premises confirmed in that the Church is called the house of God For as the holy scripture speaketh of two sorts of children only the one the children of God the other of the deuill 1. Tim. 3.15 1. Ioh. 3.10 so are ther but two houses the one wherin the childrē of God are gathered norced together the other wherin the childrē of the deuil are scattered abrod So many therfore as are in the Church are the children domestical seruants of God as S. Paul also calleth them Ephe. 2.19 And contrariwise they that do refuse to adioyne thēselues therto are forreners strangers as the Apostle nameth thē Christ himself Ioh. 14.2 wher he saith that In the house of God my father ther be many māsions attributing the same title of the house of God to the heauēly Citie which is the congregation of the elect in heauen replenished with the glory of God as he doth to the Church and assemblies of Saints which do enioy the ministery doth admonish vs that the house of God vpō earth is the ready way there by to climbe the gate that we are to enter at into this house of God And cōsequētly that they that refuse to enter into the house of God vpō earth haue no accesse or entry into the house of God 1. Tim. 3.15 3 This Church is also called a piller of the truth in two considerations first because that without the same ther is nothing but lying cōsequently the dominion of the deuill the prince of darknes and father of lies Secondly to aduertise vs that all they vnto whō God hath reuealed his truth are by this title aduowed to be pillers therof by confessing preaching defending it before against all men yea euen by suffering for the same Whereby it euidently appeareth that such as will not make profession but refuse to ioyne with the Church do deserue to be giuen ouer to the power of the father of lies because so far as in thē lieth they suffer the truth to fall be brought to nought Gal. 4.26 But especially we are to note this title Mother attributed to the Church which sheweth her to bee the mother that brought vs foorth the nouise that suckled vs with her two pappes of the word and Sacraments the tutrix that bringeth vp guideth gouerneth vs vntil that hauing put of this mortall flesh we become like vnto the Angels And sith it is the wil of God that al they to whō he vouchsafeth to be a father shold acknowledge the Church for their mother those that shal refuse to adioyne themselues therto are not Gods children Which is more S. Paul calleth this Church Eph. 4. the assembly of Saints and body of Christ teaching vs that as the members therof are aduowed to be Saints mēbers of Christ so they that do refuse to adioyne thēselues therunto are holden as being no Saints nor members of the body of Christ to be the members of Sathan Mat. 12.43 whom the Scripture termeth the vncleane spirit Which consideration should minister as great terror confusion to these as contentment consolation to the members of the body of Christ When Iesus Christ therfore S. Iohn do cal vpon vs to Amend they do admonish vs that among al other things renouncing Idolatry we are especially to adioine our selues to the church of Christ to the end to become members of his body whereby departing from the kingdome of Sathan we may haue entrie accesse into the house of God wher hauing the Chruch for our mother wee shall bee assured to haue God for our father finally renouncing al falsehood we shal be made pillers and supporters of the truth by confessing and maintaining the same all the daies of our liues to the glorie of God and the saluation of our soules That we ought diligently to frequent Sermons Chap. 3. THe premises shall we much the better vnderstand when wee shall more particulerly be instructed what the Church is by the markes of the same And these are comprised principally in three points In the pure preaching of the word of God In the lawfull administration of the Sacraments and in the publike inuocation of one onely God in the name of our Lord Iesus Christ Concerning preaching Iesus Christ saith My sheepe heare my voice and follow me Thereby declaring that so many as heare the voice of Christ are his flocke and his Church Ioh. 10.27 and to that sence in another place he saith He that is of God heareth the voice of God But how can we heare Iesus Christ who is in heauē Ioh. 8.47 He that heareth you saith he to his Apostles Heareth me It followeth then that he that refuseth to heare Iesus Christ Luk. 10.16 when hee speaketh by his ministers is none of his sheepe And this indeed is euidently confirmed by the scope and right vse of the preaching of the Gospel noted in these titels which the holy Ghost attributeth thereunto The ministerie of reconciliation 2. Cor. 5.18 Ephe. 6.15 Act. 14.3 Act. 20.32 Act. 13.26 Act. 5.20 Phil. 2.15 The Gospell of peace The word of grace saluation and of life euerlasting For who be Christs sheepe the children of God and members of his Church but onely they that are reconciled to God That haue peace of conscience That feele Gods fauour and grace in their soules And that waite for saluation life in Iesus Christ according to the most assured testimonies of his holy Gospell Whereupon wee see there is nothing which wee are to holde more deare or in greater estimation then the ministerie of the word 2 Except we be illuminated we cannot be saued Now where Iesus Christ calleth his Apostles The light of the world Mat. 5.14 Esa 49.6 Act. 13.47 And S. Paul saith that God hath sent him to be a light and saluation to the Gentiles The same is likewise ment by all those that are called to preach the Gospell Neither are they called light in respect of their persons but of their doctrine Who so therefore desireth to see cleerely into the waie of euerlasting lyfe must diligently giue eare to those whose preaching is the light Iohn 3.5 No man saith Iesus Christ can come into the kingdome of God vnles he bee regenerated Saint Paul who calleth himselfe the father of the Corinthians and sayth 1. Cor. 4.15 that he hath begotten them to the Lord doth sufficiently declare that this regeneration is wrought by preaching of the Gospel Without faith we can neither please God nor be saued The same Apostle sayth that Faith commeth by hearing the preaching If wee be not saued Heb. 1 16. Ephes 2.8 Rom. 10.15 1. Tim. 4.16 we are for euer accursed Saint Paul writing to Timothie sayth that by the faithfull discharging of his duetie he shall saue both himselfe and those that shall heare him The same Apostle sayth that when Iesus Christ ascended into heauen he
speaking vnto vs but because God speaketh by them and therefore whosoeuer despiseth or resisteth them when they preach the worde of God hee doth despise and reiect God in them 6 The premises doo sufficiently shew in what reuerence wee are to holde the ministerie of the worde what a blessing it is to enioye it how earnestly and diligently wee shoulde frequent sermons especially in consideration of the benefites which wee reape by them as illumination reconcilement to God and participation of saluation and lyfe euerlasting For this cause doth the Deuill our auncient enemie labour to diuert men heerefrom and to bring them out of taste saying vnto some If God woulde speake vnto vs either by himselfe or by his holie Angelles wee woulde verie willingly beleeue and obeye him alledging to others That they can reade Gods word in their houses that they haue verie good bookes and that they can heare no better instructions in the sermons of men than in the preachinges of Iesus Christ written by the Euangelists neither anie better doctrine than in the writings of the Prophets Apostles But hereto we aunswere that our selues are also in duetie to read the holy Scriptures as hereafter we will more at large declare In the meane time it is abhominable rashnes and presumption in man to seeke to alledge reasons against the expresse declaration of the will of God Albeit we should not vnderstand for what cause God would speake vnto vs by the ministery of men or that thereby he would bring vs to saluation yet might it become vs to humble our selues in his sight and without replying to obey his commandements ordinances as certainly beleeuing that to his elect hee appointeth nothing but in his wisdome goodnes to his owne glorie and to their felicitie and saluation And in deed first euer since the fall of Adam men haue bin so estranged from God by reason of sin and their own corruptioÌ„ that they cannot abide the presence of God especially when he speaketh to them And therefore this was in olde time a common saying Iud. 13.22 We shal die for we haue seene God Likewise the people of Israel hearing God speaking vnto theÌ„ in mount Sinay Exod. 20.19 sayd vnto Moses Speake thou vnto vs and wee will heare thee but let not the Lord speake least we die And God accepting this confession of their infirmitie together with their demaund saide vnto Moses They haue sayd well and therefore I will heereafter speake vnto them by the ministerie of men Deut. 18.17 raising them vp Prophets and putting my words in their mouthes This experience of the people of Israel that they were not able to heare God speaking vnto them theyr demand that hee would speake to them by men the approbation thereof and Gods promise to send them prophets do declare that it is an intollerable presumption if in stead of vsing the ministerie of men we wil needs haue God himselfe to speake vnto vs. 7 Neuertheles albeit God would not offer himselfe in such maiestie as to terrifie men when he speaketh vnto theÌ„ yet may we note sundrie notable reasons that moue him to vse the ministerie of men First it is a good proofe of our humilitie obedience in that he is content we should be taught and brought to saluation by the ministrie of men that be like vnto our selues sometime our inferiors for so will God haue the glory of our faith and saluation to himself but if himself shuld speak vnto vs or send his Angels some might say It is no maruell though men obey for who will not beleeue God when himselfe speaketh vnto vs Who dare disobey him But sith they bee men and many times of lowe degree yea euen such as want the perswasiue wordes of mannes wisedome 1. Cor. 2.4 â— as Saint Paul confesseth of himselfe then as hee also addeth Faith must bee from God and not from man And therefore is it not requisite that the holye Ghost shoulde perswade vs that when vve heare men speaking vnto vs wee heare God speaking by them and so doo receiue their worde not as the woordes of men but as the worde of God In this sense doth he also say that the pastors doo beare the treasure of the heauenly doctrine as it were in earthen vessels to the end to trie our humilitie and faith 2. Cor. 4.7 whether without respect of the base and meane estate of the men wee can finde in our hearts to esteeme of and accept the heauenly treasure which they present vnto vs. Secondly is it not a great honour that God doth to man when from among men hee chooseth some to bee his embassadors as it were his owne mouth to preach and proclaime his will together with the mysteries of our saluation and to beare witnesse of his great mercie goodnesse and loue towardes vs and of that eternall glorie which he hath prepared for vs in heauen 8 Thirdly the establishment of preaching is an excellent conuenient meane to maintaine loue vnion and truth among men If there were no preaching but onely priuate reading of Gods word we shuld presently find a horrible confusion in the doctrine when euery one shall expound the holy Scripture after his owne sense vnderstanding As also by experience we doo but too plainly see that they which contemne preaching doo finally fall into diuerse opinions and errours Heereto had S. Paul especiall regard when he writ to the Ephesians There is one bodie and one spirite Ephes 4. â—4 euen as yee are called in one hope of your vocation There is one Lord one faith one baptisme one God and father of all which is aboue all and thorough al in al. But vnto euerie one of vs is giuen grace according to the measure of the gifte of Christ Wherefore hee sayth when he ascended vp on high hee led captiuitie captiue and gaue giftes vnto men Hee gaue vnto some to bee Apostles others to bee Prophets others to be Euangelists and others to be pastours and doctors for the gathering together of the saints for the worke of the ministerie and for the edification of the body of Christ till we all meet together in the vnitie of faith knowledge of the son of God vnto a perfect man and vnto the measure of the age of the fulnes of Christ that we henceforth be no more children wauering and carried about with euerie winde of doctrine but let vs follow the truth in loue and in all things grow vp into him which is the head that is Iesus Christ by whom all the bodie being coupled and knit together by euerie ioynt receiueth increase of the bodie vnto the edifying of it selfe in loue through the grace that is ministred according to the measure of euerie member 9 By this discourse the Apostle Saint Paule doeth manifestlye declare that this gathering together of the Saintes this building vp of the bodie of Christ our full growing vp in him that is
the head our steadfast abiding in the doctrine of truth and vnion in the faith of our Lorde and Sauiour Iesus Christe are all wrought by the ministerie of the woorde which Iesus Christ hath ordained in his holye Church To bee short that preaching is as it were the knitting and ioyning of the sinewes to vnite the faithfull into one bodie Whosoeuer therefore despiseth or reiecteth this order and benefite of Iesus Christ hee tendeth onely to scatter the Church or vtterly to destroy it Neither is the light of the sunne yea euen meat or drinke so necessarie and profitable for the preseruation of this present life as is the ministery for the vpholding of the church and bringing vs to saluation and life euerlasting 10 The premises throughly considered do also teach vs the reason why God where he might haue vsed the seruice of Angels to reueale vnto vs the doctrine of saluation Act. 8.26 and to instruct vs by the reading of his word vouchsafed to speak vnto vs by the ministerie of men like vnto our selues whereof we haue sundrie notable examples The Eunuch treasurer to Queene Candâ—ces read vppon his chariot the booke of the prophet Esaye Act. 9.9 God was not satisfied with this his affection and dutie neither did he send an Angell to expound it vnto him but imploying the ministerâ—e of man he sent him Philip. When Iesus Christ appeared to Paul and conuerted him yea euen spak vnto him he could also haue instructed him himselfe Act. 10.3 or haue sent some Angell to doo it but he contrarywise sent him to Ananias that at the mouth of an aÌ„ he might learn his will The Angell sent to Cornelius the Centurion to declare vnto him that his praiers and almes were come vp before God in liew of teaching him appointed him to send for Saint Peter that of him he might vnderstand the doctrine of saluation What man therefore is he that now dare either by expectation of reuelation from heauen or by contenting himselfe onely with reading presume to reuerse or controll the order established in the wisdome of God for the teaching of men and the bringing of them to saluation by the ministerie of men What confusion might insue of such rashnes and presumption What ingratitude against God to contemne such an honour and reuerence doone vnto men and a benefite of such greate excellencie yea euen of profite and necessitie Truely therefore inasmuch as the preaching of the Gospell is tearmed the kingdome of God Col. 4. such as doo despise and reiect it doo make themselues not onely vnworthy thereof but also most wretched and accursed instrumentes to aduance the kingdome of sathan Rather therfore apprehending the incomprensible treasure of the ministerie of the woorde let vs with the Prophet Esay and the holye Apostle Saint Paule saye O howe beautifull are the feete of them that bring gladde tidinges of peace and doo also bring gladde tidinges of good things 11 Neither must wee imagine or thinke with our selues Esa 52.7 Rom. 10.15 that being a little entered thereinto we neede not to heare anie more preaching for euen all the daies of our liues must wee be Christs schollers in the schoole of his Church vnder the ministerie of men As also the faithfull in olde time were called disciples whereby the holy Ghost signifieth vnto vs Act. 11 26. that the children of God must continue daily disciples and so learn in Christs schole vntill that departing out of the same they ascend into heauen And in deede such as being impotent and weake when they haue some voyage or iourney in hande and therefore doo take a waggon or a horse and when they haue ridde some fifteene or twentie leagues doo not straight waie without consideration of they businesse leaue theyr horse or chariot but doo retayne the same vntyll they come to theyr iourneyes ende but our iourney wyll neuer bee at an ende vntyll that by death wee bee lyfted vp into heauen The forwardest among vs as the holy Apostle Saint Paule saith doo yet knowe but in parte 1. Cor. 12.13 Ephes 4.13 And the ministerie is ordayned to profite vs vntyll wee become to bee perfect men and haue attayned to the perfect measure and full age of Iesus Christ as the same Apostle more at large doeth teach vs. And this perfection and age of man is neuer accomplyshed vntyll death And truely as the office of the ministerie consisteth in feeding the flocke of Iesus Christ by the preaching of his holie woorde so this woorde Foode doeth teach and admonish vs that as for the time of our lyuing and beeing in this worlde wee doo stande in neede of foode for our bodyes so can wee not forbeare preaching and teaching for the feeding and nourishment of our soules vntill we be lifted vp into heauen 12 But wert thou as skilful as Saint Paul yet must thou confesse that thou still standest in need of the holy ministerie 1. Cor. 14.3 2. Tim. 3.16 For preaching is ordained not onely to teach vs that which wee knowe not but also to reprehend our vices to exhort vs to our duties to comfort vs and to strengthen vs in the faith and obedience of God Whatsoeuer hee bee therefore that knoweth himselfe hee doeth sufficiently by these reasons and considerations vnderstande that hee hath neede of the holy ministerie all the dayes of his lyfe Schollers haue nothing to learne but knowledge and that euen of humane doctrine and therefore theyr studies haue a limitation but preaching is ordayned not onely for increase of knowledge but also to teach vs to put our knowledge in practise that is to say to aduaunce vs continually more and more in faith and amendement of lyfe wherein we shall neuer be perfect vntyll death By the premises then it doth appeare that euerie one that hath anie purpose to obeye this exhortation of Iesus Christ and of Saint Iohn where they saie Amend your liues must resolue to ioyne with the Church of Christ that diligently and carefully they may heare his worde all the dayes of theyr lyfe Also that it is the duetie of euerie Christian to put in practise this saying of the Prophet Esaie Esa 2.2 In the latter daies the mountaine of the house of the Lord shall bee prepared in the toppe of the mountaines and all Nations shall flow vnto it and many people shall go and saie Come let vs goe vp to the mountaine of the Lorde to the house of the God of Iacob and hee will teach vs his waies and wee will walke in his pathes And that wee may inioye such a benefite let vs euen feele in our selues that burning affection and desire which that excellent Prophet Dauid had Psal 27.4 that with him we may praie to God to giue vs grace that wee abide and remaine in his temple all the dayes of our liues 13 Some there are that confesse that indeed it is their duetie to doe this but they can not
the purpose of his creation referring to himselfe his essence life feeling vnderstaÌ„ding He manifestly seeth that among al other cretures ther is not any created for it self but to serue other yet himself being endued with vnderstanding is so folish as to think that he is created not for any greater then himselfe but euen for himselfe onely 3 To the end therefore that we may Amend our liues we must be better aduised and vnderstand wherefore we liue The holy Scripture teacheth vs that there are three principall ends of mans life First that he should glorifie God Secondly that hee should attaine to life euerlasting And thirdly that he should referre euery part of his vocation to the seruice of God But as the knowledge of God is a requisit necessary directioÌ„ of our liues to these three ends so are we especially to exercise employ our liues in the knowledge of God to the end that knowing him we may referre our liues to the ends aforesaid As concerning the first and soueraine dutie which is to glorifie God it consisteth in this That with our mouthes we confesse in our works we doe shew that in our harts we accompt him to be as he is as he declareth himselfe towards vs. This doth S. Peter teach vs where hee saith that We should shew forth both in words and workes 1. Pet. 2.9 The vertues of him that hath called vs out of darknesse into his maruailous light But what are these vertues That hee is a God almightie all good all wise mercifull holy righteous and true As Dauid where he exhorteth all men to praise God for a reason why addeth Psal 117. For his mercy is multiplyed vpon vs and his truth endureth for euer That for the glorifying of God we must in our hearts acknowledge in our words confesse and in our deeds declare him to be the same as hee is it appeareth by the foure principall points wherein the seruice and glorifying of God doth consist and where to the same may be referred namely that we repose our whole confidence in him that we obey him according to his will that we call onely vpon him in all our necessities and that we acknowledge al goodnesse to come from him This ought to be the principall end of our life 4 God hath set open two most large schooles wherein hee reuealeth himselfe vnto vs that we may glorifie him as is aforesaid First the creation of the world Secondly the redemption wrought by Iesus Christ As touching the creation God where hee might haue contented himself with his glory which he had from al eternitie vouchsafed notwithstanding to reueale himselfe to man to the end that he knowing him might confesse and magnifie him He therefore created man to his owne Image and likenesse to the end that by the beames of his brightnesse holinesse righteousnesse and truth together with the dominion vnto him graunted ouer al creatures he might be led to the knowledge of the son of righteousnesse goodnesse holinesse wisedome and power to loue him to put his trust in him to obey his will to call vpon him to acknowledge that all goodnesse proceedeth from him and so to glorifie him And whereas notwithstanding the fall of man God neuerthelesse doth communicate with vs causing vs to feele the wonderfull effects of his goodnesse wisedome and power continually and in all seasons withall Act. 17.21 considering that in him onely we are we liue and wee haue our motion It were a most monstrous case that we should not referre to his glory our knowledge and feeling of him which we gather in the communication of so many his graces whereof he is both author and preseruer 5 Moreouer the creation of man was as it were his triumphant entrie into this godly pallace of the world built only for him to the end that the continual contemplâ—tion of the wisedome goodnesse and power of God shining in the frame of this world might be to him a continuall argument to know and glorifie the creator thereof Rom. 1.19 And this doth Saint Paul note saying What soeuer may bee knowen of God is manifest in man For the inuisible things of him that is his eternall power and Godhead are seene by the creation of the world being considered in his workes There to adding that men by the same neither knowing nor glorifying God as God should bee without excuse Heerein manifestly declaring that the creation and building of the world ought to draw vs in dutie to know and glorifie God And because God principally sheweth his power and wisedome in the heauens the same are many times called the throne and habitation of the highest Esa 66.1 Act 7.48 Psal 19.2 In that sence doth Dauid say The heauenâ— declare the glory of God as most apparently shining in them and proceeding forward in this matter he attributeth to theÌ„ a speech heard and vnderstood throughout the world wherby they preach this glory of God Too great therefore is our ingratitude if making our selues dease we will not heare these heuenly heroulds when they summon vs to acknowledge and glorifie God in them and with them Psal 19.4 6 To this purpose this also is worthie the noting That God where he might haue created the world in one day did neuerthelesse employ sixe dayes distinctly as it were to giue vs leasure to contemplate the worke of euery day Gen. 1. Moreouer that to the creation of euery daies worke himselfe gaue testimonie that it was good What ingratitude is it in vs if we shall not both diligently contemplate his workes and getting a tast of the wisedome and goodnesse of God in the same yeeld vnto him al glory and praise Sith therefore that he hath created vs for his glory and the world to be a mirrour to behold the same also that we can not liue but that continually we must both see and feele in Gods creatures his power wisedome and infinite goodnesse toward vs the principall end of our liues ought in the creation of vs to his image and the framing of the world for our vse to teach vs more and more to know God that we may serue and glorifie him 7 The second point which yeeldeth yet greater knowledge of God and more strictly bindeth vs to glorifie him is the contemplation of our redemption accomplished in Iesus Christ Colos 1.15 and of our regeneration the blessed fruite of the same Christ is called the image of the inuisible God yet not in respect onely of his diuinitie but also of his humanitie What a representation of Gods wisedome doth there shine in the vnion of his humaine nature with his diuinitie that in one person there may be together very God and very man What a testimonie of Gods holinesse is his dislike of sinne and his iustice to punish it sith to exempt vs from the punishment due to our sinnes hee laide the same and with all rigour executed it vpon his
gaue giftes vnto men And what giftes He gaue some to be Apostles some Prophets some Euangelists Ephes 3.8 some Pastors and teachers for the gathering together of the Saintes for the worke of the ministerie and for the edification of the bodie of Christ If therefore wee desire to be reestablished into life gathered vnto Christ and made liuely stones in the temple of God Iohn 21.15 1. Pet. 4.2 Act. 20.28 wee must vse this gift of Christ euen to heare sermons by the ministerie of the pastors Iesus Christ commandeth Saint Peter to feed his lambes and Peter exhorteth his companions in the holy ministerie to feed the flocke of Christ As also Saint Paul speaking to the Bishops of â—phesus who were come to Miletum sheweth them that the holy Ghost had established them in that vocation to the ende they should seede the Church of God which he had purchased with his bloud Hee therefore that seeketh the foode of his soule least it should famish die Math. 16 15 must labor that it may be fed with the worde of God through the preaching of the same Which is more Preaching is named the key of the kingdome of heauen thereby to declare that as by preaching of the Gospell heauen is opened to all that giue eare thereunto and do beleeue the word preached so al such as condemn the hearing therof are excluded from the same 3 Experience hath euermore borne witnes and euen to this day do testify what numbers haue bin illuminated reconciled to God and drawen to saluation life euerlasting through the preaching of the Gospell In one daie saith S. Luke by the preaching of the Apostles there were added to the Church about three thousand persons This efficacie of the preaching of the Gospel Act. 2.41 Luke 10.18 doth Christ confirm saying that when his disciples did preach it he saw satan like lightning fall downe from heauen therein shewing vs that satan by the ministerie of the pastors preaching the Gospell is banished destroied Doo we not euen in our daies see how by the ministerie of men Math. 13.31 preaching the Gospell the little graine of mustard seede as Christ tearmed it is growen into a great tree that with the branches and fruit thereof ouerspreadeth many prouinces and kingdomes As therfore there is no famine more dangerous than is that whereof Amos speaketh Amos 8.11 Math. 9.48 saying God shall send a famine not of bread but of the hearing of the word of God so is there no haruest more necessarie and blessed than that which is reaped by the workemen of Christ when they preach the Gospell 4 And in deede albeit men when they preach the worde haue not in them vertue and power to illuminate to giue faith to conuert harts and to saue soules 1. Cor. 3.7 for he that planteth and he that watereth as S. Paul saith are nothing but he that giueth increase yet is this one point which most soueraignlye commaundeth the holye ministerie of the worde that God who hath ordayned it doth also accompanie it with the efficacie of his holy spirit that it may illuminate and saue men Esa 59.21 This is my couenant with them saith the Lord My spirit which is vpon thee and my wordes which I haue put in thy mouth shall not departe out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed from henceforth for euer 2. Cor. 3.8 Gal. 3.2 And this is most singularly performed in the preaching of the Gospell Heereupon Paule calleth it The ministery of the holy Ghost And in another place he sayth that the Galathians receiued the holy Ghost by hearing of the faith preached And therefore speaking of himselfe and his fellowes 1. Cor. 3.9 he saith thus We are Gods laborers because that God imploying them in his seruice wrought in them by his spirite 5 Yet for the more commendation and authoritie of the ministery of the word Luke 10.16 Iohn 13.30 Iesus Christ aduertiseth vs that it is not so much that mortall men speake vnto vs as in deed it is God in them and by them He that heareth you saith Iesus Christ to his Apostles consequently to all preachers heareth me and hee that receiueth you receiueth me In this sense did the Prophets vsually begin their sermons Ier. 1.9 saying Thus saith the Lord Heare the worde of the Lord and made an end saying For the mouth of the Almightie hath spoken it And where Ieremie rehearseth that God speaking vnto him sayd Ezech. 33 I haue put my wordes in thy mouth it importeth the same that Ezechiel setteth downe Apoc. 10.8 saying God gaue me a scrowle to eate commanded me to declare his wordes thereby signifying that his preaching was but an vtterance of the words declared in the scrowle that hee had deliuered him to eate As also S. Iohn at the commandement of the Angell eate a booke which the Angell gaue him with this addition Thou must yet prophesie to many nations Therein declaring that his sermons were a deliuerie of that which God had written in that booke Psal 95.1 Heb. 7 18. 4.7 2. Cor. 5.20 1. Thes 2. Dauid likewise exhorting the people of his time to conuert to the Lord for the authorizing of his doctrine saith thus If at this daie ye will heare the voice of the Lord harden not your hearts The Apostle exhorting the Hebrewes to giue credit to the Lord vseth the same sentence saying This daie if ye heare the voice of God harden not your hearts The same doth S. Paule expresly confirme saying We are the embassadors of Christ as if God exhorted by vs. And thereupon he testifieth to the Thessalonians that they receiued his doctrine not as the word of man but as the word of God Adding as in truth it was True it is there is a difference betweene the ministers of the word and the Prophets Apostles neuerthelesse if we be bound to receiue the doctrine of the Apostles Prophets as the word of God and that the faithful ministers preaching their doctrine do likewise preach the word of God then they that in these daies do contemne the preaching of the faithfull ministers doo as Christ said to his Apostles contemne and reiect God in them and therfore the vengeance by Iesus Christ himself denounced against those that would not heare his Apostles who said That it should be easier for Sodome Gomorrha in the daie of iudgement than for them Math. 14. will likewise fall vppon the contemners of the preachinges of the faithfull pastours of our time And they who for their contempt incredulitie and obstinacie in euill dooing shall at this day bee bound in earth by the ministery of the word Math. 16.19 shall also be bounde in heauen It is not therefore because man hath this power in him selfe neither is it so great an offence not to heare men
himselfe from this duetie beeing in his iourney yet riding on his chariot hee read the Prophet Esaie but wee Christians will almost be ashamed to shew our selues so religious Yet might this diligence of a great Heathen Lord as yet ignorant together with his feruent affection to reade the holy Scripture make vs to blush for shame for that we do neglect so many our conuenient opportunities and great leasure to reade the doctrine of the Gospell so cleere and full of singular consolations 5 Saint Augustine reporteth that himselfe was conuerted to the true Christian religion by reading the holy scriptures In his confessions also that he was mooued to the sayde reading by hearing the voyce as it were of some little childe singing and saying Take and reade Rom. 13.14 And that obeying that voyce he lighting vppon this place Put on the Lorde Iesus Christ and take no thought for the flesh to fulfill the lusts thereof was conuerted to the Lorde whome hee had so mightily wythstood How many thousands euen in our dayes haue there beene conuerted and illuminated by reading the Scriptures and other good bookes written vpon the same But this is the mischiefe that many are content with some small tast and darke or weak beginning and neuer thinke it necessarie dayly to goe forwarde albeit vndoubtedly such a beginning of lyght and comfort shoulde kindle theyr heartes and cause them to imitate the labourers in the mines of siluer and golde who when they haue found a good vain of mettall doo followe it to the end But the end of this golden vaine of the holye Scripture will neuer bee sounde for the farther wee reade the more wee shall finde and such are the pleasures thereof that the more wee eate the more will our appetite increase 6 It is surely maruellous that all the endeauours of sathan euer seeking to depriue vs of the holye Scriptures cannot bee vnto vs a manifest aduertisement assured testimonie of the commodity or rather necessitie of reading the same For to what ende did he in the dayes of Antiochus seeke to abolish all the bookes of the lawe 1. Mac. 1 Or to what purpose dyd hee in the Romish Church procure that the people might not bee permitted to reade the holye Scriptures especially in a vulgar or knowen language Could hee more euidently declare himselfe to bee the prince of darknesse and father of lyes than by taking from the people of God the light and truth of Gods most holy and sacred worde May wee not thereof gather that in vs hee feareth nothing so much as the reading of the same Or ought wee not wyth greater courage to growe more diligent and feruent in this duetie This zeale did appeare when by Sathan wee were oppressed wyth this effecte that wee myght not reade but as violence is asswaged so our zeale is quayled The fire appeareth not because the stone lighteth not vppon the steele Yet sayeth Saint Augustine hee that careth not for reading the holy Scriptures August in his 56. sermon to the brethren in the wildernes Esa 5.13 1. Cor. 4.38 sent out of paradise is to feare not onely depriuation of eternall felicitie but also that hee can neuer escape euerlasting punishment For the neglect of reading Gods holy worde is so daungerous a matter that the Prophet in greate sorrowe cryed out My people are gone into captiuitie because they had no knowledge For hee that is ignoraunt shall bee ignorant Vndoubtedly God will not vouchsafe to knowe him in eternall felycitie which in this lyfe careth not to seeke after God by reading the holy Scriptures It were good that we feared Math. 25.12 least wee shoulde heare the same that was sayde to the foolish virgines when the doores were shutte I knowe you not Why shall hee not knowe those whome hee wyll sende into euerlasting fyre Yes so farre foorth as not to aduowe those who in this lyfe cared not to knowe him to bee his in the daye of iudgement Prou. 28.9 And therefore are wee dilygently to note the saying of Salomon Hee that turneth awaie his eare from hearing the lawe euen his prayer shall be abhominable Hee therefore that desireth that God shoulde heare him must first heare God For how can hee pretend that God shall heare or graunt his petitions considering that himselfe careth not for hearing of God when hee speaketh vnto him in his holy Scriptures Then proceeding in his purpose hee addeth this complaint Some Christians yea euen some of the Cleargie when they are vppon a iourney doo prepare bread wine oyle and so foorth or other things sith they care so much for the flesh or bodie can they not also care for feeding their soules by diligent reading of the holye Scriptures 7 Bee diligent sayth Chrisostome before the Sermon Chrisost vpō Iohn Ca 1 Homil. 10. Tome 5 to take into your handes the Gospels that wee are to reade and in your houses repeat them many times seeking diligently the vnderstanding of the same then giue attentiue heede to the Sermon so shall I more easily teach you by reason of your perfectnesse in the sentence which you shall haue read at home and beeing your selues soone instructed you shall bee the more readie to teach others If anie man pretend excuse vppon his businesse and employmentes eyther publyke or priuate surely it is a great abuse so much to giue himselfe thereto that for temporall affayres and worldly commodities hee shoulde neglect the studie of such as bee eternall The time that they sometimes spende euen by whole dayes together in conuersing with their friendes in walking for theyr pleasures in playes and pastimes and in long sittinges wherein they neuer excuse themselues by anie of theyr businesses will take from them all excuse whatsoeuer in the daie of Gods iudgement You vse such dilygence sayth he about these base abiect and vaine trifles that you account such as bee spirituall and concerne heauen to be vtterly vnprofitable and of no value 8 Some there are which thinke reading to bee a studie to belong onely to the Minister and for the most parte they will content themselues wyth a Sermon and as for the rest they wyll dispense therewyth that they may the more liberally employe the rest of theyr time in the affayres and businesse of this lyfe Neyther is this anie newe corruption crepte in of late For it had taken root in the time of Chrisostome who also then complained thereof and sharply reprooued it Chriso in his 2. Tom. 2. hom vpō the first of Math. Also in his 3. sermon of Lazarus as vtterlye dislyking of the same You will aunswere sayth hee I am no Monke I haue a wife and children and charge of familie and householde But see this is the plague that corrupteth all that yee wyll laye the whole burden of holy reading vppon the Monkes as if it belonged vnto them onelie notwithstanding contrarywise it be more requisite and necessarie for you than
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
Augustine alleadging this phrase of speech of Saint Ambrose sheweth sufficiently that he allowed of his iudgement 3 Secondly when God created the woman hee sayde Gen. 2.18 It is not good that man shoulde bee alone I will make him a helpe meete for him But whatsoeuer is sayde of the woman that shee should bee a helpe to the man must also bee put in practise 1. Cor. 7 and exercised by the husbande towarde the wife according to the doctrine of the Apostle Saint Paule whether in auoyding fornication whether in procuring generation the education and bringing vp of children whether in mayntaining a familie or for the seruice of God and saluation of soules Heereby it euidently appeareth that the duetie common both to the husband and wife importeth that the one shoulde aide and helpe the other 1. Cor. 7. 2 First that they maye leade theyr liues in chastitie and holynesse as the holie Apostle Paule noteth where hee setteth downe the ende of marryage Next that to auoyde fornication euerie man shoulde haue his owne wife and euerie woman her owne husband And thus the duetie of the husbande and the wyfe consisteth in this that they liue together in all chastitie and purenesse and that they take greate heede and beware of breaking the bonde and infringing and violating the sayth of marriage by fornication or adulterie which sinne we haue before declared to bee a detestable abhomination in the sight both of God and man If such as wanting the remedie of marryage by committing fornication doo incurre an offence worthie euerlasting damnation What may those deserue who hauing a remedie for theyr infyrmitie doo neuertheles ouerflow in adulterie Yet is it not inough onelie to abstaine from this abhomination vnlesse wee also forbeare from euery thing that may seeme to tend thereunto or to containe anie beginning apparance allurement or occasion of euill First because that by the lawe all this is prohibited Exod 20.14 euen in these expresse woordes Thou shalt not commit adulterie For the worde Adulterie comprehendeth all prouocations gestures Math. 5.28 speeches yea euen vnchast lookes And therefore sayth Iesus Christ Hee that looketh vppon another mannes wife to lust after her hath alreadie committed adulterie with her in his heart Next that wee maye preuent all argument of iealousie a most daungerous disease and of great difficultie to cure For as Chrisostome sayeth Chrisost vpō the 2. of Mathew Iulius Caesar Plutarch in the life of Iulius Caesar Where either the husbande or the wife is tainted with ielousie they beleeue euerie word that they heare spoken touching theyr passion albeit it beare no apparance of truth When a certaine Romane Emperour determined to put awaie his wife hee alledged this reason An Emperours wife sayde hee must so beare her selfe that the incurre no suspition of euill How much rather ought this to bee practised among Christian husbands and wiues as well to auoide occasion of offence as for feare least iealousie shoulde conuert marriage into a most miserable and wretched estate 4 Agayne as marriage was also ordained for generation so in that part thereof there are some duties that particularly concerne the wife and some that are common both to her and her husband Of the particular duties of the wife we will speake heereafter Those therefore that are common to them both doo concerne first the instruction of theyr children that wee will also referre to be intreated of in the Chapter that handleth The duties of parents toward the children secondly the meanes to bring vp theyr children and to maintaine theyr family For the care and burthen thereof is common yet so as properly the husband is to get it and to bring it in and the wife to order and dispose it Howbeit the dutie of the wife or of the husbād doth not so exempt either of them but that she also according to her ability and power must help her husband to get it he likewise in his discretion direct hir in the dispensatiō thereof Hee that doth not orderly gouerne his house Prou 11.29 shall inherite the winde sayth Salomon And order consisteth in this that the husband follow his businesse traffique or calling without anie molestation of the wife who ought not to meddle or controll him therin but with great discretion and gentlenesse as also the husband is not to deale but soberly and in great discretion with housholde affayres that are proper to the wife The man is iealous of his authoritie and reputation and the woman inclined to suspect her self to be despised Wherefore as the husband cannot well abide that his wife should shew her selfe more skilfull and wife in his busines than himselfe so cannot the wife suffer that her husband shoulde despise and account her a foole by medling with her small household affayres 5 As the dutie therefore of the husband and wife consisteth in looking to that which is aforesayd to the end their marriage may be quiet and themselues liue together in loue euen so an idle and vnthriftie husband and a prodigall and slouthfull wife are two redie wayes to destruction The husband that hath such a wife casteth his labours into a bottomlesse sacke and the wife that is sped of such a husband draweth a cart heauie loden through a sandie waie without a horse Such a husband especially if idlenes drawe him to loue and haunt tauernes is cruell to his wife and children and such a wife confoundeth her husband and bringeth reproch pouertie to her whole family The remedie for the husband that hath such a wife is patience with some seueritie discreet admonitions and prayer to God as also the helpe for the wife that hath such a husband is tolleration gentle exhortation and cheerefull and louing entertainment of her husband whereby to induce him willingly to keepe home 6 They are also to be mutuall helpes each to other in matters concerning their own saluation and the seruice of God First if one of them as saith the Apostle be an vnbeleeuer the other must labour to drawe his partie to the knowledge of the truth S. Paul exhorting the husband wife of contrarie religions not to part but to dwel together addeth a notable reson saying 1. Cor. 7.16 What knowest thou O man whether thou shalt saue thy wife or thou O woman whether thou shalt saue thy husband Therein declaring that the faithfull person in dutie is to labour indeuor to win his partie to the knowledge of the truth and so to saue her S. Peter exhorteth wiues to be subiect to their husbands albeit vnbeleeuers 1. Pet. 3.1 and such as do not obey the word that so without speech by their holy and vertuous conuersation they may winne them Secondly if both bee beleeuers their duetie is to confyrme each other in the time of persecution that they may constantly follow Iesus Christ Salomon indeuouring to declare the fruites of marriage Wis 4.10.12 sayth Two are
the doctrine wherein by his sister Pulcheria hee was trained vp namely the feare of God and the establishing of his seruice gathereth that the onely pietie of Kinges and Emperours is sufficient for the happy preseruation of the people Also that without the same all armies all strength of the empire and all other prouision whatsoeuer is in vaine The same author reporting that many and mightie enemies of the Emperour Honorius were ouerthrowen Sosom Eccl. hist l. 9. c. 16 addeth that God brought it to passe to shew that the true honour and feare of God in an Emperour as it was sayth hee in Honorius is sufficient to preserue anie Empire 16 This doth Lactantius also confirme saying that in case there arise anie question of the happy maintaining of the society of men Lact. of wrath c. 2. c. 8 euen in respect of this life religion and the feare of God is the only and true meanes to decide it as also in the same booke hee maketh this protestation Take awaie sayth hee this bond mans lyfe will be replenished wyth folly crueltie and wickednes And this is confirmed by the testimonie of the greatest heathen Philosophers Plâ—t l. 4 of his comonwelth Arist Eth. l. 5 who saie that the chiefe foundation the strongest sinew the only saftie of the establishment of a common wealth consisteth first in religion and then in iustice And Cicero a Heathen also to this purpose sayth Cicero in his nature of Gods l. 1 Take awaie deuotion to the Gods and ye take awaie all holynes and religion which beeing once vanished from among men there followeth perturbation in life and all confusion Neither doo I knowe sayth he whether vpon the taking awaye of deuotion to the Gods faith also and societie among men together wyth Iustice a most excellent vertue can remaine And in this consideration when Romulus had erected his new Romane common wealth in matter of armes Tit. Liui. Malicai l. 2 Va. Ma. l 1 c. 3 his successour Numa Pompilius for the establishment and assuring of his estate erected the religion and seruice of the Gods It must needes therefore bee a great shame and reproch to Christian Magistrates endued with the knowledge of the true and onely God and such as haue his holye worde in continuall view August to Volus Ep. 3. towards the end not to beleeue that the establishment and preseruation of religion is the steadfast foundation and happie piller of theyr estate Saint Augustine giueth a verie lit and notable reason for the premises saying The holye Scripture saieth he is the commendable safegarde of the common wealth For no man can build and vphold a citie in prosperitie without the foundation and bond of fidelitie stedfast concord Iosua 1.8 which is brought to passe by louing the common good which is the soueraigne and true God Also when men doo sincerely loue one another in him and for his sake that can sufficiently discerne with what affection they loue together And therefore to conclude this purpose God speaking to Iosua declareth that the same wisedome which is the mother and nurse of prosperitie proceedeth of the reading meditation in the word of God 17 The premises doo manifestly declare how mightily the christian Emperours in olde time were addicted to holinesse and how zealous they were in maintenance of the heauenly doctrine and establishment of the pure seruice of God how carefull to cut off the course of heresies how affectionate to the reading of the holie Scriptures how feruent in praiers and supplications To be short how readie and resolute in anie thing that might import the aduancement of the glory of God the Church of Iesus Christ And therfore may be most excellent myrrors and patterns to all kings princes and magistrates of our daies to imitate and follow 18 Especially because the truth of the doctrine is as the soule of our soules and that in consideration thereof the principall pointe requisite for the establishment and preseruation of true religion the pure seruice of God consisteth in this that there may be good and faithfull ministers of the word for the due prouision hereof it importeth all faithfull magistrates diligently to aduise As also in publike and free Churches it is conuenient that such as are to be employed in the holy ministerie beeing chosen in the consistories synods should be presented to the Magistrates protectors and fauorers of true religion that if they be meet and such as they can like of they may haue their admission and authorization But if they proue otherwise then that others be nominated who being by them allowed may by their saide authoritie bee established in their charge with the approbation of the church For sith the conseruation and aduancement of the Church is vnto them commended by the Lord as the chiefe principall end of their vocation reason willeth that they also haue knowledg of those persons that are to be as instruments helpes to them in the discharge of their office which consisteth in the maintenance of their subiectes in true religion and the pure seruice of God 19 Moreouer when themselues do allow their ministers by their authoritie establish them in their vocation it is also their dutie to maintaine their ministerie the doctrine by them taught and whatsoeuer may therupon depend But especially inasmuch as the rule order and ecclesiasticall discipline is iustly tearmed the mistres of vertue the gardian of faith the hedge to stop out vice the whetstone to sharpen reprehension and the rudder or sinnewes of the Church it is requisite yea euen verie necessarie that there should be some prescript forme in such manner set down that the Ministers Elders and Deacons might not intrude or vsurpe vpon anie matter of politike gouernment as also that the Magistrate should leaue to them the exercise of Ecclesiastical gouernment so far as it may depend vpon their charge and the authoritie of Gods word Likewise that this formularie be such as being authorised maintained by the superior powers Ierem. 7.11 1. Tim. 3.15 it may in the execution therof be effectuall to the purposes afore mentioned in the titles thereto attributed namely that so neere as may be the Church be no longer a den of theeues as Ieremie tearmeth it and a receptacle of riotous and dissolute liuers but a holy house of God and a piller and supporter of the truth 20 It is therefore the magistrates dutie to maintaine the right authoritie of the church in all matters that concerne the holy ministerie and the exercise thereof namely against the disturbers of the peace of the same as heretikes prophane persons and all contemners of Ecclesiasticall orders And particularly inasmuch as the vse of consistories and synodes is requisite for the blessed gouernment of Christs Church it is the office of the magistrates to take order that it be maintained in certaine seasons according to the state
necessitie of the Churches yea to summon the same extraordinarily according to the extraordinarie occasions that may fall out and after the ancient practise and vse of all Christian Emperours 21 Moreouer the care of the saluation of the soules of their subiects doth sufficiently admonish them not to permit any assembly of heretiks that teach anie thing contrary to the truth also to prohibit the print sale of books especially not to admit or tollerate any heretikes in the instructing of youth or in anie publike charge of teaching in respect of the danger of infecting or casting away of the soules that are redeemed by the bloud of Christ As also in duty they are to prouide for the building and reparation of Churches likewise for the conuenient maintenance of such as doo seruice in the church of Christ not to permit that want shuld driue any to the vse of meanes and practises dishonorable to their ministery or to withdraw them from their studies and the exercise of their vocation Withall to take heed least any parents otherwise reasonably inclined to the bringing vp of their children in studie wherby to serue in the ministerie be not drawen to mislike or induced to take them from studie by the apprehension of the pouertie necessitie and contempt of diuers ministers whom they see for want of means to maintaine their families pining away at their decease vnable to leaue any thing for their wiues children to liue vpon 22 Likewise inasmuch as daily experience testifieth such a dislike in parents it is necessarie that the magistrates shuld maintain such yong men as may hereafter serue in the holy ministry And in truth it is the dutie of all men especially of such as haue both abilitie authoritie to labor that the heauenly truth and doctrine may bee maintained not onely among vs during our liues but also among our posteritie so that as S. Paul saith the Lords death may be preched euen vntill he come To be short 1. Cor. 11.26 let all magistrates vnderstand that whatsoeuer may serue to the aduancemēt of the church and the good ordring of the same is to them commanded commended by the Lord to the end that their subiects may serue God according to his word to this end let them behold the zeale deuotion of the kings of Iuda the Christian Emperours before mentioned that folowing their steps themselues may also be foūd to be true nurses and protectors of the church of Christ also that their families courts may be so guided according to Gods word in his feare in al godly exercises that they may be as holy churches consecrated to the Lord. 23 This one point will I also adde that besides all publike domesticall exercises of pietie seruice of God which no man shuld neglect it is requisite that all men especially kings magistrates should daily goe aside into some secret place there make theyr priuate praiers vnto God reade some chapters of the holy scriptures whereby to feed themselues in true godlines to guide theyr subiects in al happines to purchase Gods blessings to thēselues their gouernment people To conclude it were meet they shuld practise the counsell of Demetrius Phalerius Eras Apot. l. 7 who exhorted king Ptolome diligently to reade all that was written concerning the manner of good gouernment to the end ther to find such instructions as his friends durst not declare or make shew of And to this duty let them also adioine the praier of Salomon that God would giue them wisdome wherby they may happily gouerne their subiects 1. King 3.2 24 The second principall point of the duetie of Magistrates to their subiects consisteth in the maintaining of them in a peaceable and quiet life Rom. 3.14 1. Chro. 18.14 in such sort that none may sustaine iniury in his person name or goods And because that want of loue and charitie contrariwise abundance of mallice and frowardnesse among men maketh them to be wolues foxes each to other wherby as their mouths are full of cursings and bitternes so destruction and miserie so crosseth their paths that they knowe not the waie of peace Magistrates are ordained after the example of Dauid to minister iustice in maintaining the good punishing the wicked Now that they may well execute this part of their charge it behoueth them to haue fit and conuenient lawes whereby to maintaine theyr subiects in peace and tranquility with right and equitie And this did God manifestly declare in deliuering by the hands of Moses those lawes whereby he willed that his people Israel should be directed gouerned The heathen also haue euermore had most excellent personages to prescribe vnto them their lawes as Solon to the Athenians and Lycurgus to the Lacedemonians The Romanes hearing of Solons lawes Tit. Liui. l. 3 Feneste of the Romane magistrates c. 14. Pom. Laetus of Rom. Mag. Tit. of the Decemuirat sent three honorable personages to Athens for a copie of them as also to take information of the lawes customes of sundry other prouinces And at their returne to Rome which was three yeeres after their departure with the lawes that they had gathered they chose forth ten notable personages to reduce draw the same into ten tables which done they were read vnto the people and so allowed Afterward there were also added to them yet two more And thus were the so famous lawes intituled Of the twelue Tables Lampridius in his lyfe first collected Alexander Seuerus an Emperour of Rome shewed such care heereof that being to establish a certaine lawe for the gouernment of his subiects hee called twentie of the skilfullest and most learned Lawyers of his Empire to haue their opinions which hee demanded of each of them and that not simply but so as that hee woulde also heare their reasons neither would he accept of anie present aunswere but gaue them time to consider thereof least in a matter of so great importance they might happily deliuer some rash or vnpremeditated resolution Such lawes therefore are verie profitable and euen necessarie For inasmuch as men are inclined to error subiect to their passions laws are to magistrates as wel counsellors discreet guides as bridles to keepe themselues in the right course contained in the same Thus should all townes common wealths prouinces kingdomes haue theyr assured lawes whereof the Magistrates are gardians as the prince of Philosophers tearmeth them Aristotle in the vertuous execution of their charge according to the tenure of the same Heereupon sayth Dauid to his sonne Salomon 1. King 2.3 Take heed to the charge of the Lord thy God to walke in his waies and keepe his statutes commandements iudgements and testimonies as it is written in the lawe of Moses that thou maist prosper in all thou doest and in euerie thing whereto thou turnest thee Astuerus also a Heathen king Ester 1.15
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
bare dominion And in deed as a great branch cut from a tree bringeth downe a number of small ones with it and as when a great prince commeth forth of his pallace a multitude doo follow him euen so doo the subiectes ordinarily followe the example of their prince and magistrate whether good or badde Quintilian in his fourth declamation As also what so euer the prince doth it seemeth that hee commaundeth it yea the affection to please princes and to imitate their actions is of more force than the lawes and punishments ordained in the same If the prince take a pleasure whether in vertue or in vice so wyll his subiects Cicero verie aptly sayth that the magistrates in matter of wickednes or vice doo not onely conceiue it Tacitus Annal. 3 but also doo spread it and as it were water theyr subiectes therewith hurting more by theyr example than by the sinne it selfe It is a common saying taken of Plato Such as the prince or magistrate of a citie is such are his subiects And this doth a poet note saying What euer the king in example doth leaue Seneca His subiects thereto full fast will cleaue And in this sense sayth one Wilt thou haue thy subiects good Cic. his book of lawes 3. be thou good For the prince by wel doing teacheth his subiects to do well The same author sayth that the examples of princes doo neuer rest where they first begin Cic. in his Ep. to Claudian Vellerus Paterculus l. 2 Seneca of clemencie but doo breake foorth and scatter farre and neere And in deed as Seneca sayth The worlde noteth the wordes and deeds of princes and magistrates neither can they lie hidden no more than the Sun beames And therefore as he addeth the magistrate is diligently to take heed to his reputation fame which is of great efficacie whether it be good or bad 68 Now let vs come to examples Zozom Eccl. hist l. 8. c. 1 When the kings of Iuda professed either the feare of God or the seruice of Idolls the people inclined accordingly either to good or to euill to serue God according to his lawe or to pollute themselues in the seruice of Idols Zozomenes reporteth of the Emperours Arcadius Honorius the sonnes of Theodosius that they following the example of their father made professioÌ„ of the truth of the heauenly doctrine and that their subiects regarding their example were therwith so touched that the heathen were easily conuerted to Christianitie the heretikes returned to the catholike church and that the Arrians and Eunomenians daily decreased and many of them ioyned with those that folowed the doctrine which their Emperors maintained Agis the last king of Lacedemon was in his youth addicted to his pleasures but after he was called to the gouernment he vtterly gaue them ouer and was so inclined to vertue that by his so notable change he purged the towne of Sparta Eras Apot. l. 1 Aurel. Victor in his life of all the corruptions wherewith the barbarous nations had infected it by his example reduced the inhabitants to their auncient frugalitie and sobrietie Likewise the Emperour Vespasian suppressed many vices by good lawes but more by example of life which in deede is of greater efficacie as the same authour reporteth as contrariwise when Ptolome king of Aegypt Iustin l. 30 Vellciuâ— Paterculus l. 2 sayth Iustine was giuen to pleasure wantonnesse all his subiects presently imitated his maners The same also exteÌ„deth eueÌ„ into buildings as we read that after the destinction of Carthage the Romanes gaue themselues to pleasures falling froÌ„ vertue to vice not by degrees but as it were by a headlong downefall And when Scipio Nasica Metellus and Câ—â—eius Octauus all principall Lordes in Rome began to build porches gorgeous galeries the magnificence of these publike persons saith the author was immediatly seconded by the excessiue superfluitie of the people 69 But as it is the dutie of magistrates to seale their good holy decrees with good and holye examples so is it not inough that they begin onely vnles they also constantly perseuer in theyr sayd dutie their estate is slipperie and as the trees that grow vpon high places are most moued and beaten with winds and consequently in greatest danger of ouerthrow so kings princes and other magistrats being exalted aboue the people are more mightily assalted whether by the deuill who knoweth the consequence and importance of theâ—â— fall whether by flatterers or euill counsellours for theyr particular profit whether by the notice of their greatnesse together with the corruptions and vices common to others which doo many times incliâ—e them to excessiue licentiousnes Salomon a man indued with many the graces of God for a long time bâ—re himselfe so wisely and vertuously that he atchiued maruellous reputation but afterward especially toward his olde age hauing taken an incredible number of wiues and concubines 1. King 11. euen strangers contrarie to Gods commandement he grew into extreame outrage miserably diuerted from the seruice of God gaue himself to all kinds of superstition and idolatrie And hereof grew that great calamitie euen the diuision of the realm in his successor Roboam when the ten Tribes reuolted were plunged in all Idolatry vnder Jeroboam his successors many times were at warre wyth the two other tribes in whom onely the kingdome of Salomon did remaine Ioas king of Iuda 2. Chron. 24 had a good and religious beginning in his gouernment which continued all the daies of Iehoida the high priest but after his death leauing the temple seruice of God he gaue himselfe to Idolatrie so drew his subiects thereto that albeit God sent them prophets to reclaime theÌ„ yet would they giue no eare Aurelius Victor in his lyfe Bab. Ignatius in his life wherupon the wrath of the Lord was kindled against Iuda and Ierusalem The Emperour Nero during the first fiue yeeres of his Empire liued so vertuously that TraiaÌ„ wold vsually say that al princes wer far behind the fiue first yeres of Nero yet he afterward grew a moÌ„ster in al lust extreme cruelty Likewise the Emperor Caligula was in the beginning a very good prince but afterwarde very wicked so that it is written of him that hee was in the begining the best in the end the worst Emperor that euer liued 70 To the end therfore that hauing well begun they may be the better instructed to perseuer in their duties besides the prejuises we will also for a conclusion adde some admonitions sentences notable aduertisements which it were good they shoulde vnderstand meditate haue in continual sight to the end to put them in practise First let them know that ther is nothing more difficult than to raigne and gouerne well Whereupon also acknowledging the waight of their charge they ought daily with SalomoÌ„ to craue wisedome at the hands of God 1. King 3.9 to the end they
wherein euery one being a pray vnto Satan runneth and casteth himselfe headlong into death and euerlasting destruction But the end of the ministery tendeth to assemble from this dissipation the elect in Iesus Christ to make them pertakers of that saluation that is in him And this doth the other similitude of the building of the body of Christ confirme for as they which are seperate from Christ our life are in death so the meanes to reuiue and saue them resteth in this that we be builte and engraffed into the body of Christ that we may be saued in him and thereupon doth S. Luke say that by the preaching of the Apostles God did dayly adde to his Church such as should be saued In this sence also are Ministers called Fathers Acts 2.42 engendring children to God because he vouchsafeth so to vse their ministery 1. Cor. 4.15 that they who by nature are the children of the deuill doe become the children of God and heires of euerlasting saluation The principall end therfore of the holy ministery is to withdrawe men from death and destruction Cipri in his Ser. of fall and to make them partakers of saluation and life euerlasting And therfore as S. Ciprian saith The shepheard can receiue no greater hurt then in the hurte of his flocke and this doth S. Paul sufficiently shew in his owne person saying I feare least when I come 2. Cor. 12.20 I shall not finde you such as I would and least my God abase me among you and I shall bewaile many of them which haue sinned alreadye and haue not repented of the vncleannes and fornication and wantonnes which they haue committed 3 And indeede as they which shal be saued by their ministery shal be as S. Paul calleth them their crown Phil. 4.1 glorie ioy in the day of the Lord they that shal win most to righteousnes shal shine as the Starres for euer so contrariwise Dan. 13. 3. the bloud of such as shall perishe through their owne negligence shall be required at their handes as the Lord doth protest by the Prophet Ezechiell saying Sonne of man I haue established thee to be a scoute ouer the house of Israel thou shalt giue eare to the worde of my mouth Ezech. 3.17 and shalt warne them from me When I shall say to the wicked thou shalt surely dye and thou giuest not him warning neither dost admonish him to departe from his wicked way that he may liue the same wicked man shall dye in his iniquitie but his bloud will I require at thy handes Heb. 13.17 Prosper of Contemplatiue life li. 1. God also establisheth Pastors ouer his flocke as the Apostle saith vpon condition to be accomptable vnto him for them in the day of iudgement If he saith a good old father to whom the dispensation of the word is committed be afraide or ashamed to reproue offenders albeit for himselfe he lead a holy life yet shall hee perishe through his silence And so what shall it auaile him not to be punished for his owne sinne when he shal be punished f r the sinnes of others 4 Now to satisfie this end of the saluation of men by the ministery the first principall duty consisteth in preaching the worde of God Rom. 1.16 which S. Paul therfore calleth the power of God to saluation to all that beleeue and this is it that hee teacheth in the sentence before alleadged saying Take heed vnto thy selfe and vnto learning for in doing thus thou shalt saue both thy selfe and those that heare thee The same maye wee also note in the other sentence 1. Tim. 4. 16. where the Lord saith I haue ordained thee a light to the Gentiles that thou maist be a saluation to the ends of the earth Acts 13.47 And truely how are the ministers the light of men to saue them but by preaching Christ also if it be so that we be saued by faith that faith commeth by hearing the word of God likewise that we cannot heare without a preacher It followeth the duty of the minister is to preach so to saue Rom. 10. Marc. 16.15 In this sence doth Christ commaund his Apostles to goe preach throughout the world adding this that he that beleeueth shal be baptised shal be saued for this cause doth S. Peter commaund them to feede the flock of Christ cōmitted vnto thē 1. Pet. 5.2 And S. Paul so earnestly cōmendeth this duty to Timothy and in his person to al Ministers 2. Tim. 4.2 Preach the worde saith he be instant in season and out of season improue rebuke exhort with all long suffering and doctrine yea he adiureth him in the name of God and of our Lord Iesus Christ who shall iudge both the quick and the dead in his apparition and kingdome 2. Tim. 4.1 to employe himselfe in this duetie whereby he declareth that they cannot neglect this dutie but they must hainouslye offend God and feele the vengeance of the soueraigne Shepheard of the sheep whē he shal appeare in iudgement as S. Paul also saith Woe be to me if I preach not The same Apostle saith If any man desireth to be a Bishop 1. Cor. 9.6 1. Tim. 3.1 he desireth an excellent worke But all titles and professions be knowen by the workes proper vnto them as hee is knowen to be a tailor that cutteth out and soweth garmentes he a shoemaker that maketh shoes hee a phisition that imploieth himselfe in curing of sicknesses and so of others And so likewise is a Bishop a Pastor and a Minister knowne in that he preacheth and teacheth the word of God 5 Howbeit as the Phisition who ordeineth a potiō which in liew of health procureth death is not a Phisition but a murderer so is it with the Pastors that doe preach lyes in stead of trueth and the inuentions and traditions of men in stead of Gods word and therfore did Iesus Christ enioyne his Apostles to teache men to obserue all that he had commaunded them Mal. 28.20 and the same doth Ieremy note Ier. 1.6 saying The Lord stretched foorth his hand and touched my lips and said vnto me Beholde I haue put my words in thy mouth The same doth the Lord also teach to Ezechiel saying Sonne of man I haue made thee a watchman ouer the house of Israel Ezech. 3.17 and 33.7 Thou shalt hearken to the woorde of my mouth and shalt warne them from me This duety is very plainely and expresselye by the Lord commended vnto al Prophets and Ministers in that speaking to Moses he saith Deut. 18.18 I wil raise them vp a Prophet like vnto thee from among their brethren and I will put my woordes into his mouth and he shall saye vnto them all that I shall commaund him 1. Cor. 11.23 It is therefore their duety to propound nothing to the Church either in doctrine or for the seruice of God but what they haue
marriners vpon theyr shippes windes and hauens so must the thoughtes mindes and affections of the ministers of the worde runne onely vppon the instructing comforting exhorting edefying and to bee short vppon the sauing of the sheepe of their folde And heereto must wee referre the saying of Saint Paule No man that warreth entangleth himselfe with the affayres of this lyfe 2. Tim. 2.4 because hee woulde please him that hath chosen him to bee his souldier For if hee that is enrouled to serue in the warres so soone as hee heareth the Drumme must forsake wife and children house shoppe and all other affayres that nothing may hinder or wythdraw him from the seruice of his Captaine much rather ought they whome the soueraigne king hath inrouled for the spirituall warfare and the holy ministerie of the word keepe themselues from all politike affayres and such as belong not to theyr vocation to the end wholy to serue please Iesus Christ 32 Yet many times it falleth out otherwise and the way is very slipperie Some Ministers doo thinke that vnlesse they set theyr handes to politike affayres euen to the warres that the Church cannot stande Euen as in olde time Vzzah imagined that the Arke of God must needs haue fallen 2. Sam. 6.6 had not he stretched forth his hande to holde it vp But as God was wroth wyth him for going beyonde his vocation and slewe him so let the ministers of the worde feare and that iustly least God confounde them in theyr Ministerie for vndertaking aboue theyr calling and employing themselues faythfully in theyr charge let them commende the preseruation of the Church to the chiefe and soueraigne protectour thereof and neuer thinke to keepe it vpright by passing the boundes of theyr vocation besides it is a common proueâ—be Hee that gripeth too much catcheth nothing Againe The minde that many things intend To each apart the lesse both bend A brooke sufficient to driue a mill or carrie a boate beeing cut into many ditches wyll not bee able to doo eyther euen so the pastor that medleth with many occupations is vnprofitable for anie and therefore the fruite of such presumption must finally turne to ruine and confusion 33 The Ministers of Gods woorde are also in duetie so to beare themselues in theyr charge that they may bee regarded and loued of theyr congregations to the ende theyr doctrines admonitions exhortations and all othâ—r partes of theyr ministerie maye haue the more credite and be receiued wyth greater affection Learne sayth Saint Bernard to bee mothers not Lordes ouer the sheepe of your folde Studie rather to bee loued than feared And when yee must vse seueritie let it bee fatherlyke not tyrannous Suppresse bytter speeches and preferre your pappes in offering the sweete milcke of the same A Bishoppe sayth an auncient Father must beware that he growe not into contempt through too much mirth and facilytie neyther into hatred by excessiue and vnreasonable seueritie Saint Paule grewe into such fauour wyth the Galathians that him selfe beareth them witnesse Gal. 4.15 1. Thes 2.7 Theodorâ—t Ec. hist l 4. c. 14 that if they could they woulde euen haue pulled forth their eyes to giue him And hee protesteth that towardes the Thessalonians hee was as tender as the nourse that tenderlye nourâ—eth her children Eusebius Bishoppe of Samoâ—ate was so beloued of his Church that when hee entered into the riuer of Euphrates in obedience to fulfil the banishmeÌ„t wherto the Emperour Valence inioyned him almost the whole Towne by boats followed him finding him did with teares instantly intreat him to returne But when they coulde not preuayle they offered him money garmentes and all other thinges necessarie and conuenient for his voyage And after their returne home to the towne there was not any one of whatsoeuer calling that would come to the preaching of the Arrian Bishoppe subrogated into his place so that seeing himselfe alone in the Church without any auditor he departed thence confounded 34 This loue and affection of the Church towardes her pastor is ingendered and especially increased when hee sealeth and confirmeth his doctrine by his conuersation and lyfe conformable to the same shewing himselfe in action to bee the portraiture of a good and faythfull pastour for as vertue is alwayes loued so is it loued of those for whose good and eternall saluation the same is imployed And therefore the pastour is not so much to studie and labour for anie thing except the truth of the doctrine as in his life and conuersation to bee a good example to his flocke And heereto doeth the Apostle Saint Paule exhort Timoâ—hie saying Bee to the beleeuers an example in worde 1. Tim. 4.12 Titus 2.7 in conuersation in loue in spirite in faith and in purenesse Yea the same exhortation doeth hee also vse to Titus saying In all thinges shew thy selfe an example of good woorkes 1. Pet. 5.3 Math. 5.4 with vncorrupt doctrine with grauitie integritie and with the wholesome worde which cannot bee reproued that hee which withstandeth may bee ashamed hauing nothing coâ—cerniâ—g vs to speake euill of And euen the verie same doth the holy Apostle Saint Peter also in one worde require where hee willeth the pastors to be examples to theyr flocke yea euen this doth our Lord and sauiour Iesus Christ teach where hee sayeth You are the light of the worlde Let your l ght so shine before men that they may see your good workes and glorifie your Father which is in heauen For as in a darke euening one goeth before with a torch or lantern for others to followe so the life and conuersation of the Pastors ought to be as a burning torch to guide others in the way of saluation and life euerlasting 35 True it is saith Augustine that Pastors may somewhat profite by saying albeit they doe not â—hat which they saye Augustine of Christ doct lib. 4. cap. 27. but they should profite much more if themselues would doe as they teach others for such as doe seeke excuses for their wicked liues doe finde enow in their Pastors which liue not as they teache and say if not with mouth yet in hart why doost thou command that which thy selfe wilt not do and this is the cause that men hearing them will not obey them euen because themselues doe not obey the word that they preach and therfore the people doth coÌ„temne both the Preacher and his doctrine to be short where the Apostle saith to Timothie Let no man despise thy path hee addeth the meanes how to auoide contempt saying Be vnto vnbeleeuers an example in conuersation and loue And truely as S. Augustine saith Aug. of Christ doct l. 4. c. 27 and cap. 29. The life of the teacher is of more waight to procure obedience to the doctrine then is his facility of speaking and vtterance And againe let him that hath not the gift of eloquence in vtterance so conuerse that the example patterne of his good life may
shoulder as the Prophet Sophony speaketh who by that similitude sheweth Sophany 3.9 that as they that ioyntly do beare the masse of a Ship or any other great peece of timber vpon their shoulders doe employe themselues in a ioynt labour and all tende to one selfe thing so the Pastors ought to be ioyned and vnited in the affaires of the Church of Christ that happely they may aduaunce and finish their worke to his glory 44 For the maintaining therefore of this so necessary peace and concord among the Pastors among other thinges it is requisite that they beare one with another and be not soddenly prouoked but be ready to pardon and to be recōciled in case the kingdome of Christ may thereby be aduanced S. Paul hearing that some preached Christ vpon contention and not sincerely Phil. ◠1◠as weening to adde affliction to his bondes reioyced because therby Christ was preached We read of great enmitie betweene Seuerian and Chrisostome both Bishops Socrates in his Eccles Hist lib. 6. cap 11. which was augmented by a wicked slaunder of Serapion for he taking part with Chrisostom would not salute Seuerian as a Bishop Wherupon Seuerian in displeasure said If Serapion dye a Christian Christ was not made man Hereof did Serapion accuse Seuerian to Chrisostome as if hee had saide onely Christ was not made man whereupon Chrisostome driue him out of the towne but he was called againe by Eudoxia the Emperors wife who laboured diligently to reconcile thē this when she could not obtaine at the hands of Chrisostom she finally so followed the matter that her sonne Theodosius falling at his feete with many exhortations praiers and adiurations obtained that hee receaued Seuerian to reconciliation Now had there beene no enmity betweene them Serapion would haue saluted Seuerian as a Bishop Had Seuerian bene moderate he had not vsed such wordes Had Serapion borne with him hee had not vsed such a wicked slaunder against him and had not Chrisostom bene falsely incensed prouoked he would not haue driuen him away before he had knowen the truth nor yet would not haue beene so hardly entreated to be reconciled 45 For this time we will be content with this briefe deduction of the principall duties of the Ministers of the word exhorting them to employ themselues faithfully and in holines as also we do with them besides the premises to remember that the holye Apostle Saint Paul making as it were a summary or abstract of al that is to be required of a Bishop or a Pastor 1. Tim 13.2 doth ordeine that hee should bee vnreproueable as a guide in the house of God the husband of one wife not selfe willed watchfull sober modest harborous to strangers apt to teache not giuen to wyne no striker not giuen to filthy lucre but gentle no fighter not couetous one that loueth goodnes wise righteous Tit. 1.8 holy temperate holding fast the faithfull worde according to doctrine that he may be able to exhorte with holesome doctrine and improue them that say against it one that can rule his owne house honestlye 1. Tim. 3.4 hauing children vnder obedience with all reuerence for if any cannot rule his owne house how shall he care for the Church of God True it is that the Apostle heere teacheth what qualities doe beseeme him that is called vnto the ministerye yet withall hee teacheth all Pastors what vertues should be in them and what vices they ought to shunne for their happye employment in the Lords woorke Let them therefore to that purpose remember what in another place the same Apostle Saint Paul writeth to Timothy saying 2. Tim 4.5 1. Tim. 1.18 1. Tim. 6.4 Watch thou in all things suffer aduersitie doe the worke of an Euangelist make thy worke fully knowen Again Do the dutie of a good souldier with faith and a good conscience Again Shun questions and strife in words whereof commeth enuie strife raylings and surmises vaine disputations of men of corrupt mindes and destitute of truth 2. Tim. 1.12 2. Tim. ◠15 and accompt Godlynes a great gayne from such seperate thy selfe and followe after Godlynes righteousnesse faith loue patience and meekenesse fight the good fight of faith laye holde of eternall lyfe And againe Keepe the true patterne of the holesome wordes which thou hast hearde of me in faith and loue which is in Christ Iesus Againe Studye to shewe thy selfe approoued vnto God a woorkeman that needeth not to be ashamed deuiding the worde of truth aright Let such also as desire to employ themselues vertuouslye in holynesse and prosperously in this vocation read and continually meditate the exhortation of S. Act 20. Paul to the Elders that is to the Bishops and Pastors of Ephesus and generally all his Epistles but especially as S. Augustine of Christ doct lib. 4. cap. 16. Augustin doth expressely exhorte the three written to Timothy Titus whereout we haue taken the aduertisements before mentioned So shall they finde as well in his person as in his writings a most liuely and excellent patterne of all that is requisite for a true and faithfull Pastor To conclude that they may the more couragiously and constantly beare themselues let them also think vpon the promise of S. 1. Cor. 3. 8. Paul who saith Euery man shal be rewarded according to his labour and they as Daniel saith that winne most to righteousnesse Dan. 12.3 shall shine as starres for euer and euer Neither let them forget what S. Peter promiseth saying When the soueraigne shepheard shall appeare they shall receiue the incorruptible crowne of glory Now let vs goe on to the duties of the Church to her Pastors Of the duties of the Church to her Pastors and Ministers of the word of God Chap. 9. IN as much as the word Father mentioned in the fifth commandement of the law doth also include the Pastors and Ministers of Gods word it followeth that the word honor must comprehend the duties of the Church towards them and seing the said word honor signifieth the loue reuerence subiection and obedience with assistance in time of neede it therby appereth that the members of the Church are bound to doe these duties to their Pastors First to loue and beare them affection as also the dutye of this honoring is comprised in the summary of the second table of the law which containeth the loue to our neighbour And indeed if we ought to loue al men euen our enemies how much rather those whom God vseth for to beget vs to the Lord that we may be the children and heires of his heauenly and euerlasting kingdome Surely sith the soule is so excellent and the holye and euerlasting life so much to be desired wee cannot in truth sufficiently loue those good and faithfull Pastors Iohn 6 27. Fathers and nources of our soules that doe instruct vs in holinesse and lead vs to life euerlasting If we ought to labour not for the meat which perisheth
stil looke vpon Secondly vpon the eternall decree and vnchangeable will of God whereof the Prophet Esay maketh mention saying in the person of God My Counsell shall holde Esay 46.10 and I wil accomplish my pleasure Thirdly because he that hath elected vs to saluation and life hath withall ordained and prepared most certaine and requisite meanes vndoubtedly to lead vs to the enioying of the same S. Paul in a short sentence noteth these three foundations of the assurance of the elect to attain to life euerlasting Rom. 8.29 Those saith he which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren And whome hee predestinated them he also called and whom he called them also he iustified and whom he iustifyed 2. Tim. 2.19 them he also glorifyed First he saith that God did know before that is from all eternity those whom he would saue Could he be deceaued God saith the Apostle in another place knoweth those that be his Secondly he saith that he had predestinated them to make them like to the image of his sonne His will and decree is it not vnchangeable Thirdly he sheweth that he hath ordeined for them all that is requisite to leade them to saluation saying that hee hath called iustified them And this is so certainly fulfilled in the elect that he speaketh of it as if it were already done and they already lifted vp into glory for hee saith not that hee will call hee will iustifie or hee will glorifie his elect but that hee hath called hee hath iustified and hath glorified them And least our infirmitye should shake vs he opposeth the power of God against al the enemies of the elect saying If God be with vs who shall be against vs As also to shew that they can waÌ„t nothing he addeth He who spared not his owne sonne but gaue him for vs all to death how shall he not with him giue vs all things also and withal he proceedeth saying If any man shall laye any thing to our charge God himselfe shall iustifie vs for that hee findeth in vs no cause of condemnation because that Christ died and rose again for vs. And in that he loueth his elect to shew that this loue the fountaine of all goodnesse Eph. 1.4 is stedfast and immutable concluding his speech he saith that whatsoeuer befall vs we may be certaine that we shall be more then conquerers through him that hath loued vs and who will loue vs constantly in Iesus Christ the sonne of his loue the true patterne piller and accomplishment of our electioÌ„ and in whom we are elected and not in our selues The elect therfore cannot possibly perish as Iesus Christ himselfe noteth Mat. 24.24 saying There shal be such assaults and temptations that euen the very elect if it were possible should be seduced therin manifestly declaring that it is vnpossible that they should be seduced or drawen to destruction The engendring therefore of an assured certaintye in vs 1. Cor. 9.26 that nothing can let vs but that finally we shall come to heauen is a most excellent fruit of this doctrine for as we can haue no greater consolation 1. Tim. 6.12 so is it an especiall encoragement vnto vs in all our assaults and combats knowing that we sight not as beating the ayer or doubtfully but the good fight of faith and that vndoubtedlye obtaining the victory we shal be crowned with eternal glory 1. Cor. 15.18 And this is it which should also augmente in vs a zeale and affection to suffer for the name of our Lord Iesus Christ to enlarge our goods to the poore Apoc. 14 13. feruently to employ our selues in all things that may tend to the glory of God and so to amend our liues as knowing assuredly that being elect our labours and workes shall not be in vaine in the sight of the Lord but shal as S. Iohn saith follow vs and be vnto vs a blessed encrease of ioye and glorye in his euerlasting kingdome 14 There is yet another notable fruit which some doe beate downe by maintaining that God offereth to all men saluation and life euerlasting and according as himselfe did foresee that some should accept it and beleeue and liue well so he did elect them to encrease in them his graces and to saue them And as for the others that should reiect the saluation offered and liue amisse he hath predestinated them to take from theÌ„ those graces that they had and so to reiect and damne them These men are possessed with two errors repugnant to the glory of God and the saluation of man Concerning the first which is the vniuersall calling of all men if thereby they vnderstand the creation and gouernement of the worlde God doth indeed inuite man to loue feare and praise him but as hee offereth vnto them neither Iesus Christ nor remission of sins so can it not be tearmed a calling to saluation and life euerlasting and thus the creation of the worlde is not a calling that may make man to be saued Eph. 2.12 and consequently elect and therfore all that haue had no other calling haue beene as Saint Paul saith of the Ephesians before the gospel was preached vnto them Strangers from the couenant of the promise out of Christ without hope and without God in this world Secondly if by the vniuersall calling they meane the preaching of the Gospel experience sheweth Act. 19.6.7 and the holy scripture sufficiently testifieth that there were and yet are many nations in the worlde to whom God hath not vouchsafed to direct his worde to call them as wee also read that God forbad Paul that he should not preach in Asia neither suffered him to goe to Bithinia and therefore it cannot be truely saide that this vocation was vniuersall and common to all men 2. Tim. 1.9 Thirdly there is a holy calling as S. Paul termeth it proceeding from the holy Ghost which is proper and peculier to the elect and not vniuersall Of the second Iesus Christ speaketh saying Many are called but few are chosen Mat. 20.16 Rom. 8.29 and S. Paul of the third saith Those whom God knew before and predestinated hath hee also called And whereas these men doe alleadge the saying of the Apostle that he will saue all because he addeth and they shall come to the knowledge of the truth it doth appeare that he there speaketh not of these nations 1. Tim. 2.4 to whom he would not haue his worde which containeth all truth preached Secondly the following of the text doth manifestly declare that S. Paul there mâ—â—â—eth not to speak of euery man but of all sortes of men as Magistrates and subjects rich poore wisemen and fooles because it is the will of God to saue of all callings The calling therefore that offereth saluation cannot bee spoken of all men in the worlde 15 By
reformed and the goodnesse wisedome and wonderfull iustice of God be reuealed 5 True it is as Saint Peter saith that in the later times there shall come scorners that shall walke after their owne lusts say Where is the promise of his comming 2. Pet 3.3 For since the fathers died all things continue alike from the beginning of the creation And in deed we now see but too many that are not touched with the apprehension either of the kingdome of heauen or of the torments of hell but are possessed with prophane and deuilish spirits that take al to be but fables that is spoken as well of the kingdome of heauen promised to the faithfull as of the tormentes of hell prepared for the wicked And this is a pernitious pollicie of Sathan wherewith he discourageth the faithfull from walking in the feare of God from amending their liues Psal 73 13. from cleansing their harts and as the Prophet saith from washing their hands in innocencie But to the contrary hereof let vs stand stedfast and be wel assured that there is a kingdom of heauen prepared for the children of God and a hell for the disobedient and therfore let vs labour to grow in faith to fructisie in good workes 2. Cor. 15 58 and so to amend our liues as knowing that as S. Paul saith our labour shall not be in vaine in the sight of the Lord. 6 This is the foundation whereupon the Apostle laieth holde to perswade men to repentance and amendement of lyfe God sayth hee Act. 17.30 nothing regarding this time of ignorance now admonisheth all men euerie where to repent because hee hath appoynted a daie in the which hee will iudge the worlde in righteousnesse But how in righteousnesse Euerie man shall as else where it is sayde receiue the thinges that are done in his bodie 2 Cor. 5 10 according as hee hath done whether it bee good or euill and God will render to euerie man according to his workes That is to them which by continuance in well dooing seeke glorie honour and immortalitie Rom. 2.6 eternall life but vnto them that are contentious and disobey the truth and obey vnrighteousnes shall be indignation and wrath 7 Albet we see not this kingdome of heauen Rom. 8. Heb. 11. yet let vs remember that the goods saluation of Gods children consisteth in faith and hope and that as well the one as the other doth appertaine to things to come which we see not so that not to beleeue or hope for more than we see is to be short the abolishment of faith and hope and so consequently the subuerting of the assured foundation of our saluation Let therfore this faith the mother of hope and hope her mothers nurse cause vs patiently to attend the fruition of this kingdom of heauen and our assured attendance for the same make vs to amend our liues Apoc 19.9 T it 2.11 that we may cloath our selues in garmentes beseeming those that purpose to come vnto the marriage and to haue a seat at the banquet of the lambe Iesus Christ The grace of God saith S. Paul that bringeth saluation to al men hath appeared teacheth vs that we should denie vngodlynes and worldly lusts and that we should liue righteously soberly and godly in this present world looking for the blessed hope and appearing of the glorie of God which is our sauiour Iesus Christ The same Apostle gaue thanks to God for the Colossians when he heard of their faith and loue for the hopes sake which was laid vp for them in heauen Col. 1.4 1. Iohn 3 And in this sense saith Saint Iohn Welbeloued we are now the children of God but yet it doth not appeare what we shal be and we know that when Iesus Christ shal appear we shall be like him for we shall see him as he is And euery man that hath this hope in him purgeth himselfe euen as he is pure 8 But to the end the more earnestly to incourage vs to amend our liues in hope of the kingdome of heauen wee are moreouer to apprehend the incomprehensible excellencie of the glorie and ioye that we shall inioy in this kingdome when our bodies being risen againe vncorruptible and immortall like vnto the image of the glorious bodie of Christ reunited to their sanctified souls shall be lifted vp into the house of God our father aboue all heauens wher we shall see the face of God as the Sun in his brightnes shall inioy the fruit of the praiers of Iesus Christ when he said Iohn 17.24 Father I wil that they which thou hast giuen mee bee with me where I am 1 Cor 15.28 that they may see my glorie which thou hast giuen me When Iesus Christ hath rendered the kingdome to God his father then shall God the father the son the holy Ghost be vnto vs all in all yea euen such a fulnes of good and felicitie that as sundrie vessels cast into the sea are so filled with water that they can desire or hold no more so this sea of diuinity being in vs all in all we shall be replenished and satisfied with life glorie and ioy so as we shall not bee able to desire or haue anie more Apoc. 21.18 Euen when wee shall bee truely burgeses of the heauenly and holy Citie that shall be of fine golde like vnto pure Christall the foundations of the walls set with precious stones the twelue gates made of twelue pearles which shal need neither Sun nor Moone to shine therein for the light of God shall illuminate it and the lambe himselfe shall be the candle To be short when we shall be in the fellowship of the Angels shining as the Sunne in his pride and rauished with ioy that shall neuer be taken from vs. A ioy I saie not onely for our owne felicitie but also for the felicitie of all the elect for wee shall loue them all as our selues and so shall reioyce as much for their felicitie as for our owne And this ioy shal be infinitly corroborated by the contemplation as well of the glorie of Iesus Christ whom iustly we shal loue better than our selues as also of the glorious maiestie of God whom we shall loue with our hearts our strength and our mindes 9 If the representation remembrance of this kingdom of heauen doth not kindle our heartes with a feruent desire to attaine thereto and by desiring the same to amend our liues that we may take the path that leadeth to such felicitie the same is an assured testimonie that wee account of our selues as of beastes that looke for no goodnesse after death And on the other side if the apprehension of the fire that neuer shall be quenched of the wormes that shall be alwayes gnawing of the terrible darknes of the weeping and gnashing of teeth through the feeling of the heauy wrath of the liuing God doth not moue our harts to feare to offend
corruptions of men which especially we ought to amend there is none greater than a bold and presumptuous rashnes whereby men dare controll the holy doctrine of God which they do not vnderstand yea euen to denie or peruert the euident testimonies that hee deliuereth in his worde or accuse God O intollerable blasphemie of vnrighteousnes iniquitie and crueltie and reduce him to such bondage that hee may do nothing but that whereof euery blind man is able to comprehend the reason wisdome and iustice And heerof we will propound one example which is but too common and most pernitious 3 The holy Scripture in many places testifyeth Math. 20.16 Marke 13.20 Ephes 1.4 Rom. 9.11 11.5 Phil. 4.3 Rom. 11.5 9.15.20 Phil. 4 3 Apoc. 3.5 Iude verse 4 Rom. 9 23. Iohn 10.28 Rom. 9. 22 Rom. 9.18 1. Sam. 2.6 Amos 3.6 Ier. l. â— 3. 38 Iob 38. 39. Read Sect. 18. Acts 4.28 1. King 22.20 Iob 1.12 2. Thes 2.9 Rom. 9.17 2. Sam. 15 2. Chro. 36 that among the children of Adam God hath chosen some to saluation life eternall leauing the rest without anie portion in such felicity that this election was founded vpon his onely goodnes and mercie that he had power and authoritie to choose whome hee pleased and to leaue the rest that the names of the elect haue from all eternitie bene written in the book of lyfe and the rest recorded to iust destruction that God so prepared the elect to glorie that they cannot perish and that the vessels of wrath as the Apostle tearmeth them are in such wise prepared to destruction that beeing by the decree of almightie God giuen ouer to themselues according to theyr owne corruption they cannot but sinne so be iustly condemned that God sheweth mercie to whome hee will shew mercie and hardneth whom he will harden that nothing commeth to passe without the will and prouidence of God that God dyd so foresee the transgression of Adam and that it was not without his decree and ordinance that all that was done as concerning Iesus Christ by Iudas Pilat the Gentiles and the Iewes was done by the definite counsell and eternall decree of God directing the wicked worke of men that by them hee might accomplish his excellent worke of our redemption that many times he imploieth both the deuill the wicked as a father to correct by their wicked works the sinnes of his elect and as a iust iudge to punish the iniquitie of the others 4 Now albeit there is no doctrine that may stande vs in greater stead than this to ingender humility in man neither to produce anie sitter argument to praise God or to minister consolation peace content to such as feele themselues to be the children of God or that may bee a more mightie or sharpe spurre to pricke vs forward to amend our liues as wee will hereafter shew yet are there some who not being able to comprehend this doctrine do thereof take occasion to seeke so to burie it vp that it may not be preached in the Church of Christ Others that gather consequences of blasphemie to peruert or reiect it As concerning the first The apprehension and feare which they conceiue in the blasphemyes that the peruerse doo gather out of this doctrine is commendable but the meanes that they take to preuent them are not to bee receiued Neyther may wee looke to bee more wise than Christ who neuerthelesse desisted not from preaching publishing and recording it by his Apostles And surely albeit Saint Paule noteth some blasphemous replications agaynst this doctrine yet doth he not leaue too teach and maintaine it Christ sayeth Hee that hath eares to heare let him heare It must therefore be preached to those to whome hee giueth eares to heare Rom. 9.14.19 Math. 11.15 13.9.43 Iohn 10.27 that they may heare and not bee buried because of those to whome hee hath not giuen eares to heare Christ the soueraigne shepheard requireth no lesse of his sheepe to heare him then he forbiddeth them to heare the voyce of straungers It is a learned ignorance not to knowe that which God woulde haue vs to be ignorant of but it is a pernitious ingratitude not to bee willing to knowe that which God woulde teach vs. The soule deuoide of the doctrine of truth is prepared to receiue lies It is no Christian simplicitie or sobrietie to reiect as hurtfull the knowledge of that which the sonne seeketh to teach vs. True wisedome and modestie in the children of God consisteth in opening theyr eares to learne when Christ openeth his mouth to teache also not to desire to learne that which hee is vnwilling to reueale vnto vs. The holye Scripture is the schoole of the holy Ghost wherein as there is nothing omitted that is necessarie to saluation so is there nothing taught but what is requisite for vs to know And thus it is great iniurie agaynst the holy ghost that hee hath taught or reuealed vnto vs anie thing meet to haue beene suppressed Let vs therefore conclude this purpose with the aduertisement of Moses saying The secrete thinges belong to the Lord our God but the thinges reuealed belong to vs and to our children for euer Deut. 19.29 that wee may doe all the wordes of this lawe Beholde how for the amending of our liues according to the exhortation of Iesus Christ wee are to correct this ingratitude pernitious counsell and presumptuous rashnesse which vrgeth vs to suppresse that which it pleaseth God to reueale vnto vs and serueth especially to the magnifying of his glorie to the begetting of humilitie in his elect to strengthen their faith and mightily to induce them to amend their liues 5 Others there are that proceede farther for not beeing able to vnderstand yet desiring to comprehend the causes and reasons of the pointes of the doctrine before mentioned do take occasion to condemne and reiect the euident testimonies by God deliuered in his word by consequences falsely gathered which accuse God of crueltie and vnrighteousnes and maintain that he is the author of the sin and iniquitie of men But how doo they herein swallow themselues vp It is as if they should accuse the sun of darknes because that seeking to looke into the brightnes thereof their eies be dazeled Many artificers in their tratles doo worke many thinges whereof we can conceiue no reason yet do we not condemn them because we presuppose that they are not don without reason How then Shal we be so rash as to condemne the great builder and gouernor of this world because we cannot comprehend the wisdome contained in his workes Shal the scholler say that his master is ignorant because he caÌ„not vnderstand the profound knowledg that is in him That we may therfore correct this rashnes so according to the exhortation of Christ amend our liues let vs remember that when he is called Holy holy holy wee are thereby admonished that in him ther â—esteth a wisdome goodnes
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