liues To bee short euen wythout praying to God to giue them his holy spirite But wee must ioyne to our reading both pietie and feare of God wyth a desire to amend our liues as it is written in the Psalmes The secrete of God is reuealed to them that feare him Psal 25 14 Ioh. 7.17 Augustine of the profite of beleeuing c. 6 and his couenant to giue them vnderstanding Agayne If anie man sayth Iesus Christ will doo the will of my Father to him it shall bee giuen to knowe my doctrine whether it bee from God or whether I speake of my selfe Euerie man maye out of the holy Scriptures sayeth Saint Augustine drawe so much as maye suffice to satisfie and replenishe his spirite in case hee reade them wyth deuotion and holynesse according as Christian relygion requireth Moreouer wee are to praie vnto God August vpon the Epistle of Iohn Tract 2 that hee wyll graunt vs his spirite of vnderstanding Iesus Christ sayth Saint Augustine dyd open the harts of his disciples that they myght vnderstande the Scriptures Let vs lykewise praie vnto him to giue vs the lyke grace and to open our mindes and hee wyll heare vs. This prayer is to bee vsed before reading and of euerie man put in practise for if the prophet Dauid Psal 119 so perfectlye instructed in the lawe of God doth notwythstanding so often praie vnto him to giue him vnderstanding to comprehende it which of vs hath not neede to praie vnto God that wee maye profite in his holye woorde Let vs also accompt this doctrine of Saint Augustine as a holy rule August vpon Ioh. Tract 18 namely to reade the holy Scriptures with fruite and due reuerence that in those thinges which we shall vnderstand according to the analogie of faith wee may reioyce as of a good foode but for that which wee cannot vnderstand according to the rule of faith to deferre the comprehension thereof Yet in the meane time let vs not doubt but euen the same which we cannot comprehend is both true and holy 12 To conclude as Saint Peter admonisheth vs Let vs bee alwaies readie to giue accompt of that hope that is in vs 1. Pet. 3.15 And that wee may effect it and dulie discharge our selues Chrisostome vpon Iohn ho. 16. toward the end let vs bee carefull and diligent in the practise of this our dutie toward the holy Scriptures It is a straunge matter sayth Chrisostom that a Phisition a Shoomaker a Taylor generally euery Artificer is readie and able to yeelde a reason in defence of his profession and trade and yet the Christians can giue no accompt of their religion And yet ignoraunce in other Artes is no hinderaunce but in this life but ignoraunce in religion is hurtfull to the saluation of the soule That wee are so feruent and earnest in applying our mindes to other sciences and yet in that which is most necessarie for vs and as it were the fortresse of our soules wee are so negligent and slouthfull This sayth hee causeth the heathen to remaine obstinate in their errors and to skorne our religion For they studiing to maintaine falsehoode and wee not knowing how to defend the truth of our doctrine they conceiue that ours haue no soundation and thereof doo take occasion to blaspheame Iesus Christ as if he cunningly abusing the simplicitie of the people had deceiued and circummented them The same occasion doe we also minister as wel to those of the Romish Church as to the Anabaptists and other sectaries whereby to remaine obstinate in their errors because most of vs are so ignorant as you shall find very fewe able to yeelde any reason of the hope of their saluation no not so much as to shew wherefore they haue forsaken the Church of Rome and will not goe to Masse 13 Now as negligence in reading the holy Scriptures breedes this offence so is there yet another greater and more daungerous And that is that wee still abide in the former corruptions of the world and the flesh wheras contrariwise we should resemble burning torches to giue light to the poore and ignorant wee should I say be wholy renewed rauished in spiritual heauenly busines As in truth were wee more diligent and feruent in reading the holy Scriptures wee might greatly profite in this duetie for as in our prayers wee speake to God so in reading God speaketh to vs. Either is there anie sitter meanes or of greater efficacie for the reforming of vs into newnesse of lyfe than by dayly hearing them speaking vnto vs teaching admonishing reproouing and comforting vs setting before vs the blessed estate of the kingdome of heauen and lifting vp our mindes into the contemplation of Gods graces and of the life and glorie euerlasting There is no passion of our soules Chrisost on Gen. Hom. 29 sayth Chrisostome but needeth phisicke and cure from the holie Scripture Also whatsoeuer increase of strength groweth to the bodiâ— by meate the lyke groweth to the soule by the reading of the holy Scripture To bee short as a barre of yron by long lying in the fire waxeth hot red and of the nature of burning fire so that soule that dayly imployeth it selfe in reading and meditating the worde of God groweth to bee spirituall diuine heauenly and kindled in the loue of God The reading of the holy Scripture Chriso third sermon of Lazarus sayth Chrisostome is a strong fortresse agaynst sinne and the ignorance thereof a great daunger readie to cast vs headlong into a deepe gulfe and bottomlesse pit To knowe nothing of the holy Scripture is a great maime to saluation It engendreth heresies it begetteth corruption of lyfe and it maketh a mixture of heauen and earth Truely it cannot bee it cannot bee I saie that that man shal departe without fruit who taketh pleasure in the continuall and attentiue reading of the Scriptures As therefore this admonition of Iesus Christ Amend your liues ought continually to sounde in our eares so acknowledging our neglygence and former slouth in dayling reading Gods worde Aug. cap 22. of his meditations let vs heartily giue our selues to amend practising the same which Saint Augustine sayth of himselfe I delight O Lorde to heare of thee to talke of thee to write of thee to deuise of thee and in my heart to print whatsoeuer I reade of thee For this cause also doo I enter into the pleasant meddowes of the holy Scripture I gather the greene hearbes of holy sentences I eate them I chewe them I gather them together and I keep them in the coffer of my remembrance Let vs I saie doo our dueties better heereafter so that endeauouring and applying our selues with our whole heartes and mindes to the reading and meditating of the holye Scriptures with an carnest desire to profite and praier to God to graunt vs his holie spirite wee maye proceede in the knowledge of his heauenly will that so beeing instructed and readie to render a
his thirst Euen so the way to grow rich â—s not by heaping of riches but by diminishing the couetise of the same Augustine in his confessâ—on It will be saith S. Augustine no griefe to be depriued of riches if a man be not desirous to haue them Yea which is more Socrates very wel said that man is neuer so happie neither so fully enioyeth his desire as when he is willing to desire nothing Nature is content with little And man should neuer be poore if he could liue according to nature Chilon the Lacedemonian whose reputation glory was such that when hee was dead all Greece celebrated his funerals accoÌ„panied his body to the sepulcher while he liued vsed many sententious speeches but among the rest there were three of such estimation that they were written in letters of golde The first that ther is no better knowledge then for a man to know himselfe The second that the end of al strife contention is misery The third that man ought not to couet too much but to be content with that which may suffice costeth litle so long as it is ordered according to nature not according to our lusts which are infinite miserable Manlius Curius Plut. in his Apotheg To this effect do we also read of a certain Romane captaine to whoÌ„ the Embassaders of the Samnites offered a great sum of mony to the end to diuert him froÌ„ taking the charge conduct of the warres against theÌ„ When he had heard their Oration he shewed them a little pot vpon the fire containing a few hearbes rootes for his supper answered that he which was coÌ„tent with such a supper need not so much mony so sent them away When King Archelaus sent for Socrates with promise of great riches he returned him answere that at Athens meale cost but a halfepenie and water nothing 19 But what is the end of al these labors trauailes dangers that we in our for to get theÌ„ Is it not rest Yet might we both sooner with more safetie attaine thereto if we could bee content with so much as might suffice And to this effect we reade that wheÌ„ king Pirrhus determined to leauie war against the Romaines his couÌ„sellor Cyneas to the end to diuert him therfro asked him saying wel Sir When we haue ouercome taken Italy what shal we theÌ„ do Pirrhus answered we wil passe into Sicil theÌ„ce into Libia Carthage And what more said Cyneas Then wil we go into Macedonia said the king conquer all Greece Againe said Cyneas what shal we then do We will then said Pirrhus take our rest passe our time in pleasure Then said Cyneas Why do we not euen now take this rest ease but that we must needs with such paine danger labour trauaile goe to seeke that which already we haue in our handes This wise counsellor sitly shewed him that if he could be content with his own realme not haue coueted after other meÌ„s he might haue enioyed rest beene more happy theÌ„ by seeking to conquer other mens so to endanger himselfe after great labours to enioy none For contentation onely ministreth rest and giueth happines 20 Now therefore sith both Iesus Christ and Saint Iohn in their first Sermon doe admonish vs to amend and that this vice of couetousnesse is so common among men so deepely rooted in their harts so daungerous and pernitious Let vs to the end to refraine therfro diligently meditate vpon the remedies afore mentioned And first that we may denie this cursed couetise let vs remember that it is the mother and nurse of most wretched fruite which causeth vs to become enemies to God to our neighbor and to our selues as we haue more at large declared Secondly let vs not forget that riches are so farre from giuing contentment and making men happie that contrariwise they engender a thousand sorrowes and cares they are vnto vs as thornes that choke the good seede and the originall of all vertue in vs which they chaunge into vice and so make vs most miserable and wretched Thirdly that the vengeaunce and horrible punishment which God inflicteth vpon the couetous euen in this life but especially such as hee will poure foorth vpon them after this race make vs to abhorre this couetousnesse which is the roote of all euill Lastly let vs learne not to put our trust in these vaine and vncertaine riches but in the liuing God and depend wholly vpon his prouidence in all thinges necessarie for the maintenance of this life And let vs apprehend the treasures of the euerlasting kingdome contenting our selues with so much as God alloweth vs for this our pilgrimage and iournie from earth vnto heauen But because it is God onely that worketh in vs both the will and the performance let vs feruently and continually pray vnto him to purge our harts from this couetousnesse working in vs by his holy spirite whatsoeuer he requireth of vs in his word Psal 119.36 And with Dauid let vs say O Lord encline not my hart to couetousnesse but to obey thy precepts And with Salomon let vs say this praier Giue me neither pouertie nor riches feede me with foode conuenient for me Prou. 30.8 least if I be full I denie thee and say who is the Lord or least if I be poore I steale and take the name of my God in vain Now let vs proceede to ambition Of Ambition and Pride Chap. 12. AS Auarice is an excessiue coueting of riches so ambition iâ— an vnmeasurable desire of honour glorie and reputation with men That wee may therefore the more plainely laie open this vice we will consider it in three sortes First in that man not content with his estate coueteth to be greater and to haue more reputation and honour Secondly in that hee pretendeth a glory and praise in the giftes and graces which hee hath receiued from the Lord and this kinde of ambition may properly bee tearmed arrogancie and pride Thirdly when man saith or doth anie thing whereby to seeme to haue or be more than he hath or is it may well be tearmed boasting As for the first Gen. 1.26 Gen. 3 it is most liuely presented vnto vs in the fall of man Adam beeing created after the image of God and appointed Lord master ouer al his creatures was not content with that excellencie and greatnesse but by the instigation of Satan coueted and endeuoured to bee greater yea euen to bee lyke vnto God This plague hath so infected his posteritie that there is no imp of Adam but is tickled yea wounded with this desire to be great euen greatest of all And in deed as the couetous man is neuer satisfied with monie so is the ambitious neuer full with glorie and honour Ambition sayth Seneca Seneca in hiâ— Epistles neuer suffereth man to rest in the same measure of felicitie which himselfe hath before time wished No
tree and hearb should bring forth seed to increase according to his kind And therefore so many hearbes and trees as we see in gardens medowes forestes are so many witnesses against the Atheistes that there is a God 20 Now let vs speake of those creatures that haue not onely essence and life but also sence or seeing As fish soules and other creatures First as concerning their generation For example wee might demaund of those men that do belieue that ther is no God whether was first the henne or the egge For the egge commeth from the henne and the henne out of the egge If they answere the egge How came that egge without a henne Or how could that which was not make it selfe an egge Or how did that which was an egge hauing onely essence giue it selfe life Sith also that feeling commeth of sence how could a thing that had onely essence giue it selfe sence to heare see tast smell or feele either cold or heate Againe if there bee not also a cocke with the henne or that the henne sitteth not vpon the egge the egge wil rot bring forth nothing How therefore could the egge if it were before the henne bring forth the henne considering there was neither cocke nor henne as also that the egge had onely essence but neither life nor feeling If they say the henne was before the egge yet wil not that suffice For of necessitie there must also haue beene a cocke with the henne before the egge for otherwise the egge would neuer haue yeelded a henne It must needs then be that God hauing created heauen earth of nothing of that which neuer was either egge or henne Gen. 1. hath created the cocke the henne to bring forth egges froÌ„ whence the hens haue their originall as Moses teacheth 21 But yet let vs marke how the henne proceedeth from the egge Imagine the egge to be vnder the henne what is in the egge A substance hauing onely essence but neither token of life oâ— forme of soule Come againe within a few daies ye that perceiue the head of a litle chicken piercing the egge â—heâ—â— with her head and clouen beake Looke vpon the eyes and shape of the head Marke what is in it heare the voice Come to the body consider the winges and the feete What is in the body the â—â—â—ers the diuersitie of colours and to conclude the life and motions thereof Remember that al this was wrought within the egge shell whereto 〈◊〉 any man set hand or vnderstanding Who theâ— without touching the inner side of the egge hath formed such a creature onely through the hens warming of the egge who knew not what the did Who so will not acknowledge it to be onely God doth combat against his owne conscience and reason Moreouer who is the cause that hennes egges alwaies do yeeld chickeÌ„s the egges of other soules young ones according to the kinde from whence they came Doth this diuersity of soules rest either in the egges or in their substance Euery man knoweth no. The small chickens therefore issuing out of their shels are witnesses sufficient against the Atheists that ther is a God who hath created formed them 22 Next let vs behold other soules flying in the aire Al waightie thinges fall toward the earth What is it then that beareth vp the soules in the aire If they say the wings Put the winges of a swanne vpon a dead sparrow and cast it vp into the aire yet will it fall to the ground wings and all The soule therefore must haue life neither is that enough For in her winges she must also haue very artificiall motions together with a wonderfull industry to flie maruailous swift Some times to turne short some times to mount aloft as the larke and sometimes to stoope very low as the swallow And whence proceedeth this industry and skill but from God Againe who created the aire to beare them vp Meate to nourish them indued them with industry to make their neasts but God But this may suffice for soules Neither shall wee neede to aledge like testimonies for the diuinitie as may bee noted in fishes and other creatures who all with one consent doe agree in their generation shape life nature propertie and other considerations to proclaime that ther is a God from whom they take their essence life feeling and motions 23 Lastly let vs come to the chiefe handiworke of God which is man of the philosophers termed the little world because that in him we may discerne as it were an Abridgement of the whole world yea more then is to be seene in all the world besides For man besides his essence life and sence or feeling hath also reason vnderstanding The frame of mans body in euery part therof both internal externall considered doth sufficiently testifie him that created it to be a master workman And in deede who could so exactly proportion all the members of the body So dispose order it that euery part theâ—of hath relation to the vse seruice one of another together with the preseruation of the body vnder the conduct of a spirit that gouerneth the whole which without motion giueth seuerall motions to all the members of this body with reason and vnderstanding to guide euery member in his action representing to it selfe thinges pasâ— present and to come neere or farre off concealed and â—â—dden in the sea within the center of the earth aboue the heauens or in the bodies or heartes of men and declaring the imaginations thereof by the diuerse motions of the tongue And albeit such a spirit be in vs yet can we neither see nor comprehend it Howbeit man composed of such a bodie of such a spirit or soule cannot bee from all eternitie as in other creatures we haue proued The time was that man was not that he liued not that he had neither feeling nor reason Whence theÌ„ came the first man who was nothing How could that which had neither life feeling nor reason giue it selfe that which it had not How could that which was no spirit make it self a spirit How could that which had neither vnderstanding nor reason make it selfe vnderstanding and reason When thou seest a man Gen. 1. thou presupposest a father and to that father another father and so vpward vntill at last thou commest to Adam There art thou put from thy naturall discourse and presupposing a father for him and so art driuen to acknowledge God to haue created the first man as Moses also rehearseth Hee that seeth onely the portraiture of a man doth immediatly conceiue a painter and if it be a faire peece his first question is Who made it If a dead peece of worke shall make vs conceiue a liuing worke-man much rather should a liuing peece of worke namely Man make vs to conceiue a quickning worke-man euen God who onely is able to giue essence life feeling and reason 24 Now let vs proceed to 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 ricâ—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
from vs all trueth To be briefe he practiseth cunning in time of peace and violence in persecution Is it not then extreame folly yea euen desperate rage to beleeue such an enemie 9 But you will saie who will bee so vnaduised as to aske or take counsell of him When speaketh hee vnto vs Euen when vnder the pretence of Gods prouidence hee giueth or offereth vnto thee ritches honour dignitie pleasures carnall commodities to bee briefe prosperitie in all thy affaires For thinkest thou that he will not propound with them the like condition as hee did to Iesus Christ when he said Mat. 4.9 All these will I giue thee if thou wilt worship me Indeede hee doth not alwaies speake so like a deuill But comming as a friende to serue thy turne and to please thee in thy desires thou shalt well finde that in effect he tempereth some poyson or pernitious counsell among either that thou shouldest dissemble the knowen truth yea euen renounce it or to neglect the holy ministry or to dispence in practises nothing agreeing with charitie equitie or vpright dealing yet couered with the cloke of custome iniquitie of the time which will not beare better dealing telling thee that if thou be a sheepe the wolfe will deuour thee that the simple are not to deale in the world and that thou must liue and houle with the wolues 10 Neither is this all he mixeth yet another poyson that is hee lifteth thee vp in thy wealth that he may make thee to trust therin to employ it in pleasure and superfluitie to forget that thou art a mortall mā In summe to imagine that thou needest not the help either of God or man On the other side for he can turne all into poyson he will take away thy goods and bring thee into pouertie he will molest thee with long and tedious sickenesse he will make thee a skorne vnto men Hereupon he will seeke to perswade thee that thou maist iustly murmure against God complaine of him forsake him reiect and euen driue him away when hee offereth himselfe as did the Gaderinites when they driue away Iesus Christ because of their hogges whome the deuils had carried head-long into the sea Mat. 8.34 yea which is the tipe of all mischiefe euen to curse God whereof the historie of Iob is a manifest mirrour Againe art thou a great sinner Hee will set before thee the rigour of Gods iustice to plunge thee in dispaire Dost thou trust in his mercy Iob. 1. Hee will prouoke thee to sinne vnder pretence of friendship both to God and thee alledging that Where sinne aboundeth grace doth more abound Also that one Peccaus before thou diest Rom. 5.20 will suffice for all If thou appliest thy selfe to walke vprightly in the feare of God he wil counsell thee to thinke thy selfe a Saint and of great merite in the sight of God Doth hee finde thee wel resolued in the doctrine of Gods prouidence as he found Iesus Christ Mat. 4. when he alledged that Man liueth not by bread onely but by euery word that commeth out of the mouth of God He will sollicite thee to abuse it by tempting of God as he thought to haue surprised Iesus Christ when he exhorted him to cast himself from the toppe of the temple To be breefe his illusions and temptations are infinite 11 Now let vs marke the common course of men yea euen of many of those that professe the knowledge of God let vs iudge whether most of their workes be not euen so many examples witnessing that they beleeue and follow the counsell of their enemie Sathan let vs remember that al such thoughts imaginations motions affections and temptations afore mentioned be the counsels of our enemie Sathan That it is an extreame folly and madnesse for a man to beleeue his enemie that for the amending of our liues we must bee better aduised and beleeue him who is our true perfect friend euē our God who speaketh to vs in his holy Scriptures which onely doo containe assured holy healthsome counsell Of his loue towards vs we cannot doubt sith he hath giuen vs such a pledge as his sonne crucified for vs. He cannot neither will he lie or deceiue his children whome hee hath vndertaken to make blessed Let vs therfore oppose the counsels of Gods word against whatsoeuer the counsell of our enemies the world the flesh and the deuill Let vs followe the example of Dauid Psal 119.105 24.9 who protested that Gods worde was a light to his pathes that the testimonies of the Lord were his counsels that a young man shall amend his waie by walking according to the worde of God Let vs take heart in the example of Christ agaynst the illusions of the deuill and our other enemies Ephes 6.17 laying holde vpon the sworde of his spirite which is his word and with him let vs saie It is written It is written Psal 9.5 Let vs remember that Iesus Christ from God his father tooke the name of a counseller to aduertise vs that wee ought to receiue and beleeue his counsels onely Iosua 1. and not the counsels of our enemies the world the flesh and the deuill To bee briefe let vs put in practise the same which God in olde time enioyned to Iosua namely daie and night to reade and meditate vpon the booke of Gods lawe to liue after the contents of the same And so let vs assure our selues that according to his promise wee shall direct our course wiselye and prosper in all our attemptes Thus wee see that to the end to Amend our liues and hereafter to be better aduised we must beware of this Folly and neuer beleeue our enemies better than our friends The seuenth Folly To thinke our selues wise Chap. 8. THis seuenth folly sheweth man in all extremity and perfection to be a foole For being intangled in the sixe follyes afore mentioned many others he neuertheles thinketh himself wise and well aduised Among a hundred men that walke vp downe the streetes you shall not finde one that will bee contented to bee called foole or mad man but will thinke himselfe iniured for euery man desireth to be thought wise Yet they that beleeue not that there is a God they that esteeme better of man than of God they that thinke to liue euer and yet know not wherfore they liue they that iudge of mans felicity or misery by the outward shew they that beleeue their enemies rather than their friends Are not all these in thinking themselues wise euen perfect fooles yes and so haue we at large proued them 2 Yet may this folly be more generally considered in that man at the least for the most part thinketh himselfe to be but a man created for this temporall life and not a Christian beleeuing lyfe euerlasting For therof it falleth out that man being wise discreet and aduised as concerning the worlde yet a Christian foolish and senselesse
of our Lord Iesus Christ at the least once a yeere they seperated not themselues from the Idolaters and heathen shewing some testimonie of their Christianitie Let them that we speake of therefore consider by what title they may be called Christians sith they neuer communicate in the supper of Iesus Christ Neither may they replie as some doe that in ioyning with one Church they condemne all others for it is true that all assemblies that entitle themselues the Church of Christ are not so yet to acknowledge or alow of none for feare of condemning of the rest is to denie and condemne Christ in not condemning those who calling themselues Christ are Antichrists If a man bring a payment in golde where among there bee some peeces that seeme light or counterfaite thou doest not straight say I will take none least by taking so much as I take to be waight and currant you should complaine that I reiect the rest but thou wilt bring thy ballance and touch-stone and then wilt thou take so much as thou findest to be waight and currant and boldly refuse the rest Let these men therefore set before their eyes the markes of the true Church as their touch-stone and scales and by them consider where they are thereto also adioyning prayer to God that he will direct them by his holy spirit and so knowing the true Church and ioyning themselues therto Amend their liues by communicating in the holy supper of the Lord. Of our dutie to assist at publique Prayer Chap. 5. AS concerning publique or common prayer Gen. 17.7 Act. 9.14.21 2. Tim. 2.19 Psal 14.4 Esa 56.7 Mat. 21.13 Ioh. 16.23 Mat. 18.19 considering that thereby the holy Scripture signifieth the whole seruice of God also that his seruants are called people calling vpon God it alreadie appeareth that such as despise the same do cut off themselues from the degree of Gods seruants Where God calleth the temple the house of prayer he sheweth that the principall part of that seruice which he requireth of vs is that wee should assemble to pray and call vpon him as indeed these publique praiers are of great efficacie For albeit all priuate praiers directed to the heauenly father in the name of Iesus Christ haue promise to be heard yet is it not without cause that Iesus Christ aduertiseth and promiseth vs that if two faithfull doe agree vpon earth whatsoeuer they demaund of their heauenly father it shall be graunted This is a fauour as it were peculiar to the Church and noted by Dauid where he saith Praise waiteth for thee in Sion Psal 65.2 and vnto thee shall the vow be performed Herein he sheweth that the praiers of the Church signified by Sion are so sure to bee heard that God who heareth them looketh for praise in theÌ„ as indeed it is his dutie whose prayers are heard to yeeld thankes praisings to God And truely as when a whole Burgeoysie of a Citie doe come before their Prince and with one voice craue pardon for some offence or begge some grace or fauour the Prince will be more moued then if they being absent some one maÌ„ should speake for the whole Euen so wheÌ„ the whole Church assembled together doth with hart and minde in the presence of God accoÌ„panie the praiers which the preacher as the mouth of the congregation poureth forth let them be assured that those praiers do penetrate the heauens and that God is moued to heare them Not that he is subiect to passions as we but that by the feeling of our affections hee vouchsafeth to assure vs of his mercy goodnes toward vs. WheÌ„ Amb. de paenitent diuers how few so euer saith S. Ambrose are assembled together being vnited they are great And the praiers of a gret multitude cannot possibly be coÌ„temned 2 Likewise all people and nations in the world euen the Idolaters haue euermore had their assemblies therein publique prayers This sence or feeling being grauen in all mens harts that haue any religion that they ought to call vpon their God that it is an honour that God requireth at their hands and the true meanes to purchase his blessings toward them But in Christian Churches there is also this farther reason That their publique praiers are as it were a publique renouncing of all sects and societie with Idolaters and prophane people an acknowledgement and confession of the true God a publique sanctification of his name to his glory And therefore Act. 16.13 as the Iewes in old time so since haue the Christians euermore very carefully obserued this dutie of pietie and seruice to God as appeareth by the writings of the Apostles Prophets and by al Ecclesiasticall histories And to this purpose doth S. Luke rehearse that Paul and his companions being at the towne of Philippos came forth vpon the Sabaoth day and went to the riuers side where they vsed to pray This vndoubtedly was some out corner where the faithfull vsed secretly to meete to call vpon God So that albeit euery man priuately might haue prayed in his house Act. 21.5 and so haue auoided both the paine and daunger yet knowing that in dutie they were to separate themselues from Idolaters and the efficacie of the praiers of the congregation they ouercame the feare of the danger met in that place especially to pray and with one consent to poure out their praiers to the Lord. When S. Paul and his companions departed from Tirus all the congregation with their wiues and children brought them out of the towne and kneeling with them on the shore prayed Shall wee in these daies find this zeale among Christians No men will bee ashamed to imitate it and to kneele downe vpon a shore to pray to God publikely And yet the faithful of those times neuer did it without both reson fruit It is therfore a holy ordinaÌ„ce of God a most profitable exercise to come together to call vpon the Lord. As also it is ytâ—uty of al faithful carefully to come to such praiers that they may be pertakers of the fruits of the same especially in time of gret calamities or vpoÌ„ feare or liklihood therof We should eueÌ„ extraordinarily come together to call vpon God as we read that the prophet Ioel in the name of God coÌ„maunded Blow the trumpet in Sion sanctifie a fast Ioh. 2.15 cal a solemne assemblie gather the people sanctifie the congregation gather the elders assemble the children and together cry vnto the Lord in praiers feruent and extraordinarie old and young none exeÌ„pted And as euery one in respect of himself is therto bound so is it not enough that he faithfully employ himselfe only vnlesse he sollicit exhort others according to the prophesie of Zacharie saying The enhabitants of one Cittie shall say to another Vp let vs goe and pray before the Lord and seeke the Lord of hoasts I will go also Zach. 8 21. 3 Neither is it inough that in body we
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
but the dronken man casting vp the superfluitie of his wine for the ease of his bodie produceth a witnes which cryeth out for vengeance agaynst both body and soul for such excesse prophanation of Gods good creatures as wyll swallowe him vp in the terrible sea of Gods heauie wrath and indignation The dronkard sayth Saint Augustine pouring in his wine Aug. in his booke of repentance 1. Cor. 6.10 1. Cor. 5.11 is swallowed vp of wine and made an abhomination in the sight of God a contempt to the Angels a scorne to men depriued of vertue and a confusion with the deuills Neither is it in vaine that the Apostle Saint Paul denounceth to dronkards that they shall not inherite the kingdome of heauen And to shew how farre wee are to detest and abhorre this vice hee prohibiteth all conuersation wyth those who professing the Gospell doo giue themselues to dronkennesse 10 Is it not meete that dronkardes in the daie of iudgement should yeeld account of Gods goods which they haue abused by dronkennesse whereby they haue made themselues vnprofitable to the seruice of God through the abuse and prophanation of his so good creatures whereby they should haue bene induced rather to praise God and for destroying their bodies with wine which should haue bene to them as phisicke by the sober vse thereof to preserue them as Saint Paul exhorteth Timothie 1. Tim. 5 2â— August in a certain sermoÌ„ to drinke a lyttle in respect of his weake stomacke and vsuall infirmities But what shall we saie to him that forceth another to drinke himselfe dronke Saint Augustine answereth that in the day of iudgement he shall be guiltie both of his owne sinne and of his sinne whome he hath made dronken Little do we thinke vpon these iudgments of God yet can we confesse with our lips that ther is nothing more certaine than death nor more vncertaine than the houre thereof Againe what is to be sayd of such as die in their dronkennesse as we reade of Ela king of Israel Ammon the son of Dauid 2. Kin. 16.9 2. Sam. 13. Dan. 5 Luke 21.34 Balthasar king of Babylon and others Doth not wine cast them as it were quicke into the pit of hell Not without reason doeth Iesus Christ admonish vs to beware saying Take heed to your selues least at anie time your hearts be oppressed with surfeting and drunkennes and cares of this life and least that da e come on you at vnawares Be not dronke saith S. Paul with wine wherein is excesse Eph. 5.18 but be ye filled with the spirit As if he shuld saie that as it is dangerous to be filled with wine so in as much as we cannot be without filling he wisheth vs that it be not with wine but with the holy Ghost to the end we may bee made perfect in all spirituall and heauenly graces Rom. 13.13 11 The same Apostle admonisheth vs not to walke in gluttony dronkennes but so as we may be clothed with Iesus Christ thereby shewing that we must not presume of any vnion or coniunction with Christ but with condition that we forsake these corruptions of the flesh 1. Thes 5.7 They that are dronke saith he are dronke by night Thereby teaching that nothing so euill beseemeth the children of God whom he tearmeth the children of the day children of light as darknes which if men euen vnbeleeuers were not past all shame should not be seene in them but by night neither then but vpon condition to acknowledge the truth of the wordes of Iesus Christ Iohn 3.20 Senec. Ep. 84. to Lucill He that doth euill hateth the light And in deed how many things saith Seneca do men in their dronkennes which when they are sober they wil be ashamed of 12 This sole aduertisement might suffice to resolue vs to shun dronkennesse and to practise the counsell of Pythagoras who being demanded how a man might auoide it Pluta against the Stoâ—kes in his Apoth answered By considering what wee haue sayde and done when wee were dronke But because for the most parte our memorie then faileth vs the Lacedemonians in their publike bankets vsed to bring in two or three of their Helots a kind or seruants not much differing from slaues dronken to the end that by the insolencie and filthines of theyr dronkennes theyr youth might learne what a villanous and abhominable vice it is 13 Anacharsis maruelled at the Grecians who at the beginning of theyr feasts drunke in small cuppes but when theyr thirst was ouer in greate ones thereby declaring that it is an vnnaturall course as thirst decreaseth to increase in drinke Yet this corruption reprooued by a Heathen man is in vse among Christians yea and so that some at the first sitting downe will refraine from drinke to the end the better as they tearme it to beare the great blowes that is to drinke the great cuppes that shall come in the end Men woulde neuer bee so greedie and inclinable to this corruption Eras Apo. li. 3 if they woulde bee content to drinke as Socrates sayde such drinke as woulde not stirre vp a desire to drinke with out thirst Yet meane wee not to allowe of the counsell of Lycurgus who to keepe men from dronkennesse commanded to cut downe the vines Lycurgus sayth Plutarch was not so well aduised Pluta of hearing of Poets when seeing some fall to dronkennes and so to sinne he commanded to cut downe the vines It had beene better sayth hee to haue digged wells neere to the vines so by a sober God to haue bridled and corrected that frantike God as Plato tearmeth him hereby noting that we must beware of the strength and licorishnes of wine and a laie and asswage it with water 14 To conclude let vs remember the saying of Salomon Prouer. 23.29 To whome is woe to whome is sorrowe to whome is strife to whome is murmuring to whome are woundes without cause and to whome is the rednes of the eies Euen to them that tarrie long at the wine to them that goe and seeke mixt wine Looke not vpon the wine when it is redde or when it sheweth his colour in the cuppe or goeth downe pleasantly In the ende thereof it will bite like a serpent and hurt lyke a cockatrice Thine eies shall looke vpon strange women and thine heart shall speake lewde thinges Let vs heereunto adde his Oration that defended the strength of wine Oh yee men how strong is wine 1. Esd 3.18 it deceiueth all men that drinke it it maketh the minde of the king and of the fatherlesse all one of the bond man of the free man of the poore man and of the rich man It turneth euerie thought into ioy and gladnes so that one remembreth no manner of sorrowe or debt It maketh euerie heart rich so that one remembreth neither king nor gouernor and causeth to speak all things by talents When men are dronke they haue
giuen themselues to the idolatries of the Ammorites and Hittites and thou hast followed their example The same did the Emperour Marcus Aurelius who aboue all men was careful to bring vp his children in vertue obiect to his wife for speaking to her of the instruction of her daughters hee said What will it auaile for her mistres to teach her honestie and modestie when our selues in our workes doe inuite her to wantonnesse 29 Verball instruction without example of good deedes is a dead doctrine and contrariwise good examples are the life of instruction to make it profitable and effectuall If the example of parents be contrarie to their instruction If I say they teach their children sobrietie modestie and chastitie and yet themselues wil follow drunkennesse foule and lasciuious speeches gestures and actions it is as if with their tongues they should say Be vertuous and by the hands lead them with them to al vice and corruption Plut. in the Educat of children Wicked fathers saith a certanie heathen Philosopher are wicked counsellers to their children If we would take him to bee a monster in nature and vnworthie to liue in a common wealth that should counsell his childe to drunkennesse and fornication what shall wee thinke of those who committing such iniquitie doe by their example much more mightily put forward their children to such abomination then by word they are able What accompt can those fathers giue vnto God who by their euill example haue drawne into hel their children whom he deliuered to their charge to be guided into heauen Albeit such fathers pitie not themselues yet at the least let them take pitie of their children and not carrie them with them into euerlasting destruction Plut. in the precepts of marriage Wee reade that the graue personage Cato deposed a senator out of the Senat of Rome onely because hee kissed his wife in the presence of her daughter This truly was extreme seueritie especially if we consider the maners of our daies But this Ethnick hereby declared how grieuously such parents are to be reproued as shall vse any lewd speeches or shamelesse behauiour in briefe any worldly or carnall actions in the presence of their children to whome their example may be as a dispensation to giue thēselues to the like As also how can they forbid that in their children which themselues doe commit How can they correct them for the faultes which themselues doe vse Albeit children in respect and reuerence to their parents dare not reply and say that themselues doe those things for the which they reproue them yet will the neighbours or others obiect it to their shame Besides their authoritie shall bee so much the lesse in that they declare in their works and actions that they alow that which they forbid in words If parents therfore desire that their instruction may be effectuall and yeeld fruite let them declare the same in holy life and vertuous conuersation Plut. in the Education of children Let them saith an auntient Philosopher so order and gouerne themselues that their children seeing the same as it were in a glasse may be restrained from dishonest speeches and wicked deedes Let them do as guides that shew the right way and foords ouer riuers by going before those whom they lead that their children following the steps and examples of their parents may conforme thēselues to their vertues so with them and by them be led to saluation and life euerlasting 39 Finally let all parentes diligently and feruently pray vnto God first for themselues that he by his holy spirit will vouchsafe to guide them in the instruction of their children that they may with all diligence faithfulnes and discreation employ themselues in euery part of their dutie toward them Secondly let them dayly commend their children by hartie praiers to the father of light who is the giuer of all goodnesse and blessings that hee blessing their labours about their children may replenish them with the gifts and graces of his holy spirit that they may profit in all things requisite to his glorie and their owne benefite and saluation And this dutrie let them begin to performe euen so soone as they are in hope of generation by praying to God to preserue it to giue to the mother happy deliuerance of her fruite and so to dispose that the child may receiue the seale of saluation by Baptisme grace to bring forth fruites to Gods glory Let them remember that the praier of the whole Church for their children in their Baptisme is a warning of their bounden dutie dayly to do the like for them after they be admitted into the couenant by Baptisme Iob. 1.5 In this point let them remember the care of Iob for his children that were already growne and come to age not only in that he dayly sent vnto them to sanctifie them by admonishing them of such infirmities as they might peraduenture haue committed in banqueting albeit modestly and soberly together But also in that he dayly rose vp earely and offered sacrifice for them according to their number saying to himselfe It may be my sonnes haue sinned and blasphemed God in their harts Wherein hee giueth vnto parents two notable lessons One that if the children doe sinne the parents are to examine whether themselues may not be guiltie in the sight of God as not hauing sufficiently performed their duties in teaching admonishing giuing good example praying to God for them The other that they ought to haue such a care of the saluation of their children that albeit they haue not committed any notable apparent sinne yet presupposing that according to mans frailtie they liue not without offending God after the example of Iob who offered sacrifice to God for his children and that no doubt his sacrifices were accompanied with hartie praier for them they must pray for their children that their sinnes may bee forgiuen them through the onely sacrifice of Iesus Christ 31 To conclude As S. Paule tearmeth the family of Philemon Philem. ver 2. Rom. 16.5 Psalme 101. also of Aquila and Priscilla the Church so all parentes and householders ought so to gouerne their children and familie that their houses may be euen so many small Churches whereout according as Dauid protested that he would employ himself in that dutie all vice and corruption may bee expelled and banished to the ende the house of God may bee holy also that God may bee praised worshipped adored and called vpon Euening and Morning and at meales For vndoubtedly al families thus ordered shal euen feel the truth of Gods promises that he wil be in thē as in his temple will blesse thē with al his graces pomised to his Church Of the dutie of children to their parents Chap. 5. NOw let vs come to the duties of children to their parents And these doth God comprehend in the fifth commaundement of the lawe in these words Honor thy father and thy mother And
of such a benefite of God and according to the threatning of Amos to endure such a famine not of bread but of the worde Amos 8.11 that the strongest and most lustie seeking after it but not finding it may perishe 5 Now it resteth that we speak of the third parte signified in the worde Honor which is the assistaunce of the Pastour and this is to be practised especially in two sortes First the Church is in dutie to prouide that her Ministers may haue conuenient mainteynance least they should be withdrawne from their charge by labouring for the sustenance of their family True it is that S. Act. 20.34 Paul did sometimes labour with his handes for his liuing but it was when the Churches had no meanes to prouide for him by reason of persecution or else when he perceiued that by receiuing his maintenance from the Church there was some back-sliding in the preaching of the Gospel as at Corinth For when some false Apostles preached there without reward Saint Paul would be no president for them to receiue maintenance from the Church as himselfe writeth vnto them saying We haue not vsed this power 1. Cor. 9.12 namely to take hyer of the Church but suffer all things that we should not hinder the Gospell of Christ 2 Cor. 11.9 but otherwise hee vsually tooke of the Churches wherwith to liue as himselfe saith that hee euen robbed them and tooke wages to doe the Corinthians seruice 6 Likewise albeit himselfe tooke nothing of them yet doth he at large tel them their duties to their Pastors Who saith he 1. Cor. 9.7 doth go a warfare any time at his owne cost Who planteth a vineyard and eateth not of the fruite thereof or who feedeth a flocke and eateth not of the milke of the flocke doth not the lâ—we say the same For it is written in the law of Moses thou shalt not mussell vp the mouth of the Oxe that treadeth out the corne doth God care for Oxen or saith he it not for our sakes For our sakes no doubt it is written that hee which eareth should eare in hope Gal. 6 6. and that hee which thrasheth in hope should be partaker of his hope And heereof he addeth a notable reason If wee haue sowen vnto you spiritual things is it a great thing if we reap your carnal things Know ye not that they which minister about the holy thinges eate of the thinges of the Temple and they which waite at the aulter are partakers with the aulter So also hath the Lord ordeined that they which preach the Gospell should liue of the Gospell It seemeth that among the Galathians some had small care of this duetie for where S. Paul saith Let him that is taught make him that teacheth him partaker in all his goods he addeth Be ye not deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape Here the Apostle sheweth that as the Church is bound to prouide for the maintenance of her Pastors so by such employment of her goods she receiueth not onely this incomprehensible benefite of instruction to saluation but also a reward in the life to come and they which make no accompt of this dutie and of Gods promises shall as contemners of him feele his vengeance Likewise as the Church is the house of God and the kingdome of Christ so they that bestow their goods vpon the maintenance of the holy ministerye without the which this house kingdome cannot subsist do offer a sacrifice of a most excelleÌ„t sweet sauour in the presence of the Lord. Prouision therfore for the Pastors whether by the magistrate or by the contribution of the flock is a most necessary and profitable duty of the church 7 The second and principall assistance that the Church oweth to the Pastors is earnestly and continuallye to praye to God for them for as Christ coÌ„mandeth vs to pray to the Lord of the hâ—uest to send workemen into his haruest Mat. 9. â—8 so is it our duty when hee hath giuen vs faithful Pastors to pray vnto him firste to preseâ—ue them in health and long life for the good and edification his Church secondly by his holy spirite to guide them that they may faithfully and with fruit employ themselues in their ministerye The rather is the Church bound to this dutie because it cannot otherwise expect any great fruit from man And indeed Sainâ— Paul an Apostle endued with most excellent giftes doth neuertheâ—esse desire the Churches incessantly to make supplications for him namely writing to the Ephesians he requireth theÌ„ to pray to God for him that he may open his mouth boldely to publishe the secrets of the Gospell that therein he may speake boldely as hee ought to speake The same doth he also require of the Colossians praying also for vs Colos 4. â— that God may open vnto vs the doore of vtterance to speake the misterie of Christ wherfore I am also in bonds that I may vtter it as it becommeth me to speake Writing also to the Thessalonians he saith Brethren 2. Thes 3.1 pray for vs that the worde of the Lord may haue free passage and be glorified euen as with you Rom. 15.30 and that wee maye be deliuered from vnreasonable and euill men for all men haue not faith Writing to the Romains he proceedeth further saying Brethren I beseech you for our Lord Iesus Christs sake and for the loue of the spirite that ye would striue with me by praiers to God for me That I may be deliuered from them which are disobedient in Iudea and that my seruice which I haue to doe at Ierusalem may be accepted of the Saints If so excellent an Apostle doth plainely confesse that hee cannot open his mouth to preach the worde that he cannot auoide the crosses and assaultes of the wicked or that he can doe nothing that may be acceptable to the Saints without the assistance and blessing of God If hee acknowledge that to obtain these graces he standeth in need of the praiers of the Church and if in so many places so instanly he desireth her employment heerin what good may we expect in the ministery of our Pastors euen of those that be most apt and faithfull vnlesse feruently and continually we doe praye vnto God for them Most men haue small minde of the dutie and importance of these praiers yet is this negligence and ingratitude many times punished in the most dangerous faults of the Pastors which turn to the great preiudice of the Church besides that God also in his iust iudgement taking to himselfe the faithfull Ministers or transporting them elsewhere doth either giue vs hyrelinges or wholye depriueth the Church of the holy ministery To the end therefore that according to the exhortation of Iesus Christ wee maye amend let vs acknowledge how precious the spirituall heauenly and eternall giftes that we receiue by the ministery of our Pastors are And what an excellent charge
the vessells of mercie which hee hath prepared to glorie To be short hee teacheth vs that the declaration of his wrath agaynst sinne and consequently of his holynesse and iustice in punishing the same also of his power and authoritie to dispose of his creatures as hee will and lastly of his great mercie to the elect do all serue to the manifesting of the glorie of God As nothing therefore doth better beseeme God than the manifesting of his glorie so for the iustifying of God and the shutting of the passage agaynst all such blasphemies it sufficeth with the Apostle Saint Paul to maintaine that his glorie shineth in his mercie to the elect in his iustice against the vessels of wrath prepared to perdition and in his power and authoritie to dispose of his creatures as hee wyll For such as are not content wyth this reason doo shew themselues to bee enemies to the glorie of God Besides that this phrase of speech which hee heere vseth when hee sayeth Who is it doeth shew that in whatsoeuer God doth for the manifesting of his glorie man is not to murmure or replie especially considering that it was and is the purpose of all Gods workes Prou. 16.4 For hee hath made all things for himselfe sayth Salomon euen the wicked for the daie of his calamitie 15 The same Apostle in another place verie notablie confirmeth the premises saying God hath shut vp all in vnbeleefe Rom. 11.32 that hee might haue mercie on all The purpose of Saint Paule in this place is to shew that the Gentiles were vnbeleeuers euen vntill the resurrection of Iesus Christ and the Iewes after it to the ende that the Gentiles beeing conuerted by the preaching of the Gospell might confesse that hauing so long remayned in vnbeleefe plunged in idolatrie and giuen ouer to all wickednesse Ephe. 2 1◠euen as Saint Paul sayth without Christ without God and without hope It was vndoubtedly a worke of meere wonderfull mercie of God to receiue graft them into the Church by preaching of the Gospell Likewise that the Iewes after their incredulitie which hath now continued aboue fifteene hundred yeeres receiuing the Gospell whensoeuer it shall please God to call them thereto may also confesse that theyr saluation proceedeth neither from the worthines of theyr ancestors neyther from the merites of their works but from the soueraigne and meere mercie of God Beholde here a number both Iewes and Gentiles reprobates vesselles of wrath whome God hath shut vp in rebellion and vnbeleefe in whose iust perdition Gods mercie shal the more shine vpon a small number of his elect If anie man list heereat to take occasion to murmure in that hee cannot comprehend Gods iudgements let him with Dauid remember that they are wonderfull deepe And in lieu of labouring and seeking to finde out the reason of them let him in maintenance of Gods iustice with Saint Paul crie out and saie O the deepnes of the riches Psal 36.7 both of the knowledge and of the wisedome of God! How vnsearchable are his iudgements and his wayes past finding out For who hath knowen the minde of the Lord or who was his Counsellor Or who hath giuen vnto him first Rom. 11.33 and hee shall bee recompenced For of him and thorough him and for him are all thinges to him bee glorie for euer Amen Heere wee see how the Apostle by the tenour of this exclamation beating down the pride rash presumptiō of man teacheth vs to containe our selues in all sobrietie modestie and humilitie in the sight of God to reuerence his iudgements which hee hath sayd to bee incomprehensible In our selues to feele that there is in God a depth of wisedome which swalloweth vp mans vnderstanding to confesse that he is not bound to his creature to acknowledge that it is not possible for vs to comprehend his waies and finally that in this wonderful worke we must glorifie God for euer How horrible therefore are the blasphemies of those that dare accuse God of iniquitie and vniustice because hee openeth not vnto them the treasures of this heauenly wisdome wherby they may vnderstand the reasons of his incomprehensible iudgements workes waies which cannot possibly be found out 14 The prophet Esaie rehearseth that hee receiued from God this commandement Go saie vnto this people ye shall heare in deed but ye shall not vnderstand Esay 6.9 ye shall plainly see and not perceiue Make the heart of this people fat make their eares heauie shut their eies least they see with their eies and heare with their eares and vnderstand with their hearts and conuert and he heale thē This is a commandement that seemeth verie strange for it doth not only foreshew the hardning of the heart of the Iewes and consequently their destruction but also that preaching shall be the occasion to blind them and to harden their hearts Shal we therefore saie that God is the author of their hardnes blindnes sin and destruction that proceed therof God forbid And therefore note what S. Paul said to the vnbeleeuing Iewes It was necessarie the word of God should first haue bene spoken to you Acts 13.46 but seeing ye put it from you and iudge your selues vnworthie of euerlasting life loe we turn to the Gentiles Moreouer wherefore hath God wrought in the harts of some by his holy spirit giuen ouer others to hardnesse of heart and blindnesse True it is that as a iust iudge he hath punished the wickednes of vnbeleeuers in hardning them yet must we ascend to the eternall decree of God who hath elected those whom he would to conuert them giuen ouer the others to be hardned Now albeit thou canst not vnderstand why he hath chosen those rather than the other why he causeth the doctrine of saluation to be preached to some with such efficacie of his holy spirit that thereby they do conuert beleeue but vnto others without any efficacy of his spirit wherby they harden thēselues so increase their condēnatiō also how God hardneth yet is no author of the hardnes of hart either of the sins that thereof doo proceed yet see thou reuerence the incomprehensible iudgements of God and consider what went before this commandement giuen vnto Esaie Esay 6. Hee saith that hee sawe the Lorde sitting vpon an high throane and lifted vp and the lower parts therof filled the temple The Seraphims stood ouer it couering their faces with two wings and crying one to another Holy holy holy Lord God of hoasts the whole world is ful of his glorie This teacheth vs to humble our selues before this holy most holy one and to reuerence the iudgements of this king that sitteth vpon the throne Iohn 12. 42 as most holy and most righteous and in the execution whereof shineth his glorie Whereuppon Saint Iohn hauing alleadged this sentence of Esaie touching the blinding and hardning of the Iewes expresly doeth note that the Prophet spake
darknes What concord hath Christ with Belial Or what part hath the beleeuer with the Infidell And what agreement hath the temple of God with Idols for yee are the temple of the liuing God as God hath sayde I will dwell among them and walke there and I will bee their God and they shall bee my people Wherefore come out from among them and separate your selues sayth the Lord and touch no vncleane thing and I will receiue you and I will bee a father vnto you and you shall bee my sonnes and daughters saith the Lorde almightie And in the next Chapter following hee addeth Now therefore beloued seeing wee haue these promises let vs cleanse our selues from all filthinesse of the flesh and spirite and growe vp vnto full holinesse in the feare of God 3 The temple of Ierusalem was called holy because it was not a lodging for men but the house of God wholye dedicated and consecrated to his seruice as were also the vesselles belonging thereto in the same respect called holy Nowe if Baltasar king of Babylon by vsing them in a banquet drinking in them with his princes and concubines dyd prophane them and was for the same soone after rewarded for the same night hee lost both his kingdome and lyfe surely they that shall abandon not the vessels but the temple it selfe and not a temple of stone and of wood but euen theyr bodies and soules that are made the liuely temples of the liuing God to the prophane and filthie vses of the world and the flesh in lieu of dedicating the whole to the holye seruice of God who is with them do most filthily prophane the Temple of God and can expect no other than a most horrible vengeaunce and punishment as the holie Apostle Saint Paule protesteth saying Hee that destroieth the temple of God God will destroie him 1. Cor. 3.17 for the temple of God is holy which you are When a king maketh his entrie into a Towne or Citie hee findeth those streetes where he is to passe made cleane and his pallace hanged howe much rather ought wee whome God chooseth to bee his temple and to make his entrie into vs to bee with vs and to dwell with vs to purifie and cleanse from all filthynesse and vncleannesse and to adorne the place of his habitation with all vertue and holynesse 1. Pet. 1 13 4 Heereunto doth Saint Peter exhort vs saying Gird vp the loines of your minde bee sober and trust perfectly on the grace that is brought vnto you by the reuelation of Iesus Christ as obedient children not fashioning your selues vnto the former lusts of your ignorance But as hee that hath called you is holie so bee yee holie in all manner of conuersation because it is written Leuit. 11.44 19. 2 Be ye holie for I am holy Where hee sayeth that the loyns of our minds must be girt hee sheweth that as they that weare long garments when they come in foule wayes doo tucke and girte them vp least they should load them with mire by dragging them through the same so wee whose mindes and affections doo so bend to the earth that they doo euen traile thereupon walking thorough this world full of mire and corruption must tucke them vp toward heauen least they shoulde touch such daungerous and damnable mire from the which we ought wholy to retire and separate our selues that we may be made holy to the Lord. If anie man 2. Tim. 2.21 sayth Saint Paul purge himselfe from these filthinesses and corruptions he shall be a vessell vnto honour sanctified and meet for the Lord and prepared vnto euerie good worke 5 Iesus Christ prayeth vnto his father to sanctifie vs but how Euen by withdrawing vs from the corruptions of this worlde Iohn 17.17 and guiding vs by his spirite to bee consecrated and dedicated vnto him If therefore we grow not in sanctification we do make vaine the prayer of Iesus Christ so farre as it concerneth our selues In the same prayer hee addeth this protestation For their sakes I sanctifie my selfe Iohn 17.19 that they also maie bee sanctified thorough the truth If our sauiour Iesus Christ sanctified and consecrated himselfe to God his father to the ende his holynesse might stretch vnto vs and so in him and by him wee might bee sanctifyed vnto God wee doo falsely boast that hee is Emanuel God wyth vs conioyned and vnited vnto vs and that wee are members of his bodie vnlesse that separating our selues from the corruptions of the worlde and the flesh 1. Cor. 1.30 wee bee sanctified in him and vnto him And in deede if Christ were of God made vnto vs not onely righteousnesse but also sanctification it is in vaine for vs to boast of iustification wythout sanctification for God beeing wyth vs and vnited vnto vs this vnion must of necessitie engender not onelye our iustification in him but also our sanctification by him 6 It is the holy Ghost dwelling in vs that hath conioyned vs with Iesus Christ that hee may bee E anuel God wyth vs For hee sayth the Apostle Saint Paul that hath not the spirit of Christ is not his And as there can bee no fire without warmth or lyght so cannot God bee by his spirite in vs or with vs but hee will also sanctifie and purifie vs from all vice and corruption Rom. 8.9 that hee may consecrate vs vnto God We beleeue the holy Catholike Church Holy I saie because God is with it causing it to participate in his holynesse Wee are not therefore members of this holy Church vnlesse wee also bee holie As lykewise wee adde that wee beleeue the communion of Saintes that is of the faithfull and children of God But falsely and in vaine shall wee beare the name of Saintes or pretende our selues to bee the faithfull and children of God vnlesse that denying the filthynesse and corruptions of the worlde and the flesh wee bee fully dedicated in all purenesse and holynsse to the seruice of God And in deede when the holy Apostle sayeth Ensue peace and holinesse Heb. 12.14 without the which no man commeth to the Lorde Hee aduertiseth vs that holinesse is as it were the bonde betweene God and vs also that without the same we cannot beholde the face of the Lord. 7 This is the will of God saith Saint Paule euen your sanctification 1 Thes 4.3 that is that wee abstaine from whooredome that euerie one of you shuld know how to possesse his vessell in holinesse and honour not in the lust of couetousnes euen as the Gentiles which knowe not God That no man oppresse or defrande his brother in anie matter for the Lorde is auenger of all such thinges as wee also haue tolde yee before time and testified for God hath not called vs to vncleannes but vnto holines 8 Whereas Emanuel commaundeth vs to sanctifie the sabaoth daie hee therein sheweth vs how much his holynes doth bind vs to amend our liues The
righteousnes What else haue wee therefore to doo but still to haue this name Iesus whereby wee bee aduertised that hee hath saued vs from our sinnes and consequently from eternall death before the eies of our vnderstanding that wee remembring that he hath withdrawen vs out of hell from eternall fire darknesse weeping and gnashing of teeth maye in heart bee feruently inflamed in his loue And that the remembrance that he hath paide so many deadly debts to discharge vs maye more and more inforce his loue Finally let the representation of the death of our olde man crucified with this Sauiour make vs so to abhorre sinne and corruption that we suffer it not to liue in vs to our owne death Thus shall the name Iesus beget in vs a feruent desire to loue him to please him and to obey his commaundement wherein hee willeth vs to amend our liues Acts 10.38 Luke 4.18 Esay 61.1 Iohn 1.16 1. Ioh. 2.27 8 Now let vs come to the title Christ. This name in Greeke as also the name Messias in Hebrue doeth signifie as much as if wee should saie Annointed And by this annointing is meant the fulnesse of the holie Ghost which he hath receiued as Saint Luke noteth and himselfe doth acknowledge where hee applieth to himselfe this saying of Esaie The spirite of the Lorde God is vpon mee for he hath annointed me He was fulfilled to the end wee might be partakers of his fulnesse as Saint Iohn saith who also speaketh of the holy Ghost saying The annointing that you haue receiued from him abideth in you 1. Cor. 3.16 and you need not to bee taught but as the same annointing teacheth you all thinges and it is true and is not lying and as it taught you yee shall abide in him Saint Paul calling vs the temples of God addeth this reason Rom. 8 9. that the holie Ghost dwelleth in vs. This name Christian deriued from Christ and proper to his disciples confirmeth the same For likewise as the same Apostle sayth They that haue not the spirite of Christ are not his But as there is no true or naturall fyre but yeeldeth heate or light so the holye Ghost cannot bee in vs wythout the feeling and shewing forth of effectes beseeming his holynesse And therefore this name Christ aduertising vs that wee are partakers of the annointing of his holy spirite should be vnto vs a mightie and liuely argument to amend our liues And this shall wee the better vnderstand by considering the names attributed to this spirite to represent vnto vs the effectes of the same 1. Pet. 5.2 First hee is called Holy because that of himselfe and in him selfe being holy euen in al perfection it is he that sanctifieth vs by separating vs from the common degree of other the children of Adam to the end we may be dedicated and consecrated to God Whereupon Saint Peter sayth that wee are elect through the prouidence of God in the sanctification of the spirite to obey and be sprinkled with the bloud of Iesus Christ And that as being made the children of God through faith we must be wholy renued Saint Paul teacheth vs that this commeth of the holy Ghost He sayth he that hath raised Iesus Christ from the dead Rom. 8.11 1. Cor. 15.45 shall quicken your mortall bodies with his spirit dwelling in you In this sense is he named the second Adam that proceeded from heauen in a quickning spirite For the Apostle compareth the spirituall life that Christ by his spirit imparteth to the beleeuers with the sensual life that men receiue from the first Adam And therefore we do in vaine boast of Christianitie and the spirit of Christ so long as we are not so renued as to haue nothing in common with the vnbeleeuers that dwell vnder the tirannie of the vncleane spirit which infecteth with all corruptions defilings all those that haue not the spirit of Christ 9 Particularly he is named the earnest pennie of our inheritance As when a man doth purchase an inheritance hee first giueth earnest that is some part of the monie promised Ephe. 1.14 that serueth as a beginning to the paiment of the total summe so God hauing redeemed vs by the bloud of Iesus Christ giueth the earnest penie of his holy spirit that is to saie a beginning of knowledge of the true God of sanctification of loue to God of righteousnes and of peace ioy in the holy spirit attending vntill he finish in vs the communication of that light ioy holynes and glory that we shal haue perfectly in heauen Whereby it appeareth that wee wrongfully boast our selues to be christiās annointed with the spirit of Christ so long as we be not indued at the least with some beginning of this heauenly light sanctification loue of God spiritual peace and ioy which are the earnest of the spirit do not indeuor daily to increse in these spirituall giftes and graces He is also called Water Esay 55.1 44.3 for of the holy Ghost doth Esaie speake saying Come vnto the waters all yee that thirst Againe I will poure my spirite vppon the thirstie and my riuers vpon the drie Then to expound the same he sayth I will poure forth my spirite vpon thy seede Heereby doth hee shewe vs that as raine with the moisture thereof fatteth the earth to make it fruitfull so doth the holy spirite with his inuisible grace make vs fruitfull to produce the fruites of righteousnes as Iesus Christ also declareth saying He that beleeueth in me Iohn 7.38 out of his belly shall flowe riuers of the water of life This saith S. Iohn he spake of the spirit that all they should receiue that beleeued in him As therefore if hearbs watered do stil continue drie we iustly saie they are dead so can we not aduow our selues to be Christians watered with the spirit of Christ so long as in sted of bearing fruit by amendement of life and giuing our selues to good workes we continue drie and withered 10 Sometimes hee is also called Water to signifie his power to purge and cleanse our filth and corruption as Ezechiel sayth I will poure vpon you cleane waters and yee shall bee cleansed Ezech. 36. 25 I will cleanse you from all your filthines and from your Gods of doung And will giue vnto you a new heart and will put into you a new spirite and I will take your stonie heart out of your flesh and will giue you a heart of flesh and I will put my spirit into you and cause you to walke in my statutes and to keepe my ordinances and you shall doo them But if we in lieu of amending our liues do abide in our filthinesse and corruption with stonie heartes and keepe not the ordinances of the Lord it is in vaine for vs to intitle our selues Christians watered with the holye waters of his spirit And because that by watering vs with the liquors of his graces hee maketh vs strong