two things are required in a prince or magistrate namely holines in time of peace and magnanimitie in wars in both discretioÌ„ Aurel. Vict. in his lyfe Polibius wherof the Emperor Traâ—an shewed him selfe as a patterne for he was indued with both these vertues That two things maintaine the commonwealth Force and magnanimitie against enimies and concord among subiectes That the preseruation of the Princes estate consisteth first in the integritie of religion Secondly in the loue of the subiects That they which are in office of magistrates must as sayth great Cato vse soberlie their power authoritie Plutarch in his Apoth Plato in his comonwelth that they may stil vse it That that com-wealth is happie wherein euerie man obeyeth the prince and the prince obeyeth the lawe That the magistrate as the same Cato sayth must not tarrie for exhortation to gouerne iustly neither by exhortation bee mooued to beare himselfe vniustly That it is a calling both steadfast and to bee desired Polib l. 6 when euerie one in priuate doth liue in peace and holynesse and that iustice and mercie doo abide in publike persons That the prince must make his subiects to loue him and his enemies to feare him and as well to remember that he is a man Tacitus Annal. 11 Plinie in his Panegiricks Curtius l. 7. as that he is established ouer men That there is nothing so firme strong but is subiect to inconuenience and danger euen by the feeble and weake And to this purpose let them call to minde that great trees are long in growing but cut downe in an houre Let them not forget that they beare the image of God in regard of theyr office and are called Gods to the end they should neither speake nor doo anie thing vnworthie the maiestie of God Tacitus Let them beware of abating theyr authoritie either by too much lenitie or the peoples loue by like seueritie Let them not prefer the aduise of young Counsellors before the iudgement of the auncient and to that purpose make vse of the example of Roboam 2 Chro. 10 who by the contrarie alienated the ten Tribes of Israel and lost his dominion ouer them Let them neuer pronounce sentence in wrath neither vndertake anie thing in displeasure but remember the saying of Saint Iames Wrath in man fulfilleth not the iustice of God Let this saying of Saint Augustine bee printed in their heartes Iames 1 20 Augustine in the 13. a-abuses of degrees Degree 6. Three things are requisite in a gouernor Calling feare of him and loue towards him Calling is requisite to the end he may beare himselfe in a good conscience cheerefully yet if hee bee not both loued and feared he cannot subsist in his calling Let him therefore aduise himselfe to procure loue by benefites and affâ—bilitie and â—eare by punishing wrong done not against himselfe but against the lawe 72 Let him consider of the titles that Iulius Pollux who was gouernor of the Emperor Comodus in his youth attributeth to the prince whome hee calleth father of the people gentle louing mercifull wise iust courteous couragious despising monie not subiect to passion but commaunding ouer himselfe ouercomming lust vsing reason quicke of conceit sober religious carefull for his subiectes constant no deceiuer adorned with authoritie readie in his affayres prouided to doo well slowe to reuenge affable gracious in speech open hearted a louer of the vertuous desyrous of peace valiant in warre an example of good manners to his subiects a maker of good lawes and an obseruer of the same Let him remember these wordes of Lewes the ninth lefte by his last will to his eldest sonne and successour Philip and are recorded in the chamber of accounts Be deuout in the seruice of God bee in heart pittifull and charitable to the poore and comfort them wyth thy good deedes keepe the good lawes of thy realme take no subsidies or releef of thy subiects but vpon vrgent necessitie and for the profite of thy common wealth vppon iust cause and voluntarily 73 Let them continually looke vpon the table of Ptolome Arsacides which the Emperour Marcus Aurelius found at Thebes an auncient towne of Aegypt and was alwayes layde at the kinges beds head when hee was chosen and by the sayde Marcus Aurelius at his death giuen as a singular treasure to his sonne Comodus This Table was written in Greeke Characters and contayned the protestations and sentences following I neuer exalted the proud rich man neyther hated the poore man that was iust I neuer denied iustice to the poore for his pouertie neither pardoned the wealthie for his riches I neuer benefited or gaue rewarde for affection neither punished vpon passion onely I neuer suffered euill to escape vnpunished neyther goodnesse vnrewarded I neuer committed the execution of manifest iustice to another neyther determined that which was difficult by my selfe alone I neuer denied iustice to him that asked it neither mercie to him that deserued it I neuer punished in anger neither promised benefite in mirth I was neuer carelesse in prosperitie neyther faint hearted in aduersitie I neuer dyd euill vpon mallice neither committed villanie for couetize I neuer opened my gate to the flatterer neither gaue eare to the backbiter I alwais sought to be loued of the good and feared of the wicked lastly I alwaies fauoured the poore that was able to doo little and God who was able to doo much fauoured me 74 To conclude wee will adde these short excellent sayinges of Saint Augustine Augustine of the degrees of abuse Degree 9. wherein he representeth vnto vs the duties of princes and magistrates The iustice of the king saith he is that he doo not wrongfully oppresse anie man by his power that he iudge without acceptance of persons betweene man and man that hee bee a defence to the straunger the fatherlesse and the widow that he suppresse theft punish adulterie exalt not the wicked maintain no quarrellers or lasciuious persons root out the
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
and to the felicity of the Children of God in heauen doth admonishe and teach vs that we must first enter into the Church and vse the holy ministery secondly thereby increase in faith and amendment of life and so attaine to the fruition of the incomprehensible felicity and glory prepared in heauen for the children of God The thirteenth cause of amendment deriued of this saying of Iesus Christ The kingdome of heauen is at hand Chap. 13. THis saying of Iesus Christ The kingdome of heauen is at hand may be referred first to the kingdom of glory which we waite for in heauen Secondly to the renewing restauration of man and thirdly to the preaching of the gospel And indeed the kingdome of heauen considered in these three points Gen. 3. 23. did truely at the comming of our Lord Iesus Christ come very neere vnto man As concerning the kingdome of glory that is in heauen we know that our first parents Adam and liue when they had transgressed the commaundement of God were driuen out of the garden of Eden also that God placed the Cherubins on the east side of the garden with a flaming sworde continually mouing to keep the way to the tree of life Then God thereby hauing shewed that man was put forth and banished out of heauen and life euerlasting by the building of the tabernacle and afterward of the temple in Hierusalem gaue vnto his people some figure of a passage into heauen through the Messias that was to come For in that the people remained in the porch might haue no accesse into the holy sanctuarye Exod. 28.9 the figure of heauen God gaue them to vnderstand that they were vnworthy to come in but in that the high priest once in the yeere did enter with the twelue names of the twelue tribes vpon his shoulders and his breast God thereby signified that when Iesus Christ figured in this high priest should come he by his death should open vnto them the gate of heauen and should enter thereat not for himselfe onelie but as it were carying his people in with him And thereupon at the death of Christ the vaile of the Temple that seperated and did hide the holy Sanctuary did cleaue and rent to the bottom Mat. 27.51 Heb. 9.8 thereby to shew that the way of heauen was now open to the members of Iesus Christ which was not before reuealed as the Apostle saieth to the Hebrews Thus did the kingedome of heauen beginne to be at hand 2 Yet drew it nearer when Iesus Christ rising from death ascended into heauen For as the high Priest entring into the holy Sanctuarie vpon his shoulders and brest carryed the twelue names of the twelue tribes of Israel So Iesus Christ entred not alone into heauē but we also with him as saith Saint Paule Eph. 2.5 That God quickened vs together with Christ and raiseth vs vp together and made vs sit together in the heauenlie places in Iesus Christ And in an other place the same Apostle saieth If we be children we are also heires euen the heires of God and coheyres with Iesus Christ And this he sayeth to assure vs Rom. 3.17 that Iesus Christ hath so taken possession of heauen that it is not onely for himselfe but also for vs his coheyres As if vpon the confiscation of an inheritance common to many brethren when the prince afterward maketh a release the eldest brother taketh the possession for assurance that himselfe and his bretheren are restored to their goods the same is an assurance to the coheires with the eldest that in the person of their eldest brother themselues are put in possession of the inheritance common to them all Thus did the kingedome of heauen draw neare at the comming of Iesus Christ and this is it that he first wisheth vs to note for our amendment when he saith Amend your liues for the kingdome of heauen is at hand 3 The auncient fathers could neuer discerne this kingdome but a farre off and very obscurely God promised to Abraham Isaac and Iacob the land of Canaan Not that they should settle their minds vpon the fat of the earth but that it might be to thē as an image of this kingdome of heauen wherto they should aspire Heb. 11.13 But saieth the Apostle They are all dead and receiued not the promises but saw them a farre off and beleeued them and receiued them thankfully And this he meaneth not simply by the land of Canaan but principally by the opening of heauen approching of this kingdome of heauen fulfilled at the comming of Iesus Christ Howe neare then is this kingedome of heauen commen vnto vs by the comming of Iesus Christ in respect of them sith he toke possession both for himselfe and vs whom also we cannot behold in the fruition of this heauenly kingdome but we must withall behold our selues with him because he is our head and keepeth his members vnited to himselfe and our spouse who communicateth with vs all his goods in which sence Saint Paule also calleth vs Burgesses of heauen Doth not Iesus Christ therefore when he saieth Amend your liues iustly alledge this reason For the kingdome of heauen is at hand Ephes 2.19 And in deed If Abraham Isaac Iacob the Prophets Iohn 8.56 and the rest of the faithfull before the comming of the sonne of God in the flesh whilest the kingdom of heauen was yet so farre from them and from their view did notwithstanding reioyce as it is written of Abraham and accounted themselues Pilgrims and strangers in this world and lyued deuoutly righteously and religiously to be short did amend their liues as aspiring to this kingdome of heauen How much more earnestly ought we to feele in our selues that we are strangers pilgrims vpon the earth whereto his kingdome is come so neare that we do therein behold Iesus Christ and our selues with him Howe much rather I say should we be euen rauished to asp re to this kingdome which we see open by denying the world the flesh and all that might keepe vs backe that by amending our lyues we might increase in faith loue holynesse in euery good thing that might be vnto vs as a path a Chariot horse to transport vs really into heauen When winter is ouer the nearer that the Sun draweth vnto vs the more doth the earth being warmed by the heat therof fructifie And the longer that the dayes are the more worke may we do Euen so the nearer that the kingdome of heauen doth draw vnto vs by the cōming of Iesus Christ especially by his ascention into heauen the more should we be heat in the loue of God and charity to our neighbors to bring foorth the more fruite of holines be the more adicted to al good works 4 Secondly we are to consider the drawing neere of the kingdom of heuen in the restauratiō renewing of man Whē Christ died for our sins Rom. 4.25 Rom.