THE AMENDMENT OF LIFE, COMPRISED IN four Books: Faithfully Translated according to the French Copy.  
Written by Master john. Tassin, Minister of the word of God at Amsterdam.  MATH. 3. v. ●. & 4. v. 7. 
Amend your lives for the kingdom of heaven is at hand.  
LONDINI Impensis Georg. Bishop. 1595.   

To the chief Magistrates and Governors of the Town of Amsterdam: Grace and peace from God the Father, and from his Son jesus Christ, our only Saviour.  
MY very good Lords, as Saint john propoundeth unto us two sorts of children, of whom he calleth the one the children of God, and the other the children of the devil: so doth the holy Scripture plainly testify, that in the day of judgement there shall be a marvelous difference between the one and the other. For the one shall incomprehensibly and eternally be blessed, and the other extremely and infinitely accursed and wretched. This difference which shall then appear between the children of God and the children of the devil, doth advertise and admonish us, that there ought also to be a great difference between them, even in this life. And in deed every one may well understand that the way to heaven is one, and to hell another, and consequently that the works and affections of God's children are of one sort, and the works of the children of the devil of another. Nevertheless, so brutish are many become, that they never think upon this difference between the one and the other, neither in regard of this life, nor of the life to come. Others thinking slightly thereupon, do never take information of this difference, to understand it: Others somewhat understanding it, are so dazzled with the glistering show of the world, & so carried away with the lusts of the flesh, that they have no care thereof: Yea even among the children of God, living in this perverse world abandoned to all wickedness, we see very few that do make show of that difference, that in this life should be between them and the children of the devil. Now Saint Matthew in this sentence, Amend your lives, for the kingdom of heaven is at hand: having comprehended the summary of the first Sermons of jesus Christ and S. john the Baptist, doth to this purpose teach us. First, that all the duties of the children of God are contained in this word Amend: also that the same is it that representeth the difference between them and the children of the Devil, in this life. Secondly, that the apprehension of the kingdom of heaven to be so near us, ought mightily to induce us to Amendment. Upon this consideration, to the end to correct the negligence, or rather the brutishness of men in this point, I have upon this argument framed these four books: In the first, showing how many dangerous follies there are that hinder man from Amendment. In the second, Wherein we are to Amend. In the third, who ought to Amend: And in the last, have I laid down the causes that should induce us to Amend our lives, gathered out of the names and attributes of jesus Christ, & out of this reason by himself set down, For the kingdom of heaven is at hand: The whole tending to make us to understand and indeed to practise the difference which even in this life ought to be between us and the children of the Devil: to the end to hope with incomprehensible joy to behold for ourselves the most blessed separation that shall be between them and us, when we shall be lifted up into the fruition of the eternal glory that is prepared for us in the kingdom of heaven. And upon three principal reasons have I resolved and emboldened myself to present & dedicated them to your Lordships. The first is general, comprised in three points. First, in consideration of the servant zeal & holy affection that you do testify to the preservation and maintenance of the true and pure religion: Secondly in regard of your justice and politic government, administered with such discretion, wisdom and equity, that all your loving Subjects are in duty to acknowledge and confess themselves to be blessed therein: Thirdly in respect of your wonderful courtesy, which you vouchsafe to extend to the faithful, fled into this town: who live under your authority and government in as great case, liberty and freedom, as possibly they might in their own native countries: Which example of your clemency is also seconded by the marvelous humanity of your subjects towards those that are harboured among them. The second reason is in respect of the French Church, to the service whereof it hath pleased God to call me. In that your Lo. have permitted & authorised the holy public ministery with all things necessary to the same: That you have provided them of a large & convenient Church. That you give maintenance to them for three ministers: Lastly that you exercise and perform a verierare and true Christian charity to the poor of the same Church. And this your wonderful charity, with other the virtues before noted, do I here set down, first to the end that all and every the members of the said French Church, may more and more perceive how deeply they are bound to be your faithful and obedient subjects: Secondly that they may understand and the more diligently put in practise their duty, in fervent prayer unto God for your health and prosperity: Lastly, that all other Magistrates may in heart be moved to imitate the example of those virtues that shine in your Lordships. The last reason is particular to myself: in regard of the desire, that you had to retain me to the service of this Church, which yourselves vouchsafed to testify, in that besides your liberality extended to the two other ministers, you offered to provide me also both of a house & maintenance: As in effect it pleased you at my coming to make demonstration of your favour, liberality & affection towards me in that behalf. Whereupon all such graces as God hath vouchsafed to bestow upon me, being in reason & upon just cause unto you due & vowed: I have form and do acknowledge myself bound to dedicate and present these my four books of Amendment of life unto you: to the end that being published under your name, they may witness as well my bounden duty unto you: as also my desire (according to my small ability) to employ myself in the service both of the Church and your Lordships. Beseeching God, most magnificent and virtuous Lords to maintain you in his holy protection, and with his holy spirit to guide you in all your affairs, with increase of all prosperity both spiritual and corporal. And particularly so far to favour me with his grace, as so to bless this small work, together with the affection wherewith it is unto you presented, that being acceptable to your Lo. It may especially redound to the advancement of the kingdom of jesus Christ. From your town of Amsterdam. This last of june. 1594.  
Your most humble and obedient servant. john Taffin.   

The Contents.  

The first Book. Of man's follies, and that his wisdom consisteth in the Amendment of the same.  
That the word translated Amend you, signifieth to be better advised. And why. Chapter. 1. Follio. 1.  
Of the first folly, to think that there is no God. Chap. 2. Follio. 4.  
Of the second folly, to think better of man then of God. Chap. 3. Follio. 24.  
Of the third. To think to live ever. Chap. 4. Follio. 33.  
Of the fourth. Not to know wherefore we do live. Chap. 5. Follio. 39  
Of the fifth. By the outward appearance to judge of man's felicity or misery. Chap. 6. Follio. 50.  
Of the sixth. To put more confidence in our enemies then in our friends. Chap. 7. Follio. 59  
Of the seventh. To think ourselves wise. Chap. 8. Follio. 65.   

The second Book. Wherein man ought to Amend.  
That man knowing what Idolatry & superstition is, ought wholly to abstain from all participation in the same. Chap. 1. Fol. 70.  
That it is not enough, that we separate ourselves from Idolatry: but that we must moreover join with the Church of Christ. Chap. 2. Fol. 77.  
That we ought diligently to frequent Sermons. Chap. 3. Fol. 80.  
That in duty we are to participate in the holy Sacraments. Chap. 4. Fol. 91.  
That we ought to assist at common Prayer. Chap. 5. Fol. 97.  
Of the duty concerning domestical and private prayers of every faithful man. Chap. 6. Fol. 101  
Of our duty in reading the holy Scriptures. Chap. 7. Fol. 105.  
That we must put in practise the word of God. Chap 8. Fol. 117.  
Of charity in general. Chap. 9 Fol. 120.  
Of Alms and relief of the poor. Chap. 10. Fol. 125.  
Of Covetousness. Chap. 11. Fol. 152.  
Of Pride and Ambition. Chap. 12. Fol. 168.  
Of sumptuousness and excess in apparel. Chap. 13. Fol. 183  
Of Riot and superfluity in banquets and feasts. Chap. 14. Fol. 192.  
Of Voluptuousness in general. Chap. 15. Fol. 199.  
Of Drunkenness. Chap. 16. Fol. 205.  
Of Adultery and other whoredoms. Chap. 17. Fol. 215.  
Of Dances. Chap. 18. Fol. 228.  
Of games at hazard, as Cards and Dice. Chap. 19 Fol. 249.  
Of Envy. Chap. 20. Fol. 255.  
Of Backbiting and slandering. Chap. 21. Fol. 262.   

The third Book. Who ought to Amend.  
Of the duties common both to the man and the wife. Chap. 1. Fol. Fol. 274.  
Of the particular duty of the wife to her husband. Chap. 2. Fol. 285.  
Of the particular duty of the husband to his wife. Chap. 3. Fol. 293.  
Of the duties of fathers and mothers to their Children. Chap. 4. Fol. 297.  
Of the duties of Children to their fathers and mothers. Chap. 5. Fol. 316.  
Of the duty of Magistrates to their subjects. Chap. 6. Fol. 327.  
Of the duty of subjects to the Magistrates. Chap. 7. 374.  
Of the duties of the ministers of the word to their Church. Chap. 8. Fol. 385.  
Of the duties of the Church to her pastors. Chap. 9 Fol. 416.   

The fourth Book. Of the causes of Amendment.  
The first cause why we should Amend, taken of the Authority of jesus Christ to command us. Chap. 1. Fol. 422.  
The second cause, is drawn from the name Holy attributed to jesus Christ: And doth briefly entreat upon election, reprobation & God's providence. Chap. 2. Fol. 426  
The third cause, derived from the predestination and providence of God, entreated of in the former Chapter. Chap. 3. Fol. 448  
The fourth cause, grounded upon the name Emanuel, attributed to jesus Christ. Chap. 4. Fol. 464.  
The fifth cause, drawn from these titles. Holy, Wonderful, a counsellor. The strong and mighty God. The prince of peace: The father of eternity. Attributed to jesus Christ. Chap. 5. Fol. 473.  
The sixth cause, derived of these two names. jesus, Christ. Chap 6. Fol. 485.  
The seventh cause, gathered of the signification of this word, Amend. Chap. 7. Fol. 497.  
The eight cause, taken of the reason added by jesus Christ, where he saith. For the kingdom of heaven, or of God, is at hand. Chap. 8. Fol. 499.  
The ninth cause taken hereof. That the kingdom of God which we look for in heaven doth admonish us that in this life we are strangers pilgrims and travelers, Chap. 9 Fol. 506.  
The tenth cause derived from the kingdom of heaven which is in us. Chap. 10. Fol. 516  
The eleventh cause, taken of the holy ministery, called the kingdom of God Chap. 11. Fol. 520.  
The twelfth cause taken hereof. That by the kingdom of heaven is signified the blessed felicity of the children of God in heaven: The kingdom of God in us: and the holy ministery. Chap. 12. Fol. 533.  
The thirteenth and last cause of Amendment, derived of this saying of jesus Christ, The kingdom of heaven is at hand. Chap. 13. Fol. 540.    

Faults escaped.  
Page 40. line 2. for same Read sun. Pa. 79. l. 11. at the end. R. in heaven. Pa. 124. l. 28. pronouncing. R. procuring. P. 162. l. 2. so plenty as, R. as plenty of, P. 164 l. 37. hateh, R. loveth. P. 180. l. 41. so to resist. R. so to employ our forces to resist, P. 224 l. 2●. & 22. as also, R. otherwise, P. 257. l. 31. grounded upon, R. pining at, Ibidem l. 34. setting sure footing is brought, R. pining away is worn, ib. l. 37. soul, R. ha●t, P. 259. at the end of the page, read. at the good of others, and rejoiceth at their. P. 267. l. 27. show, R. shame, P. 295 l. 21. prone, R. reprove, P. 323. l. 22. grieved, R. revealed, ib. l. 32. after mother, Re. to his Disciple john, P. 341. l. 22. after should, R. not, & l. 40. after did, R. not, Pa. 387. l. 14. put out, own, Pa. 403. l. 39 after delivered, R. to the death, P. 409. l. 16. path, R. youth, P. 412. l. 41. passion, R. parson. P. 417. l. 14 carnal, R. eternal, P. 428. l. 36. after ghost, R. to say, P. 450. l. 1. that, R. thereof but, P. 465. l. 39 after cleanse. R. ourselves, P. 467. l. 20. we R. ye. P. 482. l. 25. after resolve, R. to walk, P. 496. l. 37. after that, R. never P. 498. l. 9 amend, R. be damned, P. 499. l. 29. best Re. lest, P. 505. l. 41. after if, R. we believe these things that, & l. 1. God. R. we. P. 513. l. 40. hand, R. heart, P. 515. l. 4. wine R. wives, P. 519. l. 6. after this, R. joy. & l. 16. after retain, R. in us, P. 526. l. 36. after the, R. dark. and for dark. R. Devil, P. 527. l. 8. sign R. Cyon. & li. 28. dead into, R. mortified in. P. 534. l. 20. hands. R. heart.   

OF AMENDMENT OF LIFE. The first Book. Of the foolishness of Man, and that his wisdom consisteth in amendment of the same.  

That the word translated Amend, signifieth, to be better advised, and why. Chap. 1.  
IT is a matter worth the noting, that the whole sum of the first sermon of jesus Christ, as also of Saint john the Baptist, is by S. Matthew comprised in these words, Amend your lives, 
Math. 3.2. Math 4.17  for the kingdom of heaven is at hand. Hereby doth the holy Ghost teach us, that the first thing that is to be preached in the Church, and sounded into our ears: that especially and above all things we are to learn in the Gospel: whereupon principally we should set our hearts and minds: To be brief, the same which we ought chief to practise, is this first sermon of jesus Christ, and of his forerunner Saint john, Amend your lives, for the kingdom of heaven is at hand. Now the word which the holy Ghost doth ordinarily use throughout the new Testament, and namely in this first sermon, whereby to express Amendment, signifieth understanding, advice, and wisdom, after the knowledge of our error, corruption, and transgression. Thus the Amendment whereto we are here exhorted, consisteth in this, that where before time we have been so foolish and unadvised, as to follow our own corruptions, and so to offend God, we may hereafter obtain understanding and sense, evermore walking in the fear and obedience of God.  
2 Out of this Sermon therefore, considering the property of the word which jesus Christ doth use, we gather two things: the first, that it is an extreme folly to live according to the flesh, and so to give over ourselves to sin: and contrariwise, that the beginning of wisdom is the fear of God, 
Psal. 111.10. Proverb. 1.7  & walking in his ways. The second, that man naturally is inclined to this folly: namely, to give himself over to his lusts, and consequently to offend God: for otherwise it were in vain by so notable a reason to exhort him to shun the same. As concerning the first point. The holy Scripture in many places termeth sinners fools, & sin ●●oli ●nesse. Moses foreshowing the corruption and rebellion of he Iraelites, 
Deut. 32.5  saith thus: They have corrupted themselves toward God, they resemble not his children, but are a froward & crooked generation. 
jere. 4.22.  Do ye thus reward the Lord, O ye foolish people and unwise. My people (saith the Lord) are foolish, they have not known me, they are foolish children & have no understanding. They are wise to do evil, but to do well they have no knowledge. Again, See (saith Saint Paul) that ye walk diligently, not as fools, but as wise men. And writing to Titus, 
Titus 3.3.  he speaketh more plainly, saying. We ourselves were in time past unwise, disobedient, deceived, serving the lusts and diverse pleasures, 
Prou. 1.22  living in maliciousness and envy. Solomon in his Proverbs doth usually so take it. Wisdom (saith he) crieth out, O ye foolish, how long will ye love foolishness, and the scornful take their pleasure in scorning, and the fools hate knowledge? And so in many other places, But that we may the better understand what a foolishness it is to offend God: the holy Ghost, especially in the old Testament, and sometimes also in the new, doth signify this Amendment, by conversion and turning to the lord Oh Israel, saith the Lord by jeremy, 
jere 4.1 jere. 31.18  If you return, return unto me. Again, Convert me, O Lord, and I shall be converted. Again, I desire not the death of a sinner, saith the Lord, but rather that he convert from his wickedness and live. 
Exech. 33.11  Convert ye, O ye house of Israel. Likewise sometimes in the new Testament, Be ye better advised, that is to say, Amend, saith S. Peter and S. john, 
Act. 3.19  and convert. And S. Paul saith, that he showed them of Damascus and others, that they should repent and turn to God, and do works worthy amendment of life. 
Act. 26.20  This phrase of speech teacheth us, that man's life resembleth a pilgrimage, wherein whosoever offendeth God, by walking after the world and the flesh, he doth (as it were) turn his back to God, to heaven, and to life: and goeth to the devil, to death, and to hell fire. And contrariwise, that converting and turning to God by Amendment of life, he turneth his back to death, to hell, and to the devil: and goeth to God, draweth near to him, and directeth his course to heaven & to life everlasting. Is there therefore any greater foolishness than to offend God? that is to say, to turn from God and life everlasting, and to go after the devil and death? If any man should voluntarily call himself into the fire, or into some river, either stab himself, or drink poison, men would not say that he were a fool, but rather that he were frantic and besides himself: What shall we then say to those, who willingly offending God, do cast themselves into hell fire, and into the bottomless pit of eternal death? To the end therefore that we may amend, it is requisite that we retire, convert unto God, and return to him. But how? Even by ceasing to offend him, and by walking according to his word: for so do we turn back from the devil, from death, and from hell, Let us, I say, convert and turn unto God, yea, let us draw near unto him: yet as Saint Austen saith, not by changing of place, 
Prosper in his sentences out of S. Austen.  for he is every where, but by alteration of manners: for, as he addeth, According as we grow like or unlike unto him, so do we either approach or she back from him.  
3 For the second point. This exhortation Amend, that is to say, Be ye wiser and better advised, together with the reason thereunto added, whereby to induce us so to do, do sufficiently, as is aforesaid, show that man of his own nature is inclined to this folly and rage, namely, to apply himself to all corruption & sin, and so for the amending of his life ought to become wiser and better advised. Now notwithstanding we might note many examples of this folly, yet at this present we will consider only of seven of the chiefest. And in the mean time as the number of seven doth commonly signify perfection, so will we thereby declare that man is perfectly foolish, until he change his mind, that he may amend. And these be the follies.  

1. Not to believe that there is a God.  
2. To account more of man than of God.  
3. To think to live ever.  
4. Not to know wherefore we live.  
5. To judge of man's felicity or misery by the outward appearance.  
6. To believe our enemies sooner than our friends.  
7. To think ourselves wise.   
4 These seven follies are the cables of vanity, and the ropes that draw on iniquity. Of these doth Esay say, Woe unto them that draw iniquity with cords of vanity, 
Esa. 5.18  and sin, as with cart ropes. For by these cords and cables, he understandeth certain false opinions and perverse imaginations, wherewith the devil quenching in men all feeling of sin & apprehension of God, draweth them (as it were) with cords and cables to all iniquity, and consequently to the pit of hell. Of these he setteth down three examples. The first of profane persons, scorners of God, who say, Let him make speed, let him hast his work that we may see it, & let the counsel of the holy one of Israel draw near and come, that we may know it. Secondly, of those that call evil good, and good evil▪ that make darkness light, and light darkness: that make bitter sweet, & sweet bitter. Thirdly, of those that are wise in their own conceits, and skilful in the consideration of themselves. The explaining therefore of these seven follies afore mentioned, may stand as a commentary and opening of these cords and cables mentioned by Esay, as also to show that these follies tend only to persuade man that he is a beast, and that after his death he is to attend neither good nor evil: thereby to stay all his thoughts and affections upon this temporal life, to plunge him in the pleasures of the world and the flesh, and consequently, to take from him all holiness and religion. Inasmuch therefore as we are now to amend our lives, we must learn to renounce these seven follies, and to be wiser hereafter.   

Of the first Folly. Not to believe that there is a God. Chap. 2.  
THe first & principal folly, is the same whereof the Prophet David speaketh, 
Psa. 14.1. & 53.1  speaketh, saying: The fool hath said in his heart that there is no God, Of those that in their hearts do say thus, there be two sorts, the one pronounce it with their lips, the other with their works. A● for the jews, of whom David here speaketh, they in their works showed, that their hearts did say, that there is no God. And t●is doth he note, where for proof thereof he addeth, They are corrupt, and become abominable. But among Christians there are some (a matter of extreem terror) that say both in heart and mouth, that there is no God. Yea, and this impiety hath taken such hold of divers, that they will not stick to say it, and that not whisperingly, mumbling, or between the teeth, but even with open throat. And in deed in many places they dispute no longer of differences, concerning the hope of salvation & service of God, but now the question is, whether there be a God. Yea, it is a common phrase, when a man affirmeth that there is a God: Who did ever see him, that we may believe him?  
2 The sole representation of such a blasphemy might suffice to terrify our hearts, and to make us to sweat even water and blood for anguish: That Christiandome should afford any so abominable monsters as should deny God: God, I say, not only the creator whom we may behold in his works, but also the redeemer, that is to say: God revealed in the flesh, justified in the spirit, 
1. Tim. 3 16  seen of Angels, preached to the Gentiles, believed upon in the world, and lifted up into glory. This verily is a just and terrible judgement which God executeth upon those, whose hearts and minds are plunged and so swallowed up in the pleasures of the world, and the flesh, that they never think upon God, no more than if there were none. It is a horrible vengeance that God layeth upon those, who to the end without remorse of conscience, to give themselves over to their own abominations and corruption, do maliciously go about to choke up these relics or remainders of the image of God, namely: That there is a God, a providence, & a righteousness in God. As David also noteth, 
Psal. 10 4  that all the imaginations of the wicked do concur that there is no God. It is the punishment that those men do deserve, who when they swear, for affirm any thing, do spew out of their polluted lips this blasphemy, I renounce God. To be brief. It is the payment wherewith God justly punisheth the extreem ingratitude of such as contemn the incomprehensible treasure of the doctrine of the Gospel, treading under foot the most precious blood of jesus Christ. And himself hath pronounced, that such people do deserve a more horrible judgement than the inhabitants of Sodom and Gomorrha. 
Math 10, 15  It is also the last plague and persecution wherewith God's children toward this end of the world shall be tried: when these monsters shall scorn their simplicity and constancy, in refraining from evil, upon their assured hope in God, and for fear of his name.  
3 But as there is no wound more mortal, than the same that plucketh forth man's heart or soul, so is there no poison or pestilence of greater force, suddenly in men to kill all faith, hope, & charity, with the fear of God, and consequently to cast him headlong into the pit of hell, than to deny the principle & foundation of all religion, namely, that there is a God. To the end therefore to arm the elect against such an extreme and pernicious temptation, & to make those that shall suffer themselves to be carried away with so bitter a temptation, the more inexcusable in the day of judgement: we will produce against these Atheists sundry witnesses, against whom no exceptions can be taken: and first, all jews and Christians, because they allow of the old Testament: secondly, all men living: thirdly, all creatures, as well those that have essence only, as those that with essence have life, and those that with essence and life, have motion and feeling: and lastly man, although he speak nothing, who besides his essence, life, and motion, is also endued with reason. And in deed, the creation, preservation, and guiding of all these creatures, do with a loud voice proclaim that there is a God. And first we will begin with those that allow the old Testament to be the word of God, and consequently with all jews and Christians that are, or ever were. For as in the old Testament, the testimonies that there is a God are most evident, infinite, and of sundry sorts, so is it a desperate presumption and impudency, to go about to deny that, which by so many millions both of jews and Christians have evermore been believed and confessed.  
4 If these Atheists do say, that both jews & Christians have all been deceived by believing the holy Scripture, whether of the old or new Testament, and consequently all testimonies of the divinity therein contained: What book have they so authentical or ancient as the Bible, wherewith they may, to the contrary, prove that there is no God? Again, how can they shun the conviction of their own consciences, which will force them to acknowledge that the holy Scriptures proceeded from God, if they will consider but these reasons following. First, they make no doubt whether the books attributed to Plato, Aristotle, Polybius, Livy, Demosthenes, Cicero, Homer, Virgil, & such others, were written by those men to whom they be attributed. What reason then have they to demand whether the Bible were written by Moses, josua, Esdras, David, the Prophets and Apostles? They also (at the least in general terms) do approve the contents of the said profane books, whether for history or for doctrine. With what malice are they then possessed, that should cause them to deny a God, which is the principal and fundamental argument of all the books of the Prophets and Apostles: especially considering that if this foundation should be false, all the rest were but lies and vanity. Likewise, these men that registered the holy Scriptures, never laboured after the glory of man by ostentation of any new invention: For all of them, even from Moses to the Apostles, have had one & the same matter subject of their writings, namely, this self same divinity. Neither have they sought after glory, reputation, nobility of descent, or virtues: but have set down, (as in sundry places we may perceive) even their own infirmities and transgressions, yea, sometimes matter of reproach to themselves, & to their posterity. Profane writers do ordinarily tend to magnify the virtues & valiant actions of men, to the end to give them the praise: But the holy scripture every where tendeth to glorify God, even in every thing that may becommendable in man: Showing that all victories, deliverance, advancement to dignity, & virtue: to be brief, that all goodness cometh of God, & not of man.  
5 As concerning the contents of the holy scripture, it is the same that only layeth open the very fountain of man's corruption, & that showeth how great and pernicious it is. The multitude and grievousness of his sins: The horrible punishment that they deserve not only in this world, but in the world to come: Only this holy Scripture teacheth the assured remedy against these horrible inconveniences: so that man feeling himself worthy of all misery, even of eternal death, doth notwithstanding find himself content & joyful in the midst of the tribulations of this life, & blessed in the assured expectation of an incomprehensible & eternal felicity. This Scripture laboureth wholly to humble man, and to exalt God. It exhorteth man to renounce wickedness, & to apply himself to righteousness: to despise present and temporal goods, that he may aspire to those that be spiritual, invisible, and eternal. To be brief, it teacheth as well true holiness and piety towards God, as true love, peace and concord among men, earnestly exhorting them to these duties. Who is it then that ought not to have a feeling of this in his own conscience, that this holy scripture proceedeth from God;  
6 Moreover, in other books we find counsels, exhortations, and reasons to persuade. Here we have express and precise commandments, whereby it appeareth that a superior speaketh, that giveth commandment to his inferior: namely, God to man. The holy Scripture prescribeth a Law, not only to the body or in external causes, but also to the spirit, cogitations and affections of the soul: It is therefore the spirit of God that speaketh, who only hath dominion over the soul, and knoweth the affections and passions of the same. In this holy Scripture we find promises and threats of eternal weal and woe, as well to the soul as to the body. It is then the Eternal and the Almighty, that both promiseth & threateneth: This holy Scripture teacheth us the same thing, which the creation of the world doth: namely, that there is a God, almighty, alwise, most good and beneficial. He therefore that is the Auctor of the creatures, is also the Auctor of the holy Scripture. In this Scripture we find predictions of matters, which man's understanding could never foresee: yea, the very time of the performance of the same is many times noted, sometimes a hundred years, a thousand, yea, three thousand, before they came to pass. Yet are they always fulfilled in their due time: of necessity therefore, God must be the Auctor of the same.  
7 Again, all the Philosophers together in their many volumes have neither said nor taught so righteous, so holy, and so necessary matter, as doth this holy Scripture in the ten words of the law: yea, even in these two short sentences. That we should love God with all our heart, with all our strength, and with all our soul: & our neighbour as ourself. From God only therefore must this doctrine proceed. The style likewise of this Scripture is simple and without affectation, and yet it penetrateth and pierceth the heart and conscience, far more deeply than the writings of the most excellent Orators in the world. Whence should such efficacy proceed, 
1. Cor. 2.4.5  but from the spirit of God, which is the Auctor thereof. This is it that S. Paul expressly noteth, saying. Neither stood my word and preaching in the enticing speech of man's wisdom, but in plain evidence of the spirit and of power: That your faith should not be in the wisdom of men, but in the power of God.  
8 This holy scripture propoundeth unto us the history from the beginning of the world, with the doctrine ever since continued among both jews & Christians: yet (which is well worthy to be marked) we find no contradiction or disagreement, either in the histories or doctrine, that may not easily be unfolded and reconciled. But as for other books, they begin their Histories two or three thousand years later. And what discord do we find in their writings, both in their histories and in their doctrine▪ Again, there are no books for the maintenance and confession of the doctrine whereof, both men and women, even by thousands from age to age, Princes, merchants, artificers, learned and unlearned, have voluntarily resolved, even with cheerfulness to abandon fathers, mothers, husbands, wives, children, goods, dignities, yea, life itself, and suffered torments that cannot be sustained by any one that is not holden up by some divine power. Yet here may you behold Martyrs, that is to say, authentical witnesses, that this holy scripture proceedeth from God. This also is the reason, why of all other books, the Devil, an enemy to God, and to the salvation of mankind, hath most endeavoured to falsify, to corrupt, and to abolish this holy Scripture: thereby as it were confessing that proceeding from God, it is repugnant to him, & necessary for man's salvation. And yet hath the same been miraculously preserved and kept in his integrity, even with the danger of their lives that were guardians thereof: yea, which is more, even by the jews themselves, the sworn enemies to jesus Christ, of whom the Law & the Prophets do bear witness. And therefore S. Augustin compareth them to Stationers, who in their shops do keep many books, but for the use of other men. They have been preserved therefore undoubtedly by his only providence, who was their Auctor. And to this purposeiss the example of the time of Antiochus most notable: For in his days, 
1. Mac. l. 57 59  namely in the hundred and five & fortieth year of the Grecian Monarchy, did they deface and burn all the books of the Law that could be found, and yet within two years after, 
1. Mac. 3.37 48.  even in the hundred and seven & fortieth year of the said Monarchy, was the book of the Law found again among the jews. Yet who did ever object either to the jews or Christians, that the books of the old & new Testament, were foisted in or invented by men, except these Atheists, because they would deny that there is a God?  
9 Again, many of those that from time to time have made war against the holy Scriptures, seeking either to falsify or utterly to abolish the same, and persecuted the professors thereof, have felt the smart of God's horrible judgements poured upon them, and departed this life in most wonderful & terrible manner, which (no doubt) was a vengeance that God, the author of this Scripture, executed against them. As in deed many of them have been likewise forced of themselves to confess their torments to proceed from the hand of God, stretched forth to punish their impiety. By the premises therefore it sufficiently appeareth, that the disaduowing and denying of the holy Scripture to be the word of God, proceedeth not of ignorance, but even of perverse obstinacy and malice, and therefore that we have justly produced so many millions both of jews & Christians, professors of this holy Scripture, as witnesses that there is one God, against all those that in malice reject the same, lest they should be forced to confess that there is a God.  
10 If this suffice not, we will secondly produce for witnesses all people & nations of the world, that have been spread over the whole earth from the creation of the world to this day. For they all with one consent, do acknowledge that there is some God or Gods. A certain philosopher & heathen Orator hath written, that there is no nation so barbarous, as not to confess that which these wretches do deny, namely, that there is some God, and these be his words. Among all men of whatsoever nation, this is one constant and resolute opinion, that there be Gods: for it is a matter even borne with man, 
Cicero in his second book of the nature of Gods.  and (as it were) graven in his soul. What these Gods are, there are sundry opinions, but that there are Gods, no man doth deny. And all his second book he apply to prove that there are Gods. All philosophers, historiographers, & Poets do make mention of their Gods, whom they invocate & call upon. Would man, who by nature is proud & stout, stoop to Images of wood, stone, silver, or gold, either offer any sacrifice to the same, or look for any goodness in the service and worship of them, if this opinion, that there is some God, whom if they think to prosper, they must invocate and call upon, were not graven in his heart? Admit most men throughout the whole world do worship false Gods, yet doth their said worship testify that this is common among them, to believe that there is some God. Likewise that in their several opinions, they all do suppose that they worship one true God, & so do manifestly condemn those that think there is no God. Which is more: Even the diversity of Gods that is in the world, doth evidently declare, that to believe a divinity, is no doctrine learned in the school of man, neither any agreement among men: but rather that nature (the common mother of all) hath taught them that there is a God, & thus they that deny it, are no partakers of man's nature. Moreover, swearing, or the oath that is commonly in use with all nations, either for the maintenance of the truth, or for the true performance of what soever is inviolably promised, is another plain proof, that all men living do confess that there is a God, who knoweth the secrets of all hearts, loveth truth, and punisheth falsehood.  
11 Some reply, that whatsoever the world believeth concerning God, proceedeth only of the craft and policy of those that have sought to purchase authority for their laws & decrees, under colour of communication with the Gods, from whom, say they, they have received whatsoever they have commanded to men. But this gloss which they pretend, would be of small account with men, were not this persuasion, that there are Gods, whom they should fear to offend, first graven in their hearts. For had they not believed it, they would boldly have scorned those that should boast of such communication with the Gods. And therefore even those men whom they charge with such policies, are also witnesses that all men do believe that there is a God. Again, peruse all books that ever were written, from the beginning of the world to this day, and see how many notable persons we shall find that ever maintained this blasphemy, that there is no God. 
Plut. in the decrees of Philo. li. 1. c. 7 Cicero in the first book of the nature of Gods.  Well do they make mention of one Diagoras a Melian, and a poet: of one Theodorus a Grecian: of one Ephemerus a Tegaean, & some others accounted to be Atheists. But why were they so accounted? Not because they utterly denied a God (for even Diagoras beginneth his verses with a confession, that all things are ordered by a divinity:) but rather for that they scorned the Idols & multitude of Gods. As Ephemerus was termed an Atheist, because he writ that the Gods of the Gentiles have been excellent personages, whose portraitures having been reserved for remembrances, were after converted into Idols. We also read that Protagoras the Abderite, 
Cicero in his first book of the nature of Gods.  for writing in the beginning of his book, I wots not what to say, whether there be Gods, or whether there be none, was by the commandment of the Athenians banished their town and territories, & his books openly burned: whereby many were made more slack in the profession of the like opinion, considering that the only doubt whether there were Gods, could not escape punishment. True it is, that certain Philosophers termed sceptics, called the same again into question. But the reason was, because their profession was to doubt of all things, even of those which they did both see and touch, yea, and whether themselves were or were not. They that believe not their own senses, that black is black, that fire is hot, that snow is white, that ise is cold: in brief, that doubt of every thing that is, and whether each thing be such as we see it, feel it, hear it, etc. are surely devoid of sense, and yet not so senseless as the Atheists: for those men do but doubt whether there be Gods, but these men do utterly deny that there be any. Thus we see the testimonies and confessions of all people and nations in the world, for the space of five thousand years, (for so long it hath continued) who all with one consent do condemn the blasphemy of those, that to the contrary dare affirm, that there is no God.  
12 Moreover, the very devils do believe that there is a God, and do tremble, 
jam. 2 19  as saith Saint james. And hereof we have many testimonies among the writings of the Heathen. Among others, Apollo that God, or rather devil, so famous among the ethnics, saith thus. We devils that haunt both land and sea, do tremble at God's scourge, under whom the whole world doth quake. These Atheists therefore are more incredulous than the very devils: and lest they should tremble with the devils, do choke up all remembrance of God: yet hath experience from time to time, & even to this day taught us, that they which most impudently would seem to believe no divinity, have been & are the first & loudest confessers of the same, whensoever it vouchsafeth to be revealed by thunder, earthquakes, & such other extraordinary works: for the horrible terror which then affrighteth them, forceth them even to cry out and confess, that their denial of God groweth only of their drowsiness in his ordinary works, considering that being wakened by the extraordinary effects of his power, with trembling and terror they acknowledge that there is a God. Again, even in Gods ordinary works, they do by speech confess that which they will not believe. For when they say, it raineth, it snoweth, it haileth, it blustreth, it is hot, it is cold, etc. If a man should demand who doth all this, it would amaze them. And why? Because it is a common persuasion with all men that it is God, & that those works are proper to God only. As contrariwise, when at the entering into, or beginning of any communication, if a man shall say, he writeth, he commandeth, he walketh, he eateth, he cometh. This were an inconsiderate phrase of speech, and would minister occasion to demand who it is that writeth, commandeth, walketh, eateth or cometh. And why? Because those actions are common to many. But the other being proper to God only, men never ask, who haileth, who raineth, who snoweth, etc. because every man referreth those works to God. Those likewise, who to the end to deny God, do refer such works to nature, do even in their own speech condemn themselves, in that they say not, she raineth, she snoweth, she haileth, as speaking of nature: but do say: it raineth, it snoweth, it haileth, as speaking of God. Concluding therefore this purpose: first, all jews and Christians: secondly, all Heathen throughout the whole world, do with one voice confess that there is a God: And lastly, the very Atheists themselves, both in trembling and speech, do many times acknowledge that, which willingly they would deny, namely, that there is a God.  
13 Now let us go forward, and come to other creatures, yet comprehending man also, who all without speaking shall testify that there is a God. Of these there are four sorts. The first have essence only, as the elements, the sun, the moon, the earth, the stones, and the water. The second have essence and life, and are called Vegetative, as herbs, trees, and all plants. The third have essence, life, and sense, as souls, fishes, and other beasts. Finally, others have essence, life, sense, and reason, as man. Now to begin with the first; if we ask, which was first, Essence, or no Essence? The answer is plain, and by all men confessed, namely, no Essence, and this doth necessity require: for otherwise the elements, the earth, the sea, to be brief, even every thing that is, must have been from all eternity, and have had no beginning. Behold, here is already one absurdity, which man's understanding doth gainsay. As also it is a most resolute point, that whatsoever is eternal and without beginning, is also immortal, and without ending. That which is from ever, is also for ever. But every thing that is (God excepted) is by nature subject to change, corruption, death, and end. Nothing therefore that is, is eternal & without beginning, but God who giveth beginning & essence to every thing that is. Moreover, if that which is, had been from all eternity and without beginning, then must it of necessity ensue, that the elements, the earth, the water, even so many things as are, must be so many Gods, considering that nothing can be from all eternity, or without beginning, but that which hath his essence of himself, and consequently, God only. And therefore to deny a beginning in any thing that is, is to acknowledge the same to be a God, whereof it would follow, that for the denying of one God, we should be forced to confess that there be as many Gods as there be elements, stars, stones, grains of sand upon the earth, or drops of water in the sea: If then we must confess, that any thing that is, hath not ever been, but have had some beginning, then must it ensue, that there is a God, who of nothing hath made that that is, even as it is written, In the beginning God made heaven and earth. 
Gen. 1.1  Thus we see how that which hath essence only, even without life, sense, or reason, doth nevertheless without speaking, evidently testify, that there is a God, that gave unto it essence and beginning. And in deed any thing that is, is either a creature or a creator: But if the creature presupposeth and acknowledgeth a creator, and consequently a God: Then do the elements the earth, the sea, the stones, and in brief, every creature by his essence, testify against the Atheists, that there is a God, their creator.  
14 If they reply, that every thing that is, is of itself: we will demand, since when? If they answer, from all eternity, how can they prove it? Besides, they must make as many Gods, as there be things that have essence, as is afore showed. Otherwise it cannot be chosen but that they have been since some time. Which if they grant, then let them tell us since what time that that is and before was not, made itself, and thereof lay down some proof. But contrariwise, if of nothing nothing be made, as the Philosophers do define, than could not that which was nothing, make itself some thing, and assume any essence, considering it was nothing. Thus it followeth, that it is contrary to all reason and man's capacity, to say that any thing that is, is come of itself. And therefore we must grow to acknowledge a God, who only having been from all eternity, 
Exod. 3  giveth essence to all that is. As also in respect thereof he is called among the Hebrews jehova, 
Apoc. 1, 8  signifying this word Essence, and with the Greeks' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying, he that is, because God is of himself Essence, 
Rom. 11.36  and giveth essence to his creatures, as it is written, Of him, and through him, and for him are all things.  
15 But let us farther consider every thing that is, in state as it is. The Philosophers are of opinion that the earth, together with the sea, do contain in compass or circuit six thousand, three hundred Dutch miles. Also, that the body of the Sun is a hundred, sixty, and six times greater than the earth. How great then is that heaven wherein the Sun is contained? Or rather, how great is the highest heaven which invironeth all other heavens that do compass the same, wherein the Sun hath his habitation, yea, and with a marvelous distance? How many stars be there in the sky? How many drops of water in the sea? Or how many grains of sand upon the earth? If all the men in the world, kings, or philosophers, who have not only essence but also life, sense, and reason, cannot without matter precedent make one drop of water, one stone, or one candle. How can these creatures of such incomprehensible greatness as are the heavens, of such wonderful brightness, as are the Sun, the Moon, and the stars, and so abundant as are both land and sea, having not so much as essence, give to themselves essence, yea, and such essence as they now have? Yet speaking only of essence, common sense doth also deny that. Let us therefore conclude, that there is a God almighty, who being of himself, from all eternity, in his time hath of nothing created both heaven and earth, according as Moses hath affirmed, saying, 
Gen. 1.1  In the beginning God made heaven and earth.  
16 Moreover, experience teacheth, that the heavens have their motions: But whence come those motions, even motions of such incomprehensible swiftness, that as we see by daily practice, the Sun in four and twenty hours compasseth the whole earth, and consequently in one hour runneth two hundred sixty Dutch miles. Besides, the heaven where the Sun hath his abode, is from the earth 1202700. leagues. How many leagues than doth he daily run in his own heaven? A matter incomprehensible to man's capacity. But every motion, especially in things that have essence only and no life, doth of necessity presuppose a mover that causeth the motion. And this do we plainly see in the Earth, in Stars, in Water, etc. which have no motion, but from others. The motion therefore of the heavens do evidently testify that there is a God, who being of himself immovable, giveth motion to all his creatures.  
But who disposed the wonderful order which we find to be in all creatures that have but essence only, that an inferior heaven should be comprehended in a greater, and that again in an other greater, and so consequently of the rest? Who placed the Sun, the Moon, and the Stars in their heavens and places? Who form and continueth the double motion of the Sun in all seasons, from East to West, from one pole to another? Who so established the four elements under the heavens, that the region of fire environeth the air, the air the water, and the water the earth? The nature of contrarieties is one to destroy another, as the water to quench the fire, and the fire to dry up the water: yet are these four elements kept in such accord, that of the same being mixed and united together, all bodily creatures are form, and do consist, not consuming or disordering one of another: It must their needs be that there is a God, the creator, preserver, and conductor of the elements.  
18 Who guideth the course of the heavens in so certain & invariable a measure, that a man may foretell at what hour a hundred years hence the Moon or Sun shall be eclipsed? Who placed the heavy lump of the earth as a centre to the world, & hanged it in the air? What hands do withhold the sea which lieth higher than the earth, from drowning the same? Can this wisdom, conduct, and power, which do thus shine in these works, be found in any thing that was not, to place itself in essence, and so to direct guide, and maintain itself? Had these creatures had their essence from all eternity, yet could that which had only essence, without life, sense, or reason, have established such an order, course, and consent? to be brief, this work of such incomprehensible wisdom and power? We must therefore confess, that any thing that hath only essence, considered, as is aforesaid, doth exclaim against the Atheists, and cry out that there is a God, the author of the same: as David saith, 
Psal. 19 1  The heavens declare the glory of God, and the firmament showeth his handy work. Again, The pillars of the earth, saith Hanna the mother of Samuel, 
Sam. 2.8  are the Lords, and he hath set the earth upon them. 
Psal. 104 9  And David saith, But God hath set the sea a bound which it shall not pass, neither shall it return to cover the earth. As also job doth more at large declare. 
job. 3●   
19 As for those creatures which have Vegetative life, as herbs and all plants, the same are also so many unreprovable witnesses, that there is a God. No man can give that which he hath not: but the earth hath only essence and no life: Likewise the Sun which warmeth the earth, the rain that watereth it, or the seed whereof the plant doth come. The life therefore of herbs and plants doth loudly testify that there is a God, the author of the same. Again, whence came such diversity of herbs & pla●ts in one self ground? So many kinds of trees, some fruitful, some unfruitful? And among the trees that bear fruit, so many sundry sorts, as apples, pears, cherries, plums, etc. Also among apple trees, so many kinds of apples: among pear trees, so many sorts of pears: likewise of cherry trees, plum trees, and all others that bear fruit. Each sort notwithstanding either of apples, pears, or cherries, etc. bearing some diversity in form, colour, and savour, or taste. The like in herbs. Come into a meadow, look upon a garden, how many kinds of herbs shall you see of several forms, colours, tastes, or smells. And whereof proceed all these herbs and trees, their leaves and fruit, their shape, colour, and smell, and their several properties & virtues? They proceed neither from the earth, from the sun, from the rain, no neither from the seed. The eye seethe it, the capacity knoweth it. The whole therefore proceedeth from God. And in deed, sow in one self ground one self herb, under one self form, and let it be watered with one self water, yet do no other kind of herbs spring up? But some will say, that it is of the seed, that the life and diversity of herbs, trees, flowers, and fruits doth proceed. Yet keep the seed out of either the earth, the sun, or the rain, and it will lie dead and bring forth nothing. And open the seed, therein peradventure may you discern some small sprout having essence, yet wanting both life, form of herb, colour, or favour thereof. It must needs then have some other original than from the seed only. And whence, but even from God? Again, what is the cause that one kind of seed still bringeth forth one kind of herb, with all the stems, leaves, colour, savour, property, and virtue a like? Have these small sprouts, which have only essence, understanding also to agree to bring forth herbs alike? Are they able to do it, either to give that which they have not? If not, than some other must employ his power and wisdom, and that is God, as it is written. 
Gen. 1.11  In the beginning of the world he ordained, that every tree and herb should bring forth seed to increase, according to his kind. And therefore so many herbs and trees as we see in gardens, meadows, & forests, are so many witnesses against the Atheists, that there is a God.  
20 Now let us speak of those creatures that have not only essence and life, but also sense or seeing: As fish, souls, and other creatures. First as concerning their generation: For example, we might demand of those men that do believe that there is no God, whether was first, the hen, or the egg: For the egg cometh from the hen, and the hen out of the egg. If they answer, the egg: How came that egg without a hen? Or how could that which was not, make itself an egg? Or how did that which was an egg, having only essence, give itself life? Sith also that feeling cometh of sense, how could a thing that had only essence, give itself sense to hear, see, taste, smell, or feel either cold or heat? Again, if there be not also a cock with the hen, or that the hen sitteth not upon the egg; the egg will rot & bring forth nothing. How therefore could the egg, if it were before the hen, bring forth the hen, considering there was neither cock nor hen, as also that the egg had only essence, but neither life nor feeling? If they say the hen was before the egg, yet will not that suffice: For of necessity there must also have been a cock with the hen before the egg, for otherwise the egg would never have yielded a hen. It must needs then be that God having created heaven & earth of nothing, of that which never was either egg or hen, 
Gen. 1.  hath created the cock & the hen to bring forth eggs, from whence the hens have their original, as Moses teacheth.  
21 But yet let us mark how the hen proceedeth from the egg. Imagine the egg to be under the hen; what is in the egg A substance having only essence, but neither token of life, o● form of soul. Come again within a few days, & ye that perceive the head of a little chicken piercing the egg ●he●● with her head and cloven beak: Look upon the eyes and shape of the head: Mark what is in it; hear the voice: Come to the body consider the wings and the feet: What is in the body: the ●●●ers, the diversity of colours and to conclude, the life and motions thereof. Remember that all this was wrought within the egg shell, whereto 〈◊〉 any man set hand or understanding. Who the● without touching the inner side of the egg, hath form such a creature, only through the hens warming of the egg, who knew not what the did? Who so will not acknowledge it to be only God, doth combat against his own conscience and reason. Moreover, who is the cause that hens eggs always do yield chickens, & the eggs of other souls young ones according to the kind from whence they came? Doth this diversity of soul's rest either in the eggs or in their substance? Every man knoweth no. The small chickens therefore issuing out of their shells, are witnesses sufficient against the Atheists, that there is a God, who hath created & form them.  
22 Next, let us behold other souls, flying in the air. All weighty things fall toward the earth: What is it then that beareth up the souls in the air? If they say, the wings: Put the wings of a swan upon a dead sparrow and cast it up into the air, yet will it fall to the ground, wings and all. The soul therefore must have life, neither is that enough: For in her wings she must also have very artificial motions, together with a wonderful industry to fly marvelous swift: Some times to turn short, some times to mount aloft as the lark, and sometimes to stoop very low as the swallow. And whence proceedeth this industry and skill, but from God? Again, who created the air to bear them up: Meat to nourish them: & endued them with industry to make their nests, but God? But this may suffice for souls. Neither shall we need to allege like testimonies for the divinity, as may be noted in fishes and other creatures, who all with one consent do agree in their generation, shape, life, nature, property, and other considerations to proclaim that there is a God, from whom they take their essence, life, feeling, and motions.  
23 Lastly, let us come to the chief handiwork of God, which is man, of the philosophers termed the little world, because that in him we may discern as it were an Abridgement of the whole world, yea more than is to be seen in all the world beside. For man, besides his essence, life, and sense or feeling, hath also reason & understanding. The frame of man's body in every part thereof, both internal & external, considered, doth sufficiently testify him that created it, to be a master workman. And in deed, who could so exactly proportion all the members of the body: So dispose & order it, that every part thereof hath relation to the use & service one of another, together with the preservation of the body, under the conduct of a spirit that governeth the whole, which without motion giveth several motions to all the members of this body, with reason and understanding to guide every member in his action, representing to itself things pas●, present and to come, near or far off, concealed and ●●dden in the sea, within the centre of the earth, above the heavens, or in the bodies or hearts of men, and declaring the imaginations thereof by the diverse motions of the tongue: And albeit such a spirit be in us, yet can we neither see nor comprehend it? Howbeit man composed of such a body, of such a spirit or soul, cannot be from all eternity, as in other creatures we have proved. The time was that man was not, that he lived not, that he had neither feeling nor reason. Whence then came the first man, who was nothing? How could that which had neither life, feeling, nor reason, give itself that which it had not? How could that which was no spirit, make itself a spirit? How could that which had neither understanding nor reason, make itself understanding and reason? When thou seest a man, 
Gen. 1.  thou presupposest a father, and to that father another father, and so upward, until at last thou comest to Adam: There art thou put from thy natural discourse, and presupposing a father for him: and so art driven to acknowledge God to have created the first man, as Moses also rehearseth. He that seethe only the portraiture of a man, doth immediately conceive a painter, and if it be a fair piece, his first question is, Who made it? If a dead piece of work shall make us conceive a living workman, much rather should a living piece of work, namely, Man, make us to conceive a quickening workman, even God, who only is able to give essence, life, feeling, and reason.  
24 Now let us proceed to the woman. If man were of himself, must woman be so also? If she likewise were of herself, how came she to be subject to man? How did she so conveniently dispose all parts of her body to the generation of children? To the nourishing of them in her womb, with her own blood? To such painful childbirth? To the changing of her blood into milk, in her paps and dugs, so convenient for the suckling of her child? Man and woman having essence, life, sense, and reason, cannot nevertheless engender either when they will, or what they will, male or female, neither frame or shape one only member of the little babe conceived in the mother's womb. How then could man and woman even before they had life, feeling, reason, or so much as essence, come by understanding, power, and consent to make themselves that which they were not, to give themselves that which they had not, and to agree to make the one male, the other female? Man therefore & woman, are the very work of God, the almighty & wife work man.  
25 Besides the testimonies of all people and nations that ever were, who all do confess that there is a God, we have propounded four sorts of creatures, who without speech do each for itself testify against the Atheists, that if they will not confess and acknowledge a God, they are undoubtedly blind, senseless, devoid of understanding or soul. Now let us consider all these creatures jointly and together, throughout the whole world. First, if all things be of themselves, or from all eternity, did they make themselves such as they now are indivisibly, or in particular? If every grain of sand, every drop of water, every clod of earth, every stone, every kind of herb and plant, every bird, sith, creature, male or female. If I say, every of these creatures made itself, & never was before or from all eternity: First, to the end to deny one God they confess millions, considering that whatsoever is of itself, as also any thing that is from all eternity, is God. Secondly, all creatures having only essence, life, and sense, are by nature subject to corruption, as experience teacheth, and therefore they cannot have been from all eternity. For whatsoever is eternal, is immortal, and not subject to corruption or change. But how could they have made themselves of nothing, considering that notwithstanding their essence and life, they cannot preserve themselves, but are subject to change, corruption, and death? If they say, that at the beginning there was some lump, whereof every one was form, we would demand, who created that lump, And so must we return to the saying of Moses, who writeth, that In the beginning God created heaven and earth, 
Gen. 1.  and the earth was without form and void. We would also demand, sith this lump was without shape, life, motion, or understanding, whence came this distinction of creatures, so far differing each from other: some having only essence, others essence and life, others essence, life, and feeling, and others all four, essence, life, feeling, and reason? Who made such an uneqevall division? Who subjecteth the Sun and Moon to the use of man? The earth to nourish herbs and plants? The herbs and plants to nourish cattle? The cattle and sith to nourish man? In this so unequal a proportion and subjection repugnant to nature (by nature the great will not willingly subject themselves to the small) whence cometh so good agreement and obedience? Necessarily therefore we must conclude, that there is a God, a creator, divider, and conductor of his creatures, who protecteth the order that he hath established among them.  
26 Then let us look into this universal world, and therein behold the heavens beautified with the Sun, the Moon, and the stars, the earth clothed with herbs, plants, and creatures, the sea replenished with water and fish, man endued with understanding and reason, brought into this world (as it were) into a palace, abounding in all goodness, and here enjoying so many creatures in such numbers and diverse sorts. Who heareth not this universal world, in every part thereof exclaiming against these Atheists, that there is a God? Who is he, which passing through a forest, & there finding some building, though half decard, will not immediately imagine the steps of some men, who passing that way have thereto set their hands: (for it could not be the work of any other creature) How then can any man possibly behold this excellent frame of the world, & not judge immediately, that a greater than the world or man, hath thereto set his hand? What man, when he seethe a fair house gallantly built, will think that it hath stood from all eternity, either that it built itself, and not rather presuppose an Architect, or builder? How much rather should this frame of the world directly lead us to the creator? And what man is he, who acknowledging his essence, his life, his senses, his soul, understanding & reason, withal, contemplating this world created for him, will not immediately confess that man is created for a greater than himself, namely, for his creator? The soul moving and guiding the body, is truly the image of God, moving and guiding the world and man in the use of the same. Wherefore, like as he cannot have essence, life and motion, but the same must be to him a certain testimony of his soul living within him: so the essence, life, sense, motion, & understanding of all that is in the world, is an assured & steadfast ground to believe that there is a God, the creator, preserver, and guider of this universal world. 
Act. 17.21  Even as an ancient heathen, alleged by saint Paul, doth say, In God we all do live and move. Neither can any man use his senses in the contemplation of the world, and enjoying of so many creatures & benefits of God, daily poured upon him, but as if with his hand he felt him, he must needs perceive there is a God. And therefore not amiss said a certain Ethnic, That he that denieth a God, 
Auicenna, an Arabian.  is not besides his wits, but even utterly is devoid of wit.  
27 These wretched Atheists do reply, Who did ever see God, that we may believe him. Which is as much, as if they should say, that we must believe no more than we see with our eyes. And thus to the end to deny God, they renounce the other four bodily senses, together with the understanding and reason of their soul, & so grow to brutishness. Nevertheless albeit they see not the heat in a burning coal, yet if they be touched therewith, they cry out and confess that it is hot. They see not the coldness of Ice, yet by experience they confess it is cold. They see not the bitterness or sweetness of meat or drink, yet do they by taste believe the bitterness of gall, & the sweetness of honey. They confess the sound of a bell & musical instruments, albeit they see them not, but hear them only. They likewise believe an air that they breath, and a wind that bloweth, yet never see either: A woman feeling the motions of the babe in her womb, believeth that she is with child, albeit she see it not.  
28 If they say that experience teacheth them to believe all these things, then let them renounce their blasphemy, Who hath seen God that we may believe him? And let them believe that there is a God, of whom they both see and feel such experience, & so certain and mighty effects both in the world and in themselves, as is afore showed. If they can believe that they have eyes and a forehead, albeit they see them not but in a glass: let them also believe there is a God, whose image they see engraven throughout this universal world. If being in a prison, where they see but a glimpse of a Sun beam, they nevertheless believe that the Sun is up and shineth over the earth: wherefore do they not likewise believe that there is a God that guideth the world, when they are forced to feel, no●e, and confess so many whole beams of his eternity and providence shining in the world? By discourse passing from the river to the fountain, and from the fountain to the spring, they believe that the river hath a spring: why are they not likewise guided by their discourse from the creatures to the creator and author of the same? from the so excellent frame of the world, and from man, to the master Architect and builder? But it evidently appeareth, that these people do maliciously sight against their own consciences, against their bodily senses, and against all discourse of their understanding, to deny that there is a God, by demanding, Who hath seen him that they may believe.  
29 But this is the subtlety and poison of the devil. By this self reason and argument do they also conclude, that they have no soul, that there be no devils, that there is no hell, for of all this they see none: & this to the end that they may the more outrageously, as beasts, give themselves over to the lusts and passions of their flesh, without fear of God, of devil, or of hell, and so live without remorse of conscience. This truly is a cable and mighty cha●●e, by the devil bent to draw them to all iniquity, and so to heap up fiery mountains of Gods terrible wrath against such monsters. Rightly therefore have we placed this as the chief and principal folly in man, To believe there is no God. For as it extinguisheth all fear of evil doing, so doth it quench all affection to piety, love, holiness, and patience. To be brief, it is the very means to transform man, not into a beast, but into a devil. Let us constantly therefore renounce this extreme folly and madness, yea, let us abhor all such cogitations, and believe that there is a God, a creator, and a redeemer, who by his providence guideth the whole world, and especially his Church. Also that undoubtedly he will punish all Atheists and other Infidels with incomprehensible torments, to continue without end: and that he will grant to the faithful, life, comfort, and eternal glory. Let the assurance and apprehension of this truth, make us to amend our lives, so that by renouncing this folly, which would cast us headlong into hell, through so horrible a blasphemy, as to deny God, we may be better advised, and turn to the Lord, increasing in faith, and fructifying in all good works all the days of our life.   

The second Folly. To esteem more of man than of God. Chap. 3.  
WE have already spoken of those that deny God both in heart and mouth. Now are we to entreat of the folly of these, who professing the knowledge of God, do deny him in their works, 
Tit. 1.16.  as Saint Paul saith. This folly resteth in those that esteem more of man than of God. For, to confess God, and yet to esteem less of him than of man, is to deny him. And this folly doth possess many, and proceedeth of this incredulity, that confessing that there is a God, they do not apprehend his divinity, that is, that by his providence he guideth all things, that he is the sovereign good and well doing, that he is holy, that he hateth iniquity, that he is righteous and will punish it, that he is true and almighty to fulfil his promises, and to execute his judgements, and in wisdom infinite. This incredulity and corruption procureth us first to love man more than God: secondly, to repose more confidence in man than in God: thirdly, to fear man more than God. And these are three evident proofs & most assured testimonies, that we esteem more of man than of God. Also that confessing God with our mouths, we deny him in our works. Now let us proceed to the first proof.  
2 Gods commandment, as also ou● duty, do import that we should love God with all our heart, with all our strength, with all our soul. The reason. Because he is God, Secondly, because he is our God. Being God, as he hath been from all eternity, before the creation and redemption, he is worthy to be loved infinitely: & in as much as he is our God, our creator, and our redeemer, he deserveth that we should love him for his incomprehensible benefits bestowed upon us. Nevertheless the common course of man doth evidently declare, that we love man more than God. And in deed let the husband examine the love he beareth to his wife, the wife hers to her husband, the parents their affection to their children, and the children theirs to their parents, and many others, the love that they bear to their carnal friends, and they shall all find that they love man more than God. Let us proceed to the proves. We cannot abide that any man should speak evil of him whom we love, so that if the husband heareth his wife evil spoken of, or the wife her husband, each of them grieveth at the injuries, & cannot brook them in quiet: but when we hear God our father evil spoken of, or blasphemed, who is moved at it? Who findeth himself so much grieved, as to procure amends, and prosecute punishment for the same? Every man rejoiceth to hear his commendations whom he loveth, so that if in company any man speaketh of the virtues of our children, of our father, of our brother, or of any of our entire friends, we rejoice and are glad of it: but even in the same company, let any man read the praises of God set down in diverse of the Psalms, namely, in the 103.104.105.106. etc. who thereby feeleth himself so touched to the quick, as in heart to rejoice and be glad thereof? We also are ready to talk of those whom we love, and do rejoice when others do minister occasion to speak of them, which we will be sure to take hold of, & to prosecute: but when we do speak of God, o● if in company any once chance to begin, how is his motion seconded or prosecuted? nay rather, how soon is it given over and let die? We do not willingly forget him whom we love heartily, whereupon we have a proverb, He that loveth heartily is slow to forget. We call to mind his face, his gesture, his speech, his countenance: but when do we think upon God? how do we remember him? or wherein do we call to mind his majesty, his works, and his favours towards us? Moreover, if to the end to spare for our children, we desist from the relief of the poor, and deny the maintenance of the service of God & his church, & holy ministry, are we not thereby convict of loving man more than God? Our carnal children more than our heavenly father? To be brief, how many be there who being overcome & transported by affection to parents, to the husband, to the wife, or to the children, do omit that part of their duty toward God, 
Math. 19.37  which concerneth the confession of his name and obedience to his word? Yet jesus Christ manifestly declareth, that in so doing we love man more than God.  
3 By these examples and many others that might be noted, it doth evidently appear, that we love, and consequently do esteem more of man than of God, and so do manifestly renounce God in our works & hearts, 
Augustine in his confessions.  whom we confess with our lips. S Augustine saith, that we love God less than we ought, when we love any thing besides him, which we love not for his sake. What will it be when we shall love man, not for God's sake, but even in spite of God, in that we love him more than God? It is so great a folly, that jesus Christ himself hath pronounced that we be not worthy to be his, 
Luk. 14. ●0  unless we be ready and resolved to hate our nearest kindred & best friends for his sake. To the end therefore that we may amend our lives, we must renounce this folly, & hereafter be better advised, that we may love God more than man, yea, even that we may love God only and not man, but in God and for God's sake.  
4 The second proof resteth in this, that we fear man more than God. In case of any transgression punishable by the magistrate, no man is so prodigal of his life or honour, neither so desperate, as to offer himself to the sergeants or judge. And why? Lest he should be apprehended and punished. thieves and robbers do lurk in woods and dens, that they may the more covertly execute their wickedness. 
john 3.20  Housebreakers and other thieves do chose the night to steal in. To be brief, Whosoever (as jesus Christ saith) doth evil, he hateth the light, neither cometh to the light, lest his deeds should be reproved. Yet God seethe all that is committed in the woods, in the darkness, & in secret: all our imaginations, desires, passions, & enterprises punishable by his law, not with the death of the body, but with everlasting damnation, are in the presence of his majesty: yet are we as sore afeard of offending him as displeasing of man? or ha●●●g offended him, do we stand in as great fear of punishment as when we have committed some trespass punishable by man? Or are not all transgressions that are punishable by the magistrate, punishable also in God's judgement? Inasmuch therefore as those men which commit such things, do shun the light for the fear of man, & yet in secret do boldly commit them in the sight of God, they thereby do manifestly declare, that they fear man more than God. Every man can confess, that the fear of God is the beginning of wisdom, & that thereby we restrain from evil. 
Psal. 111.10 Prou. 1.7 Prou. 16.6 2. Sam. 11  David and Solomon have so pronounced it. Yet when David had committed adultery in the sight of God, & that afterward he called Urias, to minister to him occasion to go to bed to his wife: when he had made him drunk, & then had caused him to be slain, redoubling his sins in the sight of God, to the end to hide them from men: did he not declare that ●ee feared man more than God, who did see all? 
Gen. 37  Did not the children of jacob show that they feared their father more than God, when they sent him joseph's bloody coat, thereby to make him think that some wild beast had devoured him, & so to prevent his ●ust wrath and indignation? But did not God hear them when they said, Behold, this our dreamer, come let us kill him, and we shall see what his dreams will avail him? Did he not see when they let him down into the pit, and afterward sold him? Durst they have so entreated him in the presence of their father jacob? Surely they feared jacob a man, more than God. Let but some magistrate of a town threaten every one that shall take God's name in vain, that for every oath they shall lose a tooth, and the greatest swearer will soon be reform, and so beware, that albeit through his former accustomacie he lose some of his teeth, yet will he be sure not to lose all. God threateneth that he will not hold him guiltless that taketh his name in vain, yet how many be there that can talk without swearing? To be brief, to what guile, deceit, vice, and iniquity punishable in the sight of God with everlasting death, doth man wholly give himself, which he would be ashamed to commit in the sight of man? yea, from the which if the magistrate should take notice, and inflict any punishment for them, they would utterly abstain?  
5 But whereof cometh this folly, that we should fear man more than God? Even of this, that confessing God with our lips, we do notwithstanding not believe that God is God, that is to say, that he seethe all things, that he is holy, to hate wickedness, righteous to punish it, and almighty to take vengeance thereof. God's forbearance to execute his threats, maketh man to imagine that he either seethe not, either hateth not, either cannot, either is not able to punish his iniquities, concluding, 
Psal. 10.13 M●t●. 24.48  as David in their person saith, that God will make no inquisition, and so do they more boldly give themselves to the works of iniquity: much like that evil servant mentioned by Saint Matthew, who seeing that his master tarried long, in the end concluded that he would not come, and thereof took occasion to do evil: even as Solomon also noteth saying, Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. But is not this a foolish malice, that whereas God's patience & long suffering should stir up & induce men, 
Eccle. ●. 11  as S. Paul saith, to repentance, that contrariwise thereof they take occasion to deny his righteousness & providence, that they may the more boldly offend him. The prophet speaking of some wicked ones, who without fear of God wronged the widows, & trod the fatherless under foot, showeth, that they strengthened themselves to wickedness, saying: 
Rom. 2.4 Psal 94  Tush, God seethe not. Is it not a manifest denial of God, to imagine him to be blind? But as he addeth, Is it not an extreme folly to think that he that form the light, and gave sight to the eye, seethe not, but is blind? Or he that form the heart of man, & so knoweth the depth thereof, doth not also see the works of the same?  
6 Behold how & wherefore we fear man more than God, & confessing God with our lips, we deny him in our works, which truly is a mere folly. And in deed naturally we most fear him that hath most power, and means to execute his threats, him whose threatenings are most dangerous & hurtful: to conclude, even him whose threatenings are not in vain, but most certain. Any one will sooner fear the threatening of a man than of a child, of a magistrate than of a private person, the loss of life than the penalty of some portion of money, the threatenings of a sober man than the scolding speeches of a foolish and hairbraind woman. But is not God more able than man to execute his threatenings? All creature are at his commandment to do his will, even Angels, men, or devils. The air through corruption to infect, the sea to over whelm us, the land to swallow us up, and the beasts to devour us. Wanteth he arrows in his quiver to shoot forth at men? With how many strange & horrible plagues did he smite the Egyptians? What water pools found he when all the world was so drowned that the waters stood fifteen cubits above the highest mountains in the world? 
Exod. 5.9.10.  
Goe 1.7.  Let us read the 26. of Leuit. & the 28. of Deut. & there note with how many sorts of plagues & calamities he can & will punish such as rebel against his commandments, neither can any counsel or strength withstand him. 
Act. 17.26  Contrariwise, what power hath man to hurt, sith that in God he liveth, he moveth, & hath his being? What may he do against his will, without whose power he cannot stir one finger, live one moment, or have any being.  
7 Secondly, how far may man's threatenings extend? Even to the loss of goods and those bodies that are subject to death. But God hath power over all souls, and therefore jesus Christ admonisheth us not to fear those that kill the body, and no more, 
Luk. 12.4  but fear him (saith he) who when he hath killed hath power to cast into hell, yea, I say, fear him. Neither can man afflict, but for a time, but God's punishments are everlasting and without end. The threatenings of man are many times light and vain, yea, and soon altered and reversed: but as God is righteous and true, so his threatenings are evermore put in execution, either in this world, or in the world to come, unless we prevent them by Amendment of Life. 
Nahum. 1  The mighty God (saith the Prophet Nahum) is jealous, and the Lord revengeth, and hath wrath at his commandment. The Lord will take vengeance of his adversaries, and reserveth wrath for his enemies. The Lord is slow to anger, but he is great in power, and will not surely clear the wicked. The Lord hath his way in the whirl wind, & in the storm, & the clouds are the dust of his feet. He rebuketh the sea and he drieth it, and he drieth up all the rivers. Bashan is wasted and Carmel, and the flower of Libanon is wasted. The mountains tremble for him, and the hills melt, & the earth is burned at his sight, yea, the world, and all that dwell therein. Who can stand before his wrath, or who can abide in the fierceness of his wrath? His wrath is powered out like fire, and the rocks are broken by him. If the power and will of God be such in the execution of his threatenings, even threatenings not against the body only, but also against the soul: then in reproof of this folly, to fear man more than God, doth the Prophet Esay justly say, 
Esa. 2.22.  Cease you from the man whose breath is in his nostrils, for Whreein is he to be esteemed? Again, 
Esa. ●1. 12.  Who art thou that thou shouldest fear a mortal man, and the son of man which shall be made as grass, and forgettest the Lord thy maker, that hath spread out the heavens, and laid the foundations of the earth? The rather therefore to amend our lives, let us hereafter be better advised, in fearing God more than man, & so esteeming more of God than of man, or rather not esteeming man, but in God: & withal, let us remember that those men have reason to fear man, that fear not God more than man.  
8 The third proof consisteth in this, That we repose more trust in man than in God. And this folly proceedeth from three original springs. First, we are so brutish, that as beasts apprehend no more than is before their eyes, so we believe no more than we see. We see that men have means to help us, but we see not God neither know his power. And this is the cause that we trust more to man that promiseth our sustenance, than to God who promiseth to provide for us, 
Mat. 6.26.  & never to forsake us: yea, than to God who sendeth us the school of souls, herbs & flowers, of them to learn, that man being far more excellent and precious in the sight of God, ought wholly to rest upon him for his sustenance and life.  
9 Secondly, we are so addicted to the flesh, that we account nothing to be a blessing, but what delighteth the flesh. And so when men do promise things fit and commodious for the same, we trust to them more than to God, who promising many blessings, assistance and relief, doth not always fulfil those promises after the lusts of the flesh, but to the good of the spirit and salvation of the soul. Thus albeit he performeth to us more than it seemeth he hath promised, namely spiritual and eternal gifts, in stead of carnal and temporal: yet can not our flesh comprehend that he hath fulfilled his promises. Thus when in sickness, poverty or prison, man promiseth recovery, assistance or delivery, we trust more in him then God, who in his word maketh the like promises: For flesh knoweth no other relief, succour or delivery then that which is bodily, which God often times changeth into spiritual and everlasting, more excellent in deed, yet less known to man.  
10 The third cause resteth in the time of performance of promises. God in his wisdom doth sometimes use long delays (as flesh doth imagine) in the performance of his promises: Whereupon man naturally, hot & impatient, beholding that which he esteemeth nearer and more ready at hand, trusteth more to man then to God. 
Rom. 5.4.  Hereto we may add, that as S. Paul saith, Experience engendereth hope. And therefore as man findeth help and relief in men, who being of ability, do also love him: And on the other side, knoweth not God's providence, who seedeth, succoureth and delivereth him from many inconveniences & dangers: So he weeneth, that by experience he findeth more help in man then in God, & therefore reposeth more trust in man then in God. Hereof it cometh to pass, that children lean rather to their father and mother than to God: That when the mother hath given her child, his breakfast, he is content and craveth not so much as may serve him for five or six days after, as looking that the shall give him more the next day. Whereas contrariwise, albeit jesus Christ hath taught us at our heavenly father to crave our bread for one day, yet we would wish that he would even this day give us provision both of bread and clothes for all the days of our life. Thus the wise with her children, living upon her husband's labours, is at rest: But if he die, in lieu of trusting to God, the husband of widows, & father of Orphans, she houleth and lamenteth, as fearing hunger & want. Thus when a father hath purchased some pension for his child's life, or hath commended him to some friend that hath promised to see to him as to his own, he departeth in more quiet, & in more confidence that his child is well provided for, then if he had commended him unto almighty God, who can never die, & whose love to thi● child surmounteth all love of man. Thus a weak Prince, being entered alliance with some strong & mighty King, thinketh himself more safe, then if he were allied with God, who promiseth to be his protector and savour. Thus the servant relieth upon his master & mistress for his food & wages: While we contrariwise, serving God, are in continual care for our sustenance and life, unless we have a gage in hand, namely, goods and provision requisite. Thus we can be content to deliver three or four hundred pounds to some merchant upon his bare letter, in hope at the years end to receive our money again with some profit: yet can not find in our hearts to trust God with ten crowns, when he sendeth his children, the brethren of jesus Christ to ask them, with promise that he will answer for them & return them with great profit that shall continue for ever.  
11 If thou repliest that thou never seest God restore●d answer, the fareth oftentimes in thyself, who wilt not open thine eyes to see & acknowledge, that, it is he who preserveth thee with his blessing & increaseth thy goods. Moreover, is thy money that thou lendest to man, returned thee within three days▪ Canst thou not be content to forbear, it a whole year? And with God a thousand years are but as one day, he is faithful: The time of his payment is peradventure nearer than thou thinkest: for thou knowest not whether thou shalt live a year, or perhaps a day. But that is it that we said before: Thou behevest no more than thou seest: Thou thinkest nothing good, but what savoureth of the flesh: some small delay of payment maketh thee to think t●●t God is bankrupt: And being not acquainted with God●, providence, thou ●●●lest more in man then in God: And so, esteeming more of man then of God, thou renounces● God. But to the end to correct this folly, acknowledge & confess that hereby thou dost abolish all faith & hope of things ●●●sible & to come, & buriest up God's providence, together with the daily experience of his care for us, wherein he showeth himself our comm●●● 〈◊〉 father, our protector & savour.  
12 Moreover, thou art to understand that true confidence is grounded upon three pillars. Fri●●, upon assurance that God knoweth as well our necessities, as the remedies requisite for the same: secondly, that he is able to help us: thirdly, that he is willing. If therefore any of these three do fail, our trust is in vain. So contrariwise, whosoever trusteth in him that knoweth his want, and the remedy for the same, and withal is both able and willing to deliver him, the same man is well grounded and cannot be deceived in his hope and expectation. There is no certainty in the power, will, or knowledge of man, But God contrariwise in his infinite wisdom knoweth all things, in his power can do all things, and in his will, will do all things which he thinks fit and convenient for our good and salvation. It is mere folly therefore to trust more in man than in God. That we may then Amend, let us change our minds, and hereafter repose more trust in God than in man, yea, in God only, and not in man. And to that end, let us remember how the holy Ghost curseth him that doth otherwise, saying: Cursed be the man that trusteth in man, 
jere 17.5 Psalm 1.  and maketh flesh his arm, he shall be like the barren heath in the wilderness. And contrariwise, Blessed is the man that trusteth in the Lord. He shall be like a tree planted by the rivers of waters, 
Psalm 146.  that shall bring forth her fruit in due season. Put not your trust (saith David) in princes, nor in the son of man, for there is no help in him. And why? Because when they have taken upon them to help you, God taketh away their breath, and all their enterprises do come to nought. But thy God, O Zion (saith he) liveth from generation to generation, and therefore blessed is the man that hath God for his help, whose hope is in the Lord.  
13 Some men there are possessed with this double folly, that albeit they trust in man, yet will give out, that their trust is in God. But they deceive themselves: for properly their trust dependeth upon the pledges that God hath given them, not upon God. As when they are well provided for, when they are gotten into a good trade of merchandise, when they have great revenues, strong towns, mighty armies, fathers, mothers, husbands, and so forth. But in deed when these pledges and means do fail them, than is their trust in God gone, than they weep and lament, than they fear and tremble. To be brief, all trust in God is laid aside, he shall have no more honour among them, than usurers have among other men, because they trusted the pawns, but not the men that delivered them. Let us therefore learn even without pawns or pledges to put our trust in God. Let us depend only upon him, and assure ourselves of his help and succour, when all man's help faileth. Let us remember, that trusting in man more than in God, and so esteeming more of man than of God, we do renounce God, yea, we even rob him of his divinity, wherewith we cloth man, as Esay well noteth, saying: 
Esa. 31.3  Woe unto them that go down unto Egypt for help: The Egyptians are men & not God, their horses are flesh and not spirit By the premises therefore it appeareth, that we love & fear man more than God, and that we repose more confidence in man than in him, and consequently, that we esteem more of man than of God, and that confessing God with our lips, we renounce & deny him in our hearts and works. That we may therefore Amend our lives, let us renounce this so pernicious folly, to esteem more of man than of God. And contrariwise, let us love and fear God, reposing our whole confidence in him only, as in him who only is unto us all in all: for man is nothing but in God.   

The third Folly. To think that we shall live ever. Chap. 4.  
Antigonus' who succeeded Alexander the great in part of his dominions, being recovered of a certain sickness, said: 
Plut. in his Apothegines  That by the same, among other documents, he had learned that he was mortal. Wherein he layeth open the common opinion of man, who thinketh that he should live ever. And in deed such is our inclination to incredulity, that upon the long dela●e of any thing that we have a while expected, we conclude that it will never come to pass. So the evil servant mentioned by Saint Mathewe, seeing his master tarry away so long, 
Mat. 24.48  imagined and concluded that he would never come. 
2. Pet. 3.3  Hereto hath the saying of Saint Peter relation, In the last d●ie there will come mockers, which will say: Where is the promise of his coming for since that our fathers died, all things continue alike from the beginning of the creation. Thus we see how the scorners, only of the dela●e of the coming of Christ, can take occasion to believe that he will not come at all. As also when God himself by his servants threateneth them with death, they turn it to a scorn, saying: Let us eat and drink, 
Esa. 22.13 Esa. 28.15  to morrow we shall die. Again, We have made a covenant with death, and with hell we are at agreement: Though a scourge run over and pass through, it shall not come at us. Even so we likewise, when we hear of death, yea, and daily see the examples thereof, yet because it forbeareth us a while, & taketh no hold of us, do imagine with ourselves, 
Cicero in hi● book of old age.  that it shall never come at us. And this is it which a certain Ethnic, the prince of all Latin Orators signified. Where he said that there is no man so over taken with age, but that he weeneth to live yet one year longer. Thus doth he think to live ever, considering that albeit he hath lived a hundred years, yea two hundred, yet still he is of opinion that he may live one year longer, and when that is past, yet one year more: and so by one and one, for ever.  
2 This doth the common course of man confirm. We all with our lips do confess that once we must die, and that death is the gate either to heaven or to hell, which not withstanding, what one person doth live, as either hoping to go to heaven, or fearing to go to hell? If we see that resolutely within two or three days we must die: then is there none of us but is sorry that he offended God, that ever he lived in fornication, drunkenness, deceit, riot and other excess, in a bad conscience devoid of the fear of God. Then will we desire to recover, that we may Amend: Then will we vow to God that if he will prolong our lives we will walk uprightly: Then will every one with that he had cut off some of his pleasures and excess, to the end therewith to have relieved the necessity of the poor: Then who could not be content wholly to have been given to the service of God: to have had more care of his soul then of his body: of the life to come then of the life present? We confess that when death draweth near we will use these and such like complaints and lamentations. Yet now whiles God graunteh us time and means to live according to the same, why do we it not? Wherefore do we not make haste to live in like sort as being at death's door, we wish we had? Surely because we never think to die.  
3 When a man after condemnation is returned to prison, all his mind runneth upon death: he detesteth his former life: he falleth upon his knees to pray to God: he regardeth no soft bedding, delicate fare, or costly apparel. Yea if he be such a one as feareth God, all his cogitations are bend to life everlasting: and forgetting the world and worldly business, he conce●●eth great joy in that he is so near the gate and possession of the kingdom of heaven. This sentence of death passed upon us the first day that we came into this world. Our souls are as in a prison in our bodies: we attend only the time of execution: we all confess we must die, yet w●t we not whether within a day or an hour. All this notwithstanding, who either feeleth or showeth himself ready, or who provideth to die as doth he that hath received his sentence from an earthly judge? But what is the cause of this our dullness and folly? Even because we think not to die, but do imagine that our lives shall last for ever.  
4 If either woman or maiden preparing costly raiment, with exquisite attires wherein to show herself at some marriage feast, should begin to find herself evil at ease: and withal that her Doctor or Physician having felt her pulse, should assure her to die within one fortnight, would she think any longer to proceed with her pomp, feasting and pastimes? No, she would then fall to weeping and prayer, to giving of alms, and reproving the vanity of the world, she would advertise her companions to beware and to avoid the same. But God who knoweth the length of our days, hath already warned us of our death: he saith it is at hand: he hath not promised fourteen days, neither two, nor one, no not one hour. Wherefore do our minds then run upon the course of the world? Why do we so delight in vanity, riot and excess? Wherefore do we not rather employ ourselves upon meditation of heavenly and eternal felicity? And why do we not bestow our time in such works as in our death may minister comfort and joy? Forsooth because we think to live ever.  
5 We do read of Philip, king of Macedon and father to great Alexander, that every morning one of the grooms of his chamber at his first waking, said unto him, O king remember thou art a mortal man. There is also a common posy, written upon many tablets and rings Cogita mort, that is, Think to die. Why? Was king Philip so forgetful of his mortality that he must be put in mind thereof every day? Or must we Christians be put in mind of death by painted tablets or rings? But as the end as well of the speech to the king, as of this tablet tendeth only to advertise us to live as we should die, so are they likewise objections to convince us of such folly and giddiness, as maketh us to think that we shall not die: Which truly is a great folly.  
6 We commonly use to say, that experience is the fools s●hoole-house: The reason: For that albeit they be not capable of discourse and reason, yet at the least by experience they can learn that apples and pears will at length rot, that green trees once cut down do grow fear: that grass mown down doth whither: that flowers gathered do fade: for all this doth experience by the effects teach them. And this doctrine of experience is so certain, that if a Philosopher should go about to prove the contrary by reason and discourse, as for example That fire is cold and snow hot, he should show himself but a fool ready to be referred to the school of experience, and willed to put his finger in the fire, or hand into the snow. Yet are ourselves more foolish, in that so much experience cannot persuade us to believe that man is subject to die.  
7 Where the Apostle saith, that it is appointed that all men shall die. 
Heb. 9.27  He saith no more than hath been confirmed by a continual course from the beginning of the world. And thereof doth the holy Ghost offer to our view the registers and tables. As in the fifth Chapter of Genesis Moses writeth that Adam lived 930. years, & then died, Seth lived 912. years, and then died, Malaleel lived 895. years, and then died, Iared lived 962. years, and then died, Methuselah lived 969. years, and then died, Lamech lived 777, years, and then died. Is not here a table which most lively doth represent unto us our mortality, or that we also must die? And in deed, if they that lived nine hundred years and upward, could not finally be exempt from death, how think we, with whom the strongest and of best constitution do not live much above 70. or 80. years at the most, and yet few so long, to live ever & not to die? David was better advised when he said, What man liveth and shall not see death? 
Psal. 8●. 49  Shall he deliver his soul from the hand of the grave?  
8 But let us leave this little discourse to such as have as little reason, and proceed to the mirrors and looking glasses that God setteth before us. Can we walk through the Churchyards, and by the graves and sepulchres, and not be admonished of death? Can we see a dead corpse carried to the ground, or hear the bells ring for a funeral, but the same shall be unto us as a herald crying in our ears, O men remember that you are mortal? Are not the heads and bones of the dead packed up in chervil houses, or laid by the walls, so many witnesses that we also must die. The world hath continued 5530. years, yet doth experience teach us, that if so many million as in all that long time have lived, 
Gen 5.24 Heb. 11.5 ● King. 2.11  not one hath escaped death but only Enoch & Elias, who both were translated & saw not death. Of whom then have they that now live purchased exempption from death? nay contrariwise, sentence is past that they also must die. 
Psal 82.6  David speaking to the kings & princes of the earth, saith thus: I have said, ye are Gods, ye are all the children of the highest: But ye shall die like men, & ye princes shall fall like others. Is it not then a double folly in us, yea, are we not more foolish than the veriest fools, that in this universal & continual school of experience, that hath stood ever since the beginning of the world, we cannot yet learn that we must die?  
9 But behold yet an other great abuse. This life which we take to be immortal, is of very small continuance. We think to live upon the earth for ever, and yet we live but a small time. 
Psal. 90.10.  Moses in his Canticle saith. The time of our life is threescore years & ten, & if they be of strength, fourscore years. Of every thousand that come into the world, hardly shall you find two or three that live to 70. or 80. years: & yet Moses in the same Canticle saith, that this long life of 70. or 80. years is soon gone and we flee away: What shall we then say of the life of 40 30. or 20. years? 
Wised. 5.8.  In the book of Wisdom we read that such as looked never to die, but lived in pleasures, wealth, and honour, did notwithstanding plainly confess their folly & abuse saying. What hath pride profited us, or what hath the pomp of riches brought us? All those things are passed away as a shadow, & as a post that passeth by: As a ship that passeth over the waves of water: or as a bird that flieth through in the air: or as when an arrow is shot as a mark. 
Psal. 102.12. 1. Chron. 29.15. Psal. 144.4. job. 8.9. Psal. 103.15. Esay. 40.6. Psal. 73.20. job. 8.9. job. 7.6. jam. 4.14.  In how many places doth the holy Ghost compare man's life to a shadow going & vanishing away? How often to the grass, yesterday green, this day cut down & withered? How often to a flower, yesterday flourishing, this day gathered & faded? How often to a dream or to a night's watch? job saith, that we are of yesterday. And in an other place. My days are swifter than a wevers shitle, & S. james compareth our life to a vapour which appeareth for a while & then vanisheth away. Yea the heathen have also noted it, of whom one doth say. In our birth we begin to die: an other, that life is a race from one mother to another, namely, to the earth. An other: That man is a bubble. And another, being demanded what the life of man was, made no answer, but entered into his chamber & strait came forth again: And being required of an answer, said, that by his going & coming forth he had answered. Thereby signifying that life is but a passage in & out. Yet do we not so take it. We resemble those, who beholding the index or hand of a Dial, do by their sight deny that it goeth, albeit experience of every half hour do show the contrary. For so do we imagine that the course of our lives wasteth not.  
10 But reckoning the life of a child first by days, then by weeks, 
Gen. 47.9.  so by months and years before we be aware his life is run even to death. The Patriarch jacob, after he had lived 130. years said unto Pharaoh, that his days had been short, the rather in respect of his ancestors who had lived 800. or 900. years. What comparison may we then make, where the strongest that now are, do not live above 70. or 80 years, 
1. joh. 2.18.  with the eternity that shall ensue this present life? It is not as a drop of water in respect of the whole sea. So S. john calleth the time from the coming of Christ in the flesh, to the consummation of the world the last hour, fitly dividing the continuance of the world into three or four hours, of which two or three are spent, so that now we are come to the last. If a thousand and five hundred years and more, are with him but as one hour, then can 70. or 80. be but one minute, how long so ever we account them. It is therefore extreme folly to think to live ever & not to see death, considering that our longest life is but a moment.  
11 Sith then that this false opinion causeth us to forget heaven for earth, the soul for the body, & heavenly treasures for earthly goods, that we may the rather Amend our lives, let us be of another mind, and now being thoroughly persuaded that we must die, and that shortly, that there is nothing more certain than death, or more uncertain than the hour of the same. In sum, that our life is but as the course of a day, or of an hour, yea, rather as a minute of time, let us so live as if we were every day to die, yea, every hour of the day, let us live in such sort, as at the hour of death we may be glad that we had lived, let us employ this day, hour or minute of life upon such things as may tend to the joy & glory everlasting, let us walk this day as if this night we should come to the eternal habitation, let us not build where we cannot long continue, but in heaven where we shall dwell for ever, let us make our provision, not where our pilgrimage is so short, but that we may live where we shall remain for ever, let us take heed that the thorns of this world catch no hold of us, to detain and hinder us in our course to heaven, from whence he that is excluded is for ever accursed. The bell at the gate ringeth, the porter crieth out, Make haste: let us remember the ten virgins, 
Math. 25.1  & take oil in our lamps, that when the bridegroom cometh, we may go into the marriage. For one day, or hour, or one minute of carnal pleasures, let us not deprive ourselves of perfect joy which shall never be taken from us: let us endure stormy weather for one day, that we may have a thousand millions of years of fair weather: let us patiently bear the tribulations of one moment of time, which will breed us great comfort for ever: let not the revenue of one man's life, whose life is but a day, deprive us of the riches allotted to the life of Christ, 
joh. 16. ●.  who liveth for ever: let us not for one apple, which even already beginneth to rot, lose the everlasting fruit of the tree of life, 
2. Cor. 4.17  & for the purchase of goods, which immediately we must leave, let us not forsake the treasures which we may enjoy for ever.  
12 To conclude, sith undoubtedly we must die, & we know not the time, which surely will be shortly, let us live as men already adjudged to death, let us live as not knowing the hour thereof, yea let us live as knowing it to be at hand. And because it is so hard a matter to persuade us that we must die, & that shortly, let us say with Moses the man of God, Teach us O Lord, to number our days, 
Psal. 90.12  that we may apply our hearts unto wisdom. This prayer seemeth of small importance. For who cannot reckon from 70. or 80. years? But herein he showeth man's dullness, that he cannot comprehend the shortness of his life, by counting that it is not past 70. or 80. years at the most. Also that the holy ghost must teach us, that as he addeth, we may apply our hearts to wisdom. Thereby showing that the knowledge of the shortness of this life, shall endue us with wisdom to shun the vanities thereof, that we may apply our minds to those things, whereof the blessed fruit shall remain with us for ever. Thus we see, how by renouncing this folly, namely, To think to live ever, and by believing that we must all die, & that shortly, we shall be better advised, & so amend our so short life, that at the departure therefrom, we shall through Christ enter into life everlasting.   

The fourth Folly. Not to know wherefore we live. Chap. 5  
THe folly to think to live ever, is, as we have showed, great, yet is the● another as great, & no less pernicious, that doth accompany it, namely, That we know not wherefore we live. And in deed, if you question with men, and ask them to what end God hath created them, or wherefore they live: for the most part you shall have either no answer, or an answer to no purpose. There are, as is aforesaid, four sorts of creatures in the world, among whom man is the most excellent, yet aimeth lest at the purpose of his creation. First, some have essence only, as the earth, the sea, the stones, & such like creatures: secondly, some with essence have life, termed Vegetative, as trees & herbs: thirdly, some with essence & life, have sense or feeling, as fishes, souls, beasts, and so forth. Lastly, there is man, who with essence, life, sense, or feeling, hath also understanding & reason. Now ask of man wherefore God created the earth, he will say for the habitation both of men & beasts, & the nourishing of herbs and trees. Wherefore the sea & rivers, for navigation & nourishment of fishes? Wherefore stones, to serve for buildings: secondly, wherefore God created herbs and trees, he will say, for the food of man and beast: thirdly, wherefore God created fish, souls, and other creatures, he will say, some for food, others for draft and burden, and others for other uses. Yea and ascending higher, he will say that God created the s●●● to give light & to minister heat: the air ●o give breath & so of other creatures. Lastly, ask of man himself, wherefore God created him & to what end he liveth, he will answer. That he knoweth not. Or if he tell his mind plainly, he will say: for himself: The poor artificer, to nourish his family: the merchant to enrich himself: The Courtier or Captain, to grow into reputation & to attain to dignity or honour: others (who are worse than beasts) to take their ease. Generally all, in this life to provide themselves of whatsoever the lusts of their flesh may desire: To be brief, experience doth evidently declare, that there is not almost any that knoweth wherefore he liveth, or that referreth not his life to some other end than he should.  
2 This is a folly worthy great reproof, that man endued with understanding, can yield a reason for the essence and life of other creatures, yet himself being the most excellent of all others, wotteth not wherefore he liveth, or wherefore God hath given him understanding. This is a most pernicious folly, and replenished with all ingratitude: for whereas all other creatures created for man, do continually tend to the end & purpose of their creation, namely, to serve man, in giving him all things needful for his maintenance: man only not knowing wherefore he liveth, inverteth the purpose of his creation, referring to himself his essence, life, feeling & understanding. He manifestly seethe that among all other creatures there is not any created for itself, but to serve other: yet himself being endued with understanding, is so foolish as to think that he is created not for any greater than himself, but even for himself only.  
3 To the end therefore that we may Amend our lives, we must be better advised, and understand wherefore we live. The holy Scripture teacheth us, that there are three principal ends of man's life: First, that he should glorify God: Secondly, that he should attain to life everlasting: And thirdly, that he should refer every part of his vocation to the service of God. But as the knowledge of God is a requisite & necessary direction of our lives to these three ends, so are we especially to exercise & employ our lives in the knowledge of God, to the end that knowing him, we may refer our lives to the ends aforesaid. As concerning the first and sovereign duty, which is to glorify God, it consisteth in this. That with our mouths we confess, & in our works we do show, that in our hearts we account him to be as he is, & as he declareth himself towards us. This doth S. Peter teach us, where he saith that We should show forth both in words and works, 
1. Pet. 2.9:  The virtues of him that hath called us out of darkness into his marvelous light. But what are these virtues. That he is a God almighty, all good, all wise, merciful, holy, righteous and true. As David, where he exhorteth all men to praise God, for a reason why, addeth: 
Psal. 117.  For his mercy is multiplied upon us, and his truth endureth for ever. That for the glorifying of God, we must in our hearts acknowledge, in our words confess, and in our deeds declare him to be the same as he is, it appeareth by the four principal points wherein the service 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 only upon him in all our necessities: and that we acknowledge all goodness to come from him. This aught to be the principal end of our life.  
4 God hath set open two most large schools wherein he revealeth himself unto us, that we may glorify him as is aforesaid. First, the creation of the world. Secondly, the redemption wrought by jesus Christ. As touching the creation. God, where he might have contented himself with his glory which he had from all eternity, vouchsafed notwithstanding to reveal himself to man, to the end that he knowing him, might confess and magnify him. He therefore created man to his own Image and likeness, to the end that by the beams of his brightness, holiness, righteousness and truth, together with the dominion unto him granted over all creatures, he might be led to the knowledge of the son of righteousness, goodness, holiness, wisdom and power: to love him, to put his trust in him, to obey his will, to call upon him, to acknowledge that all goodness proceedeth from him: and so to glorify him. And whereas notwithstanding the fall of man, God nevertheless doth communicate with us, causing us to feel the wonderful effects of his goodness, wisdom and power continually and in all seasons: withal, 
Act. 17.21.  considering that in him only we are, we live and we have our motion: It were a most monstrous case, that we should not refer 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 preserver.  
5 Moreover, the creation of man was as it were his triumphant entry into this godly palace of the world, built only for him, to the end that the continual contemplation of the wisdom, goodness and power of God shining in the frame of this world, might be to him a continual argument to know and glorify the creator thereof. 
Rom. 1.19.  And this doth Saint Paul note saying, What soever may be known of God is manifest in man. For the invisible things of him, that is, his eternal power and Godhead, are seen by the creation of the world, being considered in his works. There to adding, that men by the same neither knowing nor glorifying God, as God, should be without excuse. Herein manifestly declaring that the creation and building of the world, aught to draw us in duty to know and glorify God. And because God principally showeth his power and wisdom in the heavens, the same are many times called the throne and habitation of the highest. 
Esa. 66.1. Act 7.48. Psal. 19.2.  In that sense doth David say The heaven's declare the glory of God, as most apparently shining in them, and proceeding forward in this matter, he attributeth to them a speech heard and understood throughout the world, whereby they preach this glory of God. Too great therefore is our ingratitude, if making ourselves dease, we will not hear these heavenly heroulds, when they summon us to acknowledge and glorify God in them and with them. 
Psal. 19.4.   
6 To this purpose this also is worthy the noting: That God where he might have created the world in one day, did nevertheless employ six days distinctly, as it were to give us leisure to contemplate the work of every day. 
Gen. 1.  Moreover, that to the creation of every days work himself gave testimony that it was good. What ingratitude is it in us if we shall not both diligently contemplate his works, and getting a taste of the wisdom and goodness of God in the same, yield unto him all glory and praise? Sith therefore that he hath created us for his glory, and the world to be a mirror to behold the same: also that we can not live, but that continually we must both see and feel in God's creatures his power, wisdom and infinite goodness toward us: the principal end of our lives ought in the creation of us to his image, and the framing of the world for our use, to teach us more and more to know God, that we may serve and glorify him.  
7 The second point, which yieldeth yet greater knowledge of God, and more strictly bindeth us to glorify him, is the contemplation of our redemption accomplished in jesus Christ, 
Colos 1.15.  and of our regeneration, the blessed fruit of the same. Christ is called the image of the invisible God, yet not in respect only of his divinity, but also of his humanity. What a representation of God's wisdom doth there shine in the union of his humane nature with his divinity, that in one person there may be together very God and very man? What a testimony of God's holiness, is his dislike of sin, and his justice to punish it, sith to exempt us from the punishment due to our sins, he laid the same and with all rigour executed it upon his own, and well-beloved Son jesus Christ? What mercy, goodness, and love shineth in this redemption. That he so loved the world, that he gave his only begotten Son to the end that all that believe in him might not perish, 
joh. 3.16. 1. joh. 4.9.  but have life everlasting? What a seal of his truth, in that notwithstanding the ingratitude and unworthiness of the world, he yet in his appointed time sent the seed of the woman, promised to our forefathers, 
Gen. 3.15.  to break the Serpent's head? To be brief, what power showed he in this redemption wrought by jesus Christ, 
Gal. 4.4.  wherein he surmounted and overcame the devil, sin, death, and hell? But what doth such an image of God, so expressly represented before our eyes in the person of our Lord jesus Christ, accomplishing our redemption, shoot at, but to give us to understand, and earnestly to feel the wisdom, holiness, righteousness, mercy, truth, goodness, love and power of God the father of jesus Christ. That we might love him, put our trust in him, clean unto him, & call upon him, acknowledging him to be the inexpuiseable fountain of all goodness, and so glorify him? And the rather, because by this means we are reclaimed from death and everlasting damnation: we be made the children of God through the same jesus Christ, and inheritors of his kingdom and glory. Rightly therefore do we say that the end of our redemption should tend to increase our knowledge of God, that we may glorify him. That it is the duty whereto Saint Paul exhorteth us, saying. You are bought for a price, 
1. Cor. 6.20.  therefore glorify God in your body & in your spirit, for they are Gods. Also in another place. 
Eph. 1.6.  God hath choose us to him through jesus Christ according to the good pleasure of his will to the praise of the glory of his grace.  
8 Theridamas is yet another consideration. When Christ gave sight to the blind, raised the dead, healed the sick, & wrought other like miracles, 
Mat. 9.8. Luk. 13.13.  the same were so many testimonies & seals of his divinity, & consequently arguments to induce men to glorify him. As he himself saith, speaking of the sickness of Lazarus, This sickness is not unto death, but for the glory of God, 
joh. 11.4.  that the son might be glorified thereby. For his raising from death was a testimony of his divine power. But we all are naturally, as concerning the soul, dead in sin, blind & sick of a hundred diseases. And as the soul is more excellent than the body, so the illuminating, restoring to life & curing of the diseases of the soul, are miracles, more excellently representing the divine power & grace, than those of the body. Of necessity therefore these miracles being performed in us through faith in jesus Christ do bind us to glorify him. And how? By effectual demonstration, that where we were blind, sick & dead in spirit, we are now illuminated, cured & raised again to life. And indeed the motions, affections, & holy works of God's children, being assured testimonies that in soul they be illuminated & risen again, are the true means to glorify God. Contrariwise, if we walk as men yet blind, in the darkness of ignorance: as men sick, polluted in vice & corruption: & as men yet dead in sin: We do so much, as in us lieth, abolish the miracles of jesus Christ, & consequently his glory. In this respect Saint Peter saith. Have your conversation honest among the Gentiles, 
1. Pet. 2. 1●.  that they which speak evil of you as of evil doers, may by your good works which they shall see, glorify God in the day of the visitation. 
Mat. 5.16.  And in the same sense saith jesus Christ. Let your light so shine before men, that seeing your good works, they may glorify God your father.  
9 But what argument is this, to glorify God in our holy conversation & good works? Because, as we have before said & showed, the same be testimonies & effects of our spiritual resurrection, & consequently of God's power, goodness & mercy toward us. Whereupon the ignorant, seeing that we, who in the time of our ignorance were dead in sin, & given over to all vice & corruption, since we were illuminated in the truth of the Gospel, have by this spiritual resurrection, declared such an alteration in us, that now we are contrariwise become as it were new creatures, walking in pureness, holiness & love: may also glorify God in two sorts: First in this miraculous alteration that they see in us, as being a work truly proceeding of the power and goodness of God: Secondly, in this, that by such miracles they be moved to allow and embrace the same religion which we profess, as being convict that it is truly of God & not of man: 
Psal. 65.1.  To conclude, where David crieth out, O God, praise waiteth for thee in Zion: He manifestly declareth unto us that they which be regenerate through the redemption in jesus Christ, are burgesses of Zion and members of the Church, & bound to praise God: And also that we frustrate God of his duty and expectation, 
Psal. 119 175  if we refer not out whole lives to his glory, saying with David. O Lord let my soul live, that I may praise thee.  
10 The second principal end of our life should tend to attain to life ever lasting. 
John. 3.16.17  And indeed: In as much as God hath sent his Son into the world that the world through him might be saved, & that he so loved the world that he hath given his only begotten son, to the end that all that believe in him might not perish, but have life everlasting, It thereby appeareth that as the end of our redemption accomplished in jesus Christ, is the saving of the elect, so we that believe in him should in all the course of our lives aim at this, To be saved by him. Otherwise we do so much as in us lieth, reverse that excellent and wonderful work of our redemption. God hath created man without comparison, more excellent than beasts, yet if man be not saved, nor attaineth to life everlasting, he is much more miserable than the brute beast, which passing over this life a great deal more easily than man, after death feeleth no evil: and contrariwise, the man which aimeth not at this life everlasting, after all his calamities & both bodily and ghostly tribulations in this life, at his death entereth into incomprehensible and eternal torments. If man, who naturally desireth felicity, could comprehend the felicity of such as attain to the kingdom of heaven, likewise the misery and woe of those who at their decease do pass into everlasting death, the very horror of the death of these wretches, together with the sovereign felicity of the blessed, would make him earnestly to covet after life everlasting, & to esteem this incomprehensible felicity to be one of the principal ends of his life. Such therefore as do never propound the kingdom of heaven for the scope of their lives, are no men but beasts, for they never think their souls to be immortal, they believe not that they must die, neither do they remember that after death there is a hell and eternal fire prepared for those, who living here, do never seek after life everlasting. Yea, 
Mat. 16.26  What doth it avail a man (saith our saviour jesus Christ) to win the whole world, and to lose his own soul. 
Luke 9.23  This life being unto him a high way to death, and to a fiery torment that shall never be quenched.  
11 Let us not therefore make riches, honour, or other carnal commodities the level of our lives, but let us aim at the celestial and eternal life, as jesus Christ admonisheth us, saying, 
john 6.27  Labour not for the meat which perisheth, but for the meat that endureth to everlasting life. Again, Seek first the kingdom of God and his righteousness, 
Matthew 6: 33.  and all other things shall be ministered unto you. But we cannot attain to this eternal life without the knowledge of God, that we may put our trust in him, call upon him in all our necessities, obey his commandements, and with thanksgiving acknowledge that all goodness cometh from him. And in deed, we cannot trust in God, neither call upon him, unless we be assured of his will and power to help us, neither can we obey him with any kindly obedience, which consisteth in love, unless we know how deeply we be bound both to love and obey him: as also we cannot acknowledge all goodness to proceed from him, unless we know him to be the fountain of all goodness. This therefore must be the end of our life, even to increase in the knowledge of God, that by reposing our confidence in him, by calling upon him, by obeying him, and by acknowledging him to be the fountain of all goodness, we may attain to life everlasting.  
12 True it is, that in the creation of heaven & earth, and in the conduct and government thereof, he revealeth himself unto us, & maketh us to feel that he is a God almighty, all wise, all good, & well doing, howbeit especially in jesus Christ, as is aforesaid, do we know God. God, I say, our God, father, and saviour, almighty, wise, holy, righteous, merciful, good, and true. And this is the knowledge wherein God is truly glorified, and by the which we obtain life everlasting, as jesus Christ himself doth teach us, 
john 17.1  saying: Father, the hour is come, glorify thy son, that thy son also may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to all them that thou hast given him. And this is life eternal, that they know thee to be the only very God, and whom thou hast sent, jesus Christ. And in deed, as when a man is loath to go out of his way, it is requisite he should know both whether & which way to go: so have we both in jesus Christ, very God & very man. For in that he is God, 
Augustine of the City of God, li. 11. c. 2  and consequently, life, to him we must go: & in that he is man, by him we must come unto God, and be united with him, that we may obtain life everlasting. And in that sense doth he call himself the way, 
john 14.6  the truth, and the life. If he be the life, he is the place whether we must go: & if he be the way, by him we must travel to attain to life everlasting. As also by calling himself the truth, he teacheth us that he is the accomplishment and truth of all that afore time was figured touching life everlasting, & the means to attain to the same. Thus the second principal end of our life should consist in knowing of God, through his son jesus Christ: and knowing him, to put our trust in him, to call upon him, to obey his commandements, and to acknowledge him to be the fountain of all goodness, that so we may glorify him, and glorifying him, attain to life everlasting.  
13 Moreover, the end of glorifying of God & our salvation, will be a ready means to make us to live according to God, for it will be a continual advertisement & rule to bridle us from all thoughts, affections, words, and deeds, contrary to the glory of God & the salvation of our souls, considering that being contrary thereto, they overthrow the two principal ends of our life.  
14 Now let us come to the third end of our life, which is to be considered in the particular vocation of every man. This end ought not to be our profit, honour, or other carnal commodity, but that in serving of men we may serve God. God the creator and redeemer can well enough preserve both our bodies & souls without the ministry of men: but thus far he honoureth us, as to vouchsafe to work his works by us. 
1. Tim. 4.16  And in this consideration doth he give, and hath given us shepherds & ministers of his word, to the end, as S. Paul saith, to save those that hearken unto them, by illuminating their hearts, creating saith in them, & by reforming them to obedience through the means of the holy ministry, with the efficacy of his holy spirit, blessing the labours of his servants. In this respect also, vouchsafing there should be food for the body, he hath appointed some to be husbandmen to till the earth, some to be millers, and some to be bakers. For the furnishing us of apparel, that some should be shepherds, some shearers of sheep, some carders, some spinsters, some wevers, fullers, dyer's, tailors, etc. For the providing of us of houses, that some should be carpenters, masons, etc. To be brief, that there should be an infinite number of artificers and merchants, whose function is, to furnish all things requisite for the entertainment and maintenance of the body. He also ordaineth kings, princes, and magistrates, by their authority to keep every one within the compass of his vocation, and so to execute their office, in the maintaining of the good and punishing the wicked. Thus God fulfilleth his work & will in the preservation of our bodies & salvation of our souls, 
Col. 3.24  by the employment of men in his service, every one according to his vocation. Neither is there so much as the bondman but doth serve God by serving his Lord as S. Paul saith, That by faithful service to their masters they serve the Lord.  
15 Hereby it appeareth that the end of man's life ought to rest in the serving of God, by serving of men in their vocation. It doth not therefore consist only herein, that the artificer should get sufficient to maintain his family, the merchant to obtain richeses, other men credit, dignity, and carnal commodities: For this is the serving of ourselves, not of God, albeit men for the most part do thus corrupt & profane their labours, works, & life, living to another end than they ought. And in deed, if any man give alms to the end to be seen of men, every one will confess that his deed is nought worth. If a minister preach God's word, only to get reputation, & not simply for the salvation of souls, he profaneth his vocation: In like manner, the merchant in his traffic, seeking not to serve God by serving of men, but to enrich himself, perverteth his vocation & the course of his life, because he liveth not to serve God, but to serve himself.  
16 Why, will some man say, Hath not God commanded every man to labour in his vocation for the maintaining of his family? It is true, but we do misconstrue this ordinance of God. For his meaning is, that every man should have this end, to serve God by the serving of men. And in reward and recompense of the service that we do him, he ordaineth that the artificer shall receive the reward of his labour, as from the hand of God, whom he serveth by serving of men, and so may have wherewith to maintain his family: That the merchant should sell his commodities for more than it cost, wherein the surplusage is the reward that God payeth him for his service. Likewise that the servant, man or woman, shall receive food & some wages for service done to God in serving of men. Who so therefore maketh not this the end of his vocation, namely, to serve God by serving of man, he doth not refer his life to the right end, and so profaneth and perverteth the same.  
17 Herein do we greatly wrong ourselves, for, if we lived to serve God in our vocation: beside, that this service done to God, should be rewarded in this life, it would also be a path & way to attain to the inheritance of heaven, as Saint Paul teacheth us, saying: The servants that faithfully serve their masters, do serve the Lord Christ, 
Col. 3.24  and therefore shall receive of the Lord the reward of the inheritance of heaven. As also the same Apostle saith, Through bearing of children the woman shall be saved, 
1. Tim. 2.15  if she continue in faith, love, and holiness, with modesty. The poor woman bearing her fruit, bringing it forth, and nursing her little one, abideth much pain, sorrow, and anguish. But if she think that God, who vouchsafeth to continue the world by generation, hath called her to this vocation, & that her whole end in all the service that she doth to the little babe, how vile and filthy so ever, do aim at the service of God, by serving the child: let her be of good courage, for by such serving of God in her vocation, she shall be saved, and shall receive great reward in the everlasting inheritance. Yet not that this service in her vocation is any merit, but only a path wherethrough God leadeth her to the possession of the celestial inheritance, and a work which shall not be without reward in the life everlasting.  
18 It is also a great consolation to all those that are called to any base or vile office in this world, because if they consider that in serving man they serve God, their vocation cannot be base or vile in the sight of God. His majesty is so great, that there is no vile or contemptible office or calling in his house. And therefore if a poor servant when she sweeps the house, and doth other business that seemeth base, doth think with herself that God hath called her to that vocation, and that serving her master or mistress, she serveth God, she shall reap great contentation, and is to expect a reward, far greater, without comparison, than any mortal man is able to give. For as God is great, so doth he greatly esteem of service done unto him: And such is the excellency of his children, that they are not to employ themselves in the service of men, were it not that they hope for better reward than from men. His will therefore is, that in serving of men they should look for reward, not from men only, but also from God, considering that by serving of men they do serve God. And thus so long as we direct the end of our lives in this sort to serve God, by serving of men: we shall never need to doubt, or to take care for the maintenance of our bodies in this life, but may wholly repose ourselves upon so good a master, whom we serve. And in deed, if the servant that faithfully serveth his master is not to care for his necessities, but looketh, and that justly, that the master whom he serveth should provide for the same, should not we do God great injury and dishonour, if referring our whole lives to his honour, we should fear that he would suffer us to starve?  
19 Moreover, if we had perfectly learned that the end of our lives should tend to serve God by serving of men, that one lesson would subvert all fraud, deceit, extorsion, and unlawful trafiques. For by deceiving thy neighbour, and wrongful encroaching of his goods into thy hands, canst thou serve thy neighbour, or God, who cannot advow, but doth detest all such iniquity? No, but contrariwise, the injury done to thy neighbour, proveth that in hue of serving of God, by seeking to serve thyself, thou servest the devil, who will return but a woeful reward to his servants.  
20 By the premises we perceive the danger of this fourth folly, and how pernicious it is not to know wherefore we do live. To the end therefore to Amend our lives, let us be better advised hereafter, and learn first, that the principal end of our lives should tend to increase in the knowledge of God, that knowing him we may glorify him, & to ourselves obtain life everlasting. Next, that every man in his vocation have this intent, To serve God by serving of men, and so to fulfil the sum of the law, which importeth that we love God with our whole heart, and our neighbour in God, and for the love of God.   

The fifth Folly. To judge of man's felicity or misery by the outward appearance. Chap. 6.  
THe fifth folly resteth, In judging a man's felicity or misery by the outward appearance. This folly is so much the rather to be noted, as it is more common, even in the children of God, and the rather to be rejected, as it is the more pernicious. The Prophet and author of the 73. Psalm, confesseth that himself was overtaken with this folly, esteeming the wicked, by reason of their prosperity, to have been blessed, and contrariwise, such as walked in pureness and holiness, drinking up tribulations in abundance as water, to have been accursed. Yea, he acknowledgeth that the outward prosperity of the wicked, and the afflictions of the righteous, did so trouble him, that his feet had almost slipped to join with the wicked: that he thought there had been no providence in God, and that therefore it was lost labour to serve him in holiness. But afterward he plainly confesseth, that this was an extreme folly, that he was almost become a brute beast, that he knew nothing, and that in the sight of God he was but a beast. jeremy touched with the same error, 
jere. 11.7  entereth into argument with God, demanding why the wicked should prosper, and the righteous be in tribulation. 
Io●. 11 6.7 Psal. 22.2 Psal. 13.2 Psal. 79.5 Psal 77 10. Esa. 49.14  job also confesseth, that it troubled him and made his flesh to tremble. How often doth David complain, resting only upon the outward show of his troubled estate, as if God had forsaken him, as if he had forgotten him, as if he had been angry with him, as if he had withdrawn his grace & mercy from him? The Church of Israel, considering her afflictions, entered into opinion & complaint, that God had forgotten & forsaken her To be brief, all men naturally have respect to the outward appearance, deeming such as do prosper to be blessed, & the afflicted to be accursed.  
2 This perverse judgement proceedeth of another folly and abuse, even this: That we imagine that all grace, savour, blessing, and felicity, resteth only in honour, riches, and carnal commodities. But as this spark of the image of God sometimes giveth light to our minds, that all things depend upon God's providence, yet fall we into this error, to think that God in his wrath and displeasure rejecteth all those that are afflicted, and that contrariwise he loveth and favoureth such as do prosper: and thereof we conclude, that the afflicted are accursed, and the wicked blessed. As for others, who attribute all to fortune and adventure, and know no other good or felicity but this life, they likewise fall into the same error, as thinking all that prosper in this life to be blessed, and the afflicted to be accursed. And this causeth the wicked to flatter and harden their hearts in all iniquity. Much like to the Sicilian tyrant, who when he had despoiled the temple of all the gold therein, 
Dionysius.  having a fair wind upon the sea, said, You see that the immortal Gods do favour sacrilege and Church-robbers. The like blasphemies doth the prophet Malachi attribute to the wicked in his days, saying: It is in vain to serve God, 
Malach. 3.4.  and what profit is it that we have kept his commandments, and that we walked humbly before the Lord of hosts. Therefore we count the proud blessed, even they that work wickedness are set up, and they that tempt God, yea, they are delivered. Besides, what is the reason that many having knowledge of the truth, do yet rest plunged in idolatry? And others also that had forsaken it do return thereto, but even that considering of the outward appearance of Idolaters, enjoying their goods, dignities, and carnal commodities, and the afflictions of such as follow jesus Christ, they think them to be more blessed than those that carry the cross of Christ?  
3 What likewise is the reason that so much people, yea, even so many nations which profess religion, do give over themselves to unlawful traffic, to fraud, deceit, and other iniquities? Even this, that they imagine that those men which do most abound in riches and carnal commodities, albeit wrongfully gotten, are nevertheless more blessed than the poor afflicted that walk sincerely and uprightly. Our sight is so thick, and our eyes are so dim, that we cannot penetrate beyond the outward prosperity, and come to the sight of the iniquity that lurketh under the same, which is undoubtedly accursed by God, & bringeth forth mischief notwithstanding whatsoever colour it be shadowed and clothed withal. We discern only the prosperity of the one, and the affliction of the other, but do never look to the cause and end of the same. We see the garment only and not the body, or the body, but not the soul, the outward work, but not the workman.  
4 Let us therefore apply this to our purpose. In the first Psalm it is said, Blessed is the man that doth not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornful. And this may we well believe, if we but look upon the wicked, the sinners, and scornful, either upon a scaffold, or upon a ladder ready to be executed to the death, or cast into hell. But if thou considerest these wicked ones, these sinners, and scorners, clothed in wealth, adorned with honour, rejoicing in carnal commodities, thy mind will alter. For, casting thy e●e upon the garment, the delight of the flesh, thou wilt think them blessed, yea, thou wilt not believe the doctrine of David, who saith, thou canst not be blessed unless thou renouncest the wicked course of the wicked and sinners. Thou resemblest those, who seeing a man in a goodly bed, served with all dainties, and with sound of music, do think him much blessed, but himself contrariwise feeling the intolerable anguish of the gout or colic, will complain as a miserable and wretched man.  
5 This folly also, to judge by the outward appearance, is so much the greater, as that thereby we do conclude that we are brute beasts, void of an immortal soul. Likewise, that being beasts, we are more miserable than all other beasts. Beasts, fishes, or souls have easier lives than men, especially than the children of God, who above all other are subject to tribulations. These creatures wanting understanding, do many times pass over the whole course of their lives without feeling any calamity, until death, whereof likewise they have no apprehension. They live without care, sorrow, or other passions that trouble man. And therefore if man, as beasts, have no immortal soul, these creatures are more blessed than he, and consequently, the wicked that live at ease and in prosperity, are much more blessed than the afflicted children of God, if after death they have no feeling of good or evil. But if we be fully resolved that man is not a beast, but having an immortal soul, is after his death to look to go either to heaven or to hell, we will no longer by the outward appearance judge that the beast, much less the wicked man in all his triumph, is more happy than the afflicted children of God. 
Luke 16.19  If afflicted Lazarus, and the rich man, triumphing in pleasures, had had no immortal souls, men might with some reason have adjudged Lazarus accursed, and the rich man blessed. But that judgement is to pass upon beasts only. For as for them, being no beasts, but endued with immortal souls, albeit the rich man was honourably buried, and Lazarus with beggary, yet the rich man's soul being cast into hell fire, cried out that he was, and is accursed: and that the soul of Lazarus being by the Angels lifted into heaven, was & is blessed. We read that Croesus' king of Lydia, enjoying great abundance of wealth, 
Plu. in the life of Solon.  and all other prosperity that might make a man blessed in this world, on a time demanded of Solon, one of the seven wise men of Greece, whether he thought there were any man more blessed than himself. But Solon answered, that no man was to be called blessed before his death. Rightly did Solon there reprove the folly of Croesus, who thought himself blessed in uncertain prosperity. As Solon likewise being accounted so wise, showed his folly, by signifying in such an answer, that Croesus had been blessed if he had continued in such prosperity until his death. Yet if Solon judged that Croesus could not think himself blessed in all his prosperity, what would he have judged if he had been a Christian, and had seen the change of Croesus' prosperity, not into that calamity that befell him when Cyrus afterward took him prisoner, but even into hell and death everlasting? Might he not, and that justly, have said that Croesus, notwithstanding his prosperity, even albeit the same had stuck by him unto his death, was never blessed, but most accursed.  
6 Plato, a Heathen, confirmeth the same by a notable discourse, 
Plut. in his consolation to Apolonius  which Plutarch endeavouring to comfort Apollonius upon the death of his son, doth allege. This evermore, saith he, was one resolute opinion, that whosoever departed this life & had lived virtuously, at his death he was transported to the islands of the blessed, and there feeling no inconvenience, enjoyed sovereign felicity. And contrariwise, they which lived wickedly and unjustly, were sent into the prison of justice and vengeance, called Tartarum. At the first, sentence was awarded by living judges, and while men were yet alive, but the same day that they were to die. Howbeit there grew such abuse herein, that complaint was brought from the Islands of the blessed, that some were sent thither, that had been wicked and perverse livers. And thereupon was the occasion of such abuse examined, which was sound to proceed of this, that judgement was given while the men yet lived, clothed with honourable carcases, with riches, nobility, and other like qualities. In respect whereof they found many witnesses, who making their appearance before the judges, affirmed for them that they were men that deserved to pass to the said Islands of the blessed. The cause of the error once found out, it was decreed, that from thence forth there should no judgement pass until after death, when the souls should be deprived of their bodies, and that also not by men yet alive, and subject to be abused by the outward show, but by spirits who should see nothing but the spirits and naked souls of those whom they were to give sentence upon, to the end that they which in this world had wrought wickedness in their honourable bodies, clothed with nobility, riches, and such other qualities, might be sent to torments: and contrariwise, that they who during their lives had kept righteous, holy, and virtuous souls, albeit in poor, abject, and afflicted bodies, might pass into the Islands of the blessed. This was the discourse of a Heathen man, who had attained some sight of the truth, albeit entangled in ignorance and error, yet fitly confirming our argument, namely, that we must not judge of man's felicity or misery by the outward appearance.  
7 This folly of judging by the outward appearance, doth yet proceed farther. For it can take no place, (at the least wherein to stay and settle itself in man's heart) but only among those that deny God's providence, namely, those that think there is no righteous God, that administereth justice. For confess that there is a God, and that he is righteous, and thou canst not judge of man's felicity or misery by the outward show. Thou canst not (I say) judge whether he that liveth in prosperity be blessed, or another in affliction cursed. For sith most usually the wicked do prosper in this life, and contrariwise the children of God have most trouble, what should become of God's justice, whose nature is to reward evil to the wicked, and good to the good? A certain Bishop of Verdune, in his Chronicle reporteth, that one Almauri, king of jerusalem, on a time demanded of a certain Doctor, how he could prove another life after this. The Doctor asked him whether he believed there was a God: Which when he had granted, It sufficeth, said the Doctor. For if there be a God he is righteous: if he be righteous, he must administer justice, in rewarding the good and punishing the wicked. Now thyself, said he, hast known such a wicked man, who always living in pleasure and honour, slept in peace. Thou knewest such another, a very good man, in continual tribulation, even to the death. If therefore there be a righteous God, it cannot be chosen, but there is another life, wherein this good man resteth now in bliss, and the wicked man in woe. Whether this was a true report, or but a fiction for example and doctrine, yet doth it surely most plainly teach us, that he that by outward prosperity judgeth a man to be blessed, and by tribulation to be accursed, denieth a God, in that he denieth his justice. The doctrine of this history or example doth Saint Paul also confirm, saying, That the tribulations of the faithful, laid upon them by the wicked that are in prosperity, are a manifest testimony of the judgement to come, far other than the fools do by the outward appearance imagine. The reason he also addeth, saying: 
2. Thes. 1  For it is a righteous thing with God to recompense tribulation to them that trouble you, and rest to you that are troubled. Which justice if it be not executed in this life, he concludeth, that it shall be in the latter coming of jesus Christ to judgement.  
8. It is blasphemy against God, saith David, to say that he will not regard man's transgressions, to punish them according to his justice. We will not therefore say, 
Psal. 10.13.  that the sinner living in pleasure, already condemned in the sight of God, and waiting but the hour of eternal death, can be blessed, or more blessed than the faithful and troubled man, who walketh through tribulations, to take possession of the kingdom of heaven. For if by outward appearance we judge the wicked man that is in prosperity, to be blessed, and the good man that is in affliction, accursed, we shall abolish God's justice, yea, even God himself. And this is the rather to be noted, to the end that when the children and servants of God do find themselves sometime pricked with this temptation, they may the better stand upon their guard, with constancy to resist the same.  
9 Some men in old time rejected the book of Ecclesiastes, 
Philast in his cattle. of heretics. c. 132. jac. Chrisost. polit. in the preface before the come. on the Canticles.  thinking that Solomon wrote it in his old age, after he had been carried away by the multitude of his wives. Alleging, that in that book he placed man's sovereign and chief felicity in the pleasures and lusts of the flesh, as if there were no other life after this. Some Epicures likewise in our time, do abuse it to the like purpose, alleging that there is nothing better than to take pleasure, for at death they see not what becometh of the soul of man no more than they do of beasts, with many other such like speeches, which tend to that purpose. But they themselves are in deed very beasts, so to understand and misconstrue it. For salomon's meaning tended rather to confirm the same which we do seek to maintain, namely, that no man may by the outward show judge of man's felicity or misery, because all things fall out alike to the one and to the other. And that is his meaning, where he saith, Man knoweth not either the love or hatred of God toward him, 
Eccles. 9.1 Eccle. 3.19  if he will judge by the outward show. Then he passeth to beasts, saying: No man seethe what becometh of the souls either of man or beasts, namely, with bodily eyes. 
Eccl. 8.12.13.  But when he addeth, that It shall be well with them that fear the Lord, and do reverence before him: but it shall not be well with the wicked, he shall be like a shadow, because he feareth not before God. When also he exhorteth to keep God's commandements, protesting that it is the whole duty of man, and that concluding his speech, he saith, 
Eccl. 12.13.14  that God will bring every thing to judgement that man hath done throughout the whole course of his life, withal adding, that the spirit shall return to God that gave it. He doth sufficiently show that he believed the immortality of the soul and the life everlasting. But where he seemeth to commend those that take their pleasures, 
Eccl. 5.17  saying, It is comely to eat and drink cheerfully: he meaneth in the common opinion of the foolish and unadvised, who resting upon this life, and the judgement of felicity or misery by the outward show, without remembering that man's soul is immortal, d● imagine him to be as a beast, among whom such as are best used are most happy. Howbeit as man is a creature of much more excellency than a beast, and yet if we regard but the outward show of this life, the beast is much more happy than man. So we must necessarily believe that there is another life after this, and therefore conclude, that it is mere folly to judge of man's felicity or misery by the outward show.  

Psal. 37.  10 Neither is it in vain, that David so earnestly exhorteth us to take heed of this folly and error, to judge by the outward show: as also he is never weary of admonishing us, not to envy those who outwardly seem happy, but constantly to depend upon the Lord, and to walk uprightly in his sight. And in deed this judgement by the outward show, is not only repugnant to faith, but utterly abolisheth the same: and not faith only, but also hope and desire to walk in the fear and obedience of God. The Apostle to the Hebrews sayeth, that Faith is the ground of things which are boped for, 
Heb. 11.1.  and the evidence of things which are not seen. Saint Paul also teacheth us, that hope is of things which we see not. Now the foundation and object of faith is the word of God, 
Rom. 8.23  pronouncing and assuring us, that the righteous and holy, suffering persecution for his name, are happy, well beloved, and blessed of God: yet canst thou not see this but with the eye of faith: and therefore, in judging of a man with thy bodily eye to be accursed in his tribulations, thou dost abolish faith. Hope is founded upon the promise of celestial, spiritual and eternal goods to come. If therefore when thou seest a faithful man in trouble thou presently dost judge him to be accursed, thou dost abolish hope, which regardeth not the time present, but to come. Again, if we were to depend upon the external judgement and to say that the wicked that are in prosperity, are blessed: who will dispose himself to endure poverty, and other afflictions, by walking uprightly and in holiness? Nay, will not all men rather apply themselves to fraud, injury, extortion and other iniquity, sith riches, honour, and other carnal commodities will redound to their bliss and felicity?  
11 By the premises we may see, what a dangerous and pernicious folly this is, to judge of man's felicity or misery by the outward show, whereby we abolish the immortality of the soul, God and his righteousness, saith, hope, and all care and desire to walk in the fear of God. That we may therefore Amend our lives, let us hereafter be better advised, and judge of man's felicity or misery, not after the outward show, 
Mat. 5.  but according to the infallible and assured testimonies of God's word. Thus when the ear shall hear these sentences. Blessed are you poor in spirit: 
Luk. 6.28. Amos. 6.1.  that hunger and thirst: and that mourn: Blessed are you when men hate you and cast you forth, and say all manner of evil against you for the son of man's sake. Again, Woe be to you rich men, woe be to you that be satisfied and rejoice: we be to you that live at ease in Zion. Faith will judge according to God's word, that the faithful in affliction are blessed, and the wicked in prosperity most accursed. Yet if the eye beholding the riches, honour and commodities of the wicked, should judge them to be happy: faith leaning to the testimony of God's word will beat down and suppress the false judgement of the eye, concluding that it is mere folly to judge of man's felicity or misery by the outward show: And albeit the world and the flesh do cry out to the contrary, yet will we hearken to, and steadfastly hold this sentence pronounced by him who is truth itself, saying, Say ye, it shall be well with the just, for they shall eat the fruit of their works. but woe be to the wicked, 
Esa. 3.10, 11.  who seeketh after iniquity, for the reward of his hand shall be given unto him.  
10 Let us remember the contents of the 92. Psalm, where David exhorteth us to praise God, to declare forth his mercy and truth, to rejoice in his works, to cry out that they are glorious, & his thoughts very profound. What thoughts & works? Even that the wicked do spring up like grass, and all workers of iniquity do flourish that afterward they may be rooted out for ever. And hereof to give us the more assurance, directing himself to God, 
Psal. 92.  he saith. For lo thine enemies O Lord, for lo thine enemies shall perish, and all workers of iniquity shall be destroyed. But the righteous shall flourish like a Palm tree, & shall grow like a Cedar in Libanon. Such as be planted in the house of the Lord, shall flourish in the courts of our God. They shall bring forth fruit in their age, they shall be fat and flourishing. To declare that the Lord is righteous, and that no iniquity is in him. And in as much, saith he, as man, resembling a brute beast, knoweth nothing, and that the fool understandeth not this work of God, he is the more diligently to meditate upon this Psalm, which, as the inscription importeth, is a Canticle for the Sabaoth, wherein David showeth that we are to rest from all other cogitations, that with quiet minds we may meditate upon this doctrine. Entering, as in another place he saith, into the Sanctuary of God, & in his word considering the accursed end of the wicked that live in pleasures, and prosper in wicked consciences: Whom God hath set in slippery places and caused to shall headlong: 
Psal. 73.  how suddenly they are destroyed and horribly consumed. As a dream when one awaketh: when thou raisest us up thou shalt make their image despised. Whereupon he concludeth that it is good to be always with God, and to be guided by his counsel, with assurance that he will receive us into glory. And therefore with him let us say. Whom have I in heaven but thee? And I have desired none in earth with thee: For lo, they that withdraw themselves from thee, shall perish, thou shalt destroy all them that go a whoring from thee. But as for me, it is good for me to draw near to God, he is my comfort: I have put my trust in the Lord that I may declare all thy works. Let us therefore repose ourselves in this only wisdom: to believe in him that knoweth both the outside and the inside, things present, and things to come: who only is our competent judge and faithful witness, and cannot lie: Behold how without leaning to the outward show, we may conclude that the sinner in all his prosperity is accursed, and the faithful in affliction blessed, likewise how the contrary opinion is like unto chains and strong roopes to draw men to live as the wicked and profane persons. 
1. Cor. 15.18.  Thus by consideration of the premises, breaking a sunder these cursed roopes and chains, we may be encouraged to persevere in good works, as knowing that our labours shall not be in vain before the Lord.   

Of the sixth folly. Rather to believe our enemies then our friends. Chap. 7.  
AS it is a great folly to Repose more confidence in man then in God, as is afore showed, so is this also a most inexcusable folly Rather to believe our enemies then our friends. 
Eccle. 37.11.  In Ecclesiasticus we read this notable advertisement. Ask no counsel for holiness of him that feareth not God: neither of justice of him that hath no justice: neither of a woman touching her of whom she is jealous: neither of a coward in matters of war: neither of a merchant concerning exchaundge: nor of a bier for the sale: nor of an envious man concerning thankfulness: neither of the unmerciful touching kindness: nor of the slothful for any labour: nor of an hireling for the finishing of a work: nor of an Idle servant for much business: hearken not I say to any of these in any matter of counsel. If it be a folly to ask counsel of the man that is not so much our enemy as his own friend in any thing that may concern his own person or action: What a folly is it to follow the counsel of our enemies that labour only after our destruction? Of such enemies there are three principals. Who all are so much the more dangerous, because they dwell in us and round about us, and to whom naturally we are much inclined to give credit. The first is self love, or after the usual phrase of the Scripture, our flesh: the second the world and the third the devil.  
2 As concerning the first. 
Eph. 4.21.  Most certain it is that all the lusts of our flesh are so many enemies, seeking to seduce us, as faith Saint Paul, and fight against our salvation. The same saith Saint Peter also, 
1, Pet. 2.11.  where he showeth how our carnal lusts do fight against our souls: 
Rom. 8.  This enemy saith Saint Paul, is so dangerous and pernicious that he engendereth death and damnation in us, 
jam. 1.14.  and therefore he threateneth us that if we believe this enemy, we shall die. Saint james, likewise compareth these lusts to a wicked mother, that conceiveth and bringeth forth iniquity, and consequently death. All which notwithstanding, we grow so foolish and senseless as to give ear and credit to our flesh, rather than to God, whose love towards us is most certain and incomprehensible. But I pray you, whereto doth our flesh counsel us? Only, to covet riches, and to obtain the same by any means, whatsoever, to aspire to pre-eminence and excellency above all others: to follow the pleasures and lusts thereof, 
1. Tim. 6.  with other like affections. Yet do we know that God condemneth all these wicked and damnable counsels, 
Mat. 20.26.27. Mat. 23.12. 1, Pet. 5.5. Luk. 21.34. Heb. 13.4. Colos 3.5. Eph. 4.22. Rom. 8.13. Mat. 16.24.  declaring that Covetousness is the root of all evil: Also that Such as covet to be rich, fall into temptations and snares and into many foolish and noisome lusts, which drown men in perdition and destruction. Protesting that they that will be first shall be last, and he that exalteth himself shall be brought low. That he resisteth the proud but giveth grace to the humble: Exhorting us to take heed that our hearts be not overcome with surfeating and drunkenness: pronouncing woe against whoremoungers and adulterers. To be brief, that in many places he admonishing us to mortify this our flesh, to put it off, to deny it as an enemy that giveth us deadly and damnable counsel.  
3 Nevertheless let every man examine his own conscience, and consider the common course of men, and so judge whether every one in general seeketh not to become rich, to grow into credit, and to be exalted above his fellows: Whether they do not love and hunt after the commodities and lusts of the flesh: Whether they envy not such as get before them: To be brief, whether they give not more credit to the counsel of the flesh then of God. Experience is but over evident. The only example and plain confession of Saint Augustine, 
Augustine in his meditations. Cap, 4.  a man endued with great wisdom and holiness, shall at this time suffice. He speaking of covetousness, ambition, pride, pleasure and other the lusts and affections of the flesh, saith thus: I have a whole army of traitors within me, who under colour of friendship are mine enemies. And yet behold, with them have I lived from my youth up: them have I pleased, them have I believed, They be the friends whom I made much off, the master whom I obeyed, the Lords whom I served, the domestical servants with whom I was conversant, the councelours whom I trusted. If therefore it be such a folly to believe our enemies, let us hereafter be more circomspect and wiser: Let us no longer credit this enemy, which doth so possess us, that he is even ourself. But let us believe God, our true and perfect friend, as knowing assuredly that all his counsels are faithful, and that all his commandments do tend to our good and salvation.  
4 Our second enemy to whom we give too much credit, is the world. By the world, we understand the common course of mankind, which is, to give themselves to wickedness, regarding only this present life, without any care of the kingdom of heaven. In respect hereof doth Saint Paul call the world wicked, and S. john saith That the whole world is set upon iniquity. The same Apostle setteth before us sundry examples of the corruption and wickedness of the world, saying. All that is in the world, 
Gal. 1.4. 1. joh. 5.19. & 2.16.  as the lusts of the flesh, the lusts of the eyes, and the pride of life, is not of the father of heaven. By the lusts of the flesh, he understandeth a desire to live at ease and delicately, without caring for any thing, but what may concern the profit and commodities of this life. By the lusts of the eyes he comprehendeth the vanity of unchaste looks, bravery, pomp, & other superfluities. And by pride, ambition, haughtiness, vain confidence and self love, evermore conjoined with the contempt of others.  
5 This world is unto us a mighty and strong enemy, in respect that being so corrupt and vicious, it inviteth, and by the example thereof allureth us to follow it, and so to abandon ourselves to the same corruptions, wherein (such is our folly) we are ready to believe it. And indeed experience showeth, how easily we are drawn to confirm ourselves there to. The ease of the flesh which some men do enjoy. The lusts and pleasures wherein they do rejoice. The riches that make them to be honoured. The reputation to be mightier than others, with the banquets and sumptuous attire, do all make a fair show, whereby to flatter, move and allure us to follow them. And as every one is ready to believe whatsoever he desireth, so do we easily suffer ourselves to be persuaded to follow this world, whereto we are naturally inclined.  
6 That the Adamant draweth the iron unto it, is truly a secret of nature: but for the world to draw us there to is a matter as natural, as for the water of a river to run down the channel, as for a chariot to run down a steep hill: or seeing another yaune to yaune after him, or hearing another sing, to fall on singing. For being naturally given to the corruptions of the world, we shall need no soliciting thereto, the only sight of the thing we love, is sufficient to hale us forward, yea even to force us. As the wanton harlot allureth her lover: the bait upon the hook the fish: and the infected air infecteth all that live in it. The world resembleth a violent stream, that carrieth away all such trees as have taken no sufficient root. To be brief it falleth out with us as with those that live among colliers or millers, who hardly can shun defouling with collow or meal.  
7 And indeed, it is but too common, that where we ought through our holy conversation to allure the worldlings to follow us, contrariwise the world being stronger than we, carrieth us away therewith. 
Phil. 2.15.  Whereas it were our parts to serve as burning lamps, shining in the midst of a crooked & perverse generation, whereby to withdraw the worldlings out of their blind & crooked ways into the paths of light, truth & salvation: contrariwise the darkness of the world doth quench our light, and cause us to wander in the darkness. This doth Chrisostome note, saying: If the good converse with the bad, the good will sooner grow worse, than the bad better: also one scabbed sheep will sooner infect ten clean ones, than the ten clean ones will cure one scabbed one. Yet if we suffer ourselves to be so persuaded by the enticements of the world, that after the examples of others we do but a little neglect the care of our souls that we may gather goods, and that we follow others in the lusts of the flesh, in superfluity of banquets and costly attire: the gold, the silver, the exquisite movables, the apparel and food, will be unto us so many fools caps upon our heads, crying out aloud that we are indeed very fools, that will believe our enemy. 
jam. ●. 4. joh. 2.15.  If then we purpose to Amend our lives, we must be better advised. We must remember that we can not continue friendship both with the world and with God: And that the love of the world is enmity with God, & so with S. john's exhortation conclude: not to love the world: but wholly to resolve to leave and forsake the counsel of the world, which is our enemy and to believe the counsel of God our true & perfect friend.  
8 Our third and principal enemy is the devil. Whom jesus Christ doth therefore term, the enemy, which also this name Satan doth signify, 
Mat. 13.28  thereby to advertise us to take heed of him. And indeed all his counsels and endeavours do tend to death, and therefore is he also called a manslayer and a murderer from the beginning, and so did he show himself towards our forefathers, 
joh. 8.44.  when under colour of favour to Eve, he persuaded her to eat of the forbidden fruit of the tree of knowledge of good & evil. 
Gen. 3.  Whereupon God even then proclaimed as it were with the found of the trumpet, open war between Satan and us saying. 
Gen. 3.15.  I will put enmity between him and the seed of the woman. If he durst presume to enter into the earthly Paradise to assault and deceive our first fathers, while they yet did bear the image of God: Also, if sense, 
Mat. 4.1. Luk. 4.1.  he durst be so bold as to follow jesus Christ into the wilderness, and there assault him with his temptations forty days & forty nights, and lastly to make those three mighty assaults mentioned by the Evangelists: are not we to look that he will be, 
1. Pet. 5.8.  as Saint Peter saith, as a roaring Lion round abount us, seeking whom he may devour? He also is so much the more dangerous an enemy because he is invisible, because he is never weary of sighting, 
2. Cor. 11.14.  because he can transform himself into an Angel of light, 
Cyprian in his tenth tract in zeal.  that he may the more easily seduce and deceive us. Saint Cyprian expounding this place of Saint Peter saith. The devil setteth before our eyes enticing pleasures, that by the sight of them he may supplant our chastity. He tempteth our ears with the sweetness of music, that by the hearing thereof, he may weaken our Christian strength: By bitter words he moveth our tongue to evil speaking, and and by injurious deeds provoketh our hands to sight and slay: he offereth unrighteous gain, whereby to induce us to fraud, and pernicious profit, to kindle covetousness in our souls: he promiseth temporal honours, whereby to defeat us of Celestial: he showeth falsehood, that he may take from us all truth. To be brief, he practiseth cunning in time of peace, and violence in persecution? Is it not then extreme folly, yea even desperate rage to believe such an enemy?  
9 But you will say, who will be so unadvised as to ask or take counsel of him? When speaketh he unto us? Even when under the pretence of God's providence he giveth or offereth unto thee riches, honour, dignity, pleasures, carnal commodities: to be brief, prosperity in all thy affairs. For thinkest thou that he will not propound with them the like condition as he did to jesus Christ, when he said, 
Mat. 4.9.  All these will I give thee, if thou wilt worship me? Indeed he doth not always speak so like a devil: But coming as a friend to serve thy turn, and to please thee in thy desires, thou shalt well find that in effect he tempereth some poison or pernicious counsel among: either that thou shouldest dissemble the known truth, yea even renounce it: or to neglect the holy ministry: or to dispense in practices nothing agreeing with charity, equity, or upright dealing: yet covered with the cloak of custom & iniquity of the time, which will not bear better dealing, telling thee that if thou be a sheep the wolf will devour thee: that the simple are not to deal in the world: and that thou must live and howl with the wolves.  
10 Neither is this all, he mixeth yet another poison, that is, he lifteth thee up in thy wealth, that he may make thee to trust therein: to employ it in pleasure and superfluity: to forget that thou art a mortal man: In sum, to imagine that thou needest not the help either of God or man. On the other side (for he can turn all into poison) he will take away thy goods and bring thee into poverty: he will molest thee with long and tedious sickness: he will make thee a scorn unto men: Hereupon he will seek to persuade thee that thou mayst justly murmur against God, complain of him, forsake him, reject, and even drive him away when he offereth himself, as did the Gaderinites when they drive away jesus Christ, because of their hogs whom the devils had carried headlong into the sea: 
Mat. 8.34.  yea, which is the type of all mischief, even to curse God, whereof the history of job is a manifest mirror. Again art thou a great sinner? He will set before thee the rigour of God's justice to plunge thee in despair. Dost thou trust in his mercy? 
job. 1.  He will provoke thee to sin, under pretence of friendship both to God and thee, alleging that Where sin aboundeth, grace doth more abound: Also that one Peccaus before thou diest, 
Rom. 5.20.  will suffice for all. If thou appliest thyself to walk uprightly in the fear of God, he will counsel thee to think thyself a Saint and of great merit in the sight of God. Doth he find thee well resolved in the doctrine of God's providence, as he found jesus Christ, 
Mat. 4.  when he alleged that Man liveth not by bread only, but by every word that cometh out of the mouth of God: He will solicit thee to abuse it, by tempting of God, as he thought to have surprised jesus Christ, when he exhorted him to cast himself from the top of the temple. To be brief: his illusions and temptations are infinite.  
11 Now let us mark the common course of men, yea even of many of those that profess the knowledge of God: & let us judge whether most of their works be not even so many examples witnessing that they believe and follow the counsel of their enemy Satan: let us remember that all such thoughts, imaginations, motions, affections and temptations afore mentioned, be the counsels of our enemy Satan: That it is an extreme folly and madness for a man to believe his enemy: that for the amending of our lives, we must be better advised, and believe him who is our true & perfect friend, even our God, who speaketh to us in his holy Scriptures, which only do contain assured, holy, & healthsome counsel. Of his love towards us we cannot doubt, sith he hath given us such a pledge, as his son crucified for us. He cannot, neither will he lie, or deceive his children whom he hath undertaken to make blessed. Let us therefore oppose the counsels of God's word, against whatsoever the counsel of our enemies, the world, the flesh, and the devil. Let us follow the example of David, 
Psal. 119.105 24.9  who protested that God's word was a light to his paths: that the testimonies of the Lord were his counsels: that a young man shall amend his way by walking according to the word of God. Let us take heart in the example of Christ, against the illusions of the devil and our other enemies, 
Ephes. 6.17  laying hold upon the sword of his spirit, which is his word, and with him let us say, It is written, It is written. 
Psal. 9.5  Let us remember that jesus Christ from God his father took the name of a counsellor, to advertise us that we ought to receive and believe his counsels only, 
josua 1.  and not the counsels of our enemies, the world, the flesh, and the devil. To be brief, let us put in practise the same which God in old time enjoined to josua, namely, day and night to read and meditate upon the book of God's law, & to live after the contents of the same. And so let us assure ourselves, that according to his promise, we shall direct our course wisely, and prosper in all our attempts. Thus we see, that to the end to Amend our lives, and hereafter to be better advised, we must beware of this Folly, and never believe our enemies better than our friends.   

The seventh Folly. To think ourselves wise. Chap. 8.  
THis seventh folly, showeth man in all extremity and perfection to be a fool. For being entangled in the six follies afore mentioned, & many others, he nevertheless thinketh himself wise, and well advised. Among a hundred men that walk up & down the streets, you shall not find one that will be contented to be called fool or mad man, but will think himself injured: for every man desireth to be thought wise. Yet, they that believe not that there is a God: they that esteem better of man than of God: they that think to live ever, and yet know not wherefore they live: they that judge of man's felicity or misery by the outward show, & they that believe their enemies rather than their friends. Are not all these in thinking themselves wise, even perfect fools? yes, and so have we at large proved them.  
2 Yet may this folly be more generally considered, in that man (at the least for the most part) thinketh himself to be but a man, created for this temporal life, and not a Christian, believing life everlasting. For thereof it falleth out, that man being wise, discreet, and advised, as concerning the world, yet a Christian, foolish and senseless, in matter appertaining to life everlasting, thinketh himself wise, and is in deed but a fool, because he is wise in the less, and a fool in the principal: wise as concerning men, and this temporal life, but a fool as concerning God and life everlasting. And we shall find many precedents, counsellors, advocates, physicians, philosophers, merchants and artificers, wise, discreet, and advised in their art and vocation, who all in the vocation of Christianity are but fools, ignorant, and senseless. They are very perfect in matter concerning this present life, but ignorant and foolish in matter of life everlasting. Neither is it any marvel. For every man in youth learneth a phrase, mystery, or art, whereby to grow wise & expert in his vocation, and so to provide for this present life: but few there are that learn the skill to be true Christians, wise, and well advised. Behold therefore, how weening to be wise, because they be wise men, they be but fools, in that they be ignorant & unadvised Christians.  
3 By experience we see, that the advocate can be skilful & learned in the understanding of the civil laws, & pleading other men's causes, yet understandeth nothing in God's law, whereby to plead his own cause against the devil, and so be justified in the sight of God. The physician can be skilful and expert in the cure of bodily diseases, and yet not know wherein the cure of so many the diseases of his own soul doth consist. The Arithmetician can multiply numbers, yet wotteth not how to reckon to 70. or 80. years of his life, 
Psal. 90 12:  but as all the rest, must be forced to pray to God to give him grace to understand how to count his days, that he may apply his heart to true wisdom. The Geometrician can be skilful in measuring the earth, yet hath no knowledge of heaven, either of jesus Christ, who is the way to come thereunto. The Astronomer is well seen in the course and greatness of the Sun, yet hath no skill in the Son of righteousness, our Lord jesus Christ. The philosopher's perfect in a number of the secrets of nature, are nevertheless ignorant in the mysteries and secrets of the eternal salvation of the soul, revealed in the Gospel. The merchant can keep his book of accounts, to know his estate, & who is indebted to him, yet wotteth not he what account he must make to God of his life. The Smith is skilful in making of keys, yet understandeth not what the keys of the kingdom of heaven are. Every one can tell what fruit apple trees, pearetrees, plumtrees, etc. do bear, yet few know what fruit Christians should bear. To be brief, there be men enough wise and advised, but few Christians wise and well instructed. What is it for an advocate, a physician, a merchant, or an artificer, to be wise in his profession, and yet in Christianity to be a fool, ignorant, and unadvised. To be accounted wise among beasts that have no immortal soul, yet to be so much the more foolish and unadvised, as that in serving men wisely and God foolishly, he looseth both body and soul for ever. 
Augustine in his mirror for sinners. cap. 6  S Augustine reproving those that take greater delight in the writings of Plato and Aristotle, than of the Apostles, calleth them fools. His reason: because they reaped knowledge, like to their study, leaves in stead of fruit, that is to say, words and no virtue. So men generally thinking themselves wise, because they be so in matters of this life, are yet foolish & senseless, in that they understand not what is requisite for the obtaining of life everlasting.  
4 What doth it avail us, saith S. Augustine, subtly to search out, 
Augustine in his book of the spirit and the letter. cap. 1. &. 2  and plentifully to comprehend the nature of all things, if we have no knowledge of ourselves? This sentence, Know thyself, for the excellency thereof, was thought to be brought from heaven. The rather, to the end that man standing in necessity of the knowledge of himself, his ignorance, poverty, & misery, might humble himself, & seek his felicity from other than himself. The wise Socrates said, that he knew but one thing, viz. that he knew nothing. And therein he spoke better than he was aware. For if man knowing much (as he did) must notwithstanding confess that he knoweth nothing, in comparison of so much as he is ignorant of, even in such sciences as concern not life everlasting: how much rather must he, were he double as wise as ever was Socrates, confess that he knoweth nothing, if he have no knowledge in the heavenly knowledge, requisite to the salvation of our souls? It is therefore a hellish opinion for a man to think himself wise when he is a fool, likewise to be a wise man, yet a foolish & untaught christian. jesus Christ speaking to the pharisees, who thinking themselves skilful, said, Are we also blind? Said unto them, If ye were blind, 
joh. 9 40  you should have no sin: But now you say, We do see therefore your sin abideth in you. Thereby showing, that as the beginning of a cure consisteth in the knowledge and feeling of the hurt, so the beginning of our sight resteth in the knowledge that we are ignorant and fools. That we may therefore Amend our lives, we must give over this folly whereby we think ourselves wise, and hereafter being better advised, confess that we know nothing, so long as we know not jesus Christ. Besides, that how wise, discreet and expert so ever we be in worldly matters, yet knowing ourselves to be fools and senseless in thinking ourselves wise, while we are ignorant Christians, we may be better advised, increasing in whatsoever may make us become true Christians, and consequently, the children of God, and inheritors of life everlasting.  
5 This is the knowledge of all knowledge, and consisteth in two points. First, in that which Saint Paul sayeth, I am not determined to know my other thing, 
1. Cor. 2.2  but only jesus Christ, and him crucified. Therein declaring, that he that knoweth not Christ, knoweth nothing, but is a fool & devoid of sense, how wise & discreet so ever he is in the sight of the world: so he that truly knoweth jesus Christ, how simple so ever the world accounteth him, is perfectly wise and well advised. Secondly, this knowledge consisteth in the beginning of wisdom, 
Pro. 1.7  as the holy Ghost calleth it, namely, in walking in the fear of God. Whereupon David addeth, that they which walk in the fear of God and keep his commandments, 
Psa. 111.10  are wise. And on the other side Solomon protesteth, that such as despise this wisdom & discretion are fools. 
job. 28. ●5  job more largely speaking thereof, saith: Wisdom is more to be esteemed than silver, gold, precious stones, or any worldly goods. Then discoursing upon the wonderful works of God, in the knowledge whereof it seemeth there resteth great wisdom, he concludeth his speech, saying: Then did he see it, and counted it, he prepared it also and considered it. And unto man he said, Behold, the fear of the Lord is true wisdom, and to departed from evil is understanding. Hereby we see, that as they that do know jesus Christ, and walk in the fear of God, are truly wise: so they that have not this wisdom are very fools, albeit they think themselves wise, in that being esteemed wise men as concerning the world, they are in deed foolish Christians in the sight of God.  
6 These seven aforesaid follies do evidently declare, that with great reason the holy Ghost warneth us in the first sermon of jesus Christ, and of john the Baptist, that for the good and due Amendment of our lives, the knowledge and feeling of our natural follies ought to admonish us to be more wise, circumspect, and better advised hereafter. For, as in believing that there is no God, In thinking better of man than of God, In thinking to live ever, & so not to live as if we should die, In not knowing wherefore we live, and so living at random, not for the service of God and our neighbours, but for ourselves, In judging Gods children in respect of their outward tribulations to be accursed, and the wicked through their prosperity to be blessed, Believing our enemies, the world, the flesh, and the devil, rather than God our perfect and faithful friend. To be short, in thinking ourselves wise, because we are wise as men, and yet are ignorant and fools as Christians. Being, I say, possessed of all these follies, the same are against us so many ropes and strong chains in the hands of our enemy the devil, wherewith to pull us on to sin, and to make us continually to offend God, to heap iniquity upon iniquity, and consequently to turn away from God, from heaven, from life, & everlasting glory, & to follow after satan, and so to cast ourselves into the hell fire, in to death, & into everlasting damnation: And contrariwise, if believing there is a God, and esteeming him to be as he is, all wise, almighty, all just and true, we do love, fear, and put our whole confidence in him, If believing that we must die, and that shortly, we do apply our hearts to wisdom, living as we would even at death wish we had lived: If knowing wherefore we do live, we do refer the whole course of our lives to the glory of God, to our salvation, and to the service of our neighbours: If judging of man's felicity or misery, not by the outward appearance, but by the testimony of God in his word, we do even perceive that the children of God, albeit in tribulation, are blessed, and the wicked, though in prosperity, accursed: If renouncing the pernicious counsels of our enemies, the world, the flesh, and the devil, we do listen unto, and believe the counsels and admonitions of our God. To conclude, if considerding, that all discretion, knowledge, and wisdom of man, without the knowledge of Christ, and the skill of salvation, be but folly. Also, if understanding that we be but fools & men devoid of knowledge, so long as we are not wise and well advised Christians, & therefore we convert and return to God, and walk in the way that shall bring us to heaven, to life, and to everlasting glory: If (I say) we do thus convert and amend our lives, according to the will of God, we shall finally become inheritors of his kingdom, through his son jesus Christ our Lord.   
The end of the first Book.   

WHEREIN MAN IS TO AMEND. The second Book.  

That man knowing Idolatry and superstition, ought wholly to abstain from all participation in the same. Chap. 1.  
WE have before declared, that the greatest Folly wherewith man is possessed, is the offending of God. And contrariwise, that the beginning of all knowledge & wisdom resteth in walking in his love, fear, and obedience. Also, that as all men are naturally inclined to this Folly, namely, to offend God, so we ought by amending our lives, hereafter to become more wise and better advised. Now are we more particularly to understand, Wherein we are principally to amend. The first point therefore to be entreated of, consisteth in this, That man having obtained knowledge of the truth, aught to renounce all Idolatry, & in no wise to participate in the same. Many there are, who with their bodies assisting at Idolatry and superstition, do nevertheless maintain, that they deserve not to be reproved, because they disallow the same in their hearts. These men should remember, that sith Christ suffered both in body & soul for the redemption both of our bodies and souls, reason would that we likewise should glorify him, as Saint Paul saith, both in our bodies & souls, which are his. And in deed, inasmuch as man consisteth both of body and soul, we are to cleanse both body and soul of all pollution, that we may, as Saint Paul admonisheth, fulfil our sanctification. 
1. Cor. 6.9.20 1. Cor. 7.1  It is therefore a most sacrilegious and intolerable division, to give over our bodies to the service of the devil, when we say that we reserve our souls to God. Will the worst husband among men be content, that his wise prostituting her body to whoredoome, shall say for excuse, that she reserveth her heart for him? S. Paul saith, our bodies are Christ's members, and that applying them to whoredom, we take them from the body of Christ, & make them the members of an harlot. But the holy Ghost calleth Idolatry whoredom: he therefore that with his body assisteth at Idolatry, dismembreth himself from jesus Christ, 
1. Cor. 6  and maketh himself a member of the Idol.  
2 In this consideration doth the Apostle exhort the Corinthians, to fly from Idolatry: and lest they should reply as these men do, saying: We disallow it in our hearts: we know that the Idol is nothing: 
1. Cor. 10  he addeth, I speak as unto those that have knowledge, not to the ignorant. Then doth he bring them back again to their own judgement, & the feeling of their own consciences by the use of the supper. For as the communicants by eating the bread and drinking the wine, have a participation in Christ, and are made his members, so they that be assistants in the sacrifice of the Idols, and do eat of that that is sacrificed unto them, are made partakers of the Idols, even of the devil, as he expressly saith, because that which is sacrificed to Idols, is sacrificed to the devil. But (saith he afterward) ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lords table, and of the table of devils. And to the end to prevent all replication, he addeth, Do we provoke the Lord to anger? Are we stronger than he? And this he saith, to show us that notwithstanding whatsoever we allege, that we do not apply our hearts thereto, or that we know that the Idol is nothing, yet in that we assist with our bodies, we provoke the wrath and indignation of God, we levy war against him, even a woeful war to us, because God being stronger than we, will overcome us. Spoke not the same Apostle to those that had knowledge of the truth, when he said, Be not unequally yoked with Infidels, 
2. Cor. 6  for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? what concord hath Christ with Beliall, or what part hath the believer with the Infidel? What agreement hath the temple of God with Idols, for ye are the temple of God, as God hath said, I will dwell among them and walk therein. Here he speaketh of the whole man, and consequently not of the soul only, but also of the body, as in another place he saith, Our bodies are the temple of God, & therefore he addeth, 
1. Cor. 6.19 2. Cor. 6.18 Esa. 52.  Come out from among the Idolaters, and separate yourselves, saith the Lord, & touch not unclean things, and I will receive you. I will be your father, and you shall be my sons, & my daughters, saith the Lord. If God will not receive us to be his sons and daughters, & if he will not be our father, but upon condition, that we touch no polluted thing, then contrariwise, those men that voluntarily do touch them, & yet do notwithstanding maintain that still they are the children of God, do gainsay the very truth, and deserve to be cast off at his hands.  
3 When God to comfort Elias, said, 
1. King. 19.18  I have yet reserved to myself 7000. in Israel, even all the knees that have not bowed unto Baal, & every mouth that hath not kissed him: doth he not show, that he condemneth all outward adoration and bodily reverence to the Idol, and accounteth them marks of reprobation. As also saying by Esay, I live, 
Esa. 45.23  every knee shall bow unto me. He showeth that all adoration, even in body, is an homage due to God only. When satan said to jesus Christ, 
Math. 4.9.  All these kingdoms will I give thee, if falling down thou wilt worship me: It would have sufficed him, if jesus Christ would have made him but an outward reverence with his body only. And I pray what do the tyrants, persecutors of God's children pretend, but to cause men with their bodies to countenance their mass? For as they cannot command the heart, nor know the inward secrets of man, so do they require only the outward view and obedience of the body. And in deed, such as persecute, even against their own consciences, the children and servants of God, will not stick to whisper unto them and say, Believe what ye will, so ye go to mass. If it were lawful to abandon our bodies to such idolatry, as in heart we do condemn, the cross of Christ should be abolished, and all persecution taken away. A man might so profess himself a jew and Turk, yea, he might countenance and assist all the greatest and most abhominablest Idolatries in the world, so long as in heart he disliked of them. But then what should become of Christ's martyrs? Wherefore have they suffered death? Why did not they, reserving their hearts to God, abandon their bodies to the service of Idols, 
Dan. 3 Manut. and Morel, upon the pas. of S. Cyptian. And in Saint Augustine's sermon of Cyprian the martyr. And of his passion after the old manuscripts.  & obey the commandments of Idolatrous kings? When Nabuchadnezzer commanded to worship the golden Image, he required only the outward adoration and reverence, and yet the three Hebrew princes chose rather to be cast into the burning furnace, than to obey it. S. Cyprian was herein so certain and so fully resolved, that when the tyrant offered to save his life, if he would obey his commandment, and offer incense or sacrifice to the Idol, counseling him to think upon it: he constantly answered, that he needed neither consultation, nor deliberation in so just a matter: that he would rather die than show any testimony of approving such Idolatry. Yet might he have escaped by yielding only his body to idolatry, & keeping his heart unto God. Some judges there are, who having knowledge of the truth, do give sentence of condemnation against the faithful: in heart disallowing the sentence, yet in mouth pronouncing the same. 
Exod. 20.4  Are these men, think you, excusable in the sight of God? When God in his law forbiddeth making any graven images, or likeness of any thing: Speaketh he to the hand, or to the heart? Likewise when he addeth, Thou shalt not bow down to them nor worship them. When (for so the word that he there useth doth signify) he prohibiteth not only to worship & serve them in mind, but also he speaketh of the whole man, & rather more expressly of the body, forbidding all adoration and outward service invented by men.  
4 Saint Paul protesteth that Idolaters shall not inherit the kingdom of God. 
1. Cor. 6.10.  Here he speaketh to the members of the Church and so to those who knowing the truth, did not in heart allow of Idolatry: he therefore threateneth those that shall assist thereat in body. Likewise Gods horrible judgements executed upon divers, even in our time, as upon Frances Spiera an Italian, & others, who knowing the truth became notwithstanding assistants at Idolatry & false service, allowing in body that which they in heart condemned, do take away all excuse, & make those worthy double punishment, that do pollute their bodies in Idolatry, and so show an outward testimony of allowing that which their heart (condemning the action of the body) do abhor. To be short, what is this assistance at the mass, & bowing of knees before the Idol, but an actual testimony that they allow all the Idolatries & blasphemies there committed? It is an opinion & impression which they seek by their assistance to infuse into others: It is as if that the body should cry out & say, you see of what religion I am. The body speaketh in lieu of the mouth. And thus instead of confessing Christ & his truth, they do in action renounce him: & so are to look for no other sentence then the same which jesus Christ himself hath pronounced, saying. 
Mat. 10. 3●.  Whosoever shall deny me before men him will I deny before God my father. If such men could but a little comprehend how villainously Christ is dishonoured in the mass, how his office is usurped, his sacrifice abolished, his death made frustrate, & the institution of his holy supper reversed, the zeal of the house & glory of God would even eat up & consume their hearts, whereby they should be moved to shun and abhor the same, and never to be assistant thereat.  
5 It may seem to some, that I need not to stand so long upon so plain a case. But there be hypocrites, that dare allege, that they do it because they would not offend their neighbours. This surely is a goodly charity. First, they speak against their consciences: for their own hearts do convince them that it is only self love, with the fear of the loss of their goods, dignity, country, kindred & friends that induceth them to such dissimulation. Moreover, that contrariwise they do by their going to mass & worshipping the Idols, offend their neighbours. For what is offence, but to cast a stone in a blind man's way to make him to stumble, that is to say, to give the ignorant occasion to offend God by confirming them in their error: 
1. Cor. 8.9.  & becoming an example, to such as have some knowledge of the truth, to induce them to commit Idolatry with us? It is therefore a double offence, & deserveth double punishment in the sight of God. S. Paul, sharply reproving such as did eat of things sacrificed to Idols, showeth what a stumbling block they thereby make themselves to the ignorant. Take heed saith he lest by any means this power of yours, to eat indifferently of all things, be an occasion of falling to them that be weak: For if any man see thee which hast knowledge sit at the table in the Idols temple, shall not the conscience of him which is weak be boldened to eat those things which are sacrificed to Idols? And through thy knowledge shall the weak brother perish, 
Rom. 14.23  for whom Christ died. Because that thou who knowest that the Idol is nothing & therefore that the flesh sacrificed thereto is not polluted therein, abusing thy power that otherwise thou hast to eat, dost by thy example induce the ignorant to eat without faith & so ●o sin. If then the eating of the thing which in itself is lawful, is an offence to thy neighbours, & a means to make him to perish, because after thy example, he eateth without faith: how much more grievous is the offence of those, who by assisting at the mass, & other Idolatries, in their own knowledge damnable before God, do confirm the ignorant in their error, whereby they continue their offence to God, & induce others to follow them in the same? That good old man Eleazar chose rather to die, 
2. Mac, 6.  than by his dissimulation to induce the jews to eat swine's flesh, & so to offend God. Yea this favour they offered him, that he should eat flesh allowed in the law that he might commit nothing prohibited therein, only he should dissemble & make the world believe that it was swine's flesh. This is a wonderful constancy & notable example, to condemn all such as by their dissimulation give others occasion to offend God.  
6 They also make abuckler of the example of Naaman the Assyrian but according to the proverb, 
2. King. 5.  they cover themselves with a wet sack. First, where he speaketh of bowing himself in the temple of Remmon, when his master leaneth on his arm, he therein doth service to his king, not to the Idol, & so it was but a civil bowing in respect of his office, & tended not to religion. This doth he confirm plainly protesting he will worship no strange Gods: besides that he prayeth that the bowing be not imputed to him. Such therefore as will excuse their adoration of Idols by his example, ought rather to confess their sin & to crave pardon at God's hand, not for a politic bowing proceeding of some office, but rather for their worshipping of Idols. Yet is there thus much more. This Naaman not only protesteth that he will not worship any strange Gods, but also he craveth two Asses laden with the earth of judea, that at his return into Syria, he might there upon worship the true God, & so make profession of the true religion but these men do not abstain from sacrificing to strange Gods, so far are they from forsaking the false worship of Idols, & public worshipping, as Naaman did of the true God, according to his word. But albeit there were (as there is not) some colour in this example of Naaman, yet what reason have they, leaving a path already beaten by the example of so many martyrs, and approved by so many testimonies of God's word, to enter into a blind way, where they see the steps but of one heathen man, who was but newly entered into the knowledge of the true God?  
7 As for the example, of S. Paul, 
Act. 21.26.  in causing his head to be shaven in Cenchrea, & purifying himself in the temple with other jews, The same is but badly alleged, and worse argued from a matter indifferent (as at that time these ceremonies were, Christ being new risen) to manifest abomination and Idolatry. As also it is an abusing of Paul's zeal and charity, who conformed himself, in this matter indifferent, to the jews, that he might win them to Christ, to execuse their love of themselves, in that they conform themselves to the Idolatrous, only for the preservation of their goods, dignities, and other carnal commodities.  
8 As concerning that which they allege out of Baruch, 
Baruch. 6.3.  where he saith, When being captives in Babylon ye shall see Gods of silver, of gold, and of wood, borne upon men's shoulders, and the multitude before and behind worshipping of them: beware that ye be not like unto them, but say in your hearts, O Lord we must worship thee. First, jeremy saith not, Bowing your bodies before the Idols, say in your hearts. But rather this sentence, as also the whole sequel of the Chapter is a condemnation unto them. For it doth evidently appear, that the author's intent was to persuade them that these Idols were false Gods, and therefore that not they were to be feared or worshipped, but only the true God. Likewise, speaking of the Babylonians that carried & worshipped their Idols, he saith expressly to the jews. Be not ye like unto them. As in deed with what conscience could they have worshipped those Idols before men, when in their hearts they said and protested before God, that he only and not the Idols was to be worshipped? Moreover, where the Author in the same Epistle addeth, that all they that do serve them shall be confounded By that threatening, he endeavoureth to divert the jews therefrom, In brief, his intent is to teach the jews, being strangers among the Babylonians, & in their persons all those that shall hap into the like condition & estate, when they shall chance to see the ignorant carry their Idols in procession & serve & adore them, not to do as they do, neither to fall upon them to beat down their Idols, but rather to lift up their hearts to God & to say. O Lord, thee nly must we worship. Let them therefore, in lieu of wresting this sentence of Baruch to dispense with themselves to be Idolaters with their bodies whereby to persuade that they be so in their hearts, obey jeremy who enjoined those poor jews, captives in Babylon, to make confession of their religion, by condemning the Idols & maintaining the true God. 
jere. 10.11.  You shall say thus, saith jeremy, The Gods that have not made the heaven & the earth shall perish from the earth & from under these heavens. He hath made the earth by his power, etc. Wherein we are to note, that albeit jeremy writ all his prophecies in Hebrew, yet this one sentence is set down in the chaldean or Babylonian speech, thereby admonishing the captive jews to disaduow Idols, & to confess the true God plainly & sensibly, in a language known to the Idolaters. If this confession be required of these poor captive jews, how can these men be excused, who being at liberty to departed from among the Idolaters, do assist at their Idolatry, thereby to give the world to understand that they also are Idolaters, & therefore dare not utter one word in reproof of the Idols?  
9 Sith therefore that the first sermon both of Christ & of john the Baptist do notably proclaim, Amend your lives: Let all such as have attained to the knowledge of the truth, resolve with themselves to renounce all Idolatry & superstition, & utterly to deny all assistance & participation whatsoever therein either in heart or body. Let them remember, that all abandoning of their bodies to Idolatry, is a profanation of the temple of God: That the yielding of the body to the devil, & reserving the heart to God, is intolerable sacrilege: That the denial of the true God & the worshipping of the devil, is detestable hypocrisy: That thereby they blaspheme jesus Christ & honour the Idol: that they give offence to their neighbours, as well by confirming some in their errors, as by inducing others to follow their examples. But especially let them remember, that their pretended excuse, will redound to their double damnation. For if he who thinking to worship God, yet of ignorance through worshipping an Idol offendeth & deserveth death: surely then he that boweth his body to worship that which he knoweth to be an Idol, 
1. Con. 10.20. Luk. 12.47.48.  yea a very devil, as S. Paul calleth it, offendeth in far greater measure, & deserves greater punishment. And so doth Christ himself pronounce concerning the disobedient servant, who knowing his masters will & not doing it, 
Exod. 20.5.  shall be beaten much more grievously than he that was ignorant thereof. And indeed, it is not only a simple sin and transgression, as in the ignorant: but more contempt and misprision against the majesty of the lawgiver, as God in many places complaineth of his people that they have despised him, 
Rom. 5.20.  yea even hated him as himself faith in his law. And hereto likewise may be referred the sentence of the Apostle, where he saith. That God gave the law, that sin might abound: because the knowledge of the law, taking away ignorance, maketh the transgression to be conjoined with contempt and despising of God.  
10 The more therefore that we know the inconvenience of Idolatry, the more we are to detest, abhor, and fly from it, and never flatter ourselves in the presence of God who knoweth our hearts. It is but a foolish enterprise to undertake to deceive the Lord, or to think to prosper by offending him. We fear the loss of our goods, dignities, country and life, if we go not to mass with other men and counterfeit ourselves to be Idolaters as they are: yet we fear not to lose the treasure and inheritance of heaven, life everlasting and the kingdom of God by polluting our bodies in Idolatry, even by the assured testimony of our own hearts. We are not to order our duties after the easements of our flesh, but according to the word of God. The means to obtain safety and felicity consisteth not in provoking God to wrath by serving of Idols: but if we desire his mercy and favour towards us, we must renounce and deny ourselves and the world that we may worship and serve him only. Let us obey S. john, who saith. 
1. joh. 5.21. Psal. 97.7. 1. Cor. 6.20.  My little children keep yourselves from Idols. And let us remember that the holy Ghost pronounceth woe to all those that worship Idols. And contrariwise blesseth all those that adore and glorify God both in heart and mind.   

That it is not enough that we separate ourselves from Idolatry, unless we also join with the Church of Christ, by frequenting Sermons, communicating in the Sacraments, and coming to common prayer. Chap. 2.  
AS repentance and Amendment of life consisteth in this, that we forsake sin and apply ourselves to goodness: So it is not enough that we keep both bodies and souls from Idolatry and superstition, unless that also separating our bodies from Idolaters, we adjoin ourselves to the Church of Christ by hearing his word, receiving the Sacraments, & calling upon God in the name of jesus Christ. The titles that the holy Ghost attributeth to this Church, do evidently declare unto us, of how great importance to the glory of God & salvation of mankind, this duty of joining with the true Church is. First, it is in many places called the kingdom of God, yet not without great cause: For as this kingdom consisteth in evident & assured knowledge of the true God & of his Son jesus Christ, in faith, righteousness, peace, and comfort, of the holy Ghost, in sanctification, to be brief, in everlasting life & glory: So is it in the church wherein God manifests himself & reveals his truth & pleasure. To the members thereof he giveth faith, righteousness, holiness, peace & joy, and finally life & glory everlasting. Contrariwise the kingdom of Satan consists in ignorance, 
Mat. 13.  infidelity, corruption, vice, sin & iniquity: in a bad conscience, trouble of mind, despair, death & damnation. The members therefore of Christ's Church are the kingdom of God, retired from the power & dominion of Satan, to the end that God may reign in them by his spirit & the sceptre of his word: as contrariwise all that are without the Church do belong to the kingdom of Satan: as S. Paul also doth say of the excommunicate, that they be delivered to Satan, who reigneth without the Church of Christ. 
1. Cor. 5.5. 1. Cor 6.9.10. Luk. 13.28. Act. 1.47.  This likewise is confirmed, in that the same title of the kingdom of God, whereby the Church is signified, is also attributed to that blessed & glorious estate which the elect shall enjoy after the resurrection. Wherein we are taught that theris such a conjunction between the Church & that glorious kingdom of jesus Christ, that it is as it were the suburbs & gate thereinto: whereupon also all they that refuse to join with the Church can pretend no portion in this kingdom of heaven. For the path to felicity importeth an ascension from the kingdom of God upon earth to the kingdom of God in heaven. And that doth S. Luke note, saying that God did daily adjoin unto the Church those that should be saved, thereby signifying that such as refuse to adjoin themselves thereto, do minister no occasion to imagine that they have attained the way to salvation and life everlasting.  
2 By another title are the 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 devil: 
1. Tim. 3.15. 1. joh. 3.10.  so are there but two houses: the one wherein the children of God are gathered & norced together: the other wherein the children of the devil are scattered abroad. So many therefore as are in the Church, are the children & domestical servants of God, as S. Paul also calleth them: 
Ephe. 2.19.  And contrariwise they that do refuse to adjoin themselves thereto, are foreigners & strangers, as the Apostle nameth them. Christ himself, 
joh. 14.2.  where he saith that In the house of God my father there be many mansions, attributing the same title of the house of God to the heavenvly City, which is the congregation of the elect in heaven, replenished with the glory of God, as he doth to the Church and assemblies of Saints, which do enjoy the ministry, doth admonish us that the house of God upon earth, is the ready way there by to climb, & the gate that we are to enter at into this house of God. And consequently that they that refuse to enter into the house of God upon earth, have no access or entry into the house of God. 
1. Tim. 3.15.   
3 This Church is also called a pillar of the truth, in two considerations: first, because that without the same there is nothing but lying, & consequently the dominion of the devil, the prince of darkness, and father of lies: Secondly, to advertise us, that all they unto whom God hath revealed his truth, are by this title advowed to be pillars thereof, by confessing, preaching & defending it before & against all men, yea even by suffering for the same. Whereby it evidently appeareth, that such as will not make profession but refuse to join with the Church, do deserve to be given over to the power of the father of lies, because so far as in them 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 showeth her to be the mother that brought us forth: the novise that suckled us with her two paps of the word and Sacraments: the tutrix that bringeth up, guideth & governeth us, until that having put of this mortal flesh, we become like unto the Angels. And sith it is the will of God, that all they to whom he vouchsafeth to be a father should acknowledge the Church for their mother: those that shall refuse to adjoin themselves thereto are not Gods children. Which is more. S. Paul calleth this Church, 
Eph. 4.  the assembly of Saints and body of Christ, teaching us that as the members thereof are avowed to be Saints & members of Christ: so they that do refuse to adjoin themselves thereunto, are holden, as being no Saints nor members of the body of Christ, to be the members of Satan, 
Mat. 12.43.  whom the Scripture termeth the unclean spirit. Which consideration should minister as great terror & confusion to these, as contentment & consolation to the members of the body of Christ. When jesus Christ therefore & S. john do call upon us to Amend, they do admonish us that among all other things, renouncing Idolatry, we are especially to adjoin ourselves to the church of Christ, to the end to become members of his body, whereby departing from the kingdom of Satan we may have entry & access into the house of God, where having the Church for our mother, we shall be assured to have God for our father: & finally renouncing all falsehood we shall be made pillars and supporters of the truth, by confessing and maintaining the same all the days of our lives, to the glory of God and the salvation of our souls.   

That we ought diligently to frequent Sermons. Chap. 3.  
THe premises shall we much the better understand, when we shall more particularly be instructed what the Church is, by the marks of the same: And these are comprised principally in three points: In the pure preaching of the word of God: In the lawful administration of the Sacraments: and in the public invocation of one only God in the name of our Lord jesus Christ. Concerning preaching jesus Christ, saith: My sheep hear my voice and follow me: Thereby declaring that so many as hear the voice of Christ are his flock and his Church, 
joh. 10.27.  and to that sense in another place he saith, He that is of God, heareth the voice of God. But how can we hear jesus Christ who is in heaven? 
joh. 8.47.  He that heareth you, saith he to his Apostles, Heareth me. It followeth then that he that refuseth to hear jesus Christ, 
Luk. 10.16.  when he speaketh by his ministers, is none of his sheep: And this indeed is evidently confirmed by the scope and right use of the preaching of the Gospel, noted in these titels which the holy Ghost attributeth thereunto. The ministery 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 Gospel of peace: The word of grace, salvation, and of life everlasting. For who be Christ's sheep, the children of God and members of his Church, but only they that are reconciled to God: That have peace of conscience: That feel God's favour and grace in their souls: And that wait for salvation & life in jesus Christ according to the most assured testimonies of his holy Gospel? Whereupon we see there is nothing which we are to hold more dear or in greater estimation than the ministery of the word.  
2 Except we be illuminated, we cannot be saved. Now where jesus 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 salvation to the Gentiles: The same is likewise meant by all those that are called to preach the Gospel. Neither are they called light in respect of their persons, but of their doctrine. Who so therefore desireth to see clearly into the way of everlasting life, must diligently give ear to those whose preaching is the light. 
john 3.5.  No man (saith jesus Christ) can come into the kingdom of God unless he be regenerated. Saint Paul who calleth himself the father of the Corinthians, and saith, 
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 saved. The same Apostle saith, that Faith cometh by hearing the preaching. If we be not saved, 
Heb. 1 16. Ephes. 2.8 Rom. 10.15 1. Tim. 4.16  we are for ever accursed. Saint Paul writing to Timothy saith, that by the faithful discharging of his duty, he shall save both himself and those that shall hear him. The same Apostle saith, that when jesus Christ ascended into heaven, he gave gifts unto men. And what gifts? He gave some to be Apostles, some Prophets, some Evangelists, 
Ephes. 3.8  some Pastors and teachers for the gathering together of the Saints, for the work of the ministery, and for the edification of the body of Christ. If therefore we desire to be re-established into life, gathered unto Christ, and made lively stones in the temple of God, 
john 21.15 1. Pet. 4.2 Act. 20.28  we must use this gift of Christ, even to hear sermons by the ministery of the pastors. jesus Christ commandeth Saint Peter to feed his lambs, and Peter exhorteth his companions in the holy ministery, to feed the flock of Christ. As also Saint Paul speaking to the Bishops of ●phesus, who were come to Miletum, showeth them that the holy Ghost had established them in that vocation, to the end they should seed the Church of God, which he had purchased with his blood. He therefore that seeketh the food of his soul, lest it should famish & die, 
Math. 16 15  must labour that it may be fed with the word of God, through the preaching of the same. Which is more, Preaching is named the key of the kingdom of heaven, thereby to declare, that as by preaching of the Gospel, heaven is opened to all that give ear thereunto, and do believe the word preached, so all such as condemn the hearing thereof, are excluded from the same.  
3 Experience hath evermore borne witness, and even to this day do testify, what numbers have been illuminated, reconciled to God and drawn to salvation & life everlasting, through the preaching of the Gospel. In one day (saith S. Luke) by the preaching of the Apostles there were added to the Church about three thousand persons. This efficacy 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 down from heaven: therein showing us, that satan by the ministery of the pastors preaching the Gospel, is banished & destroyed. Do we not even in our days see how by the ministery of men, 
Math. 13.31  preaching the Gospel, the little grain of mustard seed, as Christ termed it, is grown into a great tree, that with the branches and fruit thereof overspreadeth many provinces and kingdoms? As therefore 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 harvest more necessary and blessed, than that which is reaped by the workmen of Christ, when they preach the Gospel.  
4 And in deed, albeit men when they preach the word, have not in them virtue and power to illuminate, to give faith, to convert hearts and to save souls, 
1. Cor. 3.7  (for he that planteth, and he that watereth, as S. Paul saith, are nothing, but he that giveth increase) yet is this one point, which most soveraignlye commandeth the holy ministery of the word, that God who hath ordained it, doth also accompany it with the efficacy of his holy spirit, that it may illuminate and save men. 
Esa. 59.21  This is my covenant with them, saith the Lord, My spirit which is upon thee, and my words which I have put in thy mouth shall not depart 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 ever. 
2. Cor. 3.8 Gal. 3.2.  And this is most singularly performed in the preaching of the Gospel. Hereupon Paul calleth it The ministry of the holy Ghost. And in another place he saith, that the Galathians received the holy Ghost by hearing of the faith preached. And therefore speaking of himself and his fellows, 
1. Cor. 3.9.  he saith thus, We are Gods labourers, because that God employing them in his service, wrought in them by his spirit.  
5 Yet for the more commendation and authority of the ministry of the word, 
Luke 10.16 john 13.30.  jesus Christ advertiseth us, that it is not so much that mortal men speak unto us, as in deed it is God in them and by them. He that heareth you, saith jesus Christ to his Apostles, & consequently to all preachers, heareth me, and he that receiveth you receiveth me. In this sense did the Prophets usually begin their sermons, 
jer. 1.9.  saying, Thus saith the Lord, Hear the word of the Lord: and made an end, saying: For the mouth of the Almighty hath spoken it. And where jeremy rehearseth that God speaking unto him said, 
Ezech. 33  I have put my words in thy mouth: it importeth the same that Ezechiel setteth down, 
Apoc. 10.8.  saying, God gave me a scroll to eat, & commanded me to declare his words: thereby signifying that his preaching was but an utterance of the words declared in the scroll that he had delivered him to eat. As also S. john at the commandment of the Angel, eat a book which the Angel gave him, with this addition, Thou must yet prophesy to many nations. Therein declaring that his sermons were a delivery of that which God had written in that book. 
Psal. 95.1  
Heb. 7 18. & 4.7. 2. Cor. 5.20 1. Thes. 2.  David likewise exhorting the people of his time to convert to the Lord, for the authorizing of his doctrine, saith thus: If at this day ye will hear the voice of the Lord, harden not your hearts. The Apostle exhorting the Hebrews to give credit to the Lord, useth the same sentence, saying: This day if ye hear the voice of God harden not your hearts. The same doth S. Paul expressly confirm, saying, We are the ambassadors of Christ, as if God exhorted by us. And thereupon he testifieth to the Thessalonians, that they received 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 between the ministers of the word and the Prophets & Apostles, nevertheless, if we be bound to receive 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 days do contemn the preaching of the faithful ministers, do, as Christ said to his Apostles, contemn and reject God in them: and therefore the vengeance by jesus Christ himself denounced against those that would not hear his Apostles, who said, That it should be easier for Sodom & Gomorrha in the day of judgement, than for them, 
Math. 14.  will likewise fall upon the contemners of the preachings of the faithful pastors of our time. And they who for their contempt, incredulity, and obstinacy in evil doing, shall at this day be bound in earth by the ministry of the word, 
Math. 16.19  shall also be bound in heaven. It is not therefore, because man hath this power in himself, neither is it so great an offence not to hear men speaking unto us, but because God speaketh by them, and therefore whosoever despiseth or resisteth them when they preach the word of God, he doth despise and reject God in them.  
6 The premises do sufficiently show, in what reverence we are to hold the ministery of the word, what a blessing it is to enjoy it, how earnestly and diligently we should frequent sermons, especially in consideration of the benefits which we reap by them, as illumination, reconcilement to God, and participation of salvation and life everlasting. For this cause doth the Devil, our ancient enemy, labour to divert men herefrom, and to bring them out of taste, saying unto some, If God would speak unto us either by himself, or by his holy Angels, we would very willingly believe and obey him: alleging to others, That they can read God's word in their houses, that they have very good books, and that they can hear no better instructions in the sermons of men, than in the preachings of jesus Christ written by the Evangelists: neither any better doctrine than in the writings of the Prophets & Apostles. But hereto we answer, that ourselves are also in duty to read the holy Scriptures, as hereafter we will more at large declare. In the mean time, it is abominable rashness and presumption in man, to seek to allege reasons against the express declaration of the will of God. Albeit we should not understand for what cause God would speak unto us by the ministry of men, or that thereby he would bring us to salvation, yet might it become us to humble ourselves in his sight, and without replying, to obey his commandments & ordinances, as certainly believing that to his elect he appointeth nothing but in his wisdom & goodness, to his own glory, and to their felicity and salvation. And in deed first, ever since the fall of Adam, men have been so estranged from God, by reason of sin and their own corruption, that they cannot abide the presence of God, especially when he speaketh to them. And therefore this was in old time a common saying, 
jud. 13.22.  We shall die, for we have seen God. Likewise, the people of Israel hearing God speaking unto them in mount Sinai, 
Exod. 20.19  said unto Moses, Speak thou unto us, and we will hear thee, but let not the Lord speak, lest we die. And God accepting this confession of their infirmity, together with their demand, said unto Moses, They have said well, and therefore I will hereafter speak unto them by the ministery of men, 
Deut. 18.17  raising them up Prophets, and putting my words in their mouths. This experience of the people of Israel, that they were not able to hear God speaking unto them: their demand, that he would speak to them by men: the approbation thereof, and Gods promise to send them prophets, do declare, that it is an intolerable presumption, if in stead of using the ministery of men, we will needs have God himself to speak unto us.  
7 Nevertheless, albeit God would not offer himself in such majesty, as to terrify men when he speaketh unto them, yet may we note sundry notable reasons that move him to use the ministery of men. First, it is a good proof of our humility & obedience, in that he is content we should be taught and brought to salvation by the ministry of men, that be like unto ourselves, & sometime our inferiors, for so will God have the glory of our faith and salvation to himself, but if himself should speak unto us, or send his Angels, some might say, It is no marvel though men obey, for who will not believe God when himself speaketh unto us? Who dare disobey him? But sith they be men, and many times of low degree, yea, even such as want the persuasive words of man's wisdom, 
1. Cor. 2.4. ●  as Saint Paul confesseth of himself: then, as he also addeth, Faith must be from God, and not from man. And therefore is it not requisite, that the holy Ghost should persuade us, that when we hear men speaking unto us, we hear God speaking by them, and so do receive their, word, not as the words of men, but as the word of God? In this sense doth he also say, that the pastors do bear the treasure of the heavenly doctrine (as it were) in earthen vessels, to the end to try our humility and faith, 
2. Cor. 4.7.  whether without respect of the base and mean estate of the men, we can find in our hearts to esteem of and accept the heavenly treasure which they present unto us. Secondly, is it not a great honour that God doth to man, when from among men he chooseth some to be his ambassadors, &, as it were, his own mouth to preach and proclaim his will, together with the mysteries of our salvation, and to bear witness of his great mercy, goodness, and love towards us, and of that eternal glory which he hath prepared for us in heaven?  
8 Thirdly, the establishment of preaching is an excellent & convenient mean to maintain love, union, and truth among men. If there were no preaching but only private reading of God's word, we should presently find a horrible confusion in the doctrine, when every one shall expound the holy Scripture after his own sense & understanding. As also by experience we do but too plainly see that they which contemn preaching, do finally fall into diverse opinions and errors. Hereto had S. Paul especial regard, when he writ to the Ephesians, There is one body, and one spirit, 
Ephes. 4. ●4.  even as ye are called in one hope of your vocation. There is one Lord, one faith, one baptism, one God and father of all, which is above all, and through all, & in al. But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, when he ascended up on high he led captivity captive, and gave gifts unto men. He gave unto some to be Apostles, others to be Prophets, others to be Evangelists, and others to be pastors and doctors, for the gathering together of the saints, for the work of the ministery, and for the edification of the body of Christ, till we all meet together in the unity of faith & knowledge of the son of God unto a perfect man, and unto the measure of the age of the fullness of Christ, that we henceforth be no more children, wavering and carried about with every wind of doctrine, but let us follow the truth in love, and in all things grow up into him which is the head, that is, jesus Christ, by whom all the body being coupled and knit together by every joint, receiveth increase of the body, unto the edifying of itself in love, through the grace that is ministered according to the measure of every member.  
9 By this discourse the Apostle Saint Paul doth manifestly declare, that this gathering together of the Saints, this building up of the body of Christ, our full growing up in him that is the head, our steadfast abiding in the doctrine of truth, and union in the faith of our Lord and Saviour jesus Christ, are all wrought by the ministery of the word, which jesus Christ hath ordained in his holy Church. To be short, that preaching is, as it were, the knitting and joining of the sinews, to unite the faithful into one body. Whosoever therefore despiseth or rejecteth this order and benefit of jesus Christ, he tendeth only to scatter the Church, or utterly to destroy it. Neither is the light of the sun, yea, even meat or drink so necessary and profitable for the preservation of this present life, as is the ministry, for the upholding of the church and bringing us to salvation and life everlasting.  
10 The premises thoroughly considered, do also teach us the reason why God, where he might have used the service of Angels, to reveal unto us the doctrine of salvation, 
Act. 8.26.  and to instruct us by the reading of his word: vouchsafed to speak unto us by the ministery of men like unto ourselves, whereof we have sundry notable examples. The Eunuch, treasurer to Queen Cand●ces, read upon his chariot the book of the prophet Esaye. 
Act. 9.9.  God was not satisfied with this his affection and duty, neither did he send an Angel to expound it unto him, but employing the ministry of man, he sent him Philip. When jesus Christ appeared to Paul and converted him, yea, even spoke unto him, he could also have instructed him himself, 
Act. 10.3.  or have sent some Angel to do it: but he contrariwise sent him to Ananias, that at the mouth of an Turrian he might learn his will. The Angel sent to Cornelius the Centurion, to declare unto him that his prayers and alms were come up before God, in lieu of teaching him, appointed him to send for Saint Peter, that of him he might understand the doctrine of salvation. What man therefore is he that now dare, either by expectation of revelation from heaven, or by contenting himself only with reading, presume to reverse or control the order established in the wisdom of God for the teaching of men, and the bringing of them to salvation by the ministery of men? What confusion might ensue of such rashness and presumption? What ingratitude against God, to contemn such an honour and reverence done unto men, and a benefit of such great excellency, yea, even of profit and necessity? Truly therefore inasmuch as the preaching of the Gospel is termed the kingdom of God, 
Col. 4.  such as do despise and reject it, do make themselves not only unworthy thereof, but also most wretched and accursed instruments to advance the kingdom of sathan. Rather therefore apprehending the incomprensible treasure of the ministery of the word, let us with the Prophet Esay and the holy Apostle Saint Paul say, O how beautiful are the feet of them that bring glad tidings of peace, and do also bring glad tidings of good things.  
11 Neither must we imagine or think with ourselves, 
Esa. 52.7. Rom. 10.15.  that being a little entered thereinto, we need not to hear any more preaching, for even all the days of our lives must we be Christ's scholars in the school of his Church under the ministery of men. As also the faithful in old time were called disciples, whereby the holy Ghost signifieth unto us, 
Act. 11 26.  that the children of God must continue daily disciples, and so learn in Christ's school, until that departing out of the same they ascend into heaven. And in deed such as being impotent and weak, when they have some voyage or journey in hand, and therefore do take a wagon or a horse, and when they have rid some fifteen or twenty leagues, do not strait way, without consideration of they: business, leave their horse or chariot, but do retain the same until they come to their journeys end: but our journey will never be at an end, until that by death we be lifted up into heaven. The forwardest among us, as the holy Apostle Saint Paul saith, do yet know but in part. 
1. Cor. 12.13. Ephes. 4.13  And the ministery is ordained to profit us, until we become to be perfect men, and have attained to the perfect measure and full age of jesus Christ, as the same Apostle more at large doth teach us. And this perfection and age of man is never accomplished until death. And truly as the office of the ministery consisteth in feeding the flock of jesus Christ by the preaching of his holy word, so this word Food, doth teach and admonish us, that as for the time of our living and being in this world, we do stand in need of food for our bodies, so can we not forbear preaching and teaching for the feeding and nourishment of our souls, until we be lifted up into heaven.  
12 But wert thou as skilful as Saint Paul, yet must thou confess that thou still standest in need of the holy ministery. 
1. Cor. 14.3. 2. Tim. 3.16.  For preaching is ordained not only to teach us that which we know not, but also to reprehend our vices, to exhort us to our duties, to comfort us, and to strengthen us in the faith and obedience of God. Whatsoever he be therefore that knoweth himself, he doth sufficiently by these reasons and considerations understand that he hath need of the holy ministery all the days of his life. Scholars have nothing to learn but knowledge, and that even of human doctrine, and therefore their studies have a limitation: but preaching is ordained, not only for increase of knowledge, but also to teach us to put our knowledge in practice, that is to say, to advance us continually more and more in faith and amendment of life: wherein we shall never be perfect until death. By the premises than it doth appear, that every one that hath any purpose to obey this exhortation of jesus Christ and of Saint john, where they say, Amend your lives, must resolve to join with the Church of Christ, that diligently and carefully they may hear his word all the days of their life. Also, that it is the duty of every Christian, to put in practise this saying of the Prophet Esaie, 
Esa. 2.2.  In the latter days the mountain of the house of the Lord shall be prepared in the top of the mountains, and all Nations shall flow unto it, and many people shall go and say, Come let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways, and we will walk in his paths. And that we may enjoy such a benefit, let us even feel in ourselves that burning affection and desire, which that excellent Prophet David had, 
Psal. 27.4.  that with him we may pray to God to give us grace, that we abide and remain in his temple all the days of our lives.  
13 Some there are that confess, that indeed it is their duty to do this, but they can not resolve, lest they should be known to be of the religion, & so lose their goods, dignities & otherworldly commodities. Is not the soul more precious than the body? Must we not have more respect to the soul then to the body? In a time of famine we can be content to sell all for bread, rather than to die for hunger. 
Gen. 47.  Did not the Egyptians give all their money, their cattle, and finally their possessions to joseph, for corn? Nay more than so, we will even snatch bread out of the fire? And lastly, if we have no other means, we can be content to leave country, kindred, and friends, & to travail into foreign countries to seek for food, rather than to die for hunger. But why do we not as much for our souls. The famished soul crieth out, I must live: And is it not mere rashness to think to live without food? We must therefore forsake all, for to obtain the spiritual food of the word: we must even wrest it from out the fire and persecution, or else departed into some other country, where it may be had freely. And thereto doth jesus Christ lead us, when he saith, Labour not for the meat which perisheth, but for the meat that endureth unto everlasting life. Should we call in question his promise, who saith, Seek first the kingdom of God, and his righteousness, and all other things shallbe ministered unto you? Hath he not effectually declared unto us, what care he taketh to feed those that follow him to hear his word? Behold, there were sour thousand, besides women & children that followed him into the desert to hear his doctrine: They knew not what to eat: but jesus Christ had a care thereof. I am moved in compassion toward this multitude, said he, for three days have they been with me, and have nothing to eat, and I will not send them away fasting, lest they faint by the way. Hereupon he blessed seven loaves and a few fishes and gave unto them, so that they were all satisfied.  
14 Some scorners and blasphemers will say, let God take care for the soul, and I will take care for the body. But contrariwise, let us say, Let us take such care for the soul as God hath commanded, and he will care for the body, as he hath promised. Let his promise be unto us as the pitcher of oil, and the barrel of meal to the Widow of Sarepta, that never wasted: even a more certain rent then the money in our purses, or the goods in our houses. What will it profit a man to win all the world, and to lose his own soul? What a folly were it to buy a house for the body, laying out so much thereupon, that for want of goods the body so well housed must die for hunger? Even so, what shall a man get by keeping his goods for to feed and  the body, which is the house of the soul, and in the mean time suffer the soul to pine away and die for hunger? Sith therefore the question now dependeth upon the amendment of life, let us resolve to frequent and hear the preaching of the Gospel, and so to feed our souls with the word of God, turning away our eyes from all encumbrances offered by the flesh, and assuring ourselves that we can catch no harm by obeying God, and seeking food, life, and salvation for our souls.  
15 Others there are, who albeit they may freely without danger frequent Sermons, are nevertheless marvelous cold and negligent in that duty, who think it sufficient that they have the liberty, albeit they use it not? Such men respect only the commodities of the flesh & the world. They be profane in their hearts and devoid of religion, accounting of no other God but their riches, neither religion, 
Augustine of the manners of the Catholic Church.  but a care & skill to purchase wealth & to grow mighty in the land. S. Austen rehearseth three degrees of woe. He, saith he, that hath not that he loveth cannot be said to be blessed. Neither he that hath that which he loveth, if his love be hurtful unto him: Neither he that hath that which is sovereignly good & profitable if he loveth not that which he hath. Now as we may, to sample the first, bring in those who loving the holy ministery, have no means to come by it, & the second, such as love superstition & Idolatry and do enjoy it: so for the third, among others we may place those that are in place where they may freely & commodiously have the use of the holy ministery of the word and sacraments, but do not love it, & therefore do either neglect it, or peradventure despise it. These men shall incur Gods double judgement, for contemning & treading under foot the food of their souls & the incomprehensible graces which God offereth unto them in the preaching of his word They be men that think not themselves to be men: for they live as beasts, that care only for the body and this life, but make no account of the soul and life everlasting. If sometime they come to a Sermon, it is but for a fashion, because it is an honour to be of the religion. But let them hearken to jesus Christ, who crieth, Amend your lives, & to that end meditat upon that which we have spoken, that thereby understanding that the preaching of the word is ordained to build God's house & the body of Christ, which is his Church, to illuminate us with the truth, to strengthen us in saith, to reprove our vices, to exhort us to live according to God, to comfort us in our afflictions, to be short, to save us: That understanding I say how profitable and necessary it is, they may awake from their giddiness and take heart to hear diligently the Sermons, to the glory of God and the salvation of their souls. Let them not think the time bestowed at Sermons, to be lost, as some do: but let them assuredly believe that they cannot better employ their time, then in the preservation of the life of their souls, in increasing the health of the same, in strengthening their hearts against all temptations and mortal assaults, & in the more certain apprehension of the kingdom of heaven, & the riches of the glory prepared for the true disciples of jesus. Christ in glory everlasting.   

Of our duties to communicate in the holy sacraments. Chap. 4.  
NOw let us come to the sacraments. As concerning baptism, in as much as among all Christians, except the anabaptists, the institution & ordinance of jesus Christ, to baptiste children, is observed, reserving to another place the corruption of not knowing, much less practising the use of our baptism, we will proceed to the supper. The supper was ordained principally for two reasons. The first: As a mother having brought forth her little one, doth not forsake it, but nurseth & bringeth it up: So Christ having ordained baptism to be as a seal & pledge of our spiritual new birth into his Church, did institute the holy supper, to the end that by participation in his body & blood, we might the more be strengthened in this assurance, that Christ is ours, together with all his benefits, & so feed our souls spiritually to life everlasting. And indeed as there is no salvation but in Christ, so doth not Christ any whit profit us, except we believe that he is ours, together with all his benefits. Well is he presented unto us in the preaching of the Gospel, but there be yet two other points, & those very notable, in the communion of the holy supper. For God who in his preaching speaketh generally to all men, in his holy supper directeth his particular promise, & as it were by name, to every the communicants therein. And not so satisfied, he also delivereth them a seal and visible token to assure them that his pleasure is that Christ with all his benefits should as certainly belong to every of them, as they see, touch and tail that they be partakers of that bread & wine that is delivered unto them. He then that careth not to be confirmed in this assurance, that Christ with all his benefits is his, is possessed with too much pride, if he thinketh it needles, either that he profane it, as not feeling what a comfort and joy it is to have assurance of his salvation in Iesu● Christ. The second reason is, that we presenting ourselves at the Lord's table, may by so doing make as it were a public protestation that we have no fellowship with Idolaters and heretics, neither with the world: But that we take ourselves to be the children of God, & the members of the body of Christ, that we look for life and salvation through him only, and so show forth the benefit of his death, & all this in remembrance of him to his glory. The first reason declareth how necessary the use of the holy supper is in regard of ourselves: The second, how requisite it is to the glory of God and the edification of our neighbours. We might also add a third reason: That is, that the holy Supper is a seal of our union & knitting together into one body, under our head jesus Christ, as S. Paul expressly saith, That we who are many, are but one bread, and one body, because we are all partakers of one bread. And thus those men that voluntarily do abstain therefrom, do deprive their souls of their food, Christ of his glory, and by their evil example, do minister offence to their neighbours. To conclude: They separate, or rather keep themselves separate from the body of Christ. Hereby it appeareth, that they which be negligent, and care not for communicating in the Lord's Supper when he giveth them opportunity, do deserve not only not to be accounted members of Christ's Church, 
Nomb. 9.9.  but also to incur the most horrible judgement and vengeance of God: As God in old time declared by Moses: That the man that did not celebrate his passover should be cut off from among the people, and bear his own sin, because he offered not the offering of the Lord in due season.  
2 Again, we see in sundry reformed Churches a number of negligent hearers of sermons; but yet are there many more that care not for communicating in the Lord's Supper, and that upon sundry considerations: first, some that live in bad consciences, in whoredom, theft, drunkenness, or other iniquities, from which they are not determined yet to abstain, do forbear the communion, as doubting lest they should aggravate their condemnation, according as saith S. Paul, 
1. Cor. 11.  He that eateth and drinketh unworthily, eateth and drinketh his own damnation. These men do resemble those, who living in fornication do refuse to marry, lest thereby their fornication, which they are not minded to give over, should be the more grievous, as being converted into adultery. They may also be likened to those, who hating their neighbours, when they say the Lords prayer, Our father which art in heaven, etc. do leave out this petition, forgive us our trespasses, as we forgive them that trespass against us, as imagining that if they should say that, they should pray to God not to forgive their own sins, because they forgive not their neighbours. But as they who living in fornication and will not marry, lest they should forsake their adultery, are in a woeful estate: so the others that ask no forgiveness for their transgressions, and seek to continue in hatred against their neighbours, are worthy double condemnation: one in respect of their hatred that they continue: the other, for their sins, for the which they ask no forgiveness. Even so, they that forbear the holy Supper, in respect of their bad consciences, do pronounce sentence against themselves, namely that they deserve double death: first, for their sin which they do continue in wicked consciences: and secondly, because they separate themselves from the communion of Christ, in whom only is the fullness of life. What shall they then do? Let them put away their wicked conscience: Let them dissolve the bands of Satan: Let them come forth of hell: If they say that they can not so far master their affections: Why? have they married themselves to fornication, hatred, theft and other like iniquities, upon condition that they will never be divorced from the same? surely that is a token, that they do not steadfastly, believe that there is a hell prepared for such liners. Or at the least, the pleasure that they take in their sin, doth quench all remembrance thereof. Otherwise, the sole apprehension of this horrible and unquenchable fire, would force them to give over the wickedness that leadeth and draweth them thereto. And indeed if in a mighty tempest they should chance to find themselves upon the sea in danger of drowning, they would a thousand times protest to forsake their bad consciences, that so they might submit themselves to the obedience of God. But how can they lie down and sleep upon a pillow of fornication, theft hatred, and other wickedness, giving themselves as a pray to Satan, if God in his long suffering should not recover them? Let them flatter themselves at their pleasures: for if they continue in abusing the patience of God, and abstaining from the holy Supper to the end to go on in a wicked conscience, their estate is most woeful and accursed. As he therefore, who wanting the gift of continency, and living in fornication, aught to abhor it, and to provide himself of a remedy by marriage: so as often as they have advertisement, or hear of the celebration of the Lords supper, let them at the least think themselves wakened and summoned to renounce their wicked consciences, and by participating in the holy supper, to separate themselves from the society of the wicked, to glorify God, and to be confirmed in faith and courage, to go forward from good to better.  
3 Others do forbear the communion, because they will not submit themselves to Ecclesiastical orders and discipline. If we might admit of every one indifferently, or that we would not care although afterward they lived other wise than might beseem the children of God, or were occasion of offence to the weak, then would they surely come to communicate: But if they may not be admitted before they have talked with some minister or elder of the Church, yea & peradventure be forced to bear with some Christian admonition, in case they do not afterward walk in the course of Christianity: they will rather choose to deprive themselves of the communion. As also to the end to confirm them in this mislike, they shall find some discontented persons who to mislike the order of the Church, will even against their own consciences charge it with the title of a new tyranny & inquisition. Yet must we confess that the Church of Christ cannot consist without some order, and as S. Paul saith, All things must be done in order and decency. 
1. Cor. 14.40.  If no City, or family can long continue without establishment of some order and government: Then the more excellent that the Church is, the more necessary it is therein to erect and observe some government, which we term Ecclesiastical Discipline. Doctrine is as it were the soul of the Church, and order as the sinews of the same to uphold it. If the Church which is God's house must not be a receptacle and harborough for dissolute persons and unbelieving unthrists, and as both the Prophet and jesus Christ himself termeth them a den of thieves: Then must there be some order, 
jere. 7.11. Mat. 21.13.  whereby to purge and preserve it from such.  
4 Particularly, if the holy supper be ordained for the faithful, the children of God and the members of jesus Christ: Such as have the government of the Church, must also have some testimony that they that desire to adjoin themselves thereto and to communicate therewith, are taken to be such as approving the purity of the doctrine, do not lead any offensive life. And as for those that are once admitted to the communion, they may continue therein by trying themselves, because by the rule of charity we are to believe that they persevere in the faith, godliness & love, until either by revolt from the doctrine, offensive conversation, or obstinate refusal of Christian admonitions & exhortations, they show themselves unworthy the communion, whereto nevertheless upon testimony of their repentance and amendment of life, they may be again admitted. Let those therefore that stumbling at this order do deprive themselves of the communion, even judge in their own consciences, whether it be not meet that order be maintained, and all persons subjecteth thereto, rather than to bring in such confusion, as indifferently to receive to the lords supper all fornicators, drunkards, thieves, murderers, and other like offensive people: whereof might ensue a most grievous profanation of the Lords table, to the condemnation as well of those that so shall be admitted, as of them that voluntarily do admit them. When Christ and Saint john do cry, Amend your lives, they speak also to such people, that they understanding how requisite this order is for the happy conduct of the Church in the fear of God, accommodating themselves thereto, may so dispose of themselves as to communicate in the lords supper to his glory, and their own comfort and salvation.  
5 Some there are that voluntarily do abstain from the communion, because they cannot, say they, resolve where the Church is, as stumbling at the infirmities of such as do communicate, and still finding more fault in the Church then in themselves. These men shaming to be reputed either half Papists, or of no Religion, do sometime frequent Sermons: but they stay there, and join themselves to no Church. Yea they even do seem to rejoice when they hear of any the offences or infirmities of any of the members of the Church, that thereby they may have some colour to stand a lose. Yet must they confess that there is a Church in the world, and that they must join themselves thereto, if they desire to be in God's house, and partakers in the promises made to the Church: To be short, if they look to be saved. By allowing no Church, they separate themselves from the true Church that is upon earth, and consequently from the entry into that which is in heaven. If themselves should be in the fields overtaken with some sharp storm of wether, would they stand still and seek no covert, until some great thick leaved tree would offer itself to defend them? Are they without fault? The only pride that possessing them, maketh them to condemn all Churches, considering they join themselves to none, doth sufficiently show, that they are not restrained so much by the particular faults of some of the Church, as by their own offences and corruptions, 
Mat. 18.1.  and consequently have such a mislike, that they think no bread good. In Christ's Church which consisted but of twelve Apostles, there was one traitor: 
Mat. 26.65.  There were ambitious disputations who should be chiefest in the kingdom of Christ: They all forsook their master, and S. Peter thrice denied him. 
Mat. 26.69.  How many faults and corruptions did Saint Paul note and reprove in the Church of Corinth, and the seven flourishing Churches of Asia? 
Apoc. 2. & ●  Yet all that joined in these Churches, and in them were partakers of the holy supper, were accounted faithful & chosen, and contrariwise they that kept themselves without, unbelievers. Neither is it a matter indifferent, or at men's liberty, whether they shall communicate or abstain: but a precept from God: Do this, saith jesus Christ in remembrance of me. And S. Paul, Let every man try himself, 
Luk. 22.19. 1. Cor. 11.28. Mat. 26.27. Num. 9.13.  and so eat of this bread, and drink of this cup. Again, Take eat, Take drink ye all. God in old time ordained, as is aforesaid, that they that had opportunity to eat of the passover, and voluntarily did abstain, should be rooted out from among the people, that is to say, be no longer accounted any members of God's Church. We must therefore obey God and fear his judgements, and so resolve to join with his Church and communicate in the holy supper of the Lord.  
6 There is a certain decree ascribed to Zepherin Bishop of Rome, wherein he ordaineth that all Christians should communicate at the least once a year. 
In the decretal. Cap. Omnis depen. & Remiss. Platina in his life.  If we consider the state of the Church in his time, we shall find that they oftener did communicate, than they now do in our Churches. And indeed this communicating should be better frequented than it is. Neither did Zepherin mean to permit or allow them to communicate but once a year, but rather to reprove the corruption and sloth of those, who desiring the name of Christians, did never communicate: and so showed themselves unworthy of that name, if by communicating with the faithful in the holy supper of our Lord jesus Christ, at the least once a year, they separated not themselves from the Idolaters and heathen, showing some testimony of their Christianity. Let them that we speak of therefore consider, by what title they may be called Christians, sith they never communicate in the supper of jesus Christ. Neither may they reply, as some do, that in joining with one Church they condemn all others: for it is true that all assemblies that entitle themselves the Church of Christ, are not so, yet to acknowledge or allow of none for fear of condemning of the rest, is to deny and condemn Christ in not condemning those, who calling themselves Christ, are Antichrists. If a man bring a payment in gold, where among there be some pieces that seem light or counterfeit, thou dost not strait say, I will take none, lest by taking so much as I take to be weight and currant, you should complain that I reject the rest: but thou wilt bring thy balance and touchstone, and then wilt thou take so much as thou findest to be weight and currant, and boldly refuse the rest. Let these men therefore set before their eyes the marks of the true Church, as their touchstone and scales, and by them consider where they are, thereto also adjoining prayer to God, that he will direct them by his holy spirit, and so knowing the true Church and joining themselves thereto. Amend their lives by communicating in the holy supper of the Lord.   

Of our duty to assist at public Prayer. Chap. 5.  
AS concerning public or common prayer, 
Gen. 17.7. Act. 9.14.21. 2. Tim. 2.19. Psal. 14.4: Esa. 56.7. Mat. 21.13. joh. 16.23. Mat. 18.19.  considering that thereby the holy Scripture signifieth the whole service of God, also that his servants are called people calling upon God, it already appeareth that such as despise the same, do cut off themselves from the degree of God's servants. Where God calleth the temple the house of prayer, he showeth that the principal part of that service which he requireth of us, is that we should assemble to pray and call upon him, as indeed these public prayers are of great efficacy. For albeit all private prayers directed to the heavenly father in the name of jesus Christ, have promise to be heard: yet is it not without cause that jesus Christ advertiseth and promiseth us, that if two faithful do agree upon earth, whatsoever they demand of their heavenly father, it shall be granted. This is a favour, as it were peculiar to the Church, and noted by David, where he saith. Praise waiteth for thee in Zion, 
Psal. 65.2.  and unto thee shall the vow be performed. Herein he showeth that the prayers of the Church signified by Zion, are so sure to be heard, that God who heareth them, looketh for praise in them, as indeed it is his duty whose prayers are heard to yield thanks & praisings to God. And truly as when a whole Burgeoysie of a City do come before their Prince and with one voice crave pardon for some offence, or beg some grace or favour, the Prince will be more moved, then if they being absent, some one man should speak for the whole: Even so when the whole Church assembled together doth with heart and mind in the presence of God accompany the prayers which the preacher, as the mouth of the congregation, poureth forth, let them be assured that those prayers do penetrate the heavens, and that God is moved to hear them. Not that he is subject to passions (as we) but that by the feeling of our affections he vouchsafeth to assure us of his mercy & goodness toward us. When, 
Amb. de penitent.  divers how few so ever saith S. Ambrose are assembled together, being united, they are great. And the prayers of a great multitude cannot possibly be contemned.  
2 Likewise all people and nations in the world, even the Idolaters have evermore had their assemblies, & therein public prayers: This sense or feeling being graven in all men's hearts that have any religion, that they ought to call upon their God: that it is an honour that God requireth at their hands: and the true means to purchase his blessings toward them. But in Christian Churches there is also this farther reason: That their public prayers are as it were a public renouncing of all sects and society with Idolaters and profane people: an acknowledgement and confession of the true God, & a public sanctification of his name to his glory. And therefore, 
Act. 16.13.  as the jews in old time, so since have the Christians evermore very carefully observed this duty of piety and service to God, as appeareth by the writings of the Apostles & Prophets, and by all Ecclesiastical histories. And to this purpose doth S. Luke rehearse that Paul and his companions being at the town of Philippos, came forth upon the Sabaoth day, and went to the rivers side where they used to pray. This undoubtedly was some out corner where the faithful used secretly to meet to call upon God. So that albeit every man privately might have prayed in his house, 
Act. 21.5.  and so have avoided both the pain and danger, yet knowing that in duty they were to separate themselves from Idolaters, and the efficacy of the prayers of the congregation, they overcame the fear of the danger, & met in that place especially to pray, and with one consent to pour out their prayers to the Lord. When S. Paul and his companions departed from Tirus, all the congregation with their wives and children brought them out of the town, and kneeling with them on the shore, prayed. Shall we in these days find this zeal among Christians? No: men will be ashamed to imitate it and to kneel down upon a shore to pray to God publicly. And yet the faithful of those times never did it without both reason & fruit. It is therefore a holy ordinance of God & a most profitable exercise to come together to call upon the Lord. As also it is yt●uty of all faithful carefully to come to such prayers, that they may be partakers of the fruits of the same: especially in time of great calamities, or upon fear or likelihood thereof. We should even extraordinarily come together to call upon God, as we read that the prophet joel in the name of God commanded Blow the trumpet in Zion sanctify a fast, 
joh. 2.15.  call a solemn assembly, gather the people sanctify the congregation, gather the elders, assemble the children, and together cry unto the Lord in prayers fervent and extraordinary, old and young, none exempted. And as every one in respect of himself is thereto bound so is it not enough that he faithfully employ himself only, unless he solicit & exhort others, according to the prophesy of Zacharie saying. The inhabitants of one City shall say to another. Up, let us go and pray before the Lord, and seek the Lord of hosts, I will go also. 
Zach. 8, 21.   
3 Neither is it enough that in body we be present at prayers, unless we also lift up our minds to heaven. 
1. Cor. 14.16  For if when the Pastor speaketh in the name of the Church, every man at each petition saith not in heart Amen, feeling a fervent desire to have his petition granted, then is there both vanity & hypocrisy, & even in this point may we find great corruption & infirmity in many. For how many are there who all the time of prayers do stand as men without life, thinking upon nothing? How many be there whose minds are wandering? How many that have no feeling or desire of the benefits that we crave at God's hand? To be short, how many be there whose hearts & minds are entangled & buried in earthly affairs, even when their hands are lifted up to heaven? As this vanity therefore is odious in the sight of God, so for the amending thereof, let us be both diligent comers to common prayer, and so touched with a lively feeling of the same, that we may reap the fruits thereof. And to this purpose let us remember that the devil feareth nothing more than the prayers of the Church, & that there is no exercise of godliness wherein we are more often, more fervently or more attentively to employ ourselves. For albeit the devil be always at hand, ready to induce us to wickedness, yet is his readiness most when he seethe us disposed to pray, that then intruding himself into our hearts, & drawing away our cogitations, he may hinder the sanctification of the word of God & the most excellent fruit of our prayers. Let the experience of this corruption & vanity in all prayers, both public & private, with the difficulty in amending the same, albeit it be troublesome unto us, yet make us more wary, & the better to stand upon our guard, to the end that so soon as we feel ourselves amiss & our thoughts otherwise distracted, we may remember that Satan is at hand, & among other our prayers, beseech God to drive him from us, & to give us grace to lift up our minds to heaven, & with one heart call upon him, that finally we may receive the fruit of our prayers.  
4 By this deduction of the titles & marks of the Church afore mentioned, it doth manifestly appear, that they which refuse to join thereto & become members thereof, are not in the kingdom & house of God: that denying to take the Church for their mother, they can not call God their father: that they deserve as concerning the soul, to languish & die, because they reject the food thereof, & that they are worthy to incur the vengeance pronounced by Christ, importing that in the day of judgement he will deny them before God his father, because they would not confess him before men. We can with S. Austen confess that there be wolves in the sheepefould and sheep without: 
Mat. 10.32.  neither must we deny but there be many hypocrites in the Church, whom God will finally disclose and reject, to their confusion, or cast headlong into grievous damnation, because they profaned the honour & graces to them presented by the Lord in his Church. 
2, Tim. 2.19.  Likewise God forbidden we should say that all that are out of the visible & external Church should be reprobates in the sight of God. God knoweth his, he waiteth, he beareth with them, & finally he calleth them: touching their hearts, he maketh them to feel their fault, either inserting them into his visible Church, or even in the midst of the Idolaters, through his great mercy and power, saving them in his kingdom & glory, when until the very hour of their deaths, there is no show or appearance that they be the children of God, as it happened to the these that was hanged by Christ jesus. But as by the judgement of love we are bound to think all to be elect that are joined to the Church, until they minister occasion either by revolt or bad conversation to think otherwise, so have we no ground to account those that refuse to join thereto to be members of Christ, because they bear not his marks or tokens, until by amendment they renounce the kingdom of Satan, which is without the Church, and settle themselves in the house of God, as his children, there to call upon him and to be fed with his spiritual food to life everlasting. And in deed, Sith in heart we believe to righteousness & with our lips do make confession to salvation, 
Rom. 10, 10.  as S. Paul saith, it is in vain for us to boast of faith whereby to be justified, unless we confess jesus Christ, that we may obtain salvation by true faith justifying us in Christ.  
5 Sith therefore that the Church, called the kingdom of heaven, is like unto a precious pearl, 
Mat. 13.44.  and a treasure hid in a garden, which when a man findeth, he selleth all that he hath to buy & enjoy it: Let us account nothing so dear or precious, but that we may be ready & resolved to leave it, to get into the Church of Christ. To this purpose let us remember the zeal of David, who being deprived of this benefit, bitterly complained saying. As the heart brayeth for the rivers of water so panteth my soul after thee O God: My soul thirsteth after God, saying: When shall I come & appear before the presence of God? 
Psal. 42.1 Psal. 84.1 Psal. 26.8.  In another place also, what a desire showeth he to be in the temple of God? O Lord of hosts, saith he, how amiable are thy tabernacles? My soul longeth, yea & fainteth for the courts of the Lord: for my heart and my flesh rejoiceth in the living God: Blessed are they that dwelin thy house & praise thee continually. And in another Psal. O Lord I have loved the habitations of thy house, & the place where thy honour dwelleth. If David a man, yea a Prophet, so excellent in faith & virtue, so plainly & so often doth confess how needful it was for him to be in the Church of God, feeling himself as it were ravished with a fervent desire to enjoy such a benefit: What may we feel, even we who are so ignorant, so weak, so corrupt, & among so many dangers and assaults? Will we how health-some & necessary this grace for us to be in the Church of Christ is, so far would we be from retiring therefrom, or deferring to join thereunto, that contrariwise, we would even run cheerfully to get a room therein. Yea we w●uld rejoice & boast of such a benefit and savour, 
Esa. 44.5.  saying with the Prophet Isay. One shall say, I am the Lords, another shall be called by the name of jacob, and another shall subscribe with his hand unto the Lord, & name himself by the name of Israel. When therefore we hear jesus Christ and S. john crying Amend your lines. Let us know that the principal point wherein we are to Amend, consisteth in renouncing and denying both in heart & body all Idolatry & superstition, & in adjoining ourselves to the Church of Christ, there to hear his word attentively: to participate in his sacraments holily & devoutly & with our whole affections to assist at common prayers.   

Of the duty both of domestical and private prayers of every faithful. Chap. 6.  
NOw as we have showed that public prayers in the Church, and the preaching of God's word, are unto us most profitable & necessary, so are we to understand, that notwithstanding the same we are not nevertheless to neglect the use both of Domestical and private prayer, nor yet to forbear the reading of the holy Scripture in our houses. These be two points, wherein, as in that they be more common & pernicious, in respect of negligence & sloth, so are we the more heartily in duty to seek to Amend. As for the prayers which every householder is to practise among his family Morning & Evening, we will speak of them hereafter, where we entreat of the duties of householders. But for the private prayers of every particular person, there is no man, but besides his public and domestical exercises, ought daily to exercise himself therein. Were we endued with the true knowledge both of ourselves & our estate & condition, & of the efficacy of prayers, we should need no solliciter to put us in mind many times to present ourselves before God: to pray him more and more to reveal his truth: to increase in us faith, love, & patience, and other his spiritual gifts: to mortify our corruptions: to strengthen us against the temptations and assaults of the flesh, the world and the devil: to provide us of such and such necessaries whereof we are in want: to preserve us from so many dangers wherewith we are environed: To be short, to grant us his holy spirit, happily to conduct us all the days of our life. He that feeleth not the necessity of such graces, and consequently of prayer to obtain them, is senseless and void of all understanding, as also every man particularly in his vocation hath great need of God's assistance and consequently of prayers: Parents, that God will give them grace virtuously to bring up & well to nurture their children: Ministers of the word, in holiness to employ themselves in their ministery: Merchants and artificers, faithfully to follow their traffic and trades: Generally all men, that God will vouchsafe to bless them in their vocations, works and labours. And beside there may be many of our acquaintance whose estate and condition bindeth us to pray to God for them also.  
2 To be brief, there is not any, but after all private petitions accommodated to the time, to the persons, or to the occurrences, ought daily to put in practise the doctrine of jesus Christ, where he saith. You shall pray thus, Our father which art in heaven etc. as followeth. In this form of prayer teaching us that every of us ought daily to present himself before God, is a procurer first of his glory, then of the benefit and salvation of the congregation. The zeal of God's glory, as also our love towards our neighbours do bind v● daily to make this prayer, and that with greater diligence and fervency, because that making it as it were from the month of Christ, the author thereof, we shall be assured of hearing, and consequently it shall make greatly to the advancement as well of the glory of God, as of the good and salvation of our neighbours: whereupon also, as God in the obedience of his law, doth more respect the obedience of his children, than the work itself, so may we say that this prayer, whereby in the three first petitions we seek the glory of God, and in the three last the good and necessities requisite both for the body & soul, as well of our neighbours, as of ourselves, being daily with heart and mind poured forth, is as it were a fulfilling of the law, the sum whereof consisteth in this, that we love God with our whole hearts and our neighbours as ourself.  
3 Moreover, in these prayers lifting up our hearts unto God, and so communicating daily with him, we do by little and little forget the earth and the world, and do grow spiritual and heavenly: Even as Moses in old time having conversed with God forty days and forty nights, when he came down to the people, seemed to have shining beams in his face. And indeed as by little and little we learn the manners and language of those with whom we do ordinarily converse, besides that by such conversation there breedeth a certain affection between them more than others: so by this our conversing with God in our prayers, we learn both the manners and language of heaven: and in ourselves do perceive some increase of love towards God. Which is more, as we are but to much inclined either to ourselves, or at other men's soliciting to some riot or iniquity, so when we call to mind that in the morning we have prayed unto God that he would vouchsafe to keep us, also that at night we are to return again to do the like, the same is unto us a mighty bridle to restrain us from wickedness and to retain us in due obedience towards God. Besides, as when we pray unto him, we have regard to his promises, & the experience of his benefits, and so call him father, beseeching him to guide us as a father doth his children, the same is a good means to strengthen our faith, and a foundation of comfort in every vocation and estate whereinto it pleaseth God to call and place us: assuring ourselves that by such prayers every thing that shall come to pass, shall be according to the work and conduct of our father, yea even the accomplishment of his will, which cannot be bad unto us. To be short, such as through God's grace do daily exercise themselves therein, do by experience find what a comfort, benefit and contentation they receive by the same.  
4 This is the reason why the most excellent servants & children of God have been the rather addicted thereto. How servantly did Moses employ himself therein, when he continued groveling before God in prayer for the space of forty days and forty nights. Likewise Samuel, when he said. God forbid that I should sin against the Lord and cease praying for you. 
Deu 9.18. 1. Sam. 12.23. Psa. 119.147. Psal. 88.14. Act. 10.2.4  Especially the princely Prophet David, who in his Psalms sufficiently declareth that he was as it were tied thereto by daily exercise. As particularly where to this purpose he saith. I prevented the morning light to pray to God, Again. My prayer preventeth thee in the Morning. Cornelius the Centurion so laboured therein that he prayed continually. Whereby finally the Lord's Angel said unto him, 
Pphil. 1.4. Ehe. 1.16. Col. 1.9. 1. Thes. 1.2. & 5.17. Col. 4.2.  that his prayers were come in remembrance before God. S. Paul in many Epistles protesteth that he ceased not night and day to pray for the Churches. As also in many places he carefully commendeth himself to their prayers, and by his example exhorteth us to pray without ceasing, and to persevere in prayer with watching and thanksgiving.  
5 That we may the better therefore employ ourselves in this duty, it is meet that we practise the saying of jesus Christ? When thou prayest enter into thy chamber, 
Mat. 6.6.  and when thou hast shut thy door, pray unto thy father which is in secret, and thy father which seethe in secret, shall reward thee openly. True it is, that this exhortation tendeth especially to reprove the hypocrisy of those that seek to make a show, and to boast of their devotion: yet with all it ministereth a general and very profitable instruction, that we should exercise ourselves in prayers, not only in public, but also private, withdrawing ourselves solitarily & apart, to employ some time therein, with assurance that it shall not be without fruit. And to that purpose we read that Isaac went from among his family into the field to pray: That Peter went into the top of the house (among the jews the roofs of the houses were flat) to pray: Did not jesus Christ many times go a side alone to pray to God his father? 
Gen. 24.63. Act. 10.9. Mark. 6.46. Mark. 1.36, Luk. 6.12.  Saint Mark saith that he went up into the mountain to pray: Also, that rising while it was yet night he went forth into a desert place and prayed. And Saint Luke saith, that being gone into the mountain to pray, he spent the whole night in prayer. As therefore by his example, we ought to seek out all secret opportunities, whereby we may the more freely lift up our hearts to God in prayer: So when we find ourselves alone, upon occasion or otherwise in the house, or in the fields, by night or by day, such solitariness should be unto us as a warning and allurement by and by to think upon God, that we may pray and praise him. For as the spirit cannot be Idle, so being alone from noise, company, or companion to talk with, it giveth occasion to the children of God that are not to much entangled in worldly affairs, to enter as it were into familiarity with God, and to call only upon him.  
6 And in as much as we are but meanly inclined and given to these spiritual exercises, it might well beseem the children of God to bind themselves to certain hours: not in superstition, but for a remedy to our in firmities, because otherwise we will many times overslippe the whole day without this duty. But having limited some certain hour for that employment, the striking of the clock will admonish us of our duty, that we should not let it escape. David, a man greatly exercised in prayer, practised this course, as he showeth saying, that he called upon the Lord at night, 
Psal. 55.18 Dan. 6.10. August. 10 Proba.  in the morning, and at noon day. Daniel also thrice a day entered into his chamber, to pray to God. And Saint Augustine writeth, that the brethren of Egypt in his time, used many prayers to God, but very short, cast forth as darts into heaven, lest through tediousness, the fervency that ought to be in prayer might quail. By the premises therefore it appeareth, that for the amendment of our lives, we ought according to the exhortation of jesus Christ to correct the negligence and sloth that hath taken hold of us, & to employ ourselves in prayer and private supplications, & thereto hereafter to give ourselves with such zeal, 
Luke 21.36 Psal. 4.6  that by continual watching and praying to God, our petitions in all things may be made known to him by prayers and supplications, with thanksgiving, as being assured that the more that we exercise and accustom ourselves thereunto, the greater shall be our comfort and affection to abide therein to God's glory, and the benefit and salvation both of our neighbours and ourselves.   

Of our duty to read the holy Scriptures. Chap. 7.  
AS for the reading of the holy Scriptures, wherein every one ought diligently to exercise himself, experience sufficiently teacheth, that when without danger of fire it was prohibited us, we then burned in servant affection to read: but now when lawfully we may do it, and that we be thereto daily exhorted, either we have no books, or if we have any, we never look upon them. How many whole families admitted to the holy supper shall we find, that have not among them all one Bible, no not a new Testament? And how many of those that have them, do bestow daily one quarter of an hour in reading upon them? Nay, how many days, yea, even weeks do they pass over without reading any one word therein? They surely think it enough that they have them, to make show of them upon some cupboard or desk? 
Chrisost. in his third Ho. upon john. cap. 4  Saint john Chrisostome noted the like corruption in his time. Let us be ashamed, saith he, that a woman having had five husbands, and she a Samaritan, should be so diligent and attentive to learn, that neither the time, neither her business could withdraw her from Christ's mouth, where she might be taught, and yet that we do never inquire any thing concerning instruction in heavenly matters? Which of you at your return to your houses do apply yourselves to any thing worthy Christians? Which of you seeketh after the sense of the holy Scriptures? Truly none. We many times find you in hand with the Chess board, and playing Tables, but seldom with books. If ye have books, it is as if ye had none, for they be locked up and kept in coffers: your only care is to have them of fine parchment and say●● written, not that ye may read them, but to make them an ostentation of your wealth and ambition. Hereto he addeth, The use of the Scriptures is not to have them in books only, but to read and print them in our hearts. As in those days there was no printing, so were books rare and very dear, and in that respect did men use them for an ostentation of their riches, and showed their ambition in this, that having books fair written and in fine parchment, they referred them not to their right use, namely, to read them, and so to take profit to salvation. But in these days where there is such plenty of books, through the help of printing, men care not for having them, much less for reading in them.  
2 Before the new Testament was translated into our tongue, some would take pains to copy our Chapters, which their Curates being well minded to religion, had secretly translated: now many will grudge a small portion of money for the price of a Bible, yea, even of a new Testament. And this hath been a perpetual infirmity. Poor men (saith Chrisostome) do excuse their negligence in reading God's word, 
Chrisostome upon john, Tom. 5. ●o. 10 upon t●e first Chapter.  alleging want of books, & means to buy any. A little will I ●●●ake unto them, and ask them whet●●r they have not all to●●●e necessary for their trades and occupations, notwithstanding whatsoever hindrance of their poverty? Is not this a mere ●olly to excuse themselves by poverty in this case, and yet to have no want of things necessary for their occupations? 〈◊〉 he had cause to complain when there were no books, but such as were in written hand, and consequently dear, how much more bitterly might he complain of the negligence and sloth of our days, in all this great plenty and abundance of good books, that by the help of printing may be had for so little money? 
Chri. his third sermon of Lazarus  Seest thou not (sayeth he in another place) the workmen in metals, the Goldesmith, the silver-smith, and all others that exercise any occupation, keep all their tools ready and in good order? Albeit hunger compelleth and poverty pincheth, yet will they rather bear all, than sell any necessary or needful tool of their occupation, to feed themselves withal: yea, many had rather borrow upon usury, than pawn forth any one tool, and good reason: For they know that by pawning forth their tools, they do deprive themselves of all ordinary means to get their livings: and contrariwise, that by keeping them, they may with profit discharge their debt. But as hammers, stithes, and pincers are the tools of their occupations, wherewith to get their livings: so the books of the Prophets and Apostles, and all the books of the holy Scriptures, are the tools of Christianity, wherewith to obtain salvation and life everlasting. And as artificers with their tools and instruments do finish their work, so by the reading of the holy Scriptures our souls are corrected, form, and renewed. Which is more, Artificers cannot transform earth or wood into silver or gold, only they can by their art and workmanship give form and shape unto things: but by the reading of God's word thou mayst of a wooden or earthen vessel, make a vessel of gold or silver, as the holy Apostle Saint Paul teacheth, saying: In a great house are not only vessels of gold and of silver, 
2. Tim. 2.20 z. 1  but also of wood and of earth. If any man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Lord, and prepared unto every good work. Thus concluding his speech, he saith, Let us not be negligent to buy books: For even the sight of them, as he addeth, shall put us in mind of our duties, as well to withdraw us from sin and iniquity, as to cause us to persevere in holiness and righteousness, and to pray to God to give us grace so to do.  
3 What excuse shall we pretend in the sight of God, when in this abundance and easy means to get books by the help of printing, we are so loath to buy them, and so careless of reading them: thereby showing ourselves most unthankful and unworthy that favour and grace at God's hand: considering withal, that we are so often and earnestly exhorted to our duties in reading and meditating upon his word? Let the word of Christ, (saith Saint Paul) dwell in you plenteously in all wisdom, 
Colos 3. 1●  teaching and admonishing one another. He speaketh to the Collossians, both to men and women, and willeth that this doctrine of the Gospel should be so familiar unto them, that it might take root in them, whereby to be instructed both for themselves, & to teach others. We have (saith Saint Peter) a most sure word of the Prophets, 
2. Pet. 1.19  to the which ye do well that ye take heed, as unto a light that shineth in a dark place. He compareth the writings of the Prophets to a candle shining in the dark, and therefore exhorteth us to take the same to be our light, 
Psal. 119.105 Ephes. 6.17  as David also saith, The word of God is a light to my steps. Saint Paul calleth God's word the sword of the spirit, wherewith he willeth us to be armed to fight against the devil. But how shall we take this sword in hand, unless we become diligent readers of the holy Scriptures, wherewith after the example of jesus Christ, 
Math. 4. Rom. 15.4.  to resell the temptations of the devil, saying: It is written, It is written. If (as Saint Paul saith) all that is written, is written for our learning, that we may have hope by patience, and comfort in the Scriptures. Shall not we make vain the providence of the heavenly goodness, which hath given and preserved the Scriptures for us, if we do not with diligence read in them, to the end thereby to be comforted and strengthened in patience, 
2. Tim. 3.16  hope, and faith? If all holy Scripture be given by inspiration from God, and be profitable to teach, to improve, to correct, and to instruct in righteousness, ought not we diligently to exercise ourselves in reading and meditation thereof, to the end to reap such excellent fruit of the same?  
4 Men are flatterers, and we are blind in our own corruptions, whereto we are naturally affected, and therefore it is most necessary that we should often hear God speaking unto us in the holy Scriptures, instructing, improving, correcting and exhorting us to our duties. When the young man mentioned by Saint Luke, asked of jesus Christ what he should do to obtain everlasting life, 
Luke 10.26  Christ answered, What is written in the Law? How dost thou read? Thereby showing that the Law is written for us to read, that in it we may know what we are to do in discharge of our duty toward God. When the cursed rich man prayed Abraham to send Lazarus to his brethren, 
Luke 6.29  he answered, They have Moses and the Prophets, let them read them. He thereby taught us that we must read the Scriptures, and in them learn the means to escape everlasting torments with that cursed rich man, and never hope of any man's coming from death to teach us. David, a most excellent Prophet, was well instructed in the Law, yet the hundredth and nineteenth Psalm doth at large declare, 
Psal. 119 Dan. 9.2. Act. 17.11.  how diligent and careful he was in reading and meditating. Daniel, notwithstanding his many revelations, left not off the reading of the books of jeremy. Saint Luke highly commendeth the Birrheans, because they were of better stomach than the jews at Thessalonica, to receive with all readiness the word preached by Saint Paul, and daily to confer the scriptures, to know whether it were so, & so the better to gather knowledge by the conference of the Scriptures, with the truth which they had heard, that they might be the rather confirmed therein. This zeal and diligence of the Birrheans shall rise up in judgement against us even against us, who having heard the preaching, do no farther endeavour by reading the Scriptures, to confirm ourselves more and more in the heavenly doctrine preached unto us. 
Act. 8  Queen Candaces Eunuch, might well, as it seemeth, have exempted himself from this duty, being in his journey, yet riding on his chariot, he read the Prophet Esaie: but we Christians will almost be ashamed to show ourselves so religious. Yet might this diligence of a great Heathen Lord, as yet ignorant, together with his fervent affection to read the holy Scripture, make us to blush for shame, for that we do neglect so many our convenient opportunities and great leisure to read the doctrine of the Gospel, so clear and full of singular consolations.  
5 Saint Augustine reporteth, that himself was converted to the true Christian religion by reading the holy scriptures: 
In his confessions.  also that he was moved to the said reading, by hearing the voice, as it were, of some little child singing and saying, Take and read. 
Rom. 13.14  And that obeying that voice, he lighting upon this place, Put on the Lord jesus Christ, and take no thought for the flesh to fulfil the lusts thereof: was converted to the Lord whom he had so mightily withstood. How many thousands even in our days have there been converted and illuminated by reading the Scriptures, and other good books written upon the same? But this is the mischief, that many are content with some small taste, and dark or weak beginning, and never think it necessary daily to go forward, albeit undoubtedly such a beginning of light and comfort should kindle their hearts, and cause them to imitate the labourers in the mines of silver and gold, who when they have found a good vain of metal, do follow it to the end. But the end of this golden vain of the holy Scripture will never be sound: for the farther we read, the more we shall find, and such are the pleasures thereof, that the more we eat, the more will our appetite increase.  
6 It is surely marvelous, that all the endeavours of sathan, ever seeking to deprive us of the holy Scriptures, cannot be unto us a manifest advertisement & assured testimony of the commodity or rather necessity of reading the same. For to what end did he in the days of Antiochus seek to abolish all the books of the law? 
1. Mac. 1  Or to what purpose did he in the Romish Church procure that the people might not be permitted to read the holy Scriptures, especially in a vulgar or known language? Can he more evidently declare himself to be the prince of darkness and father of lies, than by taking from the people of God the light and truth of Gods most holy and sacred word? May we not thereof gather, that in us he feareth nothing so much as the reading of the same? Or ought we not with greater courage to grow more diligent and fervent in this duty? This zeal did appear, when by Satan we were oppressed with this effect, that we might not read: but as violence is assuaged, so our zeal is quailed. The fire appeareth not, because the stone lighteth not upon the steel. Yet, sayeth Saint Augustine, he that careth not for reading the holy Scriptures, 
August. in his 56. sermon to the brethren in the wilderness. Esa. 5.13 1. Cor. 4.38  sent out of paradise, is to fear not only deprivation of eternal felicity, but also that he can never escape everlasting punishment. For the neglect of reading Gods holy word is so dangerous a matter, that the Prophet in great sorrow cried out, My people are gone into captivity, because they had no knowledge. For, he that is ignorant, shall be ignorant, Undoubtedly God will not vouchsafe to know him in eternal felicity, which in this life careth not to seek after God by reading the holy Scriptures. It were good that we feared, 
Math. 25.12  lest we should hear the same that was said to the foolish virgins when the doors were shut, I know you not. Why, shall he not know those whom he will send into everlasting fire? Yes, so far forth as not to avow those, who in this life cared not to know him, to be his in the day of judgement. 
Prou. 28.9  And therefore are we diligently to note the saying of Solomon, He that turneth away his ear from hearing the law, even his prayer shall be abominable. He therefore that desireth that God should hear him, must first hear God. For, how can he pretend that God shall hear or grant his petitions, considering that himself careth not for hearing of God, when he speaketh unto him in his holy Scriptures? Then proceeding in his purpose, he addeth this complaint. Some Christians, yea, even some of the Clergy, when they are upon a journey, do prepare bread, wine, oil, and so forth, or other things: sith they care so much for the flesh or body, can they not also care for feeding their souls by diligent reading of the holy Scriptures?  
7 Bee diligent, saith Chrisostome, before the Sermon, 
Chrisost. upon john. Ca 1 Homil. 10. Tom. 5  to take into your hands the Gospels that we are to read, and in your houses repeat them many times, seeking diligently the understanding of the same, then give attentive heed to the Sermon, so shall I more easily teach you by reason of your perfectness in the sentence which you shall have read at home, and being yourselves soon instructed, you shall be the more ready to teach others. If any man pretend excuse upon his business and employmentes either public or private, surely it is a great abuse, so much to give himself thereto that for temporal affairs and worldly commodities, he should neglect the study of such as be eternal. The time that they sometimes spend even by whole days together in conversing with their friends, in walking for their pleasures, in plays and pastimes, and in long sittings, wherein they never excuse themselves by any of their businesses, will take from them all excuse whatsoever in the day of God's judgement. You use such diligence, saith he, about these base, abject, and vain trifles, that you account such as be spiritual and concern heaven, to be utterly unprofitable and of no value.  
8 Some there are which think reading to be a study to belong only to the Minister, and for the most part they will content themselves with a Sermon, and as for the rest they will dispense therewith, that they may the more liberally employ the rest of their time in the affairs and business of this life. Neither is this any new corruption crept in of late. For it had taken root in the time of Chrisostome, who also then complained thereof, and sharply reproved it, 
Chriso. in his 2. Tom. & 2. hom. upon the first of Math. Also in his 3. sermon of Lazarus.  as utterly disliking of the same. You will answer (saith he) I am no Monk, I have a wife, and children, and charge of family and household. But see, this is the plague that corrupteth all, that ye will lay the whole burden of holy reading upon the Monks, as if it belonged unto them only: notwithstanding contrariwise, it be more requisite and necessary for you than for them. For such as through worldly conversation do daily receive wound upon wound, and one infection upon another, are in the greater need of celestial and heavenly physic. 
Chriso. 3. sermon of Lazarus.  And hereunto he addeth also, That it is a great deal worse to think or imagine the holy Scriptures to be fruitless or unprofitable for them, than to be utterly ignorant in them. And in another place prosecuting the same argument, he saith, Therefore I desire you not only to come hither often to hear the holy scriptures read unto you, but also that in your own houses you take in hand the holy Bible, and with fervent desire to profit, you receive what so ever you find therein. And soon after, Lose not, I beseech you by your negligence such a commodity, but even in your houses attend the reading of the holy scriptures. 
Chrisostome upon the Epistle to the Colos. Hom. 9  The same Chrisostome upon these words of the Apostle, Let the word of God dwell plentifully in you, saith thus. You that live in the world, you that have wives and children, mark how the Apostle commandeth you especially, to read the holy Scriptures, and that not slightly or for a fashion, but plentifully and with great diligence. Then he addeth, Buy the Bible, which is the medicine of the soul: at the least the new Testament, the writings of the Apostles, the Acts, & the Gospels, that therein you may diligently reap daily instruction, for the ignorance in the scriptures is the cause of all evil.  
9 Others there are that care not for reading the Scriptures, because therein they find no taste or comfort: and this is an evil sign. For as he that for a while hath been kept eating, and therefore refuseth good meat for want of appetite, must think that his stomach is not well, so he that findeth no taste in the reading of God's word, may well feel that his soul is sick. Yet should he follow the counsel that the Physician giveth to his patient, to whom he saith, Eat, by eating your stomach will come to you. But this their want of taste proceedeth hereof, that they be not acquainted with the phrase of the holy Ghost, and so do resemble those, who hearing a sermon, but not being perfect in the language, do therein reap neither instruction nor comfort to salvation. It were good for those men many times to hear God speaking unto them, by reading the holy scriptures, so shall they by little and little learn the speech of the holy Ghost, even as men use to learn other languages, through the exercise of hearing, reading, & speaking. Some spices there are, which without bruising do yield no smell, but the more they be chafed the sweeter they are: even so is it with the holy scriptures, such as read but little, can find no taste, but the more they be perused and read, the more do they yield forth the treasures and pleasant fruits hidden in them. And in deed, saith Chrisostome, the cause why many do understand nothing, proceedeth not so much of ignorance, as that they will not daily have the writings of the Apostles, or read them. That which we know, 
Chrisostome in his preface on the Epistle to the Romans.  saith he afterwards, if we know any thing, cometh not so much of the excellency of our understanding, as of this, that being, as it were tied to the writings of the Apostle, we never leave reading them. If you therefore will in heart apply yourselves to diligent and earnest reading, you shall understand that which you desire, For the saying of jesus Christ, Seek and you shall find, is true.  
10 It is likewise a vain and frivolous excuse to allege, that the holy Scripture is dark and profound, and that we understand it not. Plato, saith Jerome, writ for few, 
Hiero on the 86 Psal. To. 8. Chriso. in his 3. sermon of Lazarus.  and few do understand him: but the Apostles writ not for few, but for all. And therefore Chrisostome saith, Truly the grace of the holy Ghost hath so disposed and moderated the holy Scriptures, that both publicans, fishermen, tentmakers, shepherds and Apostles, fools, and men unlearned, may by those books be saved. Lest also some fool might have recourse to any excuse in the difficulty thereof, he hath vouchsafed that the things there spoken, should be easy, and that handi-craftsmen and servants, widows, and the most ignorant among men, should reap some benefit and profit by the reading thereof. For they whom God from the beginning hath accounted worthy the grace of the holy Ghost, have not set down all these things for any vainglory, like the Heathen, but for the salvation of their hearers. The Prophets and Apostles have written their books easy & plain, as public Doctors for the world, so as every one may learn their contents by reading and meditating only. Again, how wilt thou understand the contents of the Scriptures, when thou wilt scarce so much as look upon them? Take the books in hand, read the whole history, remember such things as are plain, and refer darker places to another time. But if by continual reading thou canst not find the meaning, get thee to some wiser man, or to some Doctor, and impart to him those things that are written, declaring thy fervent desire: then if God seethe such a readiness and diligence, albeit no man would teach thee, yet would he himself undoubtedly declare them unto thee. Remember the Queen of the Aethiopians Eunuch, who albeit he was a Barbarian, 
Act. 8.28.  a man troubled with many cares, one that understood not what he read, yet would not pass his journey without reading, how much less being at home in his own house? Also if he read so diligently when he understood not, what did he after he was instructed? And in deed, God seeing his zeal and diligence, sent Philip to teach him. Neither will God at this time despise our desire to profit in his word, but will make us to feel the fruit of this promise, They shall all be taught of God. And therefore saith Saint Augustine, 
john 6.45 Augustine of Christian doctrine.  the holy Ghost hath so moderated the holy Scriptures, that he hath provided to remedy the dark places, by others more easy and plain. For hardly is there any obscurity, but is laid open and expounded by some other place in the same Scripture. 
Augustine of blasphemy against the holy Ghost.  And herein doth the wisdom and goodness of God appear. For, as he sayeth in another place, as by easy places we are fed, so by the more hard and difficult are we exercised: by these we put away sorrow, by the others famine.  
11 Others there are that take no profit by reading God's word, because they read it as it were some profane book, and never think that it is God that speaketh to them, neither give any attention to the reading thereof, and so feel no fervent desire to profit to salvation, or to reform their lives. To be short, even without praying to God to give them his holy spirit. But we must join to our reading both piety and fear of God, with a desire to amend our lives, as it is written in the Psalms. The secret of God is revealed to them that fear him, 
Psal. 25 14 joh. 7.17. Augustine of the profit of believing. c. 6  and his covenant to give them understanding. Again, If any man (saith jesus Christ) will do the will of my Father, to him it shall be given to know my doctrine, whether it be from God, or whether I speak of myself. Every man may out of the holy Scriptures, sayeth Saint Augustine, draw so much as may suffice to satisfy and replenish his spirit, in case he read them with devotion and holiness, according as Christian religion requireth. Moreover, we are to pray unto God, 
August. upon the Epistle of john. Tract. 2  that he will grant us his spirit of understanding. jesus Christ, saith Saint Augustine, did open the hearts of his disciples, that they might understand the Scriptures. Let us likewise pray unto him to give us the like grace, and to open our minds, and he will hear us. This prayer is to be used before reading, and of every man put in practice: for if the prophet David, 
Psal. 119  so perfectly instructed in the law of God, doth notwithstanding so often pray unto him to give him understanding to comprehend it: which of us hath not need to pray unto God that we may profit in his holy word? Let us also account this doctrine of Saint Augustine as a holy rule, 
August. upon joh. Tract. 18  namely, to read the holy Scriptures with fruit and due reverence, that in those things which we shall understand according to the analogy of faith, we may rejoice as of a good food: but for that which we cannot understand according to the rule of faith, to defer the comprehension thereof. Yet in the mean time let us not doubt but even the same which we cannot comprehend, is both true and holy.  
12 To conclude, as Saint Peter admonisheth us, Let us be always ready to give account of that hope that is in us: 
1. Pet. 3.15  And that we may effect it, and duly discharge ourselves, 
Chrisostome upon john, ho. 16. toward the end.  let us be careful and diligent in the practice of this our duty toward the holy Scriptures. It is a strange matter, saith Chrisostom, that a Physician, a Shoemaker, a Tailor, generally every Artificer is ready and able to yield a reason in defence of his profession and trade: and yet the Christians can give no account of their religion. And yet ignorance in other Arts is no hindrance but in this life: but ignorance in religion is hurtful to the salvation of the soul. That we are so fervent and earnest in applying our minds to other sciences, and yet in that which is most necessary for us, and as it were, the fortress of our souls, we are so negligent and slothful. This saith he, causeth the heathen to remain obstinate in their errors, and to scorn our religion: For they studying to maintain falsehood, and we not knowing how to defend the truth of our doctrine, they conceive that ours have no soundation, and thereof do take occasion to blaspheme jesus Christ, as if he cunningly abusing the simplicity of the people had deceived and circummented them. The same occasion do we also minister as well to those of the Romish Church, as to the Anabaptists and other sectaries, whereby to remain obstinate in their errors, because most of us are so ignorant, as you shall find very few able to yield any reason of the hope of their salvation, no not so much as to show wherefore they have forsaken the Church of Rome and will not go to Mass.  
13 Now as negligence in reading the holy Scriptures breeds this offence, so is there yet another greater and more dangerous: And that is that we still abide in the former corruptions of the world and the flesh, whereas contrariwise we should resemble burning torches, to give light to the poor and ignorant, we should, I say, be wholly renewed & ravished in spiritual & heavenly business: As in truth were we more diligent and fervent in reading the holy Scriptures, we might greatly profit in this duty, for as in our prayers we speak to God, so in reading God speaketh to us. Either is there any sitter means or of greater efficacy for the reforming of us into newness of life, than by daily hearing them speaking unto us, teaching, admonishing, reproving, and comforting us, setting before us the blessed estate of the kingdom of heaven, and lifting up our minds into the contemplation of God's graces, and of the life and glory everlasting? There is no passion of our souls, 
Chrisost on Gen. Hom. 29  saith Chrisostome, but needeth physic and cure from the holy Scripture. Also whatsoever increase of strength groweth to the bodi● by meat, the like groweth to the soul by the reading of the holy Scripture. To be short, as a bar of iron by long lying in the fire waxeth hot, red, and of the nature of burning fire, so that soul that daily employeth itself in reading and meditating the word of God, groweth to be spiritual, divine, heavenly, and kindled in the love of God. The reading of the holy Scripture, 
Chriso. third sermon of Lazarus.  saith Chrisostome, is a strong fortress against sin, and the ignorance thereof, a great danger ready to cast us headlong into a deep gulf and bottomless pit. To know nothing of the holy Scripture, is a great maim to salvation. It engendereth heresies, it begetteth corruption of life, and it maketh a mixture of heaven and earth. Truly it cannot be, it cannot be (I say) that that man shall depart without fruit, who taketh pleasure in the continual and attentive reading of the Scriptures. As therefore this admonition of jesus Christ, Amend your lives, ought continually to sound in our ears, so acknowledging our negligence, and former sloth in dayling reading God's word, 
Aug. cap 22. of his meditations.  let us hearty give ourselves to amend, practising the same which Saint Augustine saith of himself: I delight O Lord, to hear of thee, to talk of thee, to write of thee, to devise of thee, and in my heart to print whatsoever I read of thee. For this cause also do I enter into the pleasant meadows of the holy Scripture, I gather the green herbs of holy sentences, I eat them, I chew them, I gather them together, and I keep them in the coffer of my remembrance. Let us, I say, do our duties better hereafter, so that endeavouring and applying ourselves with our whole hearts and minds to the reading and meditating of the holy Scriptures, with an earnest desire to profit, and prayer to God to grant us his holy spirit, we may proceed in the knowledge of his heavenly will, that so being instructed and ready to render a reason of the hope of our salvation, we may feel within us the efficacy of this doctrine, making us to renounce the earth, the world, and the flesh, that through true and lively faith we may aspire to the enjoying of the heavenly glory, and finally attain thereunto, through our Lord jesus Christ.   

That we ought to put in practise the word of God. Chap. 8.  
NOw as we understand, that in duty we are to join with the Church of Christ, carefully to frequent Sermons, devoutly to communicate in the holy Sacraments, namely, in the Supper, zealously to assist at common prayers, fervently to exercise ourselves in private prayer, and diligently to read God's word: so the principal end and purpose of all these duties doth import, that we should order our lives according to the will of God, and thereafter put in effect and practise as well whatsoever we learn in the word and Sacraments, as also every thing which in our prayers we beg at God's hand. For as medicines do minister health to none but those that take them, whose nature also is strong and well prepared to receive their operations, so is it requisite that they which hear and read God's word, should receive and apply it to themselves, and pray unto God to prepare them, and by his holy spirit so to dispose their hearts, that the doctrine and exhortations may work their operation in them. And in deed, if the end of all sciences, as an ancient philosopher teacheth, consist not in the knowledge, but in the practice, the same ought especially to take place in Christian religion and doctrine. He that studieth civil law or Physic, is not strait satisfied with the knowledge that he hath gotten, but proceedeth to practise. One becometh an advocate, a counsellor, or a precedent, the other spendeth his time in the cure of diseases. They that have learned the art of sewing, of cordwainrie, of drapery, and so forth, yet are not reputed tailors, cordwainers, or drapers, unless they do in act exercise those sciences, which is in deed, the purpose of their apprentishippe: in like manner, let us never look to be Christians or Gods children, notwithstanding we have learned the manner thereof, unless we also perform the works of Christians, and of the children of God. Blessed are they (sayeth jesus Christ) that hear the word of God, 
Luke 11.28 Rom. 2.13. jam. 1.22.  and keep it. Again, The hearers of the law are not righteous before God, but the doers of the law shall be justified. We must therefore, as Saint james saith, be doers of the law, and not hearers only, otherwise we shall deceive ourselves. And in deed, as the holy Scripture is full of exhortations to obedience to the will of God and Amendment of life, so it importeth not only that we should know that we must amend, but also that we amend really and in deed. 
Luke 16.6  The fig tree that bore no fruit was threatened to be cut down: a Sun without light, 
jam. 2.17  is but a painted Sun: a coal without heat is dead: a body without motion liveth not: even so saith without works is dead, and the Christian that bringeth not forth the fruits of the spirit of Christ, belongeth not to Christ, and so is no Christian. After we have shorn our heads and our beards, 
Rom. 8  before we come forth we look in the glass whether it be well, how much rather ought we, after we have heard the Sermon, the end whereof tendeth to amend our lives, immediately to look upon and peruse our souls, to the end to see whether our corruptions and vices being cut down and mortified, the same be clear and pure in the sight of God. For as a certain Philosopher in old said, The use of the bath, and of the word that purgeth not, is vain and unprofitable: and therefore saith the Apostle Saint Paul, Ye have not so learned Christ, if so be ye have heard him, and have been taught by him, and the truth is in him. That ye cast off, concerning the conversation in time past, the old man, which is corrupt through the deceivable lusts: 
Ephe. 3.20.21 22.23.24  and be renewed through the spirit of your mind, and put on the new man, which after God is created in righteousness and true holiness. Still labouring, that in the end we may be found irreprehensible, without spot, wrinkle, or blemish, and that the image of God may be restored and shine in us. This is it that we are now to entreat of.  
2 Hear have we work enough cut out. For what is man become by the transgression of Adam? Even the very same as the Apostle Saint Paul describeth him, saying: There is none righteous, no not one: there is none that understandeth: there is none seeketh God: they are all gone out of the way? they have been made altogether unprofitable: 
Rom. 3.10  there is none that doth good, no not one: Their throat is an open sepulchre: they have used their tongues to deceit: the poison of Asps is under their lips: whose mouth is full of cursing and bitterness: Destruction and calamity are in their ways: and the way of peace have they not known: the fear of God is not before their eyes. True it is, that some sparks of the image of God do yet remain in man, but very few, small, and of no strength: which also we do quench, or at the least so abuse, that man is never more devoid of reason, than when he suffereth himself to be lead by reason, and of those sparks he is to look for no profit, but that through them he shall be made the more inexcusable in the day of the Lord. Many beasts and fowls do in virtue go beyond man. The Dove in simplicity, the Ant or Emet in diligence and industry, 
Esa. 1.  the Stork in kindness, the Dog in love and fidelity, the Ox and the Ass in memory and acknowledging of benefits, the Lamb in meekness, the Lion in magnanimity, the Cock in wakefulness and liberality, the Serpent in wisdom, generally all in sobriety and contentment: But in vice man passeth them all: For he is more traitorous and cruel than a wolf, more crafty and subtle than a Fox, more proud than a Peacock, more voluptuous and unthankful than a Hog, more dangerous than an Aspic. Moreover, all vices and wickedness whatsoever that resteth particular and several in sundry beasts, are altogether or for the most part in one man. For we shall see one man both covetous, proud, crafty, cruel, envious, unthankful, and a thief. To be short, as many members united make one body, 
Rom. 6.6.  so the holy Apostle Saint Paul termeth this heaping of vices in man, the body of sin, every vice being, as it were, a member to that body. It is said that in a sheep every thing returneth to profit and commodity, the flesh for food, the wool for clothing, the sinews for strings for musical instruments, and so forth: But contrariwise, every thing that is in man, is either nought or tendeth to evil. The reason, to beguile and deceive: the liberty, to riotous licentiousness and other wantonness: the eyes, to see and behold vanity: the heart, to covet and thirst thereafter: the hands, to beat, to strike, and oppress: the feet, to run after sin and wickedness: the tongue, to backbite, lie, and blaspheme: to be short, all the members are instruments of iniquity, 
Rom. 6.19  as Saint Paul termeth them.  
3 Hereby may every man whatsoever he be, perceive and know that Christ's exhortation, saying, Amend your lives, stretcheth very far. Also that many are the vices that we are to amend, especially considering how Saint Paul admonisheth us, 
Rom. 8.13. Ehe. 4.22. Col. 3.9. Math. 16.24  not to mortify two or three members of this body of sin, but the whole body, as also to put of the old man, and as jesus Christ saith, to deny ourselves. In the deduction of this matter, we will therefore deal sometimes with the names of the virtues which we are to put in practice, and sometimes of the vices that we are to shun, according as the names do import some generality, or do best fit our intent. So shall every one understand, that the amenment of life consisteth in the denial of vice, and contrariwise in the advancement of virtue.   

Of Love and Charity in general. Chap. 9  
WE will begin with love, which hath two respects. The first is to God, 
Math. 22. 1. john. 4.19 Ephe. 2.4 Rom. 5.8 john 3.16  as it is commanded, that we should love him with all our heart, with all our strength, and with all our mind. The second, to our neighbour, whom we ought to love as ourselves. As for our love to God, the same, as Saint john saith, proceedeth of his love to us, We love him because he first loved us. He loved us even when we were dead in sin, when we were his enemies, yea, he so loved us, that he gave his only begotten and well-beloved son to die for us. This his incomprehensible love toward us, doth therefore bind us most fervently to love him. And in deed, as a cold stone by lying three or four hours in the warm Sun, gathereth heat, so this love of God shining upon our souls, should kindle them in his love. 
1. joh. 4.16 1. joh. 4.7 john. 13.33 August. upon john's gospel. 1. Cor. 13  As for love toward our neighbour, we are the rather to desire it, and to put it in practice, because it is the mark of God's children, the disciples of jesus Christ. And therefore saith Saint john, God is love, and he that loveth is borne of God, and knoweth God. And as all God's children are the disciples of Christ. Hereby also (saith jesus Christ) shall men know that ye are my disciples, if ye love one another as I have loved you. They that are not my disciples, saith Saint Augustine in the person of Christ, do notwithstanding participate in many other my benefits. They have not only nature, life, sense, reason, and common preservation among all mankind, but also the gift of tongues, the sacraments, prophesy, knowledge, faith to work miracles, distribution of their goods to the poor, yea, even the giving of their bodies to fire, but because they have no love, they are as sounding brass and tinkling cymbals, they are nothing. It is not therefore by these my benefits, 
Augustine in praise of charity,  which even they that are not my Disciples may also have, that men shall know you to be my Disciples: but only in this, that ye love one another: Likewise a man may receive the sacraments, and yet be wicked, but no man can have love and be wicked. Not without reason therefore doth Saint Paul, writing to the Galathians, say. Neither circumcision availeth anything, neither uncircumcision, 
Cal, 5.6.  but faith which worketh by love. In which sentence the Apostle showeth, that in the kingdom of Christ the matter wherein we do most testify our faith: which is of greatest account: and whereto we are especially to apply and give ourselves, is love, 
Augustine in praise of charity.  which also Saint Augustine calleth the fountain of all goodness, as covetousness is the root of all evil.  
2 That this love may be pure and true, 
Augustine in his confessions, Prosper in his sentences of Augustine,  it must so proceed from our love of God, that we may love our neighbour in respect of that love which we bear to God. For as Saint Augustine saith, we love not God so much as we should, if we love any thing but him, which we love not for the love of him, and therefore in another place he saith. Blessed is he that loveth God, and his friend in God, and his enemy for the love of God. Hereby are we to gather three points: First, that albeit some heathen may seem to have done works of great charity and love, yet was the same no true or lively charity, which is proper and peculiar to the children of God: for they only do know and love God, and their neighbours for God's sake. And indeed love aught to proceed from a pure heart, as both Paul and Peter doth teach. By faith our hearts are purified. 
1. Tim. 1.5. 1. Pet. 1.22. Act. 15.9.  None therefore but the faithful have true love which proceedeth not from the love of themselves, but from their love to God. Secondly, it appeareth in this, that in vain we boast that we love God, if we love not our neighbour for his sake. This is it that Saint john noteth, saying. If any man say, I love God, and yet hate his brother, the same is a liar. For he that loveth not his brother whom he seethe, 
1. joh. 4.20. Rom, 13, 10,  how can he love God whom he seethe not? And this commandment have we of him, that he which loveth God, loveth his brother also. Thirdly, hereby we understand the truth of the saying of Saint Paul, that Love is the fulfilling of the law. For if we cannot love God, unless we love our neighbour, neither our neighbour, unless our love to him proceed of our love towards God: It must needs follow, that loving our neighbour, we also love God, and so fulfil the law, which is comprehended in this: That we love both God and our neighbour.  
3 The better that we may yet understand what our love ought to be, we are diligently to note the commandment of God, that we should love our neighbour as ourself and explain this duty by two very natural and just rules which necessarily do ensue. The first, by this ancient proverb, common even among the heathen. 
Lampridius in the life of Alexander Severus.  Do no otherwise by another, than we would be done unto. Alexander Severus, an Emperor endued with many excellent virtues, had this sentence ordinarily in his mouth, thereby reproving such as wronged or injuried others. Yea in publishing any sentence of condemnation against transgressors, he caused the same to be added as the ground thereof. Do no otherwise to another, than thou wouldst be done unto. To be short, he had such a liking, and so heartily embraced this sentence, that he caused the same to be written and engraven in his imperial palace and in many public works. The other rule resteth in this, which jesus Christ commandeth saying. 
Mat. 7.21.  Whatsoever ye would that men should do to you, even so do ye to them. Now the love of ourselves importeth, that men should not only forbear doing of us hurt, but also that they should do us good. Draco, Lycurgus, Solon and other lawgivers have written and set forth many good laws, whereby to maintain man in equity and upright dealing: many Philosophers have written good books for the framing of the manners of men: Yet all their great volumes, their long discourses, and the multitude of their laws, have always had great imperfections, and tended as it were to the ordering but of the outward man, and so in part to make men hypocrites, because they could never attain to the knowledge of true Christian love. But God in one only short sentence, saying: Love thy neighbour as thyself, hath comprehended the whole duty of man, one toward another, that they may live together in all equity: peace, love and felicity. And thus may these two natural rules, Do no otherwise to another than thou wouldst be done unto, and Do as ye would be done unto, be sufficient commentaries upon all Christian policy. In this sense did Saint Paul justly call this love, 
Col, 3.14.  the bond of all perfection. And indeed if we would love one another as ourselves and declare our love by these two natural rules, than should there be among us, neither fraud, injury, wrong, nor deceitful dealing. Then should all ambition, pride, covetousness, envy, hatred, evil speaking, and other like passions cease. We should see nothing but equity, peace, concord, 
1. Cor. 13.4  love relief and mutual assistance. And these fruits of love doth Saint Paul note saying. Love suffereth long, it is bountiful, love envieth not, love doth not boast itself, it is not puffed up: It disdaineth not, it seeketh not her own things, it is not provoked to anger, it thinketh none evil: It rejoiceth not in iniquity, but rejoiceth in the truth: It suffereth all things, it believeth all things: It hopeth all things, it endureth all things. To be short, if we practise this love, we shall even in this life begin to taste the blessed estate of the kingdom of heaven, whereto being lifted up, we shall love one another as ourselves, and rejoice at our neighbours good, as at our own. Let us always therefore remember this commandment, that we love our neighbour as ourselves, and heartily let us endeavour to show it by the practice of these two rules, still hearkening to nature, who crieth saying. Do no otherwise to another than thou wouldst be done unto: And Do as thou wouldst be done by.  
4 We are also farther to consider, 
1, Pet. 1.22. 1, Pet. 4 8.  that this love must not be cold, but servant: not slack, but earnest and vehement, as Saint Peter admonisheth us. And that it may be such, it is requisite first that we hold nothing so dear or so precious as to be always ready to employ ourselves for our neighbour, yea even to the spending of our lives, 
john 3.16  after the example of the love that jesus Christ showed unto us, as Saint john saith: Hereby have we known his love, that he gave his life for us. So are we also to give our lives for our brethren. Secondly, the heat and fervency of our love and charity ought to be such, as might surmount any thing that should quail it, as ingratitude, hatred, injury, or unworthienesse of our neighbours. And indeed if we must love our neighbour for the love of God: If the Image God in him doth thereto bind us. If being parcel of our flesh we ought thereto to be affected: then notwithstanding whatsoever unworthienesse be in him, yet God must not lose his right: his image is not utterly defaced: Neither is that conjunction wherewith God bindeth us together, taken away. 
Luk. 10.29.  Therefore doth jesus Christ by the parable of the Samaritan teach us, that every one known, unknown, stranger, yea even an enemy, as were the Samaritans to the jews, is our neighbour, whom we must love as ourselves. And so did jesus Christ, 
Mat. 5.43.  correcting the false gloze of the pharisees, expound it, saying. You have heard that it hath been said. Thou shalt love thy neighbour and hate thine enemy: But I say unto you love your enemies. And which is more, he willeth that we should testify this love, not with our lips only, but also in deeds and works, by blessing those that curse us, by doing well to those that hate us, and by praying for those that molest and persecute us.  

Exod. 23.4.5,  5 This did Moses in his days teach, saying, If thou meetest thy enemy's Ox or his Ass going astray, thou shalt bring him to him again: Again. If thou see thy enemy's Ass lying under his burden: leave thy business that he may not rise alone, yea leave thy business & help him up. 
1. Cor. 9.9  Or as others do expound it. See thou dost not forsake him until his master hath first forsaken him: Careth God for beasts saith S. Paul That he should thus commend them to us. Is it not rather hereby to show us what we are to do to the person of our enemy, sith we are bound to such a duty to his Ox or his Ass, 
Rom. 12, 20.  as Saint Paul teacheth us, saying. If thy enemy hungereth, give him meat: If he thirst give him drink. And because the practice hereof is very difficult, jesus Christ himself, 
Mat. 5.45.  the rather to induce us to this duty, protesteth that In so doing we shall be the Children of his heavenly father, who maketh his sun to shine upon both good and bad, 
Mat. 5 46.  and causeth his rain to fall upon the righteous and the unrighteous. Hereby we gather, that if our charity be bounded only to our friends, and that we extend not the same even to our enemies, it is not the charity of the children of God, but as jesus Christ addeth, of publicans and infidels. Also in works and deeds if we show not the love that we bear to our enemies, it is in vain for us to protest that we wish them no more hurt then to ourselves, or that we love them, or wish as well to them as to ourselves. The holy history expressly noteth, that Absalon used no hard words to his brother Ammon who had defouled Thamar the said Absalon's sister: Yet loved he him not, neither wished his good, but in his heart nourished cruel hatred against him, which he finally declared by pro●●●●●g him traitorously to be murdered. And thus it appeareth, that speaking neither well nor ill, betokeneth hatred and malice. For love can not but both speak well and do well even to her enemies.  
6 This love is the rather to be esteemed and commended, because the gifts of speaking with tongues, working of miracles, prophesying, and such like, are nothing without love. Yea which is more than all those gifts, even faith & hope shall have an end, but love, as Saint Paul saith, abideth for ever. Albeit therefore that by faith and hope we be made heirs of wonderful joy and felicity, yet is the effect and fruit of love greater, in this respect, that thereby the joy of our particular felicity, obtained by faith, shall be infinitely doubled and increased for every of the elects sakes, whom we shall then love as ourselves, and whose felicity will be unto us as great a comfort as our own. Thus we see what love is required at our hands, and how much we are to esteem it. Now if we would examine ourselves, and try our love with the same which God requireth at our hands, as is afore showed, we shall find that it cometh very short. And indeed what man loveth his neighbour as himself, and that for the love of God? Who doth not many times by his neighbour otherwise then himself would be done by? Who dealeth with another as he would be dealt by? Who is resolved to give his life for his brethren? Who loveth his enemies as himself, and in heart prayeth for them? If love, as is aforesaid, suffereth long: if it envieth not: if it seeketh not her own: if it thinketh none evil: if the patience thereof be such as that it endureth & sustereth all things: 
1. Cor. 13  Then doth it sufficiently appear that we do wrongfully boast ourselves to be the children of God, because his character cannot be seen in us, which is love: or that in purpose to amend, we do not mislike our own corruption. When therefore we hear the holy Ghost say, Amend your lives. Let us be assured that he doth admonish us so to increase in this love, that we may love God with all our hearts, and our neighbours as ourselves: and that to the same end these two natural rules may continually sound in our ears: and that our consciences by the same examining all our words and works, may be our judge to condemn whatsoever we shall peradventure do to others which we would not should be done to ourselves, and to reprove our want of love, when we do not that to him that we would have done to ourselves that so in amending whatsoever it shall find in us not conformable to this love, we may daily increase therein, and thereby more and more get printed in us the Character of God's children and of the true Disciples of jesus Christ. And now let us proceed to another examination of our love.   

Of Almos and relieving of the poor. Chap: 10.  
AMong other the testimonies of our love, and charity, the due relief of the poor is not the least. And indeed in vain do we boast of charity, unless we practise the same by relieving the poor in their necessities. Who so hath this world's goods, 
1. joh. 3.17  saith Saint john, and seethe his brother have need and shutteth up his compassion from him, how dwelleth the love of God in him? Whereto he addeth. My children let us not love in word, neither in tongue only, but indeed and in truth. This duty of love did the Apostles of jesus Christ so heartily commend, that finding themselves to agree in the doctrine of the Gospel with S. Paul, 
Gal. 2.10. 2. Cor. 8.9  they commended nothing unto him, but to remember the poor. And thereof was himself also very careful as he doth affirm in his Epistle to the Galathians, and did effectually show the same in his second to the Corinthians. As also it is not amiss to note that the last judgement and sentence of felicity or misery shall be pronounced in part upon the performance or neglect of this duty to the poor in affliction. 
Mat. 25.   
2 This relief of the poor is commonly termed Alms, which word signifieth pity and compassion. The rather to teach us, that this relief must proceed of compassion, through the feeling of their afflictions. And this doth Esay declare, saying. If thou openest thy heart to the hungry, and satisfiest the needy soul, thy light shall shine in darkness, and thy darkness shall be as the none day. The word which the Prophet here useth, 
Esa. 58.10.  signifieth as much as if we should say, if thou pullest forth thy heart to give to him that hungereth: thereby teaching us, that true Alms importeth the opening & communication of our hearts, by feeling the necessity of others and therefore doth S. Augustine say, 
Augustine his first book of visit the sick. c. 3. 1. Cor. 13.3  that if our relief ministered to the poor, proceedeth not of love and compassion, it never ascendeth into the presence of God. Hereto may we also refer this sentence of S. Paul: If we give all that we have to the poor, & have no love, it profiteth not. Yea saith a good ancient father: In heart to take compassion of the poor, is more than to give them our goods: for he that giveth, importeth external things: but he that taketh compassion, openeth and giveth his own heart. This compassion proceedeth of the union that God hath made between us, in that we all descending from Adam, are as it were one body and one flesh. As Esay exhorting us to this compassion, doth say. Hid not thyself from thy own flesh. 
Esay. 58.7. Heb. 1●: 3●  Which the Apostle also confirmeth, saying. Remember them that are in bonds, as if ye were bound with them, & them that are in affliction, as if ye were also afflicted in the body. And indeed as Saint Paul saith. This union should breed such a feeling of the weal or woe of the members of this body, that we should rejoice for the prosperity of the one, 
1. Cor. 12.26, Rom. 12, 15. 1. Cor. 12.25; 1. joh. 3.17  and be sorry for the misery of the other, and as in another place he saith, that we should weep with them that weep. Otherwise, as he addeth, there is no conjunction in the body, but division & partiality. And in that sense Saint john denieth that there is any love in him who seeing the want and necessity of his brother, closeth up his bowels, by the bowels signifying the compassion and mercy wherewith he should be moved at the sight of the poverty of his brethren. jesus Christ also to assure us that he will take compassion of us whom we are persecuted for his name, saith, 
Act. 9, 5. Zach. 2, 8, Deut, 32, 10.  that he is persecuted in us that are the members of his body. Yea he protesteth that who so toucheth us, toucheth the apple of his eye. Thereby declaring that as the apple of the eye is so tender that it may not be touched but with great grief, so the conjunction between him & us is such, 
Psal. 17.8  that he seeleth our afflictions, & thereof taketh great compassion. After whose example, we likewise ought in ourselves to feel the necessity & want of our neighbours, because they be our flesh, and members of the same body, and so to apprehend their pain, anguish and sorrow, as thereby to be moved with compassion towards them,  
3 In as much therefore as in the consideration of a woeful estate, the apprehension that we take by the ear, can never so forcibly move the heart, as that which cometh by the eye, 
Cicero,  saith an ancient Orator, every man ought diligently to visit the poor in their tribulations: to the end that with their eyes beholding those that lie upon the straw, that are sick, that are naked, that quake for cold, that want bread, that mourn for the lamentation of their poor children that cry for hunger, that are lodged in places where we would scarce lay our dogs: this spectacle might move the bowels of their hearts to take compassion of their poverty. In this consideration jesus Christ is not content that we give to the poor bread, drink, or cloth only, but also doth require us to visit him in his members. I was sick saith he, and ye visited me, and therefore S. james saith. Pure religion and undefiled before God, 
Mat. 25.36. jam, 1, 27.  even the father, is this to visit the fatherless and widows in their adversities. And indeed as visitation will undoubtedly engender compassion in the heart, so will it the more abundantly stretch forth the hand to the relief of the needy: and this doth experience daily teach us. And therefore such as think it a great grace of God to be charitable to the poor, as indeed it is, are to exercise themselves in the visitation of them, to the end to comfort them both in word and deed, which giveth great efficacy to the word. This exercise of charity ought the mighty and rich men of the world to put in practice: for as by visiting the poor, their humility would minister great force to their charity, so would such visitation move their hearts the more liberally, with their abundance to relieve the needy.  
4 But because most men do think it to rest at our own choice, whether we will relieve the poor or not, let us contrariwise assure ourselves that it is a matter commended by God which we may not neglect whensoever God ministereth occasion and means lest we, offend God, and deserve everlasting damnation. And indeed it is a work of charity, which charity is unto us commanded by God, and comprehendeth the summary of the second table of the law. God in old time prescribed to his people this duty of charity, saying. Because there shall ever be some poor in the land, therefore I command thee, 
Deut. 15, 11  saying, Thou shalt open thine hand unto thy brother, to thy needy, and to thy poor in thy land. To which effect Saint Paul also commandeth us, to impart to the necessity of the Saints. Also, to do good unto all, but especially to the household of faith, 
Rom. 12.13. Gal. 6.10. Heb. 1.16: 2. Cor. 9.10  & because we are so negligent in this duty, the Apostle wakeneth us saying. To do good, and to distribute forget not, for with such sacrifices God is pleased. Saint Paul calleth Alms the works of righteousness, because there is nothing more righteous before God, or wherein we stand more indebted unto man, then to relieve his necessity by love. God in old time forbade the people of Israel saying. 
Levit. 19.9  When you reap the harvest of your land, you shall not reap every corner of your field, neither shalt thou gather the glean of thy harvest. Again, Thou shalt not gather the grapes of thy vinyeard clean, neither shalt thou gather every grape of thy vineyard, but shalt leave them for the poor and for the stranger. Sith God showeth himself so liberal unto us, as to permit us to reap for ourselves the harvest and Vintage, yet withal testifieth unto us such a care of the poor, that he commandeth us to leave unto them whatsoever shall remain of the said harvest and vinetage: 
Deut, 26, 1. Exod. 23, 19 & 34, 22. Numb; 15.17. Exod. 22.19.  will it not at this day be a great testimony of disobedience and ingratitude, not to impart to the poor some small portion of the plenty that he hath put into our hands? In old time God commanded his people to offer unto him all the first fruits of such goods as grew to them from the earth: Moreover the first loaves of the first dough of the new corn: also the first liquor pressed either out of the olive or out of the grape. And this was an acknowledgement that the land that they possessed was the Lords, and an homadge testifying that all the goods that they enjoyed, proceeded from his liberality. In consideration therefore, saith David, that our wealth cometh not to his hands, he at this day substituteth the poor in his place, 
Psal. 16.2  as he also addeth saying. But unto the Saints that are upon the earth, am I wholly inclined. And therefore whensoever the poor, or the deacons in their name do come unto us, we are to take them to be God's receivers, that come to challenge his right at our hands: And in refusing to pay unto them the homadge that we own unto God, for the goods that we hold of him, sending them away empty, and not relieving their necessities, we do commit not only theft, but also sacrilege. The image of God that the poor do bear about them, should be some reason to know them, and God's commandment to relieve them, is their commission and letters patents, which we cannot disaduow without great contempt to his majesty.  
5 The ten commandments of the law of God do undoubtedly comprehend the whole duty of man to God & to his neighbour, and thereof it followeth that the relief of the poor and all other the works of charity are therein comprised & commanded. But in which commandment of the law? In the sixth: Thou shalt not kill. What is the ground and reason of this commandment? Because man's life is dear & precious in the sight of God, he forbiddeth all hurting of it, and commandeth us to preserve it. As therefore he prohibiteth whatsoever may tend to the hurt of man's life, so doth he command any thing that may serve to the maintenance thereof: & consequently it appeareth that all relief requisite for the preservation of the poor is here commanded unto us. And being commanded by this word, Thou shalt not kill: It necessarily ensueth that he which relieveth not the poor at their need, is a murderer. And in deed, as we quench a lamp, not only by blowing it out, but also by keeping away the oil that should seed it: or as we quench fire, not only by casting on of water, but also by keeping away wood from it: And in a great drought as many herbs do die, not only by plucking up, but also for want of watering: so is man's life taken away not only by sword or violence, but also by not ministering unto his necessities. And therefore Saint Ambrose saith, He that refuseth the poor in their necessity, 
Ambrose upon the Psalm Beati imaculati. Luk. 6.9.  killeth them. Let us therefore, as he addeth, beware we bury not their lives in our coffers. jesus Christ himself confirmeth the premises. For when upon the sabbaoth day he purposed to heal the man that had the withered hand, he asked of the pharisees that were offended thereat, whether it were lawful upon the sabbaoth day to do good, or to hurt: to save, or to kill: thereby showing, that the deferring of the cure of the poor man, was an evil deed, yea even murder. Moreover, God forbiddeth to steal, but when we give to the poor, we give nothing of our own, only we distribute to them that which is theirs, yea, which it were the every to keep from them. It is the hungry man's bread, saith Saint Ambrose, that thou keepest locked up, and the naked man's garment that thou reservest. If thou canst help him, thou takest from him whatsoever thou deniest him in his necessity. And indeed, every man must think that he is not master and Lord, but only steward of those goods that God hath put into his hands. And therefore as a receiver, a treasurer or a steward, if he keep back that which he is commanded to furnish or deliver forth, is an unfaithful servant and a thief, even so are we so long as we retain that wherewith we should relieve the poor in their necessity. And as the Moon receiving her light from the sun doth impart it unto men, so are men to impart unto the poor of the goods which they have received from the Lord. Think not therefore that the relief of the poor is left at our choice: for it is God's commandment as is before declared, and so it is disobedience, ingratitude, unrighteousness, sin, yea even murder and sacrilege in the sight of God, because we relieve not their necessities according to such ability as we have received from the Lord: And albeit such murder and sacrilege passeth untouched by the sword of the magistrate, yet in the presence of God it is worthy of death and everlasting damnation.  
6 Which is more through this neglect and contempt of the poor, we do so much as in us lieth, overthrow God's providence. For in as much as he is our creator, it is also his part to feed and maintain us: and he therefore so far honoureth some, as to give them more plenty of goods then to other some: Yet not that they should riotously waste them, but rather to lay them up, that they may be his ministers, 
2. Cor. 9.12.  to nourish and relieve the needy, so that if we neglect the poor, their want their hunger and nakedness will cry out upon us before God, and accuse our infidelity and ingratitude: And God hearing their cry and being therein dishonoured, will take revenge thereof. 
Basil. Hom. 1.  But contrariwise when we do relieve the necessity of the poor, our charity, saith Saint Paul, causeth them to praise God, by acknowledging his care of them, in that he giveth to men both charity, and means whereby to relieve their necessity. God by this his providence, saith Saint Basill, hath ordained for man two crowns, for the poor, the crown of patience, and for the rich, the crown of liberality: And as the poor do deprive themselves of their crown by impatiency and murmuring: so ought the rich by helping the poor, to strive to obtain the crown of liberality. And to this purpose, they are to remember this sentence pronounced by jesus Christ, as Saint Paul saith, It is a more blessed thing to give then to take. Because he that taketh, receiveth only corporal assistance: But he that giveth, 
Act. 20, 35.  besides the commodity of means whereby to help himself and the honour to be a steward of God's goods, he also purchaseth a crown & a permanent treasure in life everlasting. And this is one point which should also kindle us in the duty of charity.  
7 Most men do imagine, that all that they give to the poor, is so much diminution of their own goods and loss to them, yea even as money cast into the sea, And this their false opinion groweth hereof, that in their conceit they reap no profit thereof in this life: because they do not apprehend the reward promised in life everlasting: But these men should first remember the proverb: he that payeth, impoverisheth not. But we are indebted to the poor in their necessities: Whatsoever than we give them, is not money lost, but so much employed toward the discharge of our obligation in the sight of God. Moreover, by this mistaking, they abolish faith which assureth us, not of things that we see with our eyes, but of things invisible, neither of that which is present, but of that that is to come. As therefore the promise is the foundation of faith, so are we careful to meditate thereupon, that we may assure ourselves that our charity hath great reward in the sight of God, and so be stirred up thereto. First it is one thing to be noted, as is aforesaid, 
Mat. 25.  that the sentence which jesus Christ shall pronounce in the day of judgement, shall be grounded upon the help and relief, or neglect and contempt of the poor: as also that the Son of God shall call and bring into the possession of the inheritance of his everlasting kingdom, all those that shall have ministered food or apparel unto the poor, that shall have visited the sick, or in general have relieved those that have been in affliction: and contrariwise shall send all such as have been negligent and slack in these works of charity, into everlasting fire with the devil and his Angels. And as he shall call the one sort the blessed of God his father, and the other the cursed, so shall the sentence be immediately executed, as the holy Evangelist Saint Matthew reporteth, and such as have been merciful shall enter into everlasting life, and the others into everlasting torments of hell fire prepared for the devil and his Angels. This sentence should continually ring in our ears: not that we should think ourselves able through these works of charity to merit this everlasting kingdom, considering it is called an inheritance, and hath been prepared for us, as jesus Christ himself saith, from before the foundations of the world: also that he purchased it for us by dying for our redemption: and hereof he assureth us by the testimony of the holy Ghost engendering faith in us, but because these works of charity are the true fruits, effects, and marks of our faith, and consequently of our election and adoption: and the way whereby he willeth us to walk toward the possession of his everlasting kingdom. To the end also that we should not doubt of the performance of this sentence, jesus Christ advoweth whatsoever our doings to the poor, whether to their relief or to their contempt, to be done to his own person. Yea I say he will make account of it and reward it, as if it were done to himself. Were it not our duty therefore to abhor all contempt of the poor? For who would not think him either mad or desperate that should deny jesus Christ of meat and drink in his hunger or thirst, or cloth in his nakedness, or harborough in his necessity? Every one would even spit in his face that should show himself so unthankful and perverse: Or who would not even take the bread out of his own mouth, and the garment from his own back to relieve jesus Christ if in his own person he should show himself unto us naked or famished? Who would not think it a great blessing to lodge him in his house, and by displacing himself, to lend him his bed? Who would not go to meet him, and with old Abraham and Lot, say unto him. If I have found favour in thy sight, 
Gen. 18.3. & 19.2.  I pray thee turn into my house and take thy repast? The contempt and neglect of the poor in this behalf doth, to our confusion, mightily cry out that we believe not Christ, where he protesteth that whatsoever we do to the poor, we do it to himself: and so are we convict of this incredulity. Besides we may boldly say, that the relief given to the poor in the name of jesus Christ, is unto him more acceptable, then if it were given to his own person: because that in relieving the poor, besides our charity, we also show faith apprehending the truth of his promise, where in he accepteth any thing done to the poor, as done to his own person.  

2. Cor. 9.6.  8 Moreover the holy Ghost many times compareth Alms to the seed cast into the ground, and thereupon Saint Paul expressly saith. He that soweth sparingly, shall reap sparingly, & he that soweth liberally, shall reap liberally. 
Augustine of the words of the Lord.  The poor man's field saith S. Augustine is fruitful, and doth quickly and plenteously return that which it hath received: The husbandman buyeth land, oxen, and horse, and feedeth them: he tilleth his ground, he casteth in seed, and all upon hope of a doubtful and uncertain harvest: but in giving to the poor it is not so: he shall not need to lay out any money for fields or cattle: neither to till or soil his ground. God doth show and offer it ready prepared sit for to receive the seed, which being cast into the hands of the poor, returneth assured, plentiful and everlasting fruit. If any man should offer his land ready tilled, and soiled, and will us to sow it, upon condition the crop should be our own, we would never tarry for much entreaty, nay, rather than to want seed we would sell our clothes for such a purpose, sith therefore that the poor are a fat and fruitful soil, ready prepared by the Lord to receive our seed, what is that let that hindereth us from sowing in that ground, by imparting of our goods to the poor, especially considering that there is neither frost nor drought, neither weed nor darnel, nor grasshopper, nor army of soldiers to debar us from reaping the everlasting crop thereof. By experience we find, that if we keep our corn long in the garner, it will at length take heat and spoil, but in sowing it, we do not only keep it, but also it is increased, and greatly multiplied. Even so is it with our goods, or rather better: for seeking to keep them, they do not only decay, 
Mat. 6.19.  as jesus Christ saith, by ●ust, moth or otherwise, but also they do corrupt us by a perverse confidence that we repose in them, and by the pride and surquidrie which they engender in our hearts: Where contrariwise being sown and scattered in the hands of the poor, they are safely preserved and laid up for us with increase in the kingdom of heaven.  
9 Again, Alms is called not only seed, to teach us that we shall reap a blessed crop thereof: 
Pro. 19.17  but also it is likened to a loan made unto God. Solomon expressly saith, that he that showeth mercy to the poor, dareth to the Lord. If we think nothing lost that we lend to a goodman, and one that is of ability, but look to receive it again: much rather may we look to recover that which we have lent to the almighty and faithful Lord. What excuse may we pretend in the presence of God, when sinners do lend to such as be like to themselves, 
Luk. 6.34.  upon an uncertain hope to recover their loan: and yet we refuse to lend unto Christ, when in his members he desireth to borrow, and becometh him self surety for it, with promise of great reward, as Saint Luke saith. Lend to the poor, looking for nothing again, and your reward shall be great in heaven? 
Luk, 6.35,  Of two things we must confess the one: either that we do not make so much account of the spiritual and everlasting usury and reward, is of a little money subject to loss, which at the farthest we must forego at death: either else that we account that which we lend forth upon usury to men, by nature liars, to be more safe, then that which we lend to him that is truth itself, who cannot shrink or become bankrupt, a payment worthy divers covetous persons that trust more in man, then in God. 
Augustine in his Epist.  If thou wilt be a good Merchant, saith Saint Augustine and an excellent usurer, give forth that which thou canst not keep, if that thou mayest receive that which thou canst not lose: Give a little, that thou mayest receive a hundred times as much: Again give a temporal possession for an everlasting inheritance. And again Christ saith unto thee, give me of that which I have given to thee: I ask but mine own, give and restore: I have been a liberal giver to thee, now make me thy debtor, and I will pay thee everlasting goods. If some mighty township should use such liberality towards her Burgeoyses, as to deliver them good letters and sure assignations to receive for a hundred in ready money, a hundred of Annual rent for life, who would not deliver forth his money to such profit? But God promiseth to these that shall give to the poor a much greater rent without comparison, and that not for a temporal life, but for a hereditary and everlasting rent. What then is it that letteth or stayeth us from coming & delivering our money to him by the hands of the poor? Even our incredulity, because we think all that we give unto them to be our loss: Albeit contrariwise it is the only way to keep our goods for ever. But all that we keep during our lives, is lost at our death: so that which in our life time we give to the poor we shall find again after our death, and enjoy it in life everlasting, as jesus Christ also saith, that God his father will reward us openly, for that Alms that we give in secret. 
Mat. 6.4.   
10 To this end also doth he counsel us to invite to our feasts, not the rich men that are able to requite feast with feast, but the poor that are not able to restore, and thou shalt be, saith he, blessed, 
Luk. 14, ●2.  because they can make no recompense: for thou shalt have the reward in the resurrection of the righteous: and in that sense doth he also exhort and teach us to use the wisdom of the unjust steward; for saying, Make you friends of the unrighteous Mammon that when you want they may receive you into everlasting habitations, he showeth that the unjust steward had that discretion, 
Luk. 16.5.  to give away his master's goods, though with a bad conscience, that thereby he might be able to live when he should be put from the administration of his master's goods: much rather than should we give to the poor that which god hath lent us, seeing we have from him both a commandment to do it, & a promise, that whatsoever we give, we shall find it again in heaven, when by death the administration of our goods shall be taken from us. And therefore if we be in love with goods, it is best for us to enlarge them to the poor, that they may transport them for us to heaven, & there purchase for us an everlasting treasure, he is unjust & unfaithful, saith a good father, 
Leo upon this Give and it shall be given to you. Chrirostome upon this. Lay not up your treasures. etc.  that coveteth not to retain that which he loveth with all his heart, for ever. What a folly is it, saith Chrisostome, there to leave thy goods, from whence thou must departed, and not rather to send than before thee to the place where thou goest to inhabit. Let thy goods be where thy country is. He that hordeth up treasure upon earth, hath nothing to look for in heaven. Why lookest thou up to heaven, where thou hast laid up nothing? whatsoever thou dost for thy soul at thy death, shall be nothing, & the rest shalt thou lose. If we be so desirous to keep our goods safe, how can we do better than to make use of the admonition of jesus Christ who saith. 
Luk. 12. 33. Mat. 6.89.  Sell that ye have and give Alms: make you bags which wax not old, a treasure that can never fail, in heaven where no thief cometh, neither moth corrupteth.  
11 Sith God so commendeth & commandeth Alms & relief of the poor, even with assured promises that whatsoever we give unto them is a treasure falsely laid up for us in heaven, & shall be again restored unto us with plentiful usury & everlasting reward: what else have we to do, but to Amend our former negligence and sparing, and more and more to increase in the works of charity, and relieving the poor, by giving liberally according to our ability, as S. Paul saith: according to the goods that God hath imparted unto us? And this is yet one thing that we are to note, namely, that as many are ashamed to give nothing to the poor, 
2. Cor. 8.11,  so their giving is always as little as may be, & cometh from them as if a man should pluck some rib out of their sides. If it concern the private benefit of the poor, there must be some long Oration to prepare & induce them to their duties. If a man come to them again in any short time, then will they complain that still we come to them, that we never leave begging: the poor, will they say, must not be fed so fat, and many do abuse their Alms: Then will they come in with their losses, the smallness of their traffic, their slender gain, their household charges: To be short, ye shall find them wonderful full of invention & cunning to excuse themselves, that they may give as little as may be. But if they witted how profitable it were to give to the poor, and what a savour God showeth us when he vouchsafeth to touch our hearts with a purpose to distribute liberally to the needy, then will they thank those that come to summon and stir them up to their duties, and so will resolve to give largely according to the portion that they have received of the Lord.  
12 To this duty may the example of the Macedonians greatly incite us: to whom S. Paul gave this commendation that in the great trial of affliction, 
2. Cor. 8  they enjoyed plentiful comfort, & in the depth of poverty they abounded in the treasures of their simplicity: They were sore afflicted, yet feeling abundance of joy in God, without respect to the consideration of their poverty, or standing upon any long discourse of distrust, but in all simplicity depending wholly upon God's providence, they thrust their hands into the bottoms of their coffers, to help the poor with that small remainder that was left, being ready as S. Paul testifieth of them, to distribute to their power, yea even beyond their power. And so far were they from needing any to entreat or solicit them, that even with great instancy they required S. Paul to receive of them that which they had contributed: And this relief did they call the grace of God & fellowship in relieving the Saints. This example of the Macedonians ought every man continually to behold, to the end that the rich by consideration of the willing liberality of these poor Macedonians, might be ashamed thus to keep back their abundance, & that others which be not so wealthy, might nevertheless, acknowledging their duties, be ready to give, if not as the Macedonians, more than their ability would bear, yet at the least according as God hath made them able. Esay speaking of the conversion of Tyrus, saith. Her occupying & her wages shall be holy unto the Lord: It shall not be laid up, nor kept in store: but her merchandise shall be before them that dwell before the Lord, 
Esay. 23.18.  to eat sufficiently, & to have durable clothing If merchants & other wealthy persons would well consider this example of the Tyrants, they should understand, that all that they have aught to be consecrated to the lord, & that it belongeth not so justly to them, as to the poor & needy servants & children of God. And albeit God suffereth them to be more honourably clothed & more daintily said, yet ought they so to enlarge themselves, that when their own garments be of fine cloth, the poor may have freeze, & when they eat whitebread, the poor may be satisfied with brown.  
13 As these titles be attributed to job, that he was an upright and just man, and one that feared God, 
job 1. job 31.16  so did he declare the same by his works of charity, protesting that he never denied the petition of the poor, neither caused the eyes of the widow to fail, that he eat not his morsels alone, but that the fatherless hath eaten thereof: That from their youth he brought them up as he had been their father, and that from his mother's womb he had governed the widow: That he never let the naked perish for want of clothing, but that their loins blessed him, because they were warmed with the flecce of his sheep. Cornelius the Centurion was an Ethnic, and a soldier, 
Act. 10  yet having some knowledge and fear of the true God, he so extended his alms, that the Angel testified thereof, saying, Cornelius, thy alms and thy prayers are ascended before the Lord. And God sent Peter unto him, to instruct him more largely in the doctrine of the Gospel. Let all Christians, especially such as profess themselves to be of the reformed Churches, behold themselves in the mirror of these examples, and thereby be ashamed of their negligence and sparing from the poor. Let these examples stir up and inflame their hearts to imitate the same, and so far to surmount them, as in doctrine they have more instructions, and in examples more plenty before their eyes, which, no doubt, will take from them all excuse in the day of judgement, except they amend, and increase in the works of Charity: especially let them ever remember the example of jesus Christ, who as Saint Paul sayeth, albeit he was rich, yet made himself poor, 
2. Corint. 8.0  that by his poverty we might be made rich: Christ was verily rich, not only as God creator of all the world, but also as man, united to the divinity, being made the universal heir of all things Nevertheless he voluntarily dispossessed himself of all worldly riches and honour, 
Heb. 1.2. Heb. 12. ●●  so far forth as to be content to be borne in a poor st●ble, not having so much ●s a pillow to lay under his head. And why? To the end to re-establish us in our dominion over all creatures, 
Luke 27. Math. 3.20  which was lost by the sin of the first Adam, as also to purchase for us the treasures of spiritual and everlasting riches. But herein consisteth our felicity, that we conform ourselves to jesus Christ, and as Saint Peter saith, follow his steps. Whereupon God might require us to give both ourselves and all that we have, 
1. Pet. ●. 21 2. Cor, ●, 5  to the service and relief of the poor, as Saint Paul testifieth of the Macedonians, that they surmounted his hope, giving not only the very bottom of their goods, but even themselves to the Lord. Yet God in mercy doth so far spare us, that he is content we should be disposers of his goods, but so, that the poor may have a part, as the Apostle showeth: 
2. Cor 8.15.  where he noteth the Manna in old time given to the people of Israel. Moses rehearseth, that he that gathered more than he needed for the sustenance of his family, 
Exo. 16.18  might not reserve it till the next day, but was to leave the rest to those that had not gathered sufficient for their families, so that he that had gathered much, had nothing left, and he that had gathered too little, yet wanted not. Let us in like sort so take the goods, that God hath imparted unto us for the maintainence of our families, that at the least we give of our abundance to the poor, for the relief of their want and necessity.  
14 The example of the charity of the primitive Church penetrating into our hearts, might move us to practise this duty. There was not, saith Saint Luke, any needy person among them, for all that possessed lands or houses, 
Act. 4.34  sold the same, & brought the price of that which was sold, and laid it at the Apostles feet, and this was distributed to every man according as he had need: It would in these days be a wonder to see any man sell his house or land to relieve the poor, so far are Christians now from this duty of charity. Yet the commandment to love our neighbour as ourself, and consequently to do to him as we would be done by, exhorteth us to this duty, if need require, even to sell our goods to relieve the poor, 
Ephe. 4. 2●  for so would we do for ourselves in case of necessity by sickness, or otherwise. And in deed, if Saint Paul command that we should labour with our hands, to have wherewith to relieve the needy, it appeareth that our labour or our goods whatsoever, we are to employ in relieving the necessity of the Saints: as also we see that God in many places most earnestly commendeth unto us the poor, by express commandements, by excellent promises, and by notable examples, as is afore showed.  

2. Cor. 8 Rom. 15.26 Act. 11.29.  15 Moreover, this duty we must practise, not only to those that are among us, but we must also extend our charity to other churches, that want wherewith to relieve the necessity of their poor. So did the Macedonians contribute beyond their ability for the relief of the poor faithful that were at jerusalem: so did the Achaians strain themselves & departed with their goods to the like end: so did the faithful and disciples at Antioch (when by the prophecy of Agabus they were warned of the famine that should take hold of the whole world) determine every man according to his ability to send somewhat to the brethren in judea, to relieve their wants: so did S. Paul ordain among the Corinthians, 
Apoc. 1.10  that the first day of every week (which since was called sunday) each of them should lay up & make, as it were, a little treasure, of so much as through the goodness of God they could spare, to the end to have the same in readiness at any gatherings for the relief of the poor faithful at jerusalem. 
1. Cor. 16.1.  The like order did he prescribe to the church of Galatia. Hereby may we more & more perceive, how far our charity should extend, & how worthy reproof we are in the sight of God, if we neglect the poor that are among us, & do not relieve their necessities.  
16 Whatsoever is before spoken of our duties to relieve the poor, doth sufficiently declare, that they which shall despise them & not help them in their need, cannot but expect a horrible vengeance from God, as Christ jesus hath already set down, saying that in the day of judgement he will say unto them, 
Math. 25.41  Depart from me ye cursed into everlasting fire, provided for the devil & his Angels, for I was hungry & a thirst, I was naked, a stranger, & sick, and ye cared not to help me. If many times we could consider of the incomprehensible greatness & eternity of this punishment, how dared we despise the poor in their necessities? Or can we think the sentence unjust, considering that we are sufficiently advertised that we contemn Christ jesus in the person of the poor? Or how dare man desire God to take pity of him, to pardon his sins, or to succour him in his calamity, seeing himself will take no compassion of his neighbour, 
james 2.13. Mat. 5.7. Macrobius,  neither relieve his necessity? judgement without mercy (saith S. james) shall be unto him that showeth no mercy. Contrariwise, Blessed are the merciful, saith Christ, for they shall have mercy. We read that in Athens there was a Church dedicated to Mercy, whereinto none might enter, but such as by the Senate were deemed merciful & gentle: whereupon the people upon a desire to go in, would study to exercise themselves in the works of mercy & gentleness: neither could there be any greater injury offered to an Athenian, than to object unto him that he never came within the Church of mercy. But as we may justly term heaven the true temple of mercy, so have even the Heathen taught us, that none shall enter thereinto, but they which have done the works of mercy. And if the Athenians applied themselves to the same, because they would not be challenged that they never came in that temple built by men, how much more fervently are we to employ ourselves, lest we fall into this objection and horrible judgement, that we shall never enter into the temple of heaven? In vain, saith an ancient father, do they lift up their hands unto heaven, to crave pardon for their sins, which refuse to extend the same to the poor in tribulation. And to the same purpose doth Solomon say, He that stoppeth his ear at the cry of the poor, 
Prou. 21.13 Gen. 19.24 Ezec. 10.49  shall also cry and not be heard. The punishment inflicted upon Sodom and Gomorrha was horrible and terrible, and Moses reporteth their heinous and abominable iniquity, yet the Prophet Ezechiel therein noteth also contempt of the poor, as their principal iniquity, or at the least as the step whereby they ascended to the fullness of wickedness: Behold (saith he) this was the iniquity of their sister Sodom, Pride, fullness of bread, and abundance of idleness was in her, and in her daughters, neither did she strengthen the hand of the poor and needy. Let these threats and horrible vengeance so touch our hearts, that we no longer despise the poor, but relieve them according as God maketh us able.  

Aug. to julian, Epist 111. 2. Cor. 8.12  17 Neither must we reply, as some do, that all that we can do is but a little. For God (saith Saint Augustine) asketh no more of us than he hath given us. If willingness go before (saith Saint Paul) it is accepted according to that a man hath, not according to that he hath not. So that albeit thy gift be small, yet thy affection shall be of no less estimation with God, than if being a rich man, thou gavest a great sum of thy abundance. 
Exod, 35.22.  The oblation of the poor who in old time for the tabernacle of the Lord offered goats hair & sheeps skins, was as acceptable unto God, as the oblations of the rich that offered vessels of gold. Moreover, the poor man's alms, 
Aug. que: 12 4 of the old & new testament.  saith Saint Augustine, is more to be esteemed than the rich man's: for the rich man giveth, as relying upon his abundance, but the poor man as depending only upon the Lord: And therefore the poor widows mite cast into the box, was of greater account with jesus Christ, than the great presents of the rich, and his reason was, For they of their superfluity have cast in their offerings, but the widow of her penury hath cast in all the living she had, 
Luke 21.  even that which herself might well stand in need of.  
18 True, will the flesh say, but if we give so, and beside be bound to relieve those that are fair from us, as is aforesaid, ourselves may soon want and stand in need. Hereto doth Saint Cyprian answer, 
Cyprian of works and alms.  saying: If thou givest liberally to the poor, thou fearest lest thy goods should fail thee, yet, thou wretch, thou wottest not, that fearing the loss of bodily goods, thou wantest both life and salvation: and caring lest thy goods should fail, thou never thinkest how thyself dost waste, in that thou lovest riches, better than thy soul. Also doubting lest thy goods should be lost for thee, thou losest thyself for thy goods. But yet what husbandman, when he is to sow, will make any difficulty of fetching corn to that use out of his garner, for fear of want? Or rather will he not hope, that by sowing of his corn, he shall in harvest reap it again with increase, both to relieve his family and to sow again? Even this doth Saint Paul answer and teach saying: God is able to make all grace to abound in us, 
2. Cor. 9.8  that we always having all sufficiency in all good things, may abound in every good work. And in deed as he addeth, He that findeth seed to the power, will likewise minister bread for food, and increase the fruits of our benevolence. He that giveth to the poor (saith Solomon) ●hall ●●t want, 
Prou. 28 ●7  but he that turneth away his face shall abound in all misery. These promises might be an assured pledge unto us, that by relieving the poor we shall not impoverish ourselves, 
Plutarch in the life of Alexander.  but the Lord will provide for all our necessities. We read that Alexander the great departing out of Macedonia toward Persia, gave all his goods to his friends and servants: which when Pe●dicas perceived, he asked him what he reserved for himself: To whom Alexander answered, Hope: Then Perdiccas refusing his gift, said that he also would be a partaker in his hope. If he upon an uncertain hope could be content to give awa●e all his goods, what excuse may Christians make, who albeit they have an assured foundation of certain hope in God, they will notwithstanding deny even a small portion of their goods unto the poor? If the example of Alexander was able to induce Perdiccas, to be content only to participate in his hope, how shall Christians be excused, when by the examples of Christ, of job, of the Centurion of the Macedonians, and so many others, they cannot be moved with them to participate, in hope of spiritual and everlasting riches in heaven, yea, even of God's blessings in this life, as is afore showed, by liberal distribution to the poor? Again, Who blesseth man's labour? Who preserveth his goods exposed to so many dangers? It is God, said Hanna the mother of Samuel, that enricheth and maketh poor. We are therefore greatly deceived, 
1, Sam, 2, 7  to imagine that we shall rather by being unfaithful servants and stewards, continued the administration of God's goods, than by distributing the same faithfully, according to his will and pleasure. One only bankrupt will be enough (without any thanks at God's hands) to carry away and defeat us of more at one time, than great & bountiful liberalities & almese to the poor can do throughout our life time, which nevertheless will be so many sacrifices of sweet savour unto the Lord. Besides, we ought to account his promises more certain than money in our purses, and bread in our cupboordes. They should be unto us as a spring always running, wherein our purses should serve but as cisterns, and those all broken and cracked in many places. This confidence in God's promises should more content us, and make us think ourselves better provided of wealth and assurance, than such as abound in all wealth, and have their houses furnished therewith. The widow of Sarepta was more rich and better assured of food than any in all the Country, 
1. King. 17  because by God's promise she was certified that her cruse of Oil and her barrel of Meal should not fail her.  
19 Others do extend their reasons farther, namely, to their children, 
Plu. of the covetousness of riches.  for whose sakes they cut off the due relief of the poor, to the end to leave them the more riches. But these men deserve to be sent to school among the Heathen, who without respect to this duty of Charity, did nevertheless reprove and condemn this excessive and dangerous care. And in deed, many times it cometh to pass, that when the parents do leave to their children great wealth, before the second or third generation one unthrifty successor shall squander away and waste all that they have gathered by wronging both themselves and the poor: Besides, What can children learn in such a school, but likewise to keep their goods after the example of their parents, without any care of the poor? Better it were to induce and frame them to Charity, by giving liberally to the needy. The love and relief of the poor is a goodly inheritance and favour of God. Blessed is he that traineth up his children therein: better it is to be charitable than rich. In the time of a great famine in Israel, the aforenamed widow of Sarepta had but one handful of meal for her and her son, 
1. Kin. 17.10  yet the Prophet Elyas coming unto her, willed her to make him a cake, and promised her that her meal in her barrel should not fail her: She believed him, and brought him the cake, albeit it was all that was left for herself and her son. This was a notable example of faith and of Charity. And in deed, soon after she found the truth of the Prophets' promise: for in her barrel she had, as it were, a fountain of meal, whereof she and her son lived so long as the famine lasted. If therefore thou hast many children, 
Cyprian of works and alms.  sayeth Cyprian, be the more careful to bring upon them God's blessing and favour, by distributing to the poor. Deliver unto him the goods that thou wouldst keep for thy children: let him be their tutor, guardian, and protector. No man shall wrest out of his hands the patrimony that thou hast delivered him to keep. This doth the Prophet David by experience confirm, saying, I was young, 
Psal. 37.25.  and now am old, yet did I never see the righteous man forsaken, neither his seed begging their bread: He daily giveth to the poor, and dareth, and his seed is blessed. And in another place he saith, 
Psal. 112.5  The good man giveth alms and dareth, he distributeth to the poor, his righteousness remaineth for ever, and his horn shall be exalted. Contrariwise, sparing and keeping from the poor to make his children rich, is the subversion of himself, his house, and his children. Of what heavenly and everlasting treasures dost thou voluntarily deprive thyself, for the leaving of worldly riches to thy children, who peradventure may abuse them to their confusion and everlasting damnation? Must the enriching of thy children be a cause to suffer God's children to die for hunger? Must thou leave the members of Christ naked, that thou mayest  those with excess, who peradventure thereof may take occasion to offend God, yea, it may be, even to deny jesus Christ? What answer wilt thou make in the day of judgement, when he shall object unto thee, that thou didst deny him meat, drink and cloth? Will he, thinkest thou, accept of this excuse, I spared my goods to enrich my children? He commanded thee not to leave them wealth, but to relieve the poor. If thou lovest thy children better than God, canst thou think that he will acknowledge thee to be his child? What is it to thee although thy children inherit but six or seven hundred in stead of a thousand? Or how many sacrifices of sweet savour mayst thou offer to God out of the two or three hundred that thou shalt diminish from them, which unto thee will be a mighty treasure to everlasting life?  
20 Some again seeing the manifest and evident sparing of such as they take to be better provided for than themselves, with murmuring complaints will give out and tell those that come to demand any thing for the poor, that they must solicit and call upon the others, and so seek by all means to excuse themselves, that they will by their good wills give very little or nothing at all. But Chrisostome doth very fitly make them answer, saying. 
Chri. hom. 65 upon Math. cap. ●9. tom. ●.  Thou wilt say that such a man is rich, and giveth nothing, or very little: But what is that to thee? So much the more wonderful and commendable is thy charity, if thou having less than he, art more liberal than he. Neither marveled the Apostle at the Macedonians because they gave, but because being poor, they gave so liberally. judge not another, but of thyself make thyself so commendable, that thou mayst eschew all accusation. For the greater torments do attend thee, if in that whereof thou condemnest others, thyself dost not thy duty, but art guilty of the same fault. Let us not judge others, neither let us have an eye to their sloth, but let us look upon our Lord Christ, and of him take example of all good works. Have not I, saith he, given unto thee heaven he benefits? Have not I redeemed thee, that thou mightest look upon me? Wherefore then, leaving thy Lord, dost thou look upon the work of thy fellow servant? I have set you an example, that you should do as I have done. Moreover, seeing among men thou hast examples of charity, in Abraham, job, and others, why dost thou not imitate them, rather than stumble at those whom thou dost look unto?  
21 Others again, to excuse themselves from giving of their goods to the poor, will play the good husbands, and say that many do abuse alms. This is in deed but too true: yet no doubt as well they that take alms without need, as they that do abuse it, 
2. Thes. 3  shall one day, as sacrilegious persons, feel God's judgements for it. But as Saint Paul reproveth such people, and exhorhorteth them to their duties, so he commandeth us that we should not notwithstanding desist from well doing. The husbandman never looketh that all the seed which he soweth, should bring forth fruit, but that some shall be devoured by the fouls of the air, and some otherwise, yet doth he not therefore forbear to sow: even so must we sow our alms, notwithstanding we be assured that all is not well bestowed. We must use discretion and diligence, that we may be faithful stewards, not so severe as to forget the simplicity of charity so highly commended and praised by Saint Paul, 
1. Cor. 13, 5, 7  who saith, Love imagineth no evil, Love believeth all things, Love hopeth for all things. And in deed it is better to feed and  two wicked ones with one child of God, than for fear of helping the wicked, to suffer one of God's children to perish for hunger or cold. The merchant is many times deceived in his expectation of gain, by tempests on the sea, by banqueroutes, and otherwise, yet doth he not give over his traffic. When job had clothed the needy with his wool, he said that their loins did bless him: 
job. 31.20  thereby teaching us, that albeit the lips of the poor whom we have clothed, should curse us, and that he should abuse the relief that we have ministered unto him, yet his loins comforted with our garments, shall testify our charity toward him, and bless us in the sight of God. 
Esa. 49.4  The Prophet Esaie exhorteth God's servants, the preachers of his word, to be strong and of good comfort, albeit the seed of their doctrine fructify but in few, showing them that their labour and work is nevertheless before the Lord. Even so is it with the goods that we distribute to the poor, albeit some do abuse them, yet is our charity in the sight of God. Let us therefore use discretion and diligence in the well bestowing of our alms, & reprove those that abuse the same, yet let simplicity and charity so guide us, that under colour of neglecting those that are unworthy, we do not refuse to relieve those that in deed are poor and needy.  
22 Many times such great husbands are the men that do most abuse the goods, whereof God hath made them not absolute Lords, but stewards. They be as prodigal in their own uses, as niggardly to the poor. They exceed in rich & costly attire: in unordinarie and sumptuous diet: to be short, in all superfluous, unprofitable, carnal and worldly expenses: but if there be any speech of helping the poor, there is nothing to be had, they have never a whit too much to satisfy their own prodigality and ambition. But what account can they give of their administration in the day of judgement? Will Christ in his account pass these articles? So much spent in riot, so much in excess and banquets, so much in the pleasures of the flesh? Can they allege that they had not wherewith to help the poor? No, the former articles will convince them: so shall they be convict as well for despising the poor, as for abusing the benefits, whereof they should have been faithful stewards. If Saint Paul commandeth us to work with our hands, to the end to get wherewith to relieve the needy, how much rather should we, according unto God's will, cut off part of our superfluity and excess, 
Hierom upon the Epistles.  therewith to help such as want? It is a kind of sacrilege, saith Saint Hierome, to give the goods of the poor to such as be rich enough. Let the hungry boweles commend thy charity, not the paunches of those that are bursten with thy abundance. Oh woeful calamity of mankind, sayeth Saint Augustine, 
August. in his sermon. 132 of the time.  how many may we find that do urge and compel those that be already satisfied, to drink more than be cometh them, and yet will deny even a glass of small drink to the poor that beg at their door? Those men do never consider, that the drink which even perforce they offer to drunkards, ought rather to be given unto jesus Christ in the persons of the poor, 
Math. 25  as himself hath said: Whatsoever you have done to one of the least of these, you have done it unto me. We do commonly say to those that have enough, ye eat not, and so urge them to eat, and yet do deny a morsel of bread to the hungry. When men have delicate wine and dainty fare, which do but too much whet on the stomach, we use to call upon them to make good cheer, and in the mean time forget them, who having peradventure never a bit of bread to give to their children, do weep and lament. Had the rich man that lived in pleasures, 
Luke 16.  taken pity of Lazarus that lay at his gate, and cutting off part of his superfluity, relieved his necessity: in stead of torments in hell fire, he had received the crown of Charity, as Lazarus received the crown of patience in life everlasting. Let us beware, lest the superfluity of our banquets, apparel, and other vanities, that are good for nothing but to displease God and offend our neighbours, be not unto us as tormentors, and burning coals in our consciences in the da●e of judgement, calling for vengeance against us for our contempt of the poor in their necessity. Neither let us complain of the marvelous increase of the poor that want relief, but let us accuse our own coldness and slackness in distributing for their succour and relief. Can we complain of want of ability, when our only superfluity being cut off and gathered together might suffice? What man at his death could not with that he had cut off and employed the same upon the relief of the poor? Or who could not at that time be content that he had after the example of the poor widow, or the Macedonians, imparted unto them of his substance in their necessity, 
Luke 21.14 2. Cor. 8.3  considering that the same should have been unto him so much treasure in Heaven?  
23 Let us therefore amend our former negligence and sloth, and while we have time, as Saint Paul saith, Do good unto all, but especially to those that be of the household of faith. 
Gal. 9, 10  They all do bear the image of God, they all are of our flesh, whom we must love as ourselves. We cannot therefore neglect and contemn them without great injury to God and ourselves, and breach of that unity that God hath made among us: yet as there is greater affinity between the members of Christ and as the image of God doth more clearly and evidently shine in them: so are we more bound to care for their relief, and to do good unto them in their necessities. Let us then employ ourselves herein while we have time, which may be considered in three points. First, while God dareth and giveth us wherewith, for we know not whether by fire, war, banqueroutes, theft, or any other inconvenience our goods shall be taken from us. The husbandman hearing of approach of some army, and fearing thereby the loss of all his grain, which might by them be carried away or wasted, himself would transport as much as he might into the town, and commit the custody thereof to some friend: even so we being advertised of the dangers, which daily experience doth acquaint us withal, how the man that this day aboundeth in all prosperity, by to morrow is made a beggar: let us deliver so much of our goods to the poor as conveniently we may, before we lose all: let us by their hands transport at the least some part thereof into heaven, and there deliver it into the custody of jesus Christ, who in the da●e of judgement will restore it us to our everlasting joy. Secondly, let us do good to the poor while we live here, for, as is aforesaid, all that we give in our life time, shall remain to us for ever, and what we leave at our death, that we lose. Thirdly, let us do it while the poor come among us, or that others do crave it in their name, for we must think, that then God maketh us a sign to give, and whispereth in our ears, saying: Now is the time to do well, let not this occasionslip. Thus we see that doing good to the poor while we have time and means, we shall give them occasion to praise and bless God, and he, acknowledging us to be his children, will so fair favour us, that in the great day of the Lord, standing at the right hand of jesus Christ, we shall hear this blessed and comfortable speech directed unto us, Come ye blessed of God my father, inherit the kingdom of heaven prepared for you from the foundation of the world. 
Math. 25.34   

Of the duty of the Poor.  
24 HEreto will we add some few instructions touching the duty of the poor. First, as almighty God in commanding the rich to relieve the necessity of the poor and needy, and for the same promising such great and everlasting reward, as is afore mentioned, should thereby so pierce and take possession of their hearts, as to constrain and make them both liberally and cheerfully to relieve them: so are the poor therein to conceive a steadfast foundation of comfort, as understanding thereby how careful the Lord is for them, who ordaineth men (whom he hath endued with wealth) to be his servants, through whose ministration he will provide for their necessities. They are therefore to assure themselves, that God doth not despise or neglect them: but because in his wisdom he hath decreed that there shall be both rich & poor, his will is to use the rich in the relief of the necessities of the poor. When jesus Christ, to the end to induce the rich to perform their duties, did protest that whatsoever they did to the poor, either in relieving, or in contemning them, they did it to himself: Can he more certainly assure them of help and relief, than by advowing such relief as they received, as performed to himself, and such contempt or denial as was used in their behalfs, as done to himself in their persons? Could he declare any greater care or affection to the poor, than by recommending them to us as his own person? Can he more lively testify how highly he esteemeth, or how heartily he accepteth of their relief, than by bringing into his kingdom all those that have relieved their necessities, and by thrusting such into hell as have despised them?  
25 If the poor do call God their father, can they doubt of his love, either that he loving them, is not also willing to help them in their necessities? Withal considering, that by his Apostle he chargeth us not to forget to do good, 
Heb. 13.16  and to distribute, thereto adding, that with such sacrifices he is pleased. If a mother careth for her child before it be borne, providing for it such things as may be necessary when it cometh into the world: think you that your heavenly father careth not to provide for the necessities of his children already borne into the Church, who do call him father, & say unto him, 
Mat. 4.4  as it were by the mouth of jesus Christ, Give us this day our daily bread? Surely there is no doubt but he is willing to relieve their necessities, as also they may be well assured of his power to do it. First, in regard of that which jesus Christ teacheth, Man liveth not by bread only, but by every word that proceedeth out of the mouth of God: 
Exo. 28.18 1. King, 19.8 Mat. 4.2.  They are to learn, that even without any natural or ordinary means God can feed them, only with his blessing, the example whereof we have in Moses, Helias and Christ, who lived forty days without meat. And in deed as he can when he purposeth to send a famine, 
Levit. 26  whereby to deprive man of the means to live, so take away the strength of bread, 〈…〉 but eat a man never so much, it shall not nourish him: So can he bless even one morsel of the bread, that it shall yield us more sustenance than we ordinarily receive of greater plenty. He can so multiply it, as he did in the wildernesses, 
Math. 14.19,  where he fed five thousand men with five loaves. He can provide us of food, as he fed his people in the desert for the space of forty years, sending them Manna from heaven, and as he did by them, 
Deut. 8.3 Exod. 16.35 Deut. 8.4. 1. King. 17.14 1. King. 17.6  so cause that our garments and shoes shall not wear or consume. He can bless our bread and oil, as he did for the widow of Sarepta, so that using that which we have, it shall not diminish. To be short, he can use the service of Ravens to bring us food, as he did for Elias. These testimonies & examples of Gods will and power, might assure the poor that God will provide for their necessities, to the end that they in assurance of faith may trust and depend upon him only.  
26 By this assurance of Gods will and power, they ought to be stirred up to pray unto God, that he vouchsafe to provide for their necessities: and their prayers must proceed of faith. For the will of God is, that we beg of him whatsoever we steadfastly believe that he can and will give us. 
Rom, 10, 14  And in that respect it behoveth them to pray to God to touch the hearts of the rich, and to move them to charity and compassion, that they may stretch forth their hands to relieve those that stand in need. They are moreover to understand, that as God hath ordained the office of deacons to provide for their relief, acknowledging therein his wisdom & goodness, they are diligently to pray unto him, to send such deacons as may be endued with gifts and graces requisite for such an office, to preserve them under his protection, to guide them with his holy spirit, and to strengthen them, that they may overcome all labours and difficulties, so that following their charge faithfully & cheerfully, they may by that means receive, as it were, at the hand of God, all meet relief for their necessities, & thereby praise God for his care over them, & for the means that he useth in relieving their want and necessity. Let them therefore beware of murmuring at their own poverty, because others have such plenty & wealth. Let them think that this is ordered by the skilful providence of God, who being their father, loveth them, and loving them, wisheth their good and salvation. And as he is able to do whatsoever he willeth, so would he make them as rich as other men, if he thought it expedient, but being wiser than we, we ought as obedient children to be content to be lead by him.  
27 Besides prayer, it is also convenient that every one should labour in his vocation to maintain his family, by caring for to keep it without alms, 
Exod. 20, 9  except upon great necessity. First, God hath commanded that we should labour six days in the week, wherein every one is so to discharge his duty, as if he were to give account unto God for such time as he looseth in idleness when he might work, 
Psal. 1●8. 2  but doth it not. Secondly, they are to remember, that as David saith, the man is blessed that eateth the labours of his own hands: wherein he showeth, that as such as will not work, that they may live of their own labours, do therein feel the curse of God: so doth not man's felicity consist in having great riches heaped up for him, but rather in that he labouring in his vocation, and contenting himself with a mediocrity, doth eat the fruit of his own labours. In correspondence whereof, in the time of Saint Paul, 
2. Thes. 3.11  when there were some that already walked licentiously in idleness, who lived curiously, and meddled in things nothing appertaining to their vocation: he chargeth and exhorteth them in the name of Christ, to labour to eat their bread in quietness. How grievously would he now therefore reprove those that never work but against their wills, and do less than well they are able, waiting upon the relief of the Church, as if it were a certain rent, and take no care to husband that which they get either by work or by such relief? Yet how much more sharply would the Apostle reprove others, who being wholly given to idleness, the mother and nurse of all mischief, do haunt Taverns, there, in stead of getting by their labours, to spend in drinking, suffering their wives & poor children in the mean time to starve for hunger, if they had not relief from others, whereon also they will depend: 
1. Tim. 5.8  showing themselves cruel and unkind to their wives and children, yea, even worse than Infidels, as the Apostle termeth them, because they have no care of their families. Let such therefore as receive the alms and relief which they might well spare, either by earning by their own labours, or soberly sparing that is ministered unto them, think and well understand, that they are but as Church robbers in the sight of God, who seethe all, and to whom all must yield account in the day of judgement.  
28 Moreover, if the poor do think their calling to be base and contemptible in the sight of the world, let them look upon jesus Christ, the prince of glory, their saviour, who made himself poor to enrich us, and comfort themselves in that they bear his image in their poverty, 
2. Cor. 8.9  which they may assure themselves selves is blessed, sanctified, and made honourable in the poverty of their head jesus Christ. Let them imagine, that the servant which is as well used as his master, hath no cause to mislike. If they be poorly or meanly housed, let them behold jesus Christ, the creator of heaven and earth, borne in a stable, in stead of a cradle, laid in a manger, afterward protesting, 
Math. 10.24 joh. 15.20. Luke 2.7 Math. 8.20 Gen. 18.11 2. Cor. 11.27  that the foxes have holes and the birds of heaven nests, but the son of man hath not whereon to rest his head. If their lodging be homely and base, let them look upon the Patriarch jacob, who took a stone for his pillow. If their clothing be poor, let them remember that S. Paul was molested with nakedness. If at any time they hunger, thirst, or be a cold, let them hearken to the same Apostle, protesting that himself also hungered, thirsted, and was a cold: as also that the same which he saith of himself, he also affirmeth in his fellow labourers of the lords work, Unto this hour we both hunger and thirst, 
1. Cor. 4.11  and are naked. If in sickness or otherwise thirsting, they have but water, or small beer: let them behold jesus Christ upon the cross, 
john 19.28  to whom in his thirst they ministered vinegar to drink. If after wealth and dignities they be fallen into poverty, 
Heb. 11.24  let them think upon Moses, who when he might have been called the son of Pharaoh, 
Exod. 3, 1  refused it, and accounting reproach with Christ, to be greater riches than all the treasures of Egypt, forsook all and became a shepherd, and not for his own, but for another man's.  
29 If rich men have, as it seemeth, greater commodities as concerning the flesh, and are in greater estimation with the world, let the poor think, that many times they sleep not so quietly as they: also, that their carnal commodities have their recompense in cares and labours of mind, wherewith they are more troubled than the poor. Let them also remember, 
Math. 13.22  that riches make not a man blessed in the sight of God, for they are also common to the wicked, 
Luke 16.9.  yea and oftentimes do minister occasion to offend God as also they be sometimes termed thorns, & unrighteous Mammon. 
Math. 19.23  And in that sense jesus Christ pronounced that it was a very hard matter for a rich man to enter into the kingdom of heaven. And contrariwise, 
Luke 2.8. Math, 11.5 james 2.5  as in old time the good tidings of the birth of our Lord jesus Christ was by the Angel first delivered to the shepherds, so usually the Gospel is especially preached to the poor. As also S james saith, that God hath chosen the poor of this world, which are rich in faith, and heirs to the kingdom that he hath promised to them that love him. To be short, in being poor, 
1. Tim. 6.17  they have not any such occasion or temptation to to be proud, or to trust in the uncertainty of their treasures, as the rich men, but to repose themselves upon the living God, to depend wholly upon him, and daily to say, Give us this day our daily bread, and daily to wait for the same, 
Luke 15.  as for Manna descending from heaven. To conclude, as the prodigal child, having goods, in the wasting of them, gave himself to the world and the flesh, but having fallen into poverty, thought upon his father's house, and returned thereto: so should the discommodities and wants which the poor do find in their estates, loosen their hearts from the earth, and cause them to aspire to the house of their heavenly Father, where they shall enjoy all spiritual and everlasting treasures.    

Of Covetousness. Chap. 11.  
Already have we spoken of Charity, and Alms proceeding therefrom. To this virtue there is nothing more opposite than covetousness, whereof we will now entreat. And that we may the better understand what this vice is, we are to note, that the word Avarice, signifieth covetousness. The Grecians term it sometimes, Desire of Silver, sometimes, Desire to have more. And in deed, as it is hard for a man that loveth silver, to moderate his covetous affections and desires, so by experience we perceive, that the man that loveth money, and longeth to have more, that is to say, the covetous man, is unsatiable in his affection, always hungering, still out of taste, evermore burning in a fervent desire to increase that which he hath. That which he hath, he accounteth nothing, and still aspireth to that he hath not. And as that which he hath not, is among men infinite, so is man's appetite never satisfied. When our children ask more to breakfast than we think meet, we chide them, and say, Better fill their bellies than their eyes, or at the least if we fill both their hands, they depart contented, and will not peradventure crave their breakfasts again in three or four days: but the covetous man, whose eyes of covetousness are greater than his belly, and whose desire exceedeth his necessity, is not content with his hands full, and enough for many days and years: but coveteth after all that is in the world, yea, if he might possibly have it all, yet would he not be satisfied. Saint Augustine compareth a covetous man unto a sepulchre, which never crieth, 
Augustine to julian, Ep. 111  Enough: yet is there some difference between them, for the sepulchre, saith he, consumeth all that it receiveth, but the covetous man, never employing that which he hath, will not nevertheless cry enough. He is never satisfied with silver, 
Eccle, 59  saith Solomon, he imagineth that he wanteth all that other men have. Bruit beasts, saith Saint Augustine, even the greatest raveners, are sometimes satisfied: neither hunt they after their prey or give themselves to ravin, but when they hunger: but both the heart & hand of the covetous man are still stretched forth to rob and reave. Epicurus said, that nothing could suffice the covetous man: 
Augustine upon the words of the Lord.  Purses & coffers may well be filled but covetousness hath no more bottom than a bottomless pit. When the Emperor Lacinius had replenished all with gold and silver, yet did he even with sighs bewail his poverty. And indeed covetousness never regardeth that it hath, to be therewith content, but what it hath not, 
Euseb. in his first book of Constantine in is his Eccl. History.  to covet there after. It resembleth a river whose spring is small, yet by receiving other brooks and streams groweth strong and violent. The covetous man resembleth them that are sick of the dropsy, who by drinking are never satisfied, but still increase in thirst. His heart is like a flame which is never abated with quantity of wood, how much so ever a man layeth on, well may it for a while be suppressed and yield forth nothing but smoke, the witness of a hidden fire, but breaking out, it waxeth greater according to the abundance of wood.  
2 In this respect the more the covetous man hath, the greater are his wishes. And indeed the wish of the Artificer is one, of the Merchant another, and of the King another. The Artificer, to attain to wealth, wisheth some four or five hundred Florins: the Merchant, eight or ten thousand, and the King, whole realms to be adjoined to those he hath. Thus they that have most, 
Seneca in his book of Moralities.  do wish for most: Therefore saith Seneca, the poor man content, is richer than the richest covetous man: for the poor man desireth little, the rich man coveteth much. Thus may we understand this old proverb, that the one half is more than all, because the covetous man not contenting himself with the one half, depriveth himself of the enjoying thereof, and increasing that which he hath, increaseth his covetousness, which the more vehemently that it burneth in him, the more poor and needy doth it make him: For no increase can satisfy that mind which wanteth contentment The more the Lacedæmonians had, saith justin, 
justine lib. 6.  the more according to man's nature, did they covet, and therefore having conquered and joined to their dominions the power of the Athenians, they began to covet and affect the Empire and dominion of all Asia. This corruption doth Esay manifestly lay open, and with all pronounce Woe to the same, saying. Woe be unto them that join house to house and lay field to field, 
Esay. 5.8  till there be no place, that ye may be placed by yourselves in the midst of the earth. He showeth that this covetise and avarice is so unsatiable, that it extendeth even to all that it hath not, in so much that it coveteth every foot of land in the world, even as if the covetous man should alone possess the universal world, and that there should no other inhabitant dwell upon the earth.  

2, Pet. 2.15, Gen. 31. 2. King. 5. 1. Sam 8.3. Luk. 16, 14. joh. 12.6. Act. 8.18. Act. 19 Act. 16.19 Esa. 56.11. jere. 6, 13. & 8 10. 2, Tim. 3.2, 2. Pet. 2.3. Jerome in a certain Sermon,  3 This is a common disease among men, as experience hath always declared: neither need we to represent it by the examples of Balaam, Laban, G●ezie, joel and Abia the sons of Samuel, the Pharises, judas, Simon Magus, Demetrius the silver smith, the masters of the maid that had the Pithonicall spirit, and such like. The only testimonies of Esay and jeremy, speaking of their time, shall suffice. They all look to their own way, every one for his advantage, and for his own purpose. And jeremy saith. Even from the greatest to the least they all apply themselves to covetousness. Our Lord jesus Christ, and Saint Paul by reproving and condemning covetousness in sundry passages, do show that it was a common disease in their days. As also the Apostle foreshoweth that in the latter days there shall be covetous men. And as Saint Peter saith, seducers and false Prophets that by covetousness shall make merchandises of souls, and this, as they note, shall be no less in their days then before, as by experience we do find: which is more, where all other vice, saith S. Jerome, do with age wax old, only covetousness with age groweth young and gathereth strength. 
Seneca in his book of Moralities.  And yet saith Seneca, it is a monstrous case that an old man should be covetous. For there is nothing more senseless than the less way we have to go, the more to load ourselves with provision, and as our way shorteneth, so to increase our burden. The shortness of our life reproveth the large extent of our covetousness. There is no reason that we should take or carry any great provision for our journey, 
Cicero in his fourth Tusculan.  when the place that we go unto is at hand. But herein may we understand how truly Cicero spoke, when he said that the disease that lurketh in the rains, & is tied to the bowels, and which waxing old cannot be pulled up, is called covetousness.  
4 Yet is there nothing more pernicious, or that engendereth greater corruption, sin, iniquity, and strange diseases than this cursed covetousness, which maketh a man to be at enmity with God, with his neighbour, and with himself: And this is it which we are first to note, to the end we may utterly renounce it, and so mend our lives according to the commandment of our Saviour jesus Christ. They that will be rich, 
1. Tim. 6.9.10  saith Saint Paul do fall into temptations and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction: For the desire of money is the root of all evil, which while some lust after, they err from the faith, and pierce themselves thorough with many sorrows. Even this only sentence might suffice to make us to abhor covetousness: For, because the tempter is evermore ready and at hand, we daily pray to God that he lead us not into temptation: & yet we still feed our covetousness which drowneth us therein. The devil doth daily pitch his nets to overtake & hale us into hell: and covetousness causeth us to stumble there into. Moreover it engendereth such foolish & noisome desires that they drown men in destruction & perdition: And what may a man say more, but even term it the root of all evil, & thereto add that they which delight therein, do fall from the faith, which is the fullness of all mischief? To conclude: As the fi●h swallowing the hook together with the bait, is taken & killed, so covetous men do pierce themselves thorough with a thousand sorrows, which do entangle them in death everlasting. Covetousness therefore is as the fire & the stithy, 
Diogenes Plutarch in his Apotheg.  yea where the devil forgeth a thousand chains of iniquity to pull men to hell, & a thousand fiery darts where with mortally to wound men, by poisoning their hearts with all vice. As a certain Ethnik in old time said, 
Saint Bernard upon the Canticles Sermon 39  that covetousness is the Metropolitan City of all corruption & vice: And S. Bernard compareth it to a Lady in a chariot, whose wheels are four vices Cotempt of God: Inhumanity: forgetfulness of death: & faintness of heart, or mistrust: whose two horses, are nigardliness and ravin, and whose carter is desire to have.  
5 To be short, covetousness resembleth a wicked mother bringing forth sundry wicked children, 
Col. 3.5  enemies (as is aforesaid) both to God and man: yea even to him that harboureth & nourisheth them. First S. Paul calleth the covetous man an Idolater, & covetousness Idolatry, but why? Because the covetous man maketh silver his God: he reposeth more confidence in his riches then in God: he loveth silver with his whole heart, even more than God: he forgetteth & despiseth the service of God, to the end to serve his own covetousness and desire to have: When his money is in his coffer he thinketh himself more safe then through all God's promises. If by a bankrupt or otherwise he lose some portion of money, it doth more trouble and grieve him, then to lose the kingdom of heaven by offending God, he will without comparison be more sharp set upon getting of money, then upon calling upon God, or hearing his word. 
Mat. 6.24. Luk. 16.13.  jesus Christ plainly protesteth that No man can serve two masters: but he shall either hate the one and love the other, or he shall cleave to the one and depise the other. And the rather to show whereof he speaketh, he addeth, that we cannot serve God and Mammon. Can there be any greater iniquity then to despise, yea even to hate God? Yet let men flatter themselves as they list, this is the cursed fruit of covetousness, as jesus Christ himself affirmeth. And lest any man should wrongfully complain, as thinking he might notwithstanding he were covetous, yet love God and serve him, Christ, who best knoweth the strength of man, doth resolutely protest that No man can serve two masters. And indeed when for love of money thou dost that which God forbiddeth, or neglectest that which he commandeth, dost thou not despise God, to please thy covetousness? To steal other men's goods, or to deceive men by giving counterfeit come for good, is a villainous vice, 
Mal, 1.8  yet covetousness persuadeth men so to do, not only to men, but even to God: as the Prophet Malachi objecteth to the jews, that they offered for sacrifice the blind, the lame and the sick beasts, whereas by the law they were commanded to offer those that were found: Again that as thieves, or sacriledgious persons they rob God, defrauding him in his tenths. What moved judas an Apostle to become a sacriledgious person, in stealing money from the poor? Also as the fullness of all impiety, to betray, 
Mal, 3.8. john 12.6 Mat. 26.15. Chrisostome in his 9 Hom upon Matthew,  sell, and deliver to the death for thirty pence, his master, his Lord, the son of God, & c?  
6 Now if the covetous man doth wrong and injury unto God, so doth he also in sundry sorts and manners to his neighbour. Chrisostome calleth the covetous man an enemy to all men, and indeed he hath infinite wicked, cruel and lewd means to draw other men's substance into his own purse, without sparing of any: imagining all others to be cast forth for a pray, that he may rob and reave at pleasure. 
Ezech. 22.13.  Ezechiell, where he saith, I have smitten my hands upon thy covetousness, that thou hast used, and upon the blood which have been in the midst of thee, doth show that mixing blood with covetousness, the same hath bred in him all cruelty and inhumanity against his neighbour. 
jere. 22.17,  As jeremy also, speaking to joachim king of juda doth note, saying: Thine eyes and thy heart are but only for thy covetousness, and for to shed innocent blood and for oppression and wrong. Whence came these corruptions which the Lord forbiddeth, as devouring of the poor with usury: 
Exod. 22, 25. Deut. 16, 19 Levit. 19.13. Deut. 27.25. Levit. 19.35. Deut, 25.13.  taking gifts which blind the eyes of the wise: keeping away the wages from the hireling: receiving rewards to shed innocent blood: selling by false measures & weights, or counterfeit merchandise: removing the bounds or marks of their neighbour's land: to be short, treading our brethren underfoot? Truly even the root of covetousness bringeth forth these cursed fruits. Were they not the fruits of covetousness, which Esay so sharply reproveth in the princes and governors of God's people, where he saith. 
Esay. 1.23.  Thy Princes are rebellious and companions to thieves: every one loveth gifts and followeth after rewards: they judge not the fatherless, 
Sallust in his Catelinarie.  neither doth the widows cause come before them? Covetousness, saith a certain heathen, putteth all things to sale: It overthroweth faithfulness and honesty among men.  
7 How many plots doth the covetous man lay to cut the poor man's throat, devising and practising sundry shifts to sell his corn dear, and all other wares at so high a price, that so he may suck the very blood of the poor? The jews have in our days but too many Disciples, whom the Prophet Amos likewise doth reprove for the like covetousness, saying. Hear this, 
Amos. 8.9  O ye that swallow up the poor, that ye may make the needy of the land to fail saying. When will the new month be gone, that we may sell corn? And the Sabbaoth, that we may set forth wheat, and make the Ephah small, and the shekel great, and falsify the weights by deceit? That we may buy the poor for silver, and the needy for shoes: yea and sell the refuse of the wheat? All inhumanity, cruelty, fraud, guile, treacherous practices and infidelity doth the covetous man invent and practise to encroach other men's goods. O blind covetousness, even without all sense? Thou dwelling in man under a false semblant of self love, makest him to become an enemy both to God and man, as is afore showed: yea and which seemeth more strange, even to himself, as now we shall understand.  
8 Riches, saith Ecclesiasticus, beseem not a niggard, 
Ecclesi. 14.  and what should an envious man do with money? He here speaketh of the covetous man that envieth his own good, as he addeth. He that gathereth together from his own soul, heapeth together for others that will make good cheer with his goods. He that is wicked to himself, to whom will he be good? For such a one can have no pleasure of his goods. 
Preacher, 4, 7.  There is nothing worse than when one envieth himself: and this is a reward of his wickedness. In this sense saith Solomon. I have seen vanity under the sun. That is, the man that is alone, and hath no second: neither hath he son or brother, yet is there no end of all his travail: neither can his eyes be satisfied with riches: neither doth he ever think. For whom do I travail and defraud my soul of pleasure? This also is vanity, and this is an evil travail. To the like purpose and the rather to confirm it, the same Solomon saith also thus. I have seen an evil under the sun, and it is much among men. 
Preach. 6, 1, 2,  A man to whom God hath given riches, treasure and honour, and he wanteth nothing for his soul of all that he desireth: But God giveth him not power to eat thereof, but a strange man shall eat it up: This is vanity, and this is an evil sickness. The covetous man is like a rich Orphan that dieth in his youth, before he may enjoy his goods: he is in effect as poor as he that hath nothing, according to the old proverb. The covetous man wanteth as well that which he hath as that he hath not: as saith also an Ancient Poet. He is always poor and needy, that loveth or coveteth money. Covetousness maketh him labour to have all, as if all should be his, and hindereth him from the use of that he hath gotten as if nothing were his own. He is not master and Lord, but keeper & storer of his money. There is no tyrant so cruel as covetousness, which with care and labour slayeth the man that is subject thereto. It draweth him through fields and woods, sea and land: in the cold of winter and in the heat of summer, night and day: in rain, wind and danger, admitting no rest, and all to seek and hunt after goods: Yet doth it grant him only the sight, but not the use of them: yea it debarreth him of his necessary meat, drink, cloth, and other his necessities. To be short, if a King should use such cruelty to his subjects, he would be called a tyrant. Every man would abhor him, and seek to get out of his subjection: yet covetousness holdeth a man so sure, that the more he purchaseth for it, the more doth it subdue him to the service thereof, so binding and bewitching him, that he taketh a pleasure & thinketh himself happy that he may be so tyrannized. Yet doth it hold him in that wretched estate and miserable condition which the Poets in old time noted of Tantalus, who standing among fruit and in water up to the lips, yet died for hunger and thirst. Through his labour he replenisheth his sellers, garnesses, and costers with goods: but Lady covetousness layeth up the keys and taketh from him the use of them either for himself or for others, as Lucian compareth her to a dog lying in the hay, which when he can not eat, with his barking, he will not suffer others to eat thereof. As also the Indian Aunts or Emmets, who gather the gold and keep it, yet neither can use it, neither will suffer men to have it, so far forth as they may. To be short, the covetous man doth take great pains to get, but hath no pleasure in the use. He resembleth the Mule, who going loaden with gold and silver, yet eateth nothing but hay.  
9 Theridamas is moreover this inconvenience in it: that he being as it were the bondman of covetousness, subject to labour to get, and to care to keep that he hath gotten, and wanting the use thereof, yet if he perhaps lose any portion thereof by thieves, banquerupts or otherwise, he falleth into great afflictions and torment with sorrow and grief, as Saint Bernard very well noteth, 
Bernard in a certain Sermon.  where he saith. The getting of riches consisteth in great labour: the possession and keeping of them in much care and fear: and the loss of them in extreme sorrow and heaviness. These be three cruel tyrannies which she practiseth over man: and yet urging him to such difficult, unreasonable & pernicious matters, she so bewitcheth him, that he is more ready to obey her then God, who commandeth the things that be easy, just & profitable. This doth Saint Augustine note in this sentence, Covetousness saith unto man. Let me be possessed of thee: 
Augustine up on the 125. Psalm.  but jesus Christ answereth, thou commandest things difficult, but I such as are easy: Thou layest upon him an heavy burden, but mine is light: O man, suffer not covetousness to possess thee: for she commandeth thee to abandon thyself to the winds and tempests of the sea: But I command thee, standing at thy door, to give that thou hast to the poor. Thou art slothful to do a good work, yet thy courage will serve thee to pass the seas. When covetousness commandeth thee, thou servest it: but when God commandeth thee, thou hatest him. This verily is a frantic rage in man, thus to submit himself to covetousness which engendereth so much vice and iniquity: making him an enemy both to God, to men, and to himself. We are therefore so to abhor it, that it be not once named among us, 
Ephes. 5.3.  as Saint Paul doth give us warning.  
10 Moreover, in as much as Avarice is a love of silver, and a coveting of riches: Let us for a second remedy consider whether there be any ground or occasion why we should so love them, 
Mat. 13, 22,  or covet after them. jesus Christ saying that the deceitfulness of riches choketh the good corn of God's word doth thereby declare, that they resemble a wanton strumpet, such a one as by her beauty causing many men to lust after her, depriveth such as give themselves to enjoy her, of all virtue, honour and felicity: That they be like unto wine, which by the sweetness and delicacy thereof, allureth man to excessive drinking, yet with all taketh the man from the man, that is to say, his senses and reason from him. And indeed as the good corn of God's word is a sanctified seed of salvation & life, so the falsehood and deceit of riches doth in such sort draw men to abundance, and with all to the perverse use of the same, 
Luk. 16.9.  that thereby this seed of salvation and life everlasting is choked up. In another place our Lord jesus Christ calleth than riches of iniquity, either because they ordinarily do spring from iniquity, or else that they do engender and bring forth iniquity. Saint Paul writing to Timothy, saith thus: Charge them that are rich in the world, 
1. Tim. 6.17.  that they be not high minded, and that they trust not in uncertain riches. Riches do commonly breed pride, arrogancy, contempt of others, pleasures, pomp, forgetfulness of God, despising of eternal felicity, perverse confidence, 
Basill in his Serm. against covetousness  and other like plagues. And this doth Basill signify, where he saith, that the mad man desireth nothing so much as to get water, by reason of his excessive distemperature: yet is there nothing that so much tormenteth him: for the only sight thereof is able to cast him into his fit, and to trouble him, and so it is with riches: Every man longeth for them, yet are they the only things that increase his longing, trouble his mind and replenish his heart with passions. When rich men, saith Socrates, will use their riches, they pollute themselves with pleasures and pride: when they list to keep them, care consumeth them and eateth forth their hearts when they labour to get them, they grow wicked and full of all misery. Chrisostome very fitly compareth them to wild beasts, whom a man can hardly take, and when he hath them, he must take great care how to keep them from doing hurt. And in truth as he that walketh in the rain shall hardly escape wetting, or he that traveleth in the hot sun eschew heat: so is it almost unpossible for a rich man to avoid vice and corruption by his riches. 
Mark. 10.23,  And hereof speaketh jesus Christ very resolutely, saying. How hardly do they that have riches enter into the kingdom God? True it is he afterwards expoundeth this speech saying. Children how hard is it for them that trust in riches to enter into the kingdom of God? But then adding that It is more easy for a Camel to pass through a needle's eye then for a rich man to enter into the kingdom of God, He declareth how hardly a rich man can escape confidence in his riches, and consequently enter into the kingdom of God. 
Psal. 62.11.  And in this respect doth David admonish us when riches abound, not to set our hearts upon the same: 
1. Tim. 6.17.  as Saint Paul also preacheth to the rich that they should not put any trust in their riches.  
11 Riches do not only engender a false confidence in the same, but become also a poison to humility, modesty, courtesy, and all other virtues, which it transformeth into pride and arrogancy, as the Apostle noteth in the place before alleged. Some have written that Bucephalus the horse of Alexander the great, so long as he was naked, would suffer any man to back him: but if he were once furnished with the royal Saddle, Bridle, and other furniture, he grew so proud that no man might ride him but the king: even so many who in their poverty were modest, humble and virtuous, by increase of wealth have changed their virtues into vice. 
Plut. in the life of Photion.  Thus we see that there is no less care and labour to beware that riches hurt not, than sorrow and pain in getting them. Thus did Photion, albeit a heathen man, very well understand. For when great Alexander sent him a linge sum of money, ask him that brought the present, what moved Alexander to send him such a present, & by the answer understanding that it was in respect of the same of his virtue: he refused it, saying: Let him leave me as I am. Wherein he showed, what regard the virtuous man should take, least riches should change him and make him vicious. 
Plut. in his laconical Apotheg.  The Lacedæmonians, according to Lycurgus Laws, expelled from among them all unprofitable members, as Cooks, Players, Sophisters and such like. Also the use of silver and gold, using no money but of iron, & so did utterly banish covetousness. And so long as they observed this discipline, they remained not only virtuous, but also invincible to other nations: And contrariwise as soon as forsaking Lycurgus laws, they had opened a way to wealth, covetousness crept in, who making them vicious, delivered them into the power of their enemies. And indeed as these mountains that contain mines of gold and silver, are otherwise barren: so they that have riches, and veins of gold and silver, are in their hearts made unprofitable to the service of God and man. True it is, Riches are Gods good creatures & instruments of virtue to those that can well use them, as Saint Paul well noteth, saying: 
1. Tim. 6.  God giveth us all things to enjoy, to do good, to be rich in good works, ready to distribute and communicate: Laying up in store, for ourselves, and making a good foundation against the time to come, 
Luk. 16.22.  that we may obtain eternal life. Neither do we simply condemn either the rich or their riches. Poor Lazarus was received into the bosom of rich Abraham. But the desire and possession of them is dangerous unto man, who naturally is inclined to pervert the use of God's good creatures. To man they be so plenty as Sugar & fruit in the power & liberty of a child: as pleasant wine to a drunkerd, & as a sword in a mad man's hand, to use rather to hurt than to do good. At the least, it is evident that they can not make a man blessed: for otherwise God would more plentifully distribute them to his well-beloved children in jesus Christ: whereas contrariwise they are more common to the wicked, who for the most part are better provided of them, whiles the poor is more advanced to the kingdom of God. The gallant Bridles & golden Saddles do nothing amend the horse, but rather his agility, nimbleness and strength. Every beast, saith Epictetus, is esteemed by his virtue: & shall man be so by his wealth. Musical instruments are to no use to him that cannot play upon them, & so are riches unprofitable to him that cannot use them. As the horse is of no use without a bridle, so are riches without reason. Well may they make a vicious man more honourable in the sight of the world: but as fair Tapisserie, which covereth soul & broken walls. Besides, they are endued with another dangerous use: for they draw flatterers, who are even so many poisners of virtue. How many other dangers are they also subject unto? Lay not up for yourselves treasures upon the earth, 
Mat. 6.19.  saith jesus Christ, where the moth & canker corrupt and where thieves break through and steal. Whereof we have experience enough in so many banquerupts, robberies by sea and by land and persecutions for the name of Christ: besides that albeit a man hath the use of them whiles he liveth, 
Seneca in his proverbs. 1. Tim. 6.7.  yet at death he must forsake them. To this necessity is every covetous man driven, never to do good until his death, according to the proverb, & then he leaveth his goods to his heirs. And indeed as we came naked into the world, 
Eusch. in the life of Constantine. lib 4  so must we certainly carry forth nothing with us. Great Constantine, speaking to one of his courtiers, said. Oh covetous man, how far shall thy insatiable covetise extend? Then with a javelin that he had in his hand, marking out a man's length upon the ground, he said unto him. When thou hast gotten all the world, yet at the last thus much must be thy portion, if thou canst obtain that. Let the covetous man therefore that mindeth to Amend according to Christ's exhortation diligently think, that in loving and desiring riches, he loveth and coveteth vanity: he loveth & coveteth the thorns that choke all virtue: yea he loveth & coveteth the roots of all mischief, & the fountains of all vice. In lieu of coveting, if he have any, let him imagine, how to avoid then allurements & abuses, as understanding that in riches, in stead of virtue & felicity, he shall find occasion of corruption & misery.  
13 The third remedy consisteth in careful meditation upon the horrible vengeance & grievous punishment which the covetous men must of necessity expect from him who justly detesteth such vice. Are we not already to note this one point, that as charity is the gift of God proceeding from his favour & grace, so contrariwise, covetousness is a vengeance which he poureth upon those whom for their sins he hath given over into a reprobate sense, as S. Paul also noteth? God so detesteth the covetous person, that if any of those that profess his word, doth give himself to that vice, 
Rom. 1.29. 1. Cor. 5.11.  S. Paul willeth us to hold him excommunicate, & not to eat or converse with him. And this he saith to confirm that which he hath said in another place: namely, that the covetous man shall not inherit the kingdom of heaven, & in that sense doth S. james summon them to God's judgement seat, admonishing them to consider of his horrible vengeance. 
1. Cor. 6.10, jam. 5.1.  Now, saith he, ye rich men, howl ye & weep for your misery that is at hand, your riches are corrupt, & your garments are motheaten, your gold & silver is cankered, & the rust of them shall be a witness against you, & shall eat your flesh as it were fire, ye have heaped up treasures for the last days. Behold, 
Gregory in a certain Homely. Augustine up on the words of the Lord. Ambrose of Naboth the jesralite. Augustine in a certain Sermon.  the hire of the labourers which have reaped your fields (which is of you kept back by fraud) crieth, & the cry of them which have reaped is entered into the cares of the Lord of hosts. The covetous man saith S. Gregory in this life burneth in desire to get, & care to keep that he hath: but hereafter he shall burn in fire of everlasting torments. What a madness is it saith Augustine, to win gold & to lose heaven. The covetous man saith Ambrose hath as it were steps to covetousness, & the more that he climbeth, & the higher that he goeth, the greater is his fall. What shall be his last fall for gathering, saith Augustine, considering that he hath lost himself before he make any gain? Covetousness is a horrible giddiness, which maketh man insatiable to climb high that he may fall low: to kindle the fire of God's wrath, that he may feel the everlasting slain thereof: & to lose the celestial treasures to get terrestrial riches, which fill him with vice & misery.  
14 If they say that in this life at the least they shall reap commodity, pleasure & felicity by them: let them think how miserably they are therein deceived: First, be they such beasts, as they cannot consider what this life is? If they cannot deny but they must die, what contentation can they reap in cutting the wood & making the faggots, wherewith they shall hereafter burn for ever? we read of an Ethnic, who being demanded whether he had rather be Socrates, wise & virtuous, or Crassus' wealthy & lustful, answered in life he would wish to be Crassus, but in death Socrates, which he said in respect of the felicity and reputation which he imagined in Socrates after his death, and he had some reason, if being Crassus in his life time, he might have been converted into Socrates at his death. But sith that might not be, he confesseth that he who in this life is Crassus, unless he be a beast devoid of soul, is in death most wretched, as consequently also in life, which in such men is no other but a path to woe, & an increase of misery. Are not these covetous men then in this life miserable, considering that they be wretched, except they be beasts, in that it is a heavy curse to them, that they be men endued with immortal souls? If there remained in them any spark of the image of God? If they had any remorse of conscience: would not the same be to them a tormentor, urging them to exclaim that they are miserable in the midst of all than wealth? As if a man vexed with the Gout or with the Colic, should lie in a rich bed, and have all pleasures that might be, so that to men's seeming he should be thought most blessed: & yet in himself he should feel all misery and sorrow. Again, albeit such were the dullness of his conscience that he should have no apprehension of the state to come, yet can he not be so happy as beasts, who have neither labour in getting, neither care in keeping neither grief in losing, as is afore mentioned: which also Gregory noteth in this only fear to lose saying. If a covetous man spieth a stronger than himself, he feareth that he will take away his goods: If a weaker, that he will steal them: whereupon he addeth, O poor wretch: he endureth as much hurt, as he feareth to endure. Neither feareth he without cause. For as among a flock of sheep, the Wolf always chooseth the fattest, and the Eagle among Geefe the best, so do thieves and robbers among men, lay for the richest.  
15 Which is more. It is a proverb, that covetousness maketh but a small hill: for many times it is with the covetous as with Aesop's dog, who swimming with a piece of flesh in his mouth & seeing the shadow thereof, taking that to be another piece of flesh, opening his mouth to catch that also, lost the same which he before had, so the covetous man being unsatiable, and every way seeking to increase that he hath, doth many times lose that which is in his hand. 
Prou. 15.27. Prou. 28.16.  To conclude, He that hateth covetousness, saith Solomon, troubleth his house: but he that hateth rewards shall live. Likewise in another place. He that hateth covetousness, shall prolong his days. Thus the covetous man having even in his self imagination, no felicity but in this life, is much more miserable, because through his covetosnes he shorteneth the course of his felicity. If the covetous man kindleth an unquenchable fire for the life to come (unless he be a senseless beast) even in this life he shall feel a tormentor of his wicked conscience which astonishing him, in lieu of pleasuring him with that which he taketh for his felicity, ministereth to him nothing but hindrance, fear, care, anguish and heaviness. The only meditation and apprehension of these vengeances & judgements of God against the wicked, should so pierce our hearts, that we might, abhorring covetousness, Amend our lives.  
16 The fourth remedy is this, that as the principal spring of covetousness is distrust of God, so we may learn so to rest upon his providence, that daily begging of him our daily bread, we never doubt, but that he will give us all things necessary for this life, and never forsake us. And this doth the Apostle note, saying: Let your conversation be without covetousness: 
Heb. 1●. 5:  and be content with those things that ye have: for he hath said, I will not fail thee, 
Col, 3, 5.  neither forsake thee. It is a kind of Idolatry as S. Paul noteth, to put the confidence of life in goods. And herein, as in many other things, we do great injury and dishonour to God: For as gold of itself can neither feed, nor clothe us: so that which we buy with gold or silver, proceedeth not out of the gold or silver, but from God's providence, neither can it minister any help without God's grace and blessing. If wrongfully thou hast gotten gold, it is accursed: what blessing canst thou then look for in it considering the same cometh not, as is aforesaid, from the favour of God? If thou hast any substance well come buy, thou hast them from the hand of God: for it is he that hath given them. Should this pledge of his care for thee, engender mistrust of him? Experience, saith S. Paul, engendereth hope. 
Rom. 5, 4.  Thou, as fearing lest he should take from thee that which he hath given thee, or that he would not give thee more at thy need, wilt have it against his will, and as it were in despite of him: But it will prove to thee poisoned bread, and cursed money  
17 Imagine therefore that life is better than food, 
Mat. 6.25. Gen. 1.  as jesus Christ said, and the body of more value than the raiment or sustenance. Before the creation of man, the world was made, where into he was brought as into a palace replenished and adorned with all goods, created expressly for his use. And before the soul the body was created to receive it. Sith he nourished the body before it was borne into the world, and by his only providence provided it of sustenance in the mother's breasts, and through her care of clothing before the birth, shall we call into question his fartherly care over us? 
Mat. 6, 26.  Shall we that are borne, and that put our trusts in him, fear that he will fail or forsake us? We are more precious in his sight, than either fowls or herbs, of whom nevertheless, he showeth a manifest care to feed them. Will the householder take care to water the herbs of his garden, or fodder his cattle, and suffer his men and maids to famish for hunger and thirst? Will he take care for his men and maids, & let his own children starve? Moreover, have not we our living, our being & our moving from God? What will all the world's good then avail us without God's blessing? 
Act. 17, 28. Luk. 12.15.  Take heed and beware of covetousness, saith jesus Christ, for though a man hath abundance, yet his life standeth not in his riches. Sith our life dependeth not upon our riches, but upon God only, let us put our trust, not in our goods, but in God, upon whose pleasure our goods do depend, who also hath promised that he will not forsake those that put their trust in him.  
18 Among the rest, there is yet one mischief, and that is this. We are gluttonous & lickerous children. And knowing that our heavenly father will not please us in our foolish appetites, we will provide for ourselves, & that plentifully, that we may have the less need to depend upon him. Whereas contrariwise our duty requireth that we should be content with our daily bread that we crave at his hands, even for every day that we crave it, & not to heap up riches for the last day as S. james saith. Many that say to God Give us this day our daily bread, 
jam. 5, 3.  would be very loath he should take them at their word, as concerning themselves, & daily give them bread but for a day at once: but such men by using that prayer do make a scorn of God. And therefore let us learn to depend upon his providence, & to that end to moderate our appetites: let us renounce covetousness, & behold we have wealth enough. Let us practise the speech of a heathen philosopher to a covetous man: 
Plato, Democritus.  Labour not to increase thy possession, but rather to diminish thy covetousness. As also another being asked how a man might become rich, answered: by growing poor in covetousness. Socrates being demanded who was the richest: he (saith he) that coveteth least, & is content with a little. And indeed the remedy to quench his thirst that is vexed with a hot fever, cometh not of giving him drink, but of taking away his fever, which causeth his thirst. Even so the way to grow rich, ●s not by heaping of riches, but by diminishing the covetise of the same. 
Augustine in his confession  It will be, saith S. Augustine, no grief to be deprived of riches, if a man be not desirous to have them. Yea which is more. Socrates' very well said that man is never so happy, neither so fully enjoyeth his desire, as when he is willing to desire nothing. Nature is content with little. And man should never be poor, if he could live according to nature. Chilon the Lacedaemonian, whose reputation & glory was such that when he was dead, all Greece celebrated his funerals, & accompanied his body to the sepulchre, while he lived used many sententious speeches: but among the rest there were three of such estimation that they were written in letters of gold: The first, that there is no better knowledge then for a man to know himself: The second, that the end of all strife & contention, is misery: The third, that man ought not to covet too much, but to be content with that which may suffice & costeth little, so long as it is ordered according to nature, & not according to our lusts which are infinite & miserable. 
Manlius Curius. Plut. in his Apotheg.  To this effect do we also read of a certain Roman captain, to whom the Embassaders of the Samnites offered a great sum of money, to the end to divert him from taking the charge & conduct of the wars against them. When he had heard their Oration, he showed them a little pot upon the fire, containing a few herbs & roots for his supper & answered, that he which was content with such a supper, need not so much money & so sent them away. When King Archelaus sent for Socrates with promise of great riches, he returned him answer, that at Athens meal cost but a halfpenny, and water nothing.  
19 But what is the end of all these labours, travails & dangers that we in our for to get them? Is it not rest? Yet might we both sooner & with more safety attain thereto, if we could be content with so much as might suffice. And to this effect we read that when king Pyrrhus determined to levy war against the Romans', his counsellor Cyneas to the end to divert him therefro, asked him saying, well Sir: When we have overcome & taken Italy, what shall we then do? Pyrrhus' answered: we will pass into Sicil: thence into Libya & Carthage. And what more said Cyneas? Then will we go into Macedonia, said the king, & conquer all Greece. Again, said Cyneas, what shall we then do? We will then said Pyrrhus take our rest, & pass our time in pleasure. Then said Cyneas. Why do we not even now take this rest & ease, but that we must needs with such pain danger, labour & travail go to seek that which already we have in our hands? This wise counsellor sitly showed him that if he could be content with his own realm, & not have coveted after other men's, he might have enjoyed rest, & been more happy, than by seeking to conquer other men's & so to endanger himself after great labours to enjoy none. For contentation only ministereth rest and giveth happiness.  
20 Now therefore, sith both jesus Christ and Saint john in their first Sermon do admonish us to amend, and that this vice of covetousness is so common among men, so deeply rooted in their hearts, so dangerous and pernicious: Let us to the end to refrain therefro, diligently meditate upon the remedies afore mentioned. And first that we may deny this cursed covetise, let us remember that it is the mother and nurse of most wretched fruit, which causeth us to become enemies to God, to our neighbour and to ourselves, as we have more at large declared. Secondly let us not forget, that riches are so far from giving contentment and making men happy, that contrariwise they engender a thousand sorrows and cares: they are unto us as thorns that choke the good seed and the original of all virtue in us, which they change into vice and so make us most miserable and wretched. Thirdly, that the vengeance and horrible punishment which God inflicteth upon the covetous even in this life, but especially such as he will pour forth upon them after this race, make us to abhor this covetousness which is the root of all evil. Lastly, let us learn not to put our trust in these vain and uncertain riches, but in the living God, and depend wholly upon his providence in all things necessary for the maintenance of this life. And let us apprehend the treasures of the everlasting kingdom, contenting ourselves with so much as God alloweth us for this our pilgrimage and journey from earth unto heaven. But because it is God only that worketh in us both the will and the performance, let us fervently and continually pray unto him to purge our hearts from this covetousness, working in us by his holy spirit, whatsoever he requireth of us in his word. 
Psal. 119.36.  And with David let us say, O Lord, incline not my heart to covetousness, but to obey thy precepts. And with Solomon let us say this prayer. Give me neither poverty nor riches: feed me with food convenient for me: 
Prou. 30.8.  lest if I be full I deny thee and say, who is the Lord, or least if I be poor, I steal and take the name of my God in vain. Now let us proceed to ambition.   

Of Ambition, and Pride. Chap. 12.  
AS Avarice is an excessive coveting of riches, so ambition i● an unmeasurable desire of honour, glory, and reputation with men. That we may therefore the more plainly lay open this vice, we will consider it in three sorts. First in that man, not content with his estate, coveteth to be greater, and to have more reputation and honour. Secondly, in that he pretendeth a glory and praise in the gifts and graces which he hath received from the Lord: and this kind of ambition may properly be termed arrogancy and pride. Thirdly, when man saith or doth any thing whereby to seem to have or be more than he hath or is, & it may well be termed boasting. As for the first, 
Gen. 1.26 Gen. 3  it is most lively presented unto us in the fall of man. Adam being created after the image of God, and appointed Lord & master over all his creatures, was not content with that excellency and greatness, but by the instigation of Satan, coveted and endeavoured to be greater, yea, even to be like unto God. This plague hath so infected his posterity, that there is no imp of Adam but is tickled, yea, & wounded with this desire to be great, even greatest of all. And in deed as the covetous man is never satisfied with money, so is the ambitious never full with glory and honour. Ambition, saith Seneca, 
Seneca in hi● Epistles.  never suffereth man to rest in the same measure of felicity which himself hath before time wished. No man is content with the same estate that he hath attained unto, but seeketh a higher. Man is never satisfied so long as one may go before him, for Ambition suffereth him not to see whence he came, how far thee is gone, or whether he doth aspire. Every soldier desireth to be Captain: being a Captain, he climbeth higher, and seeketh from degree to degree to come to be a king, yea, if he might attain to be Emperor of all Europe, he then would covet to be Emperor of the whole world. Great Alexander was not content with the realms that his father left him, & therefore undertook the conquest of all the world, yea, when he had obtained a great victory against Darius' king of Persia, refusing the offer that he then made of his daughter in marriage, and half his dominions, he answered, That as there was but one Sun in the world, 
justin in his 11. book.  so would he be the only king in the world. How many such Alexanders are there in these latter days? Whereto tended this royal device taken of the increase of the Moo●, Until she fill her whole compass. Also of an Emperor, Farther. Be not these evident testomonies that man's heart is ambitious and unsatiable: that it is so far from being satisfied by increase, that the same increase doth whet the appetite and still minister more increase to the unsatiable coveting of more honour and glory?  
2 There is not any that in estate or dignity, either in town, province, or kingdom is second, but he aspireth to climb and to be first, if not in the principal degree, as king, yet to be next to his person, as jonathan said to David, Thou shalt reign, and I will be next to thee. 
1. Sam 23, 17. Math. 20.20  The mother of the Apostles john and james, made a petition to jesus Christ, that in his kingdom the one might sit upon his right hand, 
3. john 1.9  the other on his left. Saint john also taxed one Diotrephes, that coveted to be chiefest in the Church. 
Plu. in the life of juli. Caesar  The Roman Emperor julius Caesar, when some marveled that in a little town where they passed through, there was strife who should be greatest, freely said, that himself had rather be the chiefest in that little town, than the second at Rome. Were not the Apostles at controversy who should be greatest? And did not they demand of jesus Christ who should be greatest in the kingdom of heaven? 
Mark. 9.34 Math. 18.1  They imagined that Christ should reign upon earth, as Solomon before had done: and before they saw the crown upon his head, they demanded which of them should have the chiefest offices. Which is more, he that might attain to the sovereignty of the whole world, would yet seek to be greater, and if it lay in him, to climb even into heaven, and as Adam did, to be like unto God. Some are of opinion, that the sin of the Angels that were turned to devils, proceeded of the like ambition, 
Esa. 14.13  taking it to be the same which Esaie noteth, where he speaketh not directly of them, but of Nabuchadnezzer king of Babylon, declaring him to be in deed of the race of Adam, in these words, I will ascend into heaven, and exalt my throne above, besides the stars of God? I will sit also upon the mount of the congregation, in the sides of the North, I will ascend above the height of the clouds, and I will be like to the most high. All the kingdoms of the earth could not satisfy the ambition of great Alexander, 
Valerius in his first book  who by the readings of Anaxarchus, understanding that his master Democritus maintained that there were sundry worlds, cried out, saying: Woe is me, wretch that I am, that have not yet attained to the possession of one of them. Whereupon Valerius fitly noteth, yet speaking as a Heathen man, that mortal man esteemeth his glory to be straighted, because it is bounded in one world, which nevertheless might suffice for the habitation of all the Gods. He also writ to the Lacedæmonians, requiring them to place him among the Gods, and to offer sacrifice to him, 
Plutarch in his Apotheg.  as unto a God. Whereupon one named Damis, scorned his ambition, and said: Well, let us give Alexander leave to be called God.  
3 It is no marvel that the Heathen so exalted themselves, considering that some who not only take upon them the name of Christians, but also do boast to be Saint Peter's successors, have grown to as great ambition. For the Bishops of Rome, not contented with the title of Bishops of the first sea, have taken upon them to be called universal Bishops, heads of the Church upon earth, placed themselves above kings and Emperors, compared themselves to the Sun, and Kings and Emperors to the Moon, because as the Moon hath no light but from the light of the Sun, so kings and Emperors do hold their power & dignity from them: yea, they proceed farther, & share with God, 
Cap. Satis. Dist. 69  suffering themselves by their parasites, to be called Gods upon earth. Whereupon Pope Nicholas concluded, that sith God might not be judged by man, neither might the Popes. And this is it which Saint Paul foretold, 
2. Thes, 2.4  that Antichrist should exalt himself against all that is called God, or that is worshipped, so that he doth sit as God, in the temple of God, showing himself that he is God. Thus we see that the ambitious man is unsatiable, and cannot be satisfied with all the glory of the world, but that he must also climb into heaven to become God, even he who being a poor worm upon the earth, and coveting to be great, like unto God, through his ambition fell so low, that he is not now worthy to be mentioned among the least creatures in the world.  
4 As this ambition burning in the heart, flameth even up to heaven, so is there no vice, corruption, sin, or iniquity, 
Bern. in his 40. Serm.  but it engendereth, and in deed, the eldest daughter of the first sin, namely, of the incredulity of Adam and Eve, could not but be a fruitful mother and plentiful in vicious, pernicious, and damnable children. Ambition (saith Saint Barnard) is a secret poison, a hidden sin, a forger of fraud, a mother of hypocrisy, a spring of envy, a fountain of all vice, a moth to holiness, a blinding of the heart, converting remedies into diseases, and medicines into languishing. First, what poison or plague is more mortal than ambition, whereby man seeking to be equal with God, was made like unto the devil, not only worthy of death, but also so vicious and corrupt, that at every moment he hasteneth more and more to death. 
Psal. 51.7 Ephes. 3.2 2. Sam. 15.2. ● 4.5  This unthankful ambition which was also the breeder of disobedience, hath infected us with this plague and scab, that we are conceived in sin, borne in iniquity, and by nature the children of wrath. It is truly a forger of fraud and mother of hypocrisy, for ambition disguiseth itself into a thousand forms and shapes, to the end to deceive others, and by abasing them to exalt itself. How did Absalon, being reconciled to his father David, flatter the people, taking one by the hand, 
2. Sam. 15.6  kissing another, speaking kindly to all, offering to favour them in their business, and to procure their dispatches? And to what end was all this? Even to steal the hearts of the people, as the holy Ghost saith, & to turn them from his father David, so beating a path to come to the kingdom. Ambition is the ape of Charity, Charity is patiented for eternal goods, Ambition endureth all for temporal honour, Charity is courteous to the poor, Ambition to the rich. Charity endureth all things for the truth, Ambition for vanity. Moreover, as Saint Barnard sayeth, that it is a spring of Envy: so Saint Augustine calleth Envy the daughter of Ambition. And truly the ambitious man ever envieth the prosperity of others, either of those that are greater than he, because he is not so great as they, or of his inferiors, lest they should attain to his greatness, or of those that are his equals, because they be equal with him.  

Num. 16 2. Kin. 1 1 2. King. 15 1. King. 16. jud. 9.5 2. Sam. 15 & 18. Platina in his life.  Again, there is no iniquity or cruelty so heinous, but Ambition will urge a man thereto. What moved Corah, Dathan and Abiron to murmur against Moses and Aaron, and to stir up sedition? Athaliah to murder all the king's seed, that she might reign? Sellum Zembri, and many others to murder their Lords and princes? Abimelech to murder his seventy brethren, the sons of Gedeon? Absalon that hypocrite and ingrateful person, to drive his own father from his kingdom, and with his army to prosecute him and to destroy him? Pope Silvester the second, to consent to give himself to the devil, that he might attain to the papacy? To be short, there is nothing so devilish, but man by Ambition may be urged thereto.  
6 The second kind of Ambition, which we call Arrogancy & Pride, is no other but a mere sacrilege against God, in that man attributeth to himself the glory of those graces which he hath received from God. And this arrogancy may be considered in two sorts: first, when man glorifieth himself, in the gifts and graces of God: secondly, in that he seeketh and taketh the glory of another, rejoicing when it is attributed to him, and sorrowing when it is denied him. Concerning the first, man is so unthankful to God, as if he give him either knowledge, wealth, dignity, virtue, or any other commendable or excellent gift, he attributeth the same to his own industry, & in hue of giving the glory thereof to God, he assumeth it to himself, and waxeth proud thereof. Saint Paul was a chosen vessel to preach the Gospel, yet doth he confess, that himself was in danger of being exalted above measure, through the abundance of revelations, 
2. Cor. 12.7 1. Cor. 8.1 1. Cor. 1.26.  had not God provided a remedy. Again, where he saith that knowledge pulleth up, he noteth this to be a common infirmity among all men, namely, of the increase of God's gifts, to take occasion of pride In this consideration, as he writeth to the Corinthians doth God usually call the poor, contemptible, simple, and fools, to the knowledge of the Gospel, rather than the rich, mighty, noble, and wise: to the end, that if any will glory, he should glory in the Lord: thereby declaring, that if God should call the rich, the mighty, the noble, and the wise, they in lieu of giving the glory, praise, 
Ephe. 2. ●  and thanks to God, would assume it to themselves. The same doth he also say in another place, Ye are saved by grace through faith, & that not of yourselves, neither of works, lest any man should boast himself. Wherein he also noteth, that if by good works we should obtain salvation, albeit their goodness proceed from God, yet would we boast of our salvation, as if by our own works we purchased the kingdom of heaven.  
7 Among all other reasons why God doth not at full sanctify us in this life, albeit he hath made us his well-beloved children by faith in jesus Christ, is to be observed, our inclination to pride. And in deed, if we do boast of frivolous matters, as of fine dancing, leaping, running, gallant garments, and other like vanities, what would we do if in this life God should endue us with all holiness and other virtues? How proud and glorious would we become? Truly it would be our utter ruin: for the arrogancy and pride that would spring thereof, would provoke God's wrath against us, to deprive us thereof, as unthankful persons, and to punish us as sacrilegious wretches, that rob God of his glory. 
In Prospers sentences.  In this respect doth Saint Austen say, that humble confession in wicked works, is better than proud ambition in good. And therefore he saith farther, 
Ibidem.  The first vice that conquered man will be the last to conquer: for when man hath overcome all other vice and iniquity, then is the greatest danger, lest the soul finding itself victorious, should boast more in itself than in God.  
8 But let us proceed to other the gifts of God, 
Gen. 16.4 1. Tim. 6.17  Agar finding herself with child by Abraham, grew so lofty and proud, that she despised her mistress. Saint Paul admonisheth Timothy, to charge the rich men in this world, that they be not high minded, thereby declaring, that riches usually do engender pride. To this effect we read, that Assuerus sitting upon the throne of the glory of his kingdom, made a feast to all his princes and officers, that he might boast unto them of the riches of the glory of his kingdom, 
Gen. 16.4 1. Tim. 6.17 Hester 1.4  and the honour of his great majesty. Also, that Haman, the jews enemy, having sent for his friends and his wife, reported unto them the glory of his riches, 
Hester 5.  and boasted the multitude of his children, and all the things wherein the king did magnify him above all the princes and servants of the king. Nabuchadnezzer walking in the royal palace of Babylon, 
Dan. 4.27.  boasted of his greatness saying? Is not this great Babel, that I have built for the house of my kingdom, by the might of my power, and for the honour of my majesty? Thus doth the unthankful and sacrilegious person boast of the gifts and graces of God, attributing to himself the praise due to God only.  
9 The second point of this arrogancy and pride, consisteth in seeking and accepting the praise due unto others, and in taking pleasure therein. And this also is a very common and dangerous plague Saint Augustine saith, that it is not enough that we covet not the honour, either that we make but small account thereof when it is denied, except we also practise ourselves in refusing it, and withal, take no pleasure when it is offered us. Yet contrariwise, it is seldom seen, sayeth Cicero, that any man, after some notable exploit or piece of work, forbeareth to crave commendation and glory, 
In his familiar Epistles,  as a reward of his labours: and himself being of the same stamp, by his Letters desireth a friend of his to write the history of his doings, and therein somewhat to his praise, for (saith he) myself am also somewhat covetous of glory. Alexander the great esteemed Achilles blessed, because he had Homer, 
Plutarch in his life. Cicero in his Orat. for Archias. Plutarch in his life.  an excellent Poet, the recorder of his deeds and glory. Themistocles showed no less ambition, when being demanded in what voice he was most delighted: He answered, In the same that most commendeth my virtues. In concurrence whereof, being on a time at the famous exercises of Olympus; where the people casting their eyes from the wrestlers upon him, as not satisfied with his sight, pointed also to him, and showed him to strangers, with testimony of great applause, he so liked of that glory, that speaking to his friends he said, that that day he had reaped the fruit and reward of all his pains and travails for Greece. We see also even in little children, the draughts & beginning of this vainglory, they will leap, they will hop upon one leg, they will endeavour to read well, they will show their writing, and will greatly rejoice in praise and commendation. Let a man tell them that they be fair, or wise, or that they have a gay coat, and so forth, they will even be proud of it. To be short, there is no man but loveth to be praised. And that is the reason, that when a man deserveth to be reproved, there must be long excuses, the blame must consist in few words, and those sweet, for fear of offending: but in matter of praise and commendation, it must be spoken freely and with open throat, there shall need no entreaty to take it in good worth, we know that we shall be welcome, and have free audience, yet can we take no pleasure in such commendations without sacrilege against God, in that thereby we accept and receive the glory to ourselves, which is due to him only. Nevertheless, what Christian is there, 
Plut. in his Laca●nicals.  that hateth to be praised and commended? The very Heathen do herein shame us: As among others, Theopompus, who when he heard that there were certain honours discerned unto him by public authority: in lieu of rejoicing thereat, he wrote, that Time would increase honours and wealth, and abate such as were superabundant. The like modesty did Socrates show: for when he heard a certain discourse of Plato, tending highly to his commendations, he cried out, saying: Oh what a number of untruths doth this young man report of me. And so would not in any wise allow of such commendations.  
10 Christians in duty ought not only to ensue this modesty, and to reject such glory as may be attributed to them, but also to declare unto whom it appertaineth, that it may be given where it ought. As Saint Peter when he had cured the lame man, and saw the people marvel thereat, said: Ye men of Israel, why marvel ye at this? 
Act 3.  Or why look ye so steadfastly an us, as though by our power and godliness we have made this man go? This miracle hath been wrought by faith in jesus Christ, and therefore the praise and glory thereof belongeth to him, and not to us. Paul and Barnabas proceed farther, for seeing that for healing a lame man at Listra, the Licaonians thought them to be Gods, and would have offered sacrifices unto them, they in great horror rend their garments and sharply reproving them, told them that the praise and glory thereof belonged to God only, and to him must be given.  
11 Of this second point of arrogancy and pride, proceedeth such grief and sorrow, as we take when we are defrauded of the honour, glory, and reputation which we pretend and look for at the hands of others. 
Hester 3  Haman, mentioned in the history of Hester, seeing that Mardocheus would not stoop and bow, to do to him like honour as others did, grew into such wrath and rage, that he practised the death of the said Mardocheus, together with all the jews that dwelled within the hundred and seven and twenty provinces of king Assuerus. Another most horrible example we have in the person of Achitophel, who being taken to be the wisest and gravest counsellor among the jews in his time, 
2. Sam. 17  seeing that Absalon had preferred the counsel of Chusay the Arachite before his, being unable to brook that abasement of his glory and reputation, for despite went and hanged himself. Pelaretus, a Lacedaemonian, though a Heathen, practised a clean contrary virtue: 
Plutarch in his Apotheg.  for seeing himself not chosen to be one of the three hundred (this was a dignity of honour at Sparta) was so far from grieving thereat, that he made public demonstration of great contentment and joy: and when the Ephori marveling thereof, demanded his reason: He told them that he rejoiced at the good of the common wealth, because he saw there were three hundred better and more worthy to govern than himself. Where shall we find one Christian heart that so loveth his common wealth, as that he will rejoice to see many preferred before him in dignity and honour, as being thereby persuaded, that they may be more virtuous and profitable to the common wealth than himself.  
12 The third kind of Ambition, is vain boasting or presumption, as when a man speaketh or doth any thing, to the end to seem to have more than he hath, and to be that which he is not. Some there are so ambitious & foolish in this point, that the less they have whereof to brag, the more they boast themselves, and so their brags are as testimonies of their ignorance, want, and misery. When the shadows of our bodies grow great, it is a sign that the Sun beginneth to departed from us: and in like manner it is an argument whereby to prove that virtue decayeth, when presumption augmenteth. As full vessels make small noise, & when they yield a great sound, it is a sign they be empty: even so vain glory and much boast is a token of small virtue. As also the poor peddlers that have but their packs, do in every market show all that they have, when the great merchants do make but some small show of the merchandise, whereof they have great plenty: so do these men by their boasting declare themselves to be devoid of that whereof they set the greatest face, and so deprive themselves of the glory that they seek for, and so it falleth out with them in manner as we ordinarily see, that the shadow flieth from those that run after it, and followeth those that fly from it. Also as the ears of corn that hang their heads, are ordinarily well taken and full, and those that stand upright, do make us to think that there is little in them: so they that walk in humility, and exalt not themselves, neither seek for glory, are most endued with virtue, and other commendable qualities, when contrariwise, the great boasters by their proud speeches, do show themselves devoid of the same. Experience also teacheth, that as the valleys are ordinarily fruitful, so the hills the higher they are, the more is their barrenness. Let these men therefore no longer deceive both the world and themselves, neither let them be such fools, as to be content with the false appearance and no effect: Let them endeavour to be in deed that which they would seem to be, namely, wise, holy, and virtuous, otherwise we may liken them to such as covet rather the name of a king, than the kingdom, or to be king in deed. Withal, let them remember, that as such impudency and boasting is intolerable among men, so when it is practised in matter concerning the service of God, it is no less than detestable hypocrisy in his sight.  
13 We have already declared, that ambition and desire to be mighty, together with such arrogancy and pride as maketh man to glory of himself, to rejoice when glory is given unto him, and to grieve when it is denied him, taken from him, or diminished, are common faults and deeply rooted in men's hearts, and withal very dangerous: as also is boasting, as when a man seeketh to seem to be more than he is, or more than he hath. What more is there now to be done, but that as jesus Christ exhorteth us to amend, so to the end to obey him, we consider upon all convenient means to correct and utterly to mortify this cursed ambition, pride, & boasting. 
Plutarch of self praise.  Plutarch hath in writing left unto us many good rules and advertisements, to help us herein. First, he willeth us to beware that we take no occasion to praise ourselves, when we hear the commendations of others, especially of our equals and inferiors, for than doth our ambition naturally desire that they should also speak of us. As when we see another feed savourly before us, it maketh our mouths water to eat with him. Or, as experience showeth, when another man yauneth, we open our mouths & yaun with him: but we are more inclined to praise ourselves, when others do report our virtues & commendable works, for therein are we tickled until we laugh again, and clawed where it doth itch. Likewise if the reporter thereof speaketh soberly or with the least, we can not longer forbear, but as if we meant to reveal some theft, and sought to recover the same, we are strait urged to tell the rest, yea, and rather than to lose one jot of our commendation, more than all. Many times also it chanceth, that under pretence of praising the virtues of another, we cunningly do slip in, & show forth our own. As when a man exalting the humility and affability of a king or prince, reporteth that he gave him his hand, & thus & thus honoured him, pretending thereby to let men understand, that himself is of good estimation and worthy honour. And herein do we Christians many times offend, when under colour of praising God for his gifts and graces poured upon us, we rehearse them to the end ourselves may also have some part of the glory. This is a counterfeit glory given to God, that ourselves may have a share therein. Some there are that reprove others, and sharply rebuke them of their faults and infirmities, propounding themselves for examples of the contrary virtues, and this is common with age, who therein seek to set a face upon their own glory to the dishonour of others. Others we shall also find, who under pretence of humility do minister occasion of their own praise, & so make their humility abait to catch their praise. They will abase their gifts, graces, virtues, and commendable actions in the presence of such as know them well enough, thereby to give occasion to gainsay them, and so the more amply to commend them, yea, they would be loath a man should consent to their own speeches. These advertisements might suffice to warn us to beware of praising ourselves. To conclude, we are to imagine, that as it is a grief and trouble to us to hear the boasting and proud speeches of others, so lest we should give like cause of trouble to others that hear us, and withal incur the reputation of vainglory, we are to beware of praising ourselves. These be good advertisements delivered by Plutarch. But in as much as they tend chief to frame a requisite modesty and seemlynesse among men, that shunning the obloquy of ambition & arrogancy, they may purchase the praise due to humility and modesty, we will stand no longer upon them, but proceed to the consideration of such things as may utterly unclothe us of ambition, vainglory, and boasting in the sight of God.  
4 First, let us remember the horrible vengeance that God in old time hath executed upon the ambitious and proud. What a fearful punishment was inflicted upon Adam and Eve, 
Gen. 3  when they laboured to be like unto God? 
2. Ephe. 3 Psal. 51.7  That by birth we are the children of wrath, conceived in sin, borne in iniquity, subject to a thousand both bodily and spiritual corruptions and tribulations, bond slaves both to temporal and eternal death, and by nature more miserable and wretched than bruit beasts: These be the accursed fruits of this root of ambition, which might cause us to abhor and detest it. What judgement did God execute upon Haman, the enemy of the jews, 
Herste. 7.10 2. King 11. 2. Sam 18  who was hanged upon the same gallows that he had erected for Mardocheus? What revenge did he take of Athaliah, who having murdered all the king's seed for to reign, was herself slain? How fearful and horrible was the death of Absalon, who hanging upon the tree, 
Esay 14. Dan. 4  was stroke through and slain, when with his army he pursued his father David? What judgement did Esaie denounce against Nabuchadnezzer? And as Daniel declareth, it was put in execution, when after he had exalted himself in pride, he was driven from among men, and eat grass like an ox for the space of seven years, his body being watered with the dew from heaven, until his hair grew like to the feathers of an Eagle, and his nails like the claws of birds? Neither must we omit the notable example of Herod, who, after he made a plausible Oration, and that the people commended him, saying, It is the voice of God and not of man, 
Act. 12.21  was presently strooken with God's hand, because accepting and allowing of the glory given to himself, he gainsaid it not, neither gave it to God, and was eaten with worms and died miserably. Let these judgements and this vengeance of God keep us in fear of this plague and poison: even as such as are put to execution, are so many judges and heralds pronouncing sentence of death against all those that commit the like crimes as they are executed for. And in deed, the holy Ghost crieth out and testifieth, 
1. Pet. 5.5 Math. 20.27 Math. 23.12  that God resisteth the proud, and giveth grace to the lowly. Again, He that will be first among you (saith Christ) shall be minister, & he that exalteth himself shall be brought low. If man therefore covet to be exalted, God is his adversary: if upon arrogancy he attributeth to himself the glory due to God, he must look that God will be his enemy, as he doth protest, saying, I will not give my glory to another. 
Esay 42.8  It falleth out with the ambitious, as Ou●d writeth of jearus, who taking upon him to fly with wings made of wax, when he came near the Sun, his wings melted with the heat thereof, and he fell into the sea, which of his name is yet called the jearian sea: even so the ambitious, the higher they rise in glory, the more they approach the heat of God's wrath, and so do melt and fall into the gulf of eternal confusion. The man that taketh upon him to climb a tree, the higher he goeth, and the nearer he cometh to the top, the greater is his danger. As he that is condemned to be hanged, hath no liking of the ladder, because he knoweth that the higher he climbeth, the nearer he is to his death, and therefore could be content the ladder should be either broken or burned, if he might have his desire: even so ought we to detest this ambition and pride, and endeavour to deny and to mortify the same, as knowing that to desire greatness is to desire mishap, and that pride & arrogancy is the highest step wherefrom man is cast headlong into utter ruin.  
15 Surely it is marvelous, that men should so delight in these vices, 
Bern. of Consider. li. 1  which do but torment them even in this life, & confound those that have them in possession. Oh ambition, saith S. Barnard, the cross of ambitious men, how dost thou torment mankind? Thou pleasest all men, yet is there nothing more mighty in torment, or more grievous in trouble: And truly if we could cut off these vices of ambition and pride, our minds would sure grow content and quiet: we should not thus consume in envy, care, and a number of other passions which trouble and molest our minds: we should not sell our liberty, & become slaves upon an uncertain hope of dominion, neither engage our consciences to the devil for kingdoms. Moreover, as poison put into good and sound meat, maketh it mortal, so pride, taking occasion of God's graces to boast itself, 
August. upon the 58. psal.  doth by such sacrilege turn us unto destruction. Arrogancy, as S. Augustin saith, is a deadly sin, because that the farther that man proceedeth in virtue, the greater is his temptation, whereby he looseth all that he had profited. 
August. in his book of Nature & grace.  All other sins, saith he in an other place, are to be feared in misdeeds, but arrogancy most in good. And truly as man hath no cause to boast of his wickedness & misery, 
Chriso. in his 29. hom. upon john.  so in his virtues doth his pride grow, take increase & nourishment, causing him many times the more virtue he is endued with, the more to be proud. And therefore Chrisostome compareth it to a worm that breedeth in the wood, & eateth it: also to rust, which growing out of iron, consumeth it. Whereupon he addeth, that vainglory & arrogancy are full of thorns that choke up virtue: & a beast that hath many armed heads, against those that are possessed of him. Many are of opinion, that young vipers do kill their dams in their birth, & such is our corruption, that it causeth pride to spring out of virtue, & withal, this wicked child to be the devourer of his dam. We are therefore so to resist other corruptions, that still we must reserve the principal to fight against this wickedness, which groweth up in virtue, and poisoning the good gifts which we receive of God, doth overthrow that man who otherwise is holy, wise, and endued with virtue.  
10 To these purposes, we must imagine that there is nothing less convenient to man than ambition, pride, and arrogancy. Let man, (saith Saint Augustine) for whom the son of God humbled and abased himself, 
August. upon the 18. psalm  be ashamed to strive to be mighty and high minded. Seeing that man seeking to be higher than he was, is fallen from the height where he was placed, reason requireth, that now he humble and abase himself, contenting himself to be low in his own sight, that he may recover his loss, and be mighty in him that humbled himself for him. 
Esay 24.23  If the Moon (as Esaie saith) shall be abashed, and the Sun ashamed, when the Lord of hosts shall reign in mount Zion and in jerusalem, and when glory shall be before his ancient men: shall we poor sinners, clothed in iniquity, and replenished with infection of sin, lift up our heads in the presence of God's majesty? Shall not we rather be, as it were, swallowed up in the gulf of shame and reproach? To us belongeth open shame, 
Dan. 9.7  saith Daniel. If the brightness of the Sun dimmeth the light of the Stars, shall not the Sun of God's glory utterly extinguish all excellency and glory of man?  
17 Again, let us weigh our bodily miseries, the vice and corruption of our souls: in brief, all our iniquities, against whatsoever may in us be excellent, honourable, or wherein we do boast: and surely the counterpoise will way down our pride, and replenish our countenances with confusion & shame. Let us set our ignorance against our knowledge: the virtue that we want, against that which we have: our sins, against our righteousness, and our corruption, against our holiness: so shall we soon quench all arrogancy and presumption. Let us not compare with the devils in exalting ourselves, but with the Angels in humbling our minds. It is thought that the peacock so full of fair feathers, having only two foul feet, standing proudly in the circle and contemplation of his beautiful trains, so soon as he seethe his feet, which he thinketh to be foul, strait humbleth himself, and abateth & seeketh to hide his feathers: how much rather ought we, by the feeling, sight, and apprehension of many our foul feet, and corrupt & perverse passions that reign in us, to humble ourselves, and to abate our pride, engendered of a few feathers, which have only some small beginning and appearance of beauty? Moreover, the more plentifully that almighty God bestoweth his blessings and graces upon us, the more are we bound to do him homage, in referring them to his glory, 
Heb. 1.16  and not make of ourselves Idols, by sacrificing to our nets, and offering incense to our yarn. The more directly that the Sun lieth upon us, the less is the shadow of our body, as at noon we may see by experience, and a little before and after: even so the less that we arrogate and boast of ourselves, the greater gifts and graces of God are we endued withal. 
1. Cor. 4.7  What have we, saith Saint Paul, that we have not received? If we have received it, why do we boast of it, as if we had not received it? Men would laugh at a poor man, if having precious garments lent him to act the part of some honourable parsonage upon a stage, when the play were at an end, he should keep them as his own, and brag up and down in them. Yet so do they to whom God imparteth his gifts and graces, when in lieu of yielding the glory of the same to him that is the author, they assume it to themselves.  
19 Let us therefore renounce all ambition, mortify all pride, & despise the smoke of worldly glory. What man was ever more mighty, more rich, more wise, or raised to greater glory than Solomon? Yet doth he cry out and protest, that all is but vanity of all vanities, and that all is vanity. What will it avail us to be glorious among men, and an obloquy in the sight of God? Commended in the world, and abominable in the sight of Angels? O man of little understanding, said an ancient wise man, what art thou the better for thy vainglory, when thou shalt be well spoken of where thou art not, and where thou art thou shalt be tormented? If we be abject and contemptible in this life, it is but for a few days, let us then be content, and take comfort in that we are mighty, rich, and glorious in the sight of God, through his son jesus Christ, as being his children, and inheritors of his everlasting kingdom. Humility, sayeth Chrisostome, is the foundation of Christian philosophy. And as our humility is an exaltation in the sight of God, so hath the confession of our humility, for a remedy prepared his mercy and goodness. We are not (sayeth Saint Augustine) to glory in any thing, for we have nothing, unless man having wholly put away himself, do learn wholly to depend upon God. And as for all gifts, graces, and virtues wherewith we may be endued, let us yield the glory to God only, the author of all goodness, for to him only belongeth all honour, glory and praise for ever and ever.   

Of sumptuousness and excess in apparel. Chap. 13.  
AMbition and desire of vainglory, before mentioned, among other things, appeareth as well in the sumptuousness of apparel and ornaments of the body, as in superfluity and excess in diet. As concerning sumptuousness in apparel and pomp, every man in his own heart must confess, that that corruption proceedeth of a foolish desire of reputation among men. And in deed among the rest, there be three things greatly esteemed in the world, and therefore yield some reputation unto those that have them, Nobility, Riches: and in women and maidens, Beauty. This do we see to be so, in that men in marriage have especial regard to the same. In Nobility there is great respect of disparagement, and seldom shall ye find marriage contracted between gentry and yeomandrie. And as for Riches it is commonly the first question, men do first inquire after it. And as an ancient Poet said, Riches is the Queen and Lady that giveth Nobility and Beauty. As for Beauty, When the sons of God (saith Moses) saw that the daughters of men were fair, 
Gen. 6.2  they took them wives from among them. Sith then that in marriage worldly men have especial regard to Nobility, Riches, and Beauty, we may thereby perceive what is of most estimation in the world. And this is the cause why every man desireth to be thought rich and noble. But as for women, that which they do greatlyest account of, is either to be, or at the least to seem fair, as therefore ornaments and sumptuousness in apparel, do serve to increase the appearance & reputation of Beauty, Riches, and Nobility: so is it the principal cause why every one declineth to this corruption. And in deed we shall find few in whom ambition and desire to be thought rich or noble, and among women beautiful, is not the very fountain and seed of gorgeous attire, and excessive ornaments of the body. This is it that maketh the artificer to apparel himself as the merchant, the merchant as the gentleman, and the gentleman as the prince. To be short, every man enhanceth his estate, yea, & exceedeth, that he may surmount other of his calling. Such is our curiosity and sumptuousness herein, that in all things there must be excess, either in the price of stuff, as seeking and wearing the finest, & consequently, the dearest, either in the quality thereof, as wearing silk in stead of wool, either in the guards, as wearing them broad, or four or five double: either in the fashion, ever new fangled, and full of superfluity and vanity: as in the ruffs, in the attires for the head, or in other inventions of the world or the flesh: and of these is the mind, especially of women, so fruitful, that they do manifestly declare that their whole study and care, for the most part, tendeth to the decking up and attiring of themselves.  
2 Neither is this any new disease, for we see in the days of Esay, how the jewish women were addicted thereunto, who aware ornaments of slippers, 
Esay 3.18  or bells, calls, and round tires, sweet balls, bracelets, and bonnets, tires of the head, and the slops, and the headbandes, tablets, ear-rings, rings, & mufflers, costly apparel, veils, wimples, and crisping pings, glasses, and fine linen, hoods, and lawns, girdles, dressing of the hair, stomachers, clasps, rocquets, purses, garters, ribbons, chains, etc. And very like it is that Esaie here speaketh of women, maidens, and Ladies of the court: For some in deed do think that he was uncle to Manasses, the king of juda. And is there not at this day as great superfluity and vanity in women and maidens of the like calling? Nay, shall we not find some mean Gentlewomen, yea, even merchants wives, that will imitate the same? As by experience we see them laden with those, and other like vanities and new inventions. And as their hearts are wholly set upon the world and the flesh, so is there no end of their lusts and devices. And this doth Esaie very fitly show by such a long beadroule of trinkets and vain inventions of the women and maids of his time, for even the skilfullest Tailors that of late days were able to have satisfied the vanities of the Ladies of the Court, would now be scarce good apprentices, and the skilfullest that now are, have much a do to content the curiosity of Gentlewomen, yea, even of some merchants wives.  
3 Howbeit (a little by the way to touch this corruption) In some this excess hath yet farther scope: for not contenting themselves with that natural colour which God hath bestowed upon them, either with the use of common water for cleanliness, they daily employ their waters wherewith to make them seem fairer than they are, yea, which is worse, some do even paint themselves, daubing their faces and laying on some colour, wherewith, hiding the handy work of God, they may seem to have more beauty than he hath vouchsafed to give unto them. This vanity was in use in the days of wicked jezabel, and hath ever since successively continued in many others that have, and do imitate this accursed woman, devoured by dogs, together with her painting: 
2. King. 9.30. Augustine in his Epistle to Possidonius. Tertullian of woman's apparel. Cyprian in his 5. Sermon of the fall, and in his book of virgin's apparel. Chrisostome hom. 31 upon Matthew. jerom against helvidius. Jerome to laeta of the instruction of maidens. Jerome in his Epistle to Furia.  This corruption hath likewise been evermore reproved by the holy fathers. Saint Augustine hath written one express treatise thereof, wherein he at large condemneth all such paintings. Tertullian protesting that God never created man so patched or painted, demandeth whether in their resurrection from the dead their colours will hold: and seeing it is unlike they should, he exhorteth them to desist therefro, as from things repugnant to their creation, and resurrection, and termeth such as paint themselves, the devils handmaids. Cyprian by this similitude confirmeth the premises. If when a painter hath finished a piece of work, and an other coming in should thereto set his hand and lay on other colours, it would displease him: how much rather will our creator be offended, when a mortal man whom himself hath created, shall by such painting take upon him to correct the image and workmanship of his God? Chrisostome resembleth such as paint themselves to those that daub clay or mire upon an Image of gold. And as Jerome termeth it, what is it but a reproach to his creator, who as he imagineth, hath not made him fair enough? And having in another place reported the history of a woman visited by the hand of God for painting her daughter, he addeth that they that use it do pollute the temple of God, and termeth their paintings, firebrands to inflame youth: nurses of fornication and tokens of unpure hearts.  
4 But to return to the corruption in pompous and sumptuous apparel. Every man can confess that this excess is over plentiful and common among us. They can speak of it: They can complain of it: they can say, there is no amendment in us: but every one doth give occasion of offence. They can grant that we deserve stripes: that God will punish us, and that justly: and all these speeches be even so many judgements registered in heaven, which in the end we shall find to be but an execution against us, because no man amendeth, but every one looketh who shall first begin. Every man imagineth that himself may well wear such apparel, and that he may better do it then another of his like calling. Every man condemneth excess and vanity, yet will he thereby declare himself to be more rich than an other, allowing that in himself, which he reproveth in others. We confess the objections made unto such as flee from their own habitations for religion to be most true: namely, that they bring their pomp and sumptuous apparel with them, into the towns that receive them, thereby alluring the natural inhabitants, who before lived in greater simplicity and modesty, to the like vanity and corruption. To be short, it seemeth that we who unto others should be as lamps and ministers of reformation, are grown to be authors of infection & offence. And this may be but too truly objected, even to our great confusion, and to the slander of the doctrine which we do profess. Remembering therefore the exhortations of Christ and Saint john, importing that we should Amend our lives, let us lastly resolve to leave off, forsake and detest all this excess, vanity, pomp and sumptuousness in apparel.  
5 But truly neither the Censors of Rome, who made so many good laws concerning this matter: neither the wisest reformers of our time could ever so bridle this ambition and excess: but that as an cele it would slide forth and show itself transformed into some new fashion. To be short, there is not any lawgiver that can sound the depth of this corruption, but only one God, who teacheth us to begin reformation at the heart. And indeed as every seed bringeth forth herbs or fruit according to his kind as Lettuce seed, Lettuce, Thistle seed, Thistles, so if the heart be humble and modest, the garment for the body will be even so: but if the heart be proud and ambitious, it will show forth some kind of excess and pride, notwithstanding whatsoever laws to the contrary.  

Gen. 3.  6 The first thing thereof that the Christian which mindeth to root out pomp and excess in apparel, is to note, is as well the quality of the garments that God made for Adam and Eve after their fall: as the occasion of the same. Their first garments were of the skins of beasts, thereby to declare that they were become as beasts, by transgressing the commandment of God. The occasion of the garments was shame to see themselves naked, whereinto they sell by transgressing the said commandment of God. The first use of the garments therefore is unto us an evident reproach of their sin, to the end to humble us in the sight of God: as when a man weareth a plaster, it is a sign he hath some wound. And therefore such as seek glory in garments, are like unto those that build fair sepulchres for their dead corpse: For where as their sepulchre should be a warning to them that they must die, and thereupon cause them to reject all ambition and pride, yet thereof they take occasion to boast: so where as our garment should be a continual memory of sin, to humble us, yet we, as if we would even spite God, do procure sumptuous and gorgeous apparel to testify our ambition and pride. As a thief by law burned in the forehead for theft, ought so oft as he looketh in a glass and perceiveth the scar thereof, to think upon and detest his inclination to that vice: so our garments being as the scar in the forehead of our first fathers and ourselves for their ambition: in that they sought to be like unto God, should by the only sight of them, put us in mind to renounce all pride and ambition. Let us therefore cover our bodies decently to hide our shame, and not proudly, to augment it.  
7 The second use of garments is to defend us from cold, from rain, from the heat of the sun etc. What argument can we gather hereof to grow proud? Hereby we ought to call to mind God's wrath against sin, considering that had it not been for sin, man should never have been annoyed with heat or cold that do so molest him. Moreover this use of garments doth testify unto us. God's goodness and mercy towards us, in that he ministereth wherewith to relieve our necessities, and so bindeth us more and more to praise him. To make therefore our garments a pomp, and show whereby to be honoured and glorified, is the reversing of the use of them, and manifest sacrilege against God. Yet is this corruption so common, that there is none, no not the little children, but will boast of gay garments. Let us therefore that have more wit than children, even us, I say especially that are instructed in God's word, and know the original and use of garments: in lieu of seeking glory in the same, learn by them to humble ourselves, and to render all thanks and praises to God to whom it appertaineth.  
8 For a third remedy, let us remember what a folly, yea what an extreme iniquity it is to take more care for garments for the body, then for ornaments for the soul. For as the body being of more value than the garment, we will sell or pawn forth the garment, for to feed the body: so ought we to leave all affection to beautify our bodies, the better to tend to the adorning of our souls. And hereto doth Saint Peter exhort us, 
1. Pet. 1, 3.  saying. Let not the woman's apparel be outward with broidered hear, or gold put about, or in putting on of apparel, but let the hid man of the heart be uncorrupt, with a meek and quiet spirit, which is before God, a thing much set by. The same doth S. Paul also confirm, saying Let women array themselves in comely apparel with shamefastness and modesty, 
1. Tim. 2.9  not broidered hair, or gold, or pearl, or costly apparel, but (as becometh women that profess the fear of God) with good works. If we dwell in a borrowed house, looking weekly when we must departed, we will never trouble ourselves with any cost or fitting of it, as we would do, if we were sure to remain in it all the days of our lives. And what is the body but a house lent unto the soul, from whence it looketh daily to depart? What reason have we then so to care for adorning the body, which shortly must rot and perish, & so to neglect the soul which is immortal? Men commonly do care to be more honestly apparelled when they are to meet at some banquet, or marriage, or to come before some honourable personages, than ordinarily when they converse with inferiors: Now we, as concerning our bodies do converse with men like unto ourselves: but as concerning our soul, with God and his angels, to whom it is lifted up, now by faith, but at death really. Is it not therefore repugnant to all order and reason, to care more for the beautifying of the body, than for adorning of the soul?  
9 Some man will say, Why, albeit we beautify our bodies, yet do we think upon the adorning of the soul. But this is a mere abuse, for it is an old saying, that the great care to provide for the body, is an evident token of the neglect and small affection to adorn the soul. Who can say that he is loath to burn his house, when he layeth burning coals hard by a stack of straw? Naturally we are inclined to ambition and pride, and what is all this pomp & provision for the body, but wood and straw kindled by the fire of our Ambition? Humility, modesty, charity, chastity and holiness, are the chief ornaments of our souls, and is there any thing more contrary to these virtues than Ambition, pride, cruelty, lust, and profane living, which all do appear in these pomps and ornaments for the body? Well may we confess, that there be some more proud in their paltry peltes, than many in their sumptuous apparel. When Antisthenes ware a turned cloak, Socrates told him that he discerned his vainglory and ambition through the rents of his cloak. Contrariwise, queen Hest rprotested before God, that she took no more pride in her most rich apparel, 
The last book of Hest. 14.6  than in base and defouled clothes. But we speak of that which is common with men, as experience showeth. For in deed we shall find few in whom ambition or desire to be thought rich, or noble, or among women, to appear fair, is not the very original foutnaine of their sumptuous apparel, pomp and beautifying of the body.  
10 Some will reply: did God create gold, silver, silk and such like, to no use? We confess he created them to use, but not to abuse: of his liberality to take occasion to praise him, but not to extol ourselves. And truly it is a great abusing of God's creatures, when we employ them to maintain our pride and ambition, and in lieu of reserving all honour and praise to him that is the giver of them, to minister offence to our neighbours. Again it followeth not that the use of silk and gold, permitted to Kings, Princes, and people of like calling, should equally be permitted and commanded for every Merchant and Artificer. Prince's may without reprehension or blemish of pride wear that which Merchants and Artificers cannot use without note of pride and presumption. True it is, that the more modestly that any shall use it, the more commendable it is? But it were but a trouble to policy and conscience without reason or ground, to submit all person of whatsoever calling to Merchants attire: as also it is not convenient to abase Merchants into poor Artificers apparel.  
11 Yet is there another point to be considered. God (as to another purpose is afore said) hath made men not Lords, but stewards of his goods, with condition that they shall give account of the same. And in that respect it is lawful for men of honour and calling, honourably to clothe themselves, so long as they also reserve means, and cloth the poor members of Christ. And indeed this sentence which he will pronounce in the day of judgement, Depart from me ye cursed into eternal fire: 
Mat. 25.  for I was naked and ye clothed me not etc. might make those to tremble whose superfluity and excess in apparel would well suffice to clothe the poor members of jesus Christ. But this sparingness is an evident sign of incredulity, as Saint james noteth, 
jam. 2.15.  terming it to be a testimony of a dead faith, when we clothe not those that be naked. The silk ribbons and lace that cover the cloth, the edges, passements and purls added to stuff of itself curious enough, the rings enriched with precious stones, the gold, the silver and pearl wherewith the bodies are decked up, shall in the day of judgement arise against those that take no pity of the poor that lay upon straw, went woolward and quaking for cold for want of garments: Let those that dispense with such sumpteousnes and excess, examine their own consciences whether they do to others as they would be done to if God should visit them with the like necessity. Let them think whether if they had but one hundred crowns they would bestow them all upon one silk gown laid on with gold lace, and the whiles go without a shirt, hosen or shoes. The poor are their flesh, 
Esay. 58.7.  saith Esay, who commandeth to cover them: but they contrariwise, that they may clothe themselves sumptuously, do leave the poor naked without sherts, hose, or shoes. Let them then think with themselves whether in the account of the goods that God hath committed unto them, the Articles of excess and superfluity in apparel will be allowed by him who undoubtedly heareth the cries and oppositions of his poor members, complaining that they were left naked. If a Tailor when he hath made a garment a great deal too long & large, being reproved, shall have no other excuse but that he had too much stuff, would that be accepted? Would they not tell him, that he should have made the garment after the measure of the body, but not according to the quantity of the stuff? Even so they that having plenty of goods do employ them not after the measure of their vocation, or the profession of a reformed religion, but in superfluity and excess, do expose themselves to the scorn and grievous reprehension in the sight of God, and his Angels. Let them therefore clothe themselves decently, every man according to his calling, yet so that the poor be not forsaken in their necessities. Let them put on such cloth that the poor may at least have freeze. To be short, let them put in practise the saying of Esay of the conversion of the Merchants of tire, 
Esay. 23.18.  That their traffic and Merchandise shall be sanctified to the Lord. It shall not be locked up, neither hidden, but shall be unto those that dwell in the presence of the Lord, that they may eat and be satisfied, and have durable clothing, for so doth the word signify that he useth.  
12 To conclude, we are to think that professing reform religion, it were meet we should give examples of reformation, yet do men see in us the increase of pomp and excess in apparel, as well in fashion, as in stuff, edginges, laces, quoifes and other like vanities. These, as they testify are small reformation in heart, so do they with many call in doubt our faith, and consequently our doctrine. Those of the Church of Rome do hereof occasion to harden their hearts, in that in this point they see no difference between them and us. As also the anabaptists have almost no other argument to divert themselves and others from our doctrine, but the pomp and excess in apparel that they see in the professors of our religion. Behold, say they, they savour all together of the world. They be worldly people: Be they the children of God? Saint john saith, Love not the world: 
1. joh. 2, 15. joh. 4.4.  he that loveth the world is an enemy to God. Yet it is true that these men professing a greater simplicity in apparel, do even in themselves show ambition to the world as concerning the stuff: for condemning a guard of velvet, or a pafement lace, they yet requite the vanity, with the excellency and price of the stuff, which cannot be too fine or too dear for them: and so in sumptuousness do exceed both guards and lace. Yet doth our duty also require that for our parts we should take away all objections or occasion to stumble at us. Also as they are not to condemn the doctrine for any such outward matters, so are we to remember the protestation of Saint Paul, who saith, 
1. Cor. 8.13.  Rather than I will offend my neighbour, I will eat no flesh while I live. If he so submitted and resolved himself in a matter indifferent, how much rather should we beware of offending the weak in these vanities, prohibited by God? Woe, 
Luk, 17.1, 2.  saith jesus Christ be unto him by whom offences come, It were better for that man a mill stone were hanged about his neck, and that he were cast into the sea. Shall we even obstinately through our vanities be causes of the ruin of our brethren, 
justine in his 20 book.  for whom jesus Christ hath died? justine reporteth, that Pythagoras by his doctrine persuaded women to lay aside their golden ornaments, and other pomp of their garments, as instruments of vanity and impudency: and declared unto them that the true ornaments of women did consist, not in garments, but in chastity. What a great shame do we offer to jesus Christ, when his Authority and doctrine cannot work the like effect, as to make us to forsake such vanities, which the persuasion of the Paynime brought the poor heathen unto? If these exhortations cannot pierce deep enough into our hearts, let us call to mind how the Prophet Sophonie threateneth even the Princes, rulers and great courtiers, saying, It shall be in the day of the lords sacrifice (thereby meaning the day of his vengeance) that I will visit the Princes and the kings children, 
Sopho. 1.8,  and all such as are clothed with strange apparel. Thus we see how the Princes and great Lords, making a show of their sundry suits of sumptuous apparel, and new and strange fashions are here threatened with God's judgements. And therefore let such as be of meaner calling, imagine whether such vanities and corruptions be worthy greater punishment in them or no.  
13 Now in as much as our Saviour jesus Christ the Son or God, and his forerunner john Baptist, do in their first preaching admonish us to Amend our lives: Let us study to forsake this ambitious vanity, so that every man in his calling, not imaginary, but such as God hath called him unto, appareling himself modestly, may in effect declare that he feareth God, and mindeth to live to edification: remembering that garments are as it were a notable blemish of sin, the occasion of garments, made as well to cover our shame, as to defend us from other the discommodities engendered in Adam's transgression: That the use of the garments in stead of pride and puffing of us up may tend to humility, making us to glorify God for his mercy and liberality towards us. Moreover that we take care, not to deck up our bodies which shortly must perish and rot, but to adorn our souls which are immortal, with holiness and good works in the sight of God. To be short, that cutting off our superfluities, we do therewith assist and relieve the poor members of jesus Christ, to the end that in the day of judgement, 
Mat. 25.  this blessed sentence, I was naked and ye clothed me, come therefore ye blessed of God my father, and possess the kingdom of heaven, may pass on our sides.   

Of excess and superfluity in feasts and banquets. Chap. 24  
NOw let us speak of banquets. No man can in these days make a feast without excess, and that excess must be also reproved and represented to the host by some one of the company, even of those that profess the religion: yet ordinarily in such sort, as the host accounteth it as a commendation of his magnificence & plenty. As also if he that seemeth to find the fault, chance afterward to make another, it shall likewise be such, as he likewise will look for the like censure, which he also will take to redound to the praise of his liberality and plenty. Hereto have relation all excuses of mean entertainment, and desire to take patience, even in a feast that sloweth with all dainties, and are motioned only to minister occasion to the guests to say that there is but over much, and by such a censure to get the commendation of plenty and liberality. Thus each man reproving and accusing other of excess, no man showeth any Amendment. Yet let us not think but these petty censures, proceeding either of worldly civility and flattery, or of Christian admonition, are so many sentences given by our own mouths, which shall be laid before us in the day of judgement to our condemnation. God hath ordained meat and drink for two principal purposes. First to nourish and relieve us, to the end that thereby recovering new strength and force (which fitly is called refection) we may every man apply ourselves to that service whereto he hath called us: But our banquets contrariwise do return us unprofitable, as growing so dull and heavy by our long sittings and plenty, that we are fit and more ready to sleep like hogs, then as Christians provided to follow our vocations: especially to here or read God's word, or to tend to prayers and meditation. And thus in our banquet we take not our refection but destruction. If a horse by eating too many Oats should grow heavy and slack to go or draw, we would beware of giving him too much, lest we should both lose our provender and weaken our horse: Even so in meat and drink and long sittings, if the plenty make us heavy and slow in our vocations, namely in the service of God, we have just cause to cut it off, and so to take away the abuse which is especially hurtful and to be condemned.  
2 If our studies were as much applied to make our feasts, as sober and simple, as they are plentiful and delicious, both our bodies would be better at ease, our souls more ready to their actions, and ourselves better able to relieve the poor. And indeed even in duty we are bound to lean more to sobriety then to superfluity and excess: to virtue then to vice: and to remember the saying of justine to this purpose, 
justine lib. 20  Frugality is the mother and nurse to all virtue. Yet do our abundance of dainties, our diversity of meats, and our inventions of new sauces and wantonness declare the contrary: So that now it will ask more time to learn to be a good cook to make the body sick, then to be a Doctor of Physic to minister health. We reprove such women as to the end to seem more beautiful and to allure men's fancies, do paint themselves: Yet we commend such cooks as can make diversity of sauces to provoke appetite to meat. Do we fear eating too little & an appetite accompanied with health? There was never man that repent his being sober, but many their eating and drinking too much. The best is therefore to use common and gross meat, for that is easiest gotten, soon and with least labour made ready, of lowest price, nothing so hurtful, and such as we eat not much off. The Romans' did eat either in public, or with their doors open, that every man might be a witness of their frugality.  
3 The second purpose and use of food is, to procure us to praise and glorify God for his goodness and liberality towards us. And therefore Saint Paul saith. Whether we eat, or weather we drink, 
1. Cor. 10.31,  or whatsoever we do, let us do all to the honour and glory of God. But to the contrary, which of us when we taste the savour of meat or drink, is in heart moved to say with David, O Lord thou art good and gracious? 
Psal. 119.68.  In how many of our feasts do we take occasion or argument to enter into the acknowledgement or discourse, of the goodness, sweetness, or power of God, the auctor of all goodness? Plutarck reporteth, that a certain nation called Siborites, 
Plu. in his banquets of the 7. Sages.  did usually invite Ladies to their feasts a year before hand, to the end that they might have time to provide themselves to come honourably, or rather in great pomp. But it were fit, saith he, when we are invited to a banquet, in time to prepare to come provided of speech, and honest, profitable and convenient communication. If this consideration could take place in a heathen Philosopher, what a shame is it for us Christians to come into company and feasts unprovided of such holy and virtuous talk, as might tend to God's glory and the edifying of the assistants? And indeed the sauce of Christian banquets ought to consist of wise, virtuous and holy discourses. But our want of instruction, and the starved affection of our hearts to virtue, do cause us to consume our time at banquets either in vain talk or in urging our guests to eat and drink. Xenophon and other Philosophers were of opinion, that it were good and profitable to collect & note down all table talk. If Christians, yea even ourselves that profess the reformed religion, 
Plut. in his Syme. lib. 1,  should put this in practice, what should we find in such registers? Words and discourses which the next day would be found unworthy our utterance, even such as even worldlings would be ashamed of. So long as the Church continued under the cross, at every feast the table talk consisted of holy communication, & questions of edification. But now such discourses are odious & annoy us. There is now no news but of merry sentences, savouring sometimes too much both of the world & the flesh.  

Plutarch in the banquet of the 7. sages.  4 The Egyptians in their banquets commonly exhibited that which they called Scelet, in which word they signified the bones of man dried, joined & knit together: and thereby admonished the assistants, that within some shorttime themselves should be like to the same. This truly was a means to restrain them from using their food with excess or vain speeches. At Metz in Lorraine they have a custom, that at marriage feasts the hangman in person cometh to demand a dish of meat. And this at such feasts ministereth occasion to talk of death, & of virtuous life. To many men these customs may seem bitter and not fit for banquets: but if we witted how ready we are to too much mirth & to offending of God in our banquets, we would confess that our diseases do require such Physic. jobs children were well taught & instructed, yet no doubt at their banquets one to another, whereto they invited their sisters, 
job, 1.  they could not bear themselves so soberly and modestly as were to be wished: Yet their father job, a man that feared God, sent unto them and purified them, and rising early offered sacrifice according to their number, saying in himself. 
Mat. 12.36.  It may be my sons have sinned and blasphemed God in their hearts. Thus did job every day. And undoubtedly we also do diversly and in sundry manners offend God in our feasts, if it be but in a number of vain frivolous speeches, of the which we must give account in the day of judgement.  
5 We are moreover for fear of offending God in our feasts, 
Plu. in his banquet of 7. Sages.  to stand upon our guard lest we there meet with dissolute persons. Chylon, one of the seven Sages of Greece had such a regard hereto that when he was invited to any feast, he would never promise to come before he knew who should be there. For, said he, of necessity a man must light upon such company as in a ship, or in the wars: yet is it not the part of a wise man voluntarily at feasts to meddle with any, whosoever. In like manner we read that Antigonus the son of Demetrius, being invited to a banquet, at the which he knew there should be some insolent & light women, asked the advice of the Philosopher Menedemus, who answered only that he should remember that he was a king's son: by that saying admonishing him to refrain and beware of all unhonest company & occasion of evil. How much rather ought we, who are the children of the king of heaven & earth, to remember to refrain from banquets or any other company, where there may be cause of riot & unthriftiness.  
6 Why? Will some men say, is it not lawful at feasts to have any talk but of God, or to use any communication but of religion? There is great difference between ever and never. Men use to water their wine for fear of drunkenness, and put salt in their meat to season it: even so must our speeches savour of sobriety & Christian reformation: We may rejoice together, yet in the Lord & in all modesty, beseeming the children of God. Besides in our plenty we must remember the poor, and the saying of jesus Christ to this purpose, Give Alms of those things which you have, and all things shall be clean unto you: 
Luk. 11.41.  Thereby declaring that the meat, at our feasts and other all our goods shall be unto us unclean, unless during such plenty we take care of the poor to relieve their necessities, by cutting off of our superfluity to help their misery. In the days of Assuerus, King of Persia, when Haman had obtained and published a decree, whereby all the jews that dwelled within the seven and twenty provinces of the kings dominions, should the thirteenth day of the twelfth month have been slaughtered: God by his wonderful providence reversed that bloody decree upon Haman, his children and their adherentes that hated the jews. And such was this victory and deliverance, 
Ester, 9.22.  that Hester and Mardocheus ordained in remembrance of so great a benefit, that among all other matters yearly the fourteenth and fifteenth of this month should be joyful and festival days, wherein they should send gifts to the poor, that they together with the rich might all rejoice in the Lord. Among the Romans' they had one law which inviolably they observed, namely, that no man should make any public feast before he had provided for the poor in his quarter. Where jesus Christ saith, 
Luk. 14. 13.  When thou makest a feast, call the poor, the naked, the blind and the lame, and thou shalt be blessed, because they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. He thereby showeth, that inviting those that invite us, we reap a simple reward for our pains and expenses in our feasts: For our payment is but, I thank you, or a dinner, or a supper: But contrariwise when we give to the poor, every dinner and supper is a treasure in heaven. Yet are we not forbidden to invite those that are able to requite us: But jesus Christ teacheth us that it is a wiser way to bestow the charges of our feast upon the relief of the poor, for where they want wherewith to requite us, we know that jesus Christ hath promised to recompense us in heaven.  
7 To this purpose are we to remember that we are not Lords, but stewards of the goods which we have received, upon condition to render account to him that seethe all, and most carefully commendeth to us the feeding of the poor. And therefore it is not lawful for us to spend so much as we list, but so much as we imagine in our particular of expenses shall be allowed in the record of the living Lord. Delivering to thy servant three or sour bushels of salt, is it to the end she should put the more into the pot and so by casting in of whole handfuls over salt their pottage? Yet the reproving of her, and saying that thy meaning was that she should take so much as was requisite sufficiently to seasen thy meat, will redound to thy condemnation. In this point may the heathen make us ashamed. Agasicles being demanded wherefore he lived so sparingly, considering his plenty of goods, answered that he who is able, must not spend according to his lusts or covetousness, but in reason, and as need requireth. The Lacedaemonian feasts were so well ordered, that they were termed schools of sobriety and abstinence: But such are the feasts of Christians, that less than the reversion might suffice the whole company, which notwithstanding, we suffer the poor to starve, who might be well fed with the superfluity thereof. 
Plu. in his banquets of the 7. Sages.  Plutarch writeth that Periander's feast to the seven Sages was moderate, and more sober than this ordinary diet, because he had invited wise men. Much rather should our banquetes, whereto we invite the children of God and professors of reformation be sober and moderate, to the end that the company of honest and virtuous personages (as Diocles one of the same seven even there noted) should be no increase, but rather a diminishing of expenses.  
8 Some men, to excuse their abundance in banquetes, do allege custom. But custom contrary to reason is a tyrant, who to get dominion reverseth all law. Others will demand, who shall first begin to break the custom of excess and superfluity? But men should inquire who shall first leave wickedness and do well, and while others continue in evil, defer to do good? In a case of mischief or wickedness we are not so long in deliberating: We never tarry for another to begin: We make post hast to evil. If a man speak of worldly gain, every man will be foremost, but if of loss, last. Yet in profiting the soul, we tarry for another to begin.  
9 Besides, 
Ephe. 5.16.  we are in these long sit to consider the loss of time: for Saint Paul to the contrary commandeth us to redeem time. But how? By forsaking the lusts of the flesh, that we may the better and the rather employ ourselves in our vocation. If sitting at such long feasts we would enter into meditation, and think that we sit there in the presence of God, who beholdeth how unprofitably we wast time, which is so precious, glutted with delicacy when many others starve for hunger, we would be even ashamed, and say, what do we here? Doth this life beseem the children of God? Do we thus watch for death and the day of judgement? Likewise, albeit the soul be not fed with past three or four Sermons in a week while the body hath at the least fourteen yet will we complain of the preacher if he stand above his hour: and never find fault with a feast that lasteth four or five: For custom and inclination breedeth content. It would be thought strange, if a man to a feast should bring his black hour glass for a full end, as he must to a Sermon.  
10 Some excuses men will allege, yet grounded likewise upon vice. And indeed this obstinate continuance in excessive and sumptuous banquets proceedeth of the ambition and vain glory before mentioned. Every man seeketh to make show of his riches and liberality above his companion. No man will remain indebted to him that inviteth him to a feast. Every one thinketh that he shall be noted of poverty or pinching, if he do not as an other man. But why should he not rather look to be reputed sober, a reformer, a man willing to give example to others, to change vice into virtue? 
Po●tius Cato Livy. lib. 34.  A certain heathen saith, Where there is a law for sobriety and modesty which a man observeth, it is not to be imputed to poverty, covetousness, or sparing, but to obedience and observation of the law. How much rather ought we Christians, whom God by so many precepts and decrees hath commanded to keep modesty and sobriety, constantly to reject such reproaches of the world and the flesh, and to be content with the testimony of our own consciences, that our modesty and sobriety proceedeth from the fear of God and a feeling of our own duties, which bindeth us to yield obedience to his ordinances? But we cannot resolve so to do? Why? Because that still we will seem better than other men, greater than we are and of more ability than we may bear. Oh cursed ambition and pride? Which to maintain, we do reject the will of God, we offend our neighbours and we, neglect the relief of the poor. If thou sayest, thou art able: Remember that thy ability cometh of God, who hath not given it thee to boast of, but that thy plenty may be an argument to relieve those that need: and to magnify the riches of the goodness and power of God to his glory.  
11 Well do we confess that God alloweth us to feast, and thereof we have examples in the holy Scriptures: neither do we restrain men to bread and water, or half an hours respite: God hath created meat and drink to be used. Yet (that according to the exhortation of jesus Christ, we may Amend our lives) it must be in sobriety and modesty. They must be powdered with, Christian speeches and discourses beseeming Gods children. There must be no excess either in plenty, in delicacy, either in long sitting. We must remember the needy and such as are in tribulation. 
Amos. 61  Our guests must be such as to maintain amity and to take occasion to praise God. To conclude, the root of ambition that lurketh therein, must be plucked up, that contrariwise in the abundance of God's benefits we may confess his liberality to his glory. Let us not expect others to be examples of our duties: but let us purchase this holy glory in the sight of God, to be the first that through his grace shall reform ourselves in practice of the saying of David, O Lord I have made haste, 
Psal. 119.60.  and delayed not to keep thy commandments.   

Of Voluptuousness in general. Chap. 15.  
THe vanity and excess in banquetes before reproved, doth here minister occasion to speak of the lusts and pleasures of the flesh: first in general: Then particularly in some kinds, as in drunkenness, gluttony, liquorousness, and fornication. As concerning voluptuousness in general, we have a number of sayings even of the heathen, whereby with common consent of all the world, and in all ages, the same have been reproved, and condemn, as dangerous, pernicious and not beseeming man. Architas the Tarentine said, 
Cicero in his book of old age.  there is no pestilence more mortal than voluptuousness, adding, that thereof proceed all treasons against the country, subversions of common wealths, secret communications with enemies, to be short, that there is not any enterprise so wicked, but by voluptuousness a man may be wrought thereunto. And proceeding in his argument, by many reasons he proveth that nothing is more repugnant to the excellency of man, or more detestable and pernicious than the same: And concludeth that there can be no fellowship between lust and virtue, and therefore that in the kingdom of voluptuousness, virtue cannot subsist. He saith farther, that about the same time that Cayus Fabritius was sent to King Pyrrhus, he heard that at Athens there was one that maintained, that every thing that man doth, aught to have relation to voluptuousness, and that when two Roman Lords heard him talking thereof, they wished that the Samnites and King Pyrrhus (than their enemies) might be persuaded to that doctrine, that so they might with greater facility be overcome. The like did Antisthenes hearing one command pleasures, also wish to his enemies: As also the like counsel did Cyrus follow and put in practice against the Lydians, 
justine in his first book,  whom he had subdued: for taking away their horse and armour, he commanded them to follow their lusts and pleasures, to the end that thereby losing their accustomed valour and virtue, they might together therewith forget also all courage to rebel.  
2 This voluptuousness engendereth so many vices and villainies, that such as compare it to a dream, the pleasure whereof at a man's waking vanisheth away, do say somewhat, yet nothing to the purpose. The Emperor Adrian goeth a little farther, when he compareth it to pills outwardly fairly guilt and rolled in Sugar, but within full of bitterness. Yet goeth he farther than they all, which saith that pleasure and sorrow are twins: For pleasure is no sooner hatched, but repentance is at hand, holding her as it were by the head ready to supplant her. And thereupon some have said, that she resembleth a smile, which presently is turned to sorrow and tears. And indeed, pleasure flieth and slideth away, leaving rather cause of repentance, than occasion of remembrance. Other have compared her to a painted sepulchre, fair without, but within full of mortal infection and stench. And Plato terming it a bait for all mischief, thereby sufficiently showeth, that such as give themselves thereto, are taken and killed, even as the fish that taketh the hook covered with the bait. Neither were they much mistaken that compared it to venom or strong poison tempered with hippocras or sweet milk. And indeed this voluptuous pleasure so poisoneth man, that it depriveth him of the reason and virtue of his soul, together with the help of his body, and maketh him unworthy to be reckoned among men. And in that respect, saith Cycero, he that is given to lust, judgeth all things, not by reason but by his own sense, and so thinketh that to be the best, which most delighteth him, and so doth easily consent to be carried away with pleasures, which long him more and more in calamity. Neither can we follow pleasure unless we renounce virtue, because that pleasure respecteth the particular, and virtue the good of the common. And therefore there is not so bad a Lord and master, as pleasure and voluptuousness, whose nature is to make a man ready to all mischief, and slow to any goodness. It weakeneth the body, as Diogenes noted, when to one given to lust and pleasure, he applied this saying of Homer, Child, thy life is short. The same Diogenes also acknowledging that which we have said, namely, that it is a vice unbeseeming man, doth aptly declare his mind. For in that the Athenians were much addicted to lust and pleasure, and the Lacedæmonians to sobriety and temperancy, as himself was travailing from Lacedaemon to Athens, being demanded whence he came and whither he would: he answered, that he came from among men, but was going toward women. And the same doth justine note in Sardanapalus, who, said he, 
justin is his first book.  lived in pleasures more sit to be a woman than a man, especially one that reigned over so many provinces. And in deed, that lustful life was the worker of his death, 
Cicer. li. 2. de finibus.  through the conspiracy of some that could not like to be governed by so voluptuous a king. And therefore did Cicero justly say, that he that giveth himself over to lust but one day, is unworthy the name of a man. And in deed, lust is more sit and convenient for hogs, than for a man endued with reason and understanding.  
3 To conclude, what greater injury can our enemy work us, 
Sen. Epist. 28  saith Seneca, than these lusts doth unto many? for plunging themselves therein, they get such a custom, that they become most miserable, in that they grow into necessity of things before superfluous, because they cannot be without them, and so do serve their lusts, which they cannot enjoy, yea, which is the type of all calamity, they love their own mishap. And this enemy is so much the more dangerous, because with the outward face & alluring baits thereof, it hath overcome the strongest and most valiant men in the world, as Hannibal, who after he had overcome his enemies, was conquered by lust and pleasure. It is a gulf or fire that devoureth man's substance and wealth, wherewith he should live & maintain himself and his family: and (which is another misery) a path to all wicked practices, namely, to popular seditions, wherein men may fish in troubled water, and find some pretence to get other men's goods, to prosecute their own pleasures. Pythagoras to that purpose said, that pleasure once entered into towns, engendered satiety, than violence, and lastly destruction: and contrariwise, that sobriety & temperance are the two means to shun such inconveniences. In like sense the Philosopher Heraclitus being required to show the original of sedition, and how it might be restrained, in stead of some long oration to the people, called for a little water and meal, & tempering them together, he drunk it, and so without any more speeches departed, thereby declaring that continence and sobriety were the means to maintain peace and concord.  
4 If the heathen, who had respect only to man, and to this present life, could say thus much a against lust, how far ought Gods children to detest it in respect of the life to come? 
August in a certain Sermon  And in deed he, saith Saint Augustine, who for a small pleasure giveth that for the which Christ died, namely, his body and soul, showeth that he esteemeth jesus Christ to be but a foolish and unwise merchant, that would redeem with such a price that which the voluptuous man esteemeth so little of, and giveth so cheap, when he giveth over himself to destruction for so small a pleasure, which will soon be over. When lusts & pleasures, saith Saint Ambrose, have wounded a man, they are gone, when they have brought him into misery, they are retired, and when they have made him most wretched they have forsaken him. Saint Barnard noteth three sorts of persecutions in the Church: the first by tyrants: the second by heretics, and the last by lusts and pleasures, whereto he addeth, that this last is the most pernicious, applying to that purpose this sentence, which he allegeth out of Esaie, In my peace my bitterness is most bitter. 
Esay 38.17  And then saith, Better is the persecution of tyrants, more bitter of heretics, but most bitter of all, is that of lusts and pleasures. The same doth Chrisostome confirm, saying, We incur more harm by the pleasures of the flesh, than by the most grievous torments of tormentors, for torments do beget martyrs, but lusts do beget Epicures. Of torments we form virtues, but of lusts we nourish & increase vice. And therefore we may compare our lusts to the apple which our first parents, transgressing God's commandment did eat in paradise, 
Gen 3.6 1. Tim. 5.6.  which being fair to the eye, was mortal to the mouth. Whereupon S. Paul saith, The widow that liveth in pleasure, is dead while she liveth.  
5 Sith then that jesus Christ admonisheth us to amend, let us take heed of so dangerous and pernicious an enemy, & to that end, let us remember all the sentences before mentioned, by the which every man may understand, that unless he mind to be altogether miserable and wretched, he must shun such lusts & pleasures. And by them no doubt is the common proverb meant, For one pleasure, a thousand sorrows: not in respect of this life only, but in respect of the life everlasting. To this purpose do we read that Lysimachus, when the Scythians had besieged him in a place, where for want of water he was forced to yield, after he had drunk fresh water, said, Alas, what a great felicity have I lost for a very short pleasure? If a Painim would so grieve for losing a temporal felicity, how much rather ought we that profess to believe God's word, & by the testimony of the same are to expect life and everlasting felicity, both to think and say, when lusts do assault us, Alas, wretch that I am, shall I for enjoying a brief & temporal pleasure, lose an infinite and eternal felicity?  
6 Moreover, let us eschew & shun all occasions that might induce us hereunto, namely, such company as is addicted to the same. For, as S. Augu. saith, his provocations are least, 
August. of the singularity of Clergy.  that never cometh among lusts & pleasures: for as the man shall hardly scape free from blacking or meal that converseth with millers or colliers, so shall he hardly escape pleasures that hanteth with those that are given to follow their lusts and pleasures. And as green wood laid upon the fire, albeit at the first it resisteth, yet in the end doth burn and is consumed, so is it with him that frequenteth those that give themselves to lusts & pleasures, albeit at the beginning he resisteth the evil, and for a while falleth not thereinto, yet by continual haunt, he finally falleth in with them. Furthermore, let us shun Idleness, the mother and nurse of all mischief, namely, of pleasure, according to the saying of old Cato, that by doing nothing, men learn to do evil: and this do we undoubtedly find to be most verified in the pleasures of the flesh. For as still and standing waters are easily corrupted, so are idle persons. Besides, there is nothing more repugnant to the true repentance of God's children, either to our grief, heaviness, and sorrowing for our sins, than pleasure. For as it is unnatural to kindle fire with water, so is it unpossible for pleasure to breed in a penitent heart that sorroweth for sin. The Lord of hosts, saith the Prophet Esaie, in that day did call you to weeping and mourning, 
Esay 22.12  to baldness and girding with sackcloth, And behold, joy and gladness, slaying of oxen and killing of sheep, eating flesh and drinking wine, and saying, Let us eat and drink for to morrow we shall die. Whereunto he addeth this horrible and fearful threatening: And the Lord of hosts hath declared unto me, Surely this iniquity shall not be purged from you until ye die.  
7 The sole consideration of the affliction and calamity of our brethren, might also suffice to make us to forsake all lusts & pleasures, 
2. Cor. 12.25.  remembering what Saint Paul saith, That the members have the same care one for another, if one member suffer, all members suffer with it. They therefore that with sorrow feel not the afflictions of their brethren, but give themselves to pleasures and delights, do manifestly declare that they be no members of the body, and so are to look for the curse by the Prophet Amos pronounced against those who living at ease do give themselves to the pleasures and lusts of the flesh, 
Amos 6.1  and do not mourn for the afflictions of joseph. Likewise, when the holy Ghost calleth us to a solemn acknowledgement of the feeling of our sins, 
joel 2.12.16.  he exhorteth us to fasting, weeping, and sorrow, adding, that the new married aught to come forth of his closet, & the bride out of her marriage chamber. They therefore that give themselves to lusts and pleasures, do sufficiently declare that they have no feeling, sorrow or grief, either for the afflictions of their brethren, or for their own sins, yea, which is worse, that they stand in no fear of offending God. Plutarch reporteth, that when Agesilaus was demanded what good the laws of Lycurgus had done to Sparta, 
Plutarch in his Apotheg.  he answered, that they had engendered contempt of pleasures, understanding thereby a sovereign benefit to the common wealth. If the laws of a mortal man were of such efficacy with the people that had no knowledge of God, what a shame and confusion may it breed with us Christians, when the laws of the great and heavenly lawegiver are not of force with us to abolish and root out this plague of lust & pleasure, out of the Christian church? The same Agesilaus having refused a present of sundry pleasures, offered him by the Thasians, 
Plut. in his Lacon. Apo.  and lastly by their importunity being forced to take it, commanded it to be distributed among the Helots, who were his servants, not much better than bond men amongst the Lacedæmonians, and yielding a reason for it, said, that it beseemed not the professors of virtue to use pleasure, how much less may it beseem Christians, even the children of God, to give themselves thereto? Agis, the last king of the Lacedæmonians, was in his youth given to all lusts and pleasures, but being established ruler of the land, 
Erasmus in his Apotheg. lib. 1.  he quite gave them over, and showed such an example of temperance and sobriety, that the use of pleasures quailing among his subjects, they also addicted themselves to sobriety: even so we Christians, albeit before the knowledge of the truth, we wallowed in the lusts of the flesh, yet being now raised to this honour and estate to be made kings and priests, yea even the children of God, ought now to be the more estranged from all lusts and pleasures, to the end, that after our example, all others may renounce the same, and imitate our sobriety. 
Rom. 13.14  And to conclude, to this duty doth Saint Paul's exhortation, that we should take no care for the flesh to fulfil the lusts of it, invite us.  
8 As before we have spoken of ambition, covetousness, 
Heb. 11  and pleasure, so that we may the rather detest these three plagues of our souls, we are still to look upon the example of Moses, who, as the Apostle to the Hebrues doth note, by faith overcame these three mighty temptations. First Ambition, when he refused the honour and glory to be called the son of Pharaohs daughter: secondly Covetousness, in accounting rebuke for Christ to be greater riches than all the treasures in Egypt: lastly pleasure, in choosing affliction with God's people, rather than the pleasures of sin for a short space.   

Of Drunkenness. Chap. 16  
NOw will we particularly speak of the two principal kinds of voluptuousness, namely, drunkenness and fornication. As concerning drunkenness, it is an ancient and perditious vice, deeply rooted in some, and in some countries almost past remedy. The Grecians in old time were noted to be mightily given thereto, and forced each other to drink by a certain measure, 
Plutarch in the banquet of the 7. sages.  as Plutarch noteth, alleging to that purpose the authority of Homer, yea, they would have no company with those that would not frame themselves thereto, and thereof grew the proverb, which to this day in their speech signifieth, Either drink, or be gone. Pliny writeth, that in his time drunkenness bore such sway in Italy, 
Plut. Simp. l. 4. 5. 6  that they would force their mares unreasonablye to drink wine. Which is worse, the Tartarians, Persians, and Grecians in their principal triumphs did celebrate drunkenness, Mithridates presumed to propound a reward to him that could drink most, and carry it away when he had overcome the rest in drinking. These examples do show, that the older that drunkenness is, the more have men been evermore inclined thereunto, and consequently, do admonish us to beware thereof, yea, this excessive disorder that hath taken such hold of divers, should teach us both to abhor and in time to resist this corruption, lest by degrees we climb to the type of all iniquity.  
2 Neither is this drunkenness any whit diminished in these days among sundry nations, that bear the title of Christians. Some do not think their guests sufficiently entertained, until they have forced them to drink themselves drunk. Of this valiancy and victory do some greatly vaunt, boasting that they can drink much, and make their fellows drunk. In some places so extreme is the excess, that he which is not disposed to be as drunk as others, must shun certain companies. See we not, even among those that profess the reformed religion (I cannot report it without shame and confusion) that some will have their glasses without feet, to the end there be no way to set them down until all be drunk? Others, who in stead of a foot, will have a bell, that in ringing thereof they may testify their valiancy in drinking off all? Others that proceed farther, and in stead of a bell have a die closed in it, wherewith to bind either himself to drink again, or his neighbours, according to the number of the pricks thereof. A most devilish invention, whereby by the hazard applied to drunkenness, to profane God's providence, and the use of wine, a most excellent creature. Other cursed inventions there are, wherewith to bind men to drink before they thirst, even to drunkenness.  
3 Yet are the inconveniences that thereof do ensue so apparent and grievous, and so noted even by the heathen, that it is wonderful that Christians should not utterly abhor it. 
Xenoph. in his first book of the instit. of Cyrus.  When Astyages, father in law to Cyrus, asked him why he refused to drink a cup of wine that was offered him, he answered: Because I took it to be poison: for this other day at a feast that thou madest to thy friends, I saw that every one that drunk of it soon after decayed both in body and mind, as having lost both sense and understanding. The same did a Lacedaemonian note, who being demanded why the Lacedæmonians drunk so soberly. 
Plut. in his Lacon. Apo.  To the end, said he, that others should not seek or take counsel for us, but we rather for them: thereby showing, that excess of wine so weakeneth man's understanding, that he is unfit either to give or ask counsel. And in truth there is no vice more repugnant to man's creation, who is endued with understanding and reason: for as by reason he is discerned from a bruit beast, so when wine depriveth him of his understanding and reason, it depriveth man of man, and placeth him in the degree of beasts: and this is well noted in the common proverb, That there is ape drunk, hog drunk, and lion drunk. For as experience teacheth, some being drunk, do grow like apes, full of follies and toys, some do fall on sleep, and wallow in their dens like hogs: and some do fall into quarreling, brawling, and fight, therein imitating the cruel nature of lions. And therefore it were but a just judgement of God, if beasts that drink to quench their thirst, were converted into men, and men that drink so far above their thirst, 
Seneca in his 84. Ep. to Lucil.  as to drown their reason, were turned & converted into beasts. What is drunkenness, saith Seneca, other than a voluntary madness? If thou couldst lengthen the estate of a drunken man into diverse days, the world would judge him to be a fool or a mad man: Such as lose their wits or reason by sickness or any other inconvenience, are worthy of compassion, but the drunkard is the more abominable, because he voluntarily depriveth himself of his wits, and wittingly taketh upon him the person of a beast and a mad man. And to this purpose, saith Plutarch, that every honest man that blusheth and is ashamed of villainous & infamous actions, must beware of drunkenness. For, as some say, Choler is in like degree as rage and fury, but drunkenness lodgeth and dwelleth therewith, or rather is fury itself: less in continuance, but more grievous in action, because it is voluntary, and of ourselves without compulsion we run into it.  
4 This loss of reason and understanding, 
Plut. of babbling & in his Simpoes. Dis. 3  engendered by drunkenness, appeareth in many in apish behaviour, as is aforesaid, by foolish words, and other vanities. In proof hereof doth Plutarch allege this saying of Homer: Such is the strength of wine, that it distracteth the wise man, it maketh the gravest personages to sing, laugh, toy, and dance, and to reveal the things which he should especially conceal. Where Herodotus doth say, that words swim upon wine, he meaneth, that wine maintaineth prattling, as water beareth up the body that swimmeth. This difference doth Plutarch make between a prattler and a drunken man, that the one speaketh foolishly at the table, and the other in every place, yet doth not the drunken man's foolish and vain prattling last while he is only at the table, but so long as the wine sumeth in his head: yea sometimes it is so troublesome, importunate, and noisome, that it is an intolerable burden to be forced to hear and to answer thereto. And the same doth Plutarch very fitly note, saying: If a drunken man come to visit a sick man, he troubleth him more than his sickness. If he be in a ship, he more annoyeth the passengers than the salt water: 
Horace in his Odes.  his praise of any man is far more cumbersome than his dispraise.  
5 In drunkenness resteth also this other folly above mentioned, namely, the revealing of secrets. And of this doth ordinary experience give us a note in many at all times. 
Horace in his Odes.  Horace saith, that pleasant wine revealeth secret counsels. The common proverb, In wine is truth, speaketh more generally, and is confirmed by this other old proverb, That which the sober man thinketh, the drunken man speaketh. And in this sense, saith an ancient Philosopher, Children, 
Plut. of prattling. Erasmus in his Chiliads. Cicero in the Topics. Plut. in in his Simpoes. Disp. l. 3.  fools, and drunkards tell truth. And Cicero, among such things as tend to procure credit when a man speaketh truth without dissimulation or lying, placeth childhood, dreams, impudency, folly, and drunkenness. And therefore saith an ancient wise man, there need no torment to procure confession of the truth, for it may with greater facility and more certainty be gotten by wine.  
6 There is also Lion drunk, as is aforesaid, and experience teacheth, that of drunkenness many times arise quarrels, strife, brawling, injury, murder, and other like inconveniences. Wine, sayeth Selomon, 
Prou. 20.1 Plut. of prattling. August. to a holy virgin. Seneca in his 84. Ep. to Lucill.  is a mocker, and strong drink is raging, and he that is wise will take no pleasure therein. Drunkenness (saith Plutarch) is a passion full of tumult, devoid of sense and reason. Many (saith Augustine) transported with wine, have committed most wicked and detestable murders. The example of great Alexander is notable, who in his drunkenness slew Clitus, one of his dearest and most faithful servants, which when he knew, having digested his wine, he would have died for sorrow. Hereto may we refer that notable saying of Pythagoras, that the vine yieldeth three grapes, the one of pleasure, the second of drunkenness, and the last of outrage: is also the saying of Anacharsis, that the first draft is for thirst, the second for sustenance, the third for pleasure, and the fourth engendereth wrath. And (which is more) the drunken man is a lion to himself, in that he iniureth and wasteth both his body and his goods. 
Bas. Ser. against Drunkards.  It is marvel, sayeth Basil, that the bodies of drunkards, being by nature of earth, being so moistened, do not dissolve into clay and mortar. 
Plut. Sim. dis. li. 3.4.5 August. to a holy virgin.  To such men (saith he) the soul is but salt to preserve the body for a time from rotting. Drunkards (saith Plutarch) do soon wax old, bald, and grey before their time. As Alexander, the conqueror of so many kingdoms was overcome by wine, 
Seneca in his 84. Ep. to Lucil.  so many towns long time besieged, have been taken and burned while the watch men have been drunk and a sleep. Seneca speaketh more largely, What calamities, saith he, have grown of drunkenness? By her have strong and most warlike people been delivered to their enemies: by it have towns, that have long held out against the enemy, been opened and taken: by it have whole Nations, 
Iust. l. 1  that obstinately have rejected the yoke of dominion of others, been subdued. To be short, such as in war have been invincible, have by wine been overcome. justine propoundeth a notable example in the Scythians, of whom he saith, that they were overcome first by wine, then by weapons. Neither are we to marvel that it cometh so to pass, for the drunkard perverteth all that he governeth, he maketh his body to reel & he along, he stoppeth and reverseth the principal actions of his soul, he drowneth the ship that he guideth, he overthroweth the chariot that he driveth, he looseth the army that he leadeth, but, which is the fullness of his mishap, by drunkenness, becoming twice a child, he rejecteth the government of others, but chiefly the covenant of God, and so casteth himself headlong into ruin and everlasting damnation.  
7 As jesus Christ admonisheth us to amend our lives, so truly should the consideration of the premises move us to shun this accursed drunkenness, as a pestilence, as Aeschilus' in old time called it. But especially the remembrance of the spiritual dangers, mischiefs, and inconveniences, even of everlasting death: the fruits of this drunkenness ought mightily to move our hearts wholly to renounce it. First, as there is no exercise more profitable for the children of God, for their salvation, or wherein God is greatlyer glorified, than in prayer, thanksgiving, and praises to the Lord: so is there nothing that sooner quencheth the use of the same, than drunkenness. Also, if ordinary sobriety, yea, even extraordinary fasting be sometimes requisite in prayer, that we may be the better disposed thereunto: what can the drunkards prayers be, but either none, or mere mockeries? And how shall we read God's word, or hear any sermon, when our heads are fraught with wine or strong drink? Again, if the sober do many times fall on sleep thereat, what are we to expect of the drunkard but brutish sluggishness, which depriveth him of all profit by the word of God? And is there any greater misery, than voluntarily to deprive ourselves of the fruit of prayer & God's word? When the Secretary or Counsellor is to confer with his prince about matters of great weight or importance, shall he make himself drunk, or come drunk into his master's presence? If we ought daily to pray unto almighty God, and by reading, (wherein truly consisteth and dependeth man's great felicity) hear him speaking unto us, do not we when we are drunk, deprive ourselves of this so familiar, profitable, and most comfortable communication with God?  
8 Again, how can a man that is given to drunkenness, employ himself in his vocation? It is not for kings, O Lemuel, said his mother unto him, 
Prover. 31.4  It is not for kings to drink wine, nor for princes strong drink, lest he drink and forget the decree, and change the judgement of all the children of affliction. And in that consideration the holy Apostle Saint Paul ordaineth, 
1. Tim. 3 3.8 Tit. 1.7 Levit. 10.9 Num. 6.3 Esay 5.11  that Bishops, Elders and Deacons, should not be given to wine, to the end the better to discharge their offices. Likewise in former days, the Priests in their waiting time, and the Nazarites, might drink no wine. Esay also speaking more generally, declared this inconvenience, thereto adding a threatening of God's horrible judgement for the same. Woe be unto them (saith he) that rise up early to follow drunkenness, and to them that continue until night, till the wine doth inflame them. And the harp and viol, timbrel and pipe, and wine are in their feasts, but they regard not the lords work, neither consider the work of his hands.  

August. in his 231. sermon of shunning drunkenness.  9 But let us more particularly enter into consideration of the inconveniences and mischiefs growing of drunkenness to those that are given thereto. First, as a long and sore rain, sayeth Saint Augustine, moisteneth the earth, and so converteth it into mire, that it cannot be tilled to bring forth fruit: even so our bodies distempered with too much wine, cannot receive the spiritual husbandry, neither yield any fruit beseeming the immortal soul. 
Chrisost. ho. 1. upon these words, Modico vino, etc.  We are, saith he farther, to beware that our bodies over moistened with wine, grow not, as it were, into salts or marshes, where there groweth nothing but weeds, frogs, serpents, and other like beasts. The drunkard, saith Chrisostome, is a voluntary devil, devoid of excuse for his destruction or obloquy with men. Drunkenness, saith Saint Augustine, is the mother of all wickedness, the argument of all offences, the root of all transgressions, 
Aug. to a holy virgin.  distemperance of the head, destruction of the senses, a storm of the tongue, waves of the body, shipwreck of chastity, loss of time, voluntary madness, infamous languishing, corruption of manners, dishonour to life, reproach to honesty, and death of the soul. Then he addeth, Drunkenness is an amiable devil, a lickerous poison, and a sweet sin. He that hath it, hath not himself, and he that is drunk, doth not simply sin, but is wholly converted into sin. In a mighty storm sometime both the ship and the men are saved by casting the goods into the sea: but the drunken man casting up the superfluity of his wine, for the ease of his body, produceth a witness, which crieth out for vengeance against both body and soul, for such excess & profanation of God's good creatures, as will swallow him up in the terrible sea of God's heavy wrath and indignation. The drunkard, saith Saint Augustine, pouring in his wine, 
Aug. in his book of repentance. 1. Cor. 6.10 1. Cor. 5.11.  is swallowed up of wine, and made an abomination in the sight of God, a contempt to the Angels, a scorn to men, deprived of virtue, and a confusion with the devils. Neither is it in vain that the Apostle Saint Paul denounceth to drunkards, that they shall not inherit the kingdom of heaven. And to show how far we are to detest and abhor this vice, he prohibiteth all conversation with those, who professing the Gospel, do give themselves to drunkenness.  
10 Is it not meet, that drunkards in the day of judgement should yield account of God's goods, which they have abused by drunkenness, whereby they have made themselves unprofitable to the service of God, through the abuse and profanation of his so good creatures, whereby they should have been induced rather to praise God: and for destroying their bodies with wine, which should have been to them as physic, by the sober use thereof to preserve them, as Saint Paul exhorteth Timothy, 
1. Tim. 5. 2● August. in a certain sermon  to drink a little in respect of his weak stomach and usual infirmities? But what shall we say to him that forceth another to drink himself drunk? Saint Augustine answereth, that in the day of judgement he shall be guilty both of his own sin, and of his sin whom he hath made drunken. Little do we think upon these judgements of God, yet can we confess with our lips, that there is nothing more certain than death, nor more uncertain than the hour thereof. Again, what is to be said of such as die in their drunkenness, as we read of Ela king of Israel, Ammon the son of David, 
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, quick into the pit of hell? Not without reason doth jesus Christ admonish us to beware, saying, Take heed to yourselves, least at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life, and least that dare come on you at unawares. Be not drunk, saith S. Paul, with wine, wherein is excess, 
Eph. 5.18  but be ye filled with the spirit. As if he should say, that as it is dangerous to be filled with wine, so, in as much as we cannot be without filling, he wisheth us that it be, not with wine, but with the holy Ghost, to the end we may be made perfect in all spiritual and heavenly graces.  

Rom. 13.13  11 The same Apostle admonisheth us, not to walk in gluttony & drunkenness, but so as we may be clothed with jesus Christ: thereby showing, that we must not presume of any union or conjunction with Christ, but with condition, that we forsake these corruptions of the flesh. 
1. Thes. 5.7  They that are drunk (saith he) are drunk by night. Thereby teaching, that nothing so evil beseemeth the children of God, whom he termeth the children of the day, & children of light, as darkness, which if men, even unbelievers, were not passed all shame, should not be seen in them, but by night, neither then, but upon condition to acknowledge the truth of the words of jesus Christ, 
john 3.20 Senec. Ep. 84. to Lucill.  He that doth evil hateth the light. And in deed, how many things, saith Seneca, do men in their drunkenness, which when they are sober, they will be ashamed of?  
12 This sole advertisement might suffice to resolve us, to shun drunkenness, and to practise the counsel of Pythagoras, who being demanded how a man might avoid it, 
Pluto. against the Sto●kes, & in his Apoth.  answered: By considering what we have said and done when we were drunk. But because for the most part our memory then faileth us, the Lacedæmonians in their public banquets used to bring in two or three of their Helots (a kind or servants not much differing from slaves) drunken, to the end, that by the insolency and filthiness of their drunkenness, their youth might learn what a villainous and abominable vice it is.  
13 Anacharsis marveled at the Grecians, who at the beginning of their feasts drunk in small cups, but when their thirst was over, in great ones: thereby declaring, that it is an unnatural course, as thirst decreaseth, to increase in drink. Yet this corruption reproved by a Heathen man, is in use among Christians, yea and so, that some at the first sitting down will refrain from drink, to the end, the better, as they term it, to bear the great blows, that is, to drink the great cups that shall come in the end. Men would never be so greedy and inclinable to this corruption, 
Eras. Apo. li. 3  if they would be content to drink, as Socrates said, such drink as would not stir up a desire to drink with out thirst. Yet mean we not to allow of the counsel of Lycurgus, who to keep men from drunkenness, commanded to cut down the vines. Lycurgus (saith Plutarch, was not so well advised, 
Pluto. of hearing of Poets.  when seeing some fall to drunkenness, and so to sin, he commanded to cut down the vines. It had been better, saith he, to have digged wells near to the vines, & so by a sober God to have bridled and corrected that frantic God, as Plato termeth him: hereby noting, that we must beware of the strength and licorishnes of wine, and a lay and assuage it with water.  
14 To conclude, let us remember the saying of Solomon, 
Prover. 23.29  To whom is woe, to whom is sorrow, to whom is strife, to whom is murmuring, to whom are wounds without cause, and to whom is the redness of the eyes? Even to them that tarry long at the wine, to them that go and seek mixed wine. Look not upon the wine when it is red, or when it showeth his colour in the cup, or goeth down pleasantly. In the end thereof it will bite like a serpent, and hurt like a cockatrice. Thine eyes shall look upon strange women, and thine heart shall speak lewd things. Let us hereunto add his Oration that defended the strength of wine: Oh ye men, how strong is wine, 
1. Esd. 3.18  it deceiveth all men that drink it, it maketh the mind of the king and of the fatherless all one, of the bond man, & of the free man, of the poor man and of the rich man. It turneth every thought into joy and gladness, so that one remembreth no manner of sorrow or debt. It maketh every heart rich, so that one remembreth neither king nor governor, and causeth to speak all things by talents. When men are drunk, they have no mind to love their friends or brethren, and a little after they draw out swords. Valerius Maximus writeth, 
Valeria, Max, lib. 3.  that in old time the use of wine was unknown among the Roman wives, lest they should fall into any reproach. For wine is the first step to fornication, and the woman that longeth after wine, shutteth her gates against virtue, and openeth them to vice. If we that profess Christianity, stood in as great fear of offending God & incurring his wrath, or casting ourselves headlong into hell, as the Heathen women were careful and constant in defending their honour, we would resolve never to drink any wine, rather than to incurie the danger of drunkenness.  
15 Some will reply, that albeit they drink much, yet they do never so far exceed, as to overcome their senses. But let them remember the woe that Esay denounceth, 
Esay 5.22 1, Pet. 4.3.  not only against those that drink away their senses, but also against such as be strong to swallow strong drink. S. Peter among our sins committed in the time of our ignorance, for which he wisheth us to be sorry, & hereafter to beware, noteth not only drunkenness, but also all unneedfull drinking. Wherein both Esay and S. Peter do show, 
1. Cor. 6.10  that where S. Paul hath pronounced, 
Prover, 21.20  that drunkards shall not inherit the kingdom of heaven▪ under the name of drunkenness, he comprehendeth all unnecessary drink. And in the same sense doth Solomon warn us to shun the company not only of drunkards, but of all swillers in of wine and strong drink.  
16 Why, say some, Is it not lawful for one to drink to another? Truly if men were so oblivious, as sitting at the table and being thirsty, they could not remember to drink, it were a deed of charity & courtesy, by drinking to them to remember them to drink: but when they remember to drink before they thirst, it is no great alms to drink to them. True, but it is a testimony of good will. Neither are we so severe or rigorous, as that we will simply condemn the custom and use thereof: only we would enforce this condition, that they should abide within the bounds of amity and sobriety, and not under the pretence of a testimony of good will, to press men to drink more than they need, neither to force them to that which they falsely term, doing of reason. For is there any reason that a man should drink before he thirst, or when he cannot brook it without his hurt? Is it a reasonable request, to urge another to drink as much as thyself? No, no more than to urge him to eat as much as thyself: or, having less feet, to wear as great shoes as thyself: or, to put as much wine in a little vessel as thou canst into a great. Others are not ashamed to say, It is the custom of the Country: but do they think, that that will be a sufficient excuse in the sight of God? A custom repugnant to good manners, is no custom, but a corruption and a vice that is to be rejected. Because the Heathen in old time did not account simple fornication between two unmarried persons a sin, is it not therefore a sin worthy death and everlasting damnation? God will not judge men after the custom of the world and man's opinion, but according to his word.  
17 Some will reply, that God created wine to rejoice man's heart: but with salomon's mother we will answer, that it must be given to those that faint in sorrow, 
Prou 31.6  whose hearts are in bitterness, not to those that are already unreasonable, fat and merry. It must (saith a certain Heathen man) be used soberly as a medicine. It must be so used, as out of the sweetness of the liquor we may take occasion to praise God for his goodness, not to offend him by abusing it. To be short, this use of wine to rejoice the heart, extendeth not to a brutish joy, to convert a man into an ape, an hog, or a lion, as is aforesaid, but to a joy that strengtheneth both heart and body, preparing and disposing every man to employ himself in his vocation.  

Gen. 9.21 Gen. 19  18 Finally, such as to excuse themselves do pretend the examples of Noah and Lot, do cover themselves with a wet sack. The one was drunk once, the other twice, both were drunk, but no drunkards. Neither is their example set down for us to follow, no more than David's adultery, & the infirmity of S. Peter, 
2. Sam. 11. Math. 26  who denied Christ, but rather that we should take heed thereof. As when we see a man fall, we will not fall as he doth, but look better to our feet, or else turn out of the way, lest we should fall as he did. Their example is but a representation of man's frailty, that we may thereof gather this instruction. If men endued with such holiness and virtue did fall, what shall we do, even we who live among drunkards, to which sin both of ourselves we are inclined, & by others forced, unless we stand well upon our guard, and do constantly resist the allurements and temptations thereof? And therefore let us well consider the cursed fruits of the drunkenness as well of Noah, who with his own mouth cursed his own son Chain, & all his posterity, as of Lot, who committed incest with his two daughters, to the end, that such as excuse themselves by their example, may expect Gods like judgements against them. To conclude, let us always think upon this saying of Heraclitus, That soul is best that is driest, and least wet in wine.   

Of Fornication and other whoredom. Chap. 17  
THe other kind of lust whereof we are now to entreat, is Fornication. The holy Scriptures noting man's monstrous corruption to be worse than beasts in this respect, propoundeth such abominable kinds thereof, that chaste ears do even abhor to hear them named. They be sins against nature, as in deed they be called, and therefore shall be judged by all such as deny not nature, common to man. As God also in his law hath commanded to root out such people, 
Levit. 18.20 Exod. 22 Gen. 19  so his horrible vengeance executed against Sodom and Gomorrha, shall take from such monsters all excuse in the day of judgement. Neither shall they whom God hath raised to authority and power, if they be slack to punish such abomination, escape God's vengeance, as he well declared in the person of Philip king of Macedon, who for dissembling the manifold complaints of Pausanias, for the injury to him done by Attalus in such abomination, finally in his full and nuptial triumph, 
Iust. li. 9  marching between two Alexanders, the one his son, the other his son in law, lost his life by the hands of the same Pausanias, whom God made the executioner of his judgement, to punish the kings slackness. It shall not need likewise to stand upon marriages within the degrees prohibited by the Lord: 
Levit. 20 Deut. 18  for to the express prohibition of them, there is also added a commandment to root out such people. Neither may we reply, that it is a precept of the old Testament. For in this respect the laws of Heathen Emperors do concur with the law of Moses. And seeing that God hath pronounced, that for such iniquity the unbelievers have been punished and driven out of their countries, 
Levit. 18.27 1. Cor. 5  it appeareth that it is the fundamental law of nature, which no man may deny. The Apostle likewise so sharply reproving the incestuous Corinthian, whom he commandeth to be delivered to Satan, doth sufficiently show, that this law is perpetual. And in deed, it is so rooted in man's heart, 
Tacit. l. 12 Sue. in the life of Claudius.  that when the Emperor Claudius would have married his niece, his brother's daughter, he durst not do it until, as it were even by force, he had wrested a decree from the Senate of Rome, whereby it was decreed that such a marriage should be lawful, yet durst not any after him and his example practise this wicked toleration, but only one of his freed men, who did it to please his lord 
Dieu in Nerua.  The Emperor Nerua freed the Senate from this reproach, by abolishing this their permission by an express prohibition, wherein he decreed that no man should marry his brother's daughter. Leaving therefore these unnatural abominations, we will entreat only of two kinds of fornication, too common even among Christians, yet most pernicious and damnable.  
2 The first is adultery, wherein we understand the sin committed by those of whom either one or both are else where tied in marriage. True it is, that some even in our days, namely, that miserable Italian Apostata, Bernardine Ochin, hath maintained, that a married man may without adultery marry more wives, especially relying upon the examples of Abraham, jacob, David, 
Tremelius & junius.  and other holy personages of the old Testament. But we are to note, first that some learned men of our time are of opinion, that God in his law doth expressly forbid man to have sundry wives at once. And to that sense do they expound this place usually translated, Thou shalt not take a wife with her sister during her life: 
Levit. 18.18  which they translate thus, Thou shalt not take a wife adjoining her to another, and this their translation they confirm with strong and sound reasons. Whereof it must follow, that such as have taken sundry wives together, have transgressed the express law of God. And albeit this corruption was not in those days (as it should seem) expressly reproved in such as were given thereunto, but rather by the Lord tolerated and suffered upon some reasons, 
Gen. 2.18.  yet is it without doubt formally repugnant to the institution of marriage. And indeed God saith, It is not good that man should be alone, let us make him a helper. Here he neither speaketh of sundry helpers, but of one only, neither created he for Adam sundry wives, but only one. 
Mat. 19, 5.  And jesus Christ expressing the meaning of Moses, saith. And two shall be one flesh. Thus he speaketh of two, not of four or siue in one flesh. And for this cause albeit Idolatry be a more grievous sin then Adultery, yet doth Adultery only dissolve marriage and ministereth just cause of divource, 
1. Cor. 6.16.  because the party becometh a member and is made one body with her, to whom he is adjoined by carnal copulation: and in that he can not be a member of both be breaketh the first bond. Whereof it necessarily ensueth that the married man companying, with a maid or a wife, and so becoming a member of her and one body breaketh his bond with the first, and consequently is an Adulterer. And this is it which jesus Christ expressly confirmeth, saying Who so putteth away his wife, except for whoredom, 
Mat. 19.9.  and marrieth another, committeth adultery. Here he evidently declareth that so long as the first bond remaineth in force, even so long as he hath put her away without cause, so long can he take no other wife, unless he commit Adultery.  
3 It also seemeth that Saint Paul ordaining that a Bishop should be the husband but of one wife, 
1. Tim. 3.2.  did in his time tolerate this corruption in others, who having already two wives, embracing the Gospel did convert to Christian religion. Yet in that he forbiddeth every such, notwithstanding whatsoever excellency in gifts, not to be called to any public office in the Church, he thereby sufficiently declareth it to be a corruption and spot of reproach: And that surely he would never have suffered any professor of Christianity to have taken two wives. 
1. Cor. 7.2  As also he plainly showeth his intent where he saith: To avoid fornication let every man have his own wife and every wife her husband. Thereto adding, The husband hath no power of his own body, but the wife, and thereby evidently declaring, that if the husband taketh another wife, and accompanieth with her, he doth injury to his first, in that without her consent, he taketh upon him to dispose of that which is in her power, and separateth himself from her, to become one with her whom he then taketh. Is not this therefore directly repugnant to the prohibition of Saint Paul, 
1. Cor. 7.5.  who willeth that one should not defraud another? Hereto he addeth, For he that is married careth for things of the world, how he may please his wife and is divided. He saith not, how he may please his wives. But beside, how should he be divided, if he had many? Albeit therefore that God in old time did bear with this corruption of having many wives, yet doth it not follow that it was lawful: But we must so resolve herein, as jesus Christ speaketh of the book of divorce. Moses (saith he) suffered it because of the hardness of your hearts, 
Mat. 19.8. Instit. lib. 1. Tit. 10. de Nupt. § affinitatis.  but it was not so from the beginning. Let us therefore, with the Emperor justinian, conclude that it never was, nor never shall be lawful to take and have two wives at once. In correspondence whereof if the married wife companieth with another, albeit unmarried, yet she committeth adultery: as also the man if he take an other beside his wife, albeit a single woman, and holdeth her as his concubine, or taketh her to wife, or howsoever else, yet doth he likewise commit adultery. 
Augustine of adultery in married men to Pollent.  And indeed it were no equity, saith Saint Augustine, that men should require of their wives that faith which themselves will not perform. And thereupon in many other places he upholdeth that it is adultery, if a man, by any means whatsoever, breaketh that faith of marriage whereto he is adjoined.  
4 This point thus resolved. Let every one, man and woman, that is tied by marriage, abhor all carnal conjunction with any other than her to whom he is so tied by marriage. For it is adultery and by God's law forbidden, where he saith. Thou shalt not commit adultery. 
Exod. ●0. Deut, 5. Mat. 10.19. Levit. 20.10. Deut 22.22; joh. 8. History of Susanna. ver. 41.  And albeit this restraint made by the living God, might sufficiently move our consciences to beware: yet knowing the hardness of many men's hearts, as also to take from them all excuse, he commandeth adulterers whether man or woman, to be put to death. And thereupon the jews conventing before jesus Christ a woman taken in adultery, acknowledged that Moses commanded to stone such offenders: as also we see that Susanna charged with the like offence, was condemned to die. Which is more. God from time to time hath evermore even among the heathen & unbelievers, declared that the committing of adultery deserved death. 
Gen. 20.11,  And indeed when Abimelech king of Gerar had taken Sara Abraham's wife, to have enjoyed her, God presently closed the wombs of all the women of his house that they should not conceive: and appearing to himself, in express words told, him saying. Abimelech, thou shalt die, 
Gen, 26.11. Deut. 22.24.  because of the woman whom thou hast taken, for she hath an husband. Likewise his successor Abimilech, also king of the Philistians at Gerar, knowing that Rebecca was isaack's wife, decreed death to any that should touch her. Which is more, this sentence of death, 
Gen. 38.24,  even by God's decree took hold likewise of her that was only handfast: for having consented to this iniquity, the law commandeth that both should be put to death. And thereupon judah the patriarch seeing that Thamar his daughter in law (for he had promised her in marriage to his son Sella) had played the harlot, he presently condemned her to death, even to the fire, saying, Let her be burned.  
5 Likewise adultery, even among the heathen, was always accounted abominable. 
Arist. 2. polit 6. pen.  Plato esteemed it to be a great wickedness, worthy reproach: And Aristotle saith: Let the man or woman that accompanieth with any other than his moiety be esteemed among the basest and most infamous things that are. 
Gen. 26.10.  And in that respect Abimelech said to Isaac. One of the peopl had almost lain by thy wife, so shouldest thou have brought sin upon us. And by Abraham's speeches it seemeth they accounted adultery to be more grievous than manslaughter: 
Gen. 20. 1●,  for this was the excuse that Abraham made to Abimelech. I thought surely, the fear of God is not in this place, and they will slay me for my wives sake. Hardly shall we find any people or nation but hath decreed some notable punishment against adultery. The Egyptians did slit the woman's nose, 
Diod. Sic. li 5. Val. Max, lib, 6. of justice.  and inflicted a thousand stripes upon the man, even almost to the death. Zaleucus the Locrian law giver ordained that both the adulterer's eyes should be pulled out, and because the law should not be in vain, when his own son was taken in that fault, he caused to pull out two eyes, one from his son, and another from himself. The Germans in old time caused the adulteress to be brought naked before her parents, where they cut off her hair, 
Cor. Tacit. Procop. in the wars of the Got. lib. 1. Instit. de pub. iudic. § Item. Leg. julia. lib 1. c. ad leg. juli. de adult. Lucian.  and then leading her through all the chief streets, her husband did scourge her with rods. The Goths, albeit a barbarous nation, did account adultery worthy of death: as also did the Athenians in old time: as we may certainly gather by a certain Oration of Licias, wherein he entreateth of the death of Eratostenes who suffered for adultery. The famous laws of the twelve tables decreed death against the adulterers: as did also among the Romans' the law julia, established not by julius Caesar as some suppose, but by his successor Augustus. To be short: Saletus of Crotone published a law whereby such as committed adultery should be burned.  
6 By the Civil laws, 
Lib. 1. Diges● de extraor. crim,  he that did but solicit a woman to allure her to adultery, albeit it came not to execution, was punished. Likewise notwithstanding the great licentiousness among soldiers in the wars: yet if a soldier chanced to be convict of Adultery, 
Dig. de re milit. Ropiscus in life of Aurelian.  he was disgraded from bearing of arms, & sent home with shame. And because this injury, if it be done against a man's host or hostess, is the more detestable, the Emperor Aurelian finding a soldier, that had defiled his hostess, he caused his legs to be fastened to two bows, forcibly strained down: which being let go, rend the soldier in pieces. Thus by the premises we perceive that Adultery evermore and among all nations, even among the heathen and unbelievers, hath been in such detestation, that as all men judge it worthy of rigorous and exemplary punishment, so the most part, concurring with God's law, agreed that such as committed it, should be put to death: But now the remissness and slackness of Christians hath bred such an excess in this iniquity, that in many provinces it is the greatest praise that can be given to Gentlemen and Ladies, to say they have been true observers of plighted saith in marriage, which is noted to be a rare virtue. Th● heathen in this point were more religious & holy, for in many years there was not a known adulterer among the Lacedæmonians. 
Plutarch in his Apotheg. Plutar. of the excellency of marriage  Yea and Plutarch writeth that among the wives and maidens of Ciana it was never known that there chanced either adultery or deslouring of any maid, in the space of seven years. And albeit among the heathen simple fornication was accounted no sin, yet when there was one brought to great Alexander, not a maiden as he hoped, 
Eras. in his Apothe. lib. 4.  but a married wife, he sent her away again untouched. But where shall we find the like temperance and resolution against adultery among Christians? Yet are the words of jesus Christ, where he saith, Amend your lives, directed unto us.  
7 That we may therefore Amend, let us remember first the sentence of death pronounced by the Lord against adulterers, as is afore showed. Let us, I say remember that they which commit this iniquity do deserve to be delivered to the executioner, & consequently to shameful death. And albeit the mortal judges do not execute this commandment of God, 
jud. 19 &, 20 &. 21.  yet let not adulterers think that they shall escape God's hand, whose power extendeth far enough diversly to punish them even in this world, but chiefly in the world to come. The Levites concubine that had played the harlot incurred horrible punishment, in that the inhabitants of Gabaa had so far oppressed her with their abomination, that she died suddenly. 
jere. 29.23.  jeremy noteth God's horrible judgement against Zedechias and Achab, adulterers and false Prophets, saying, All they of the Capti●i●ie of judah that are in. Babel shall take up this curse against them and say, the Lord make thee like Zedechia and like Ahab whom the King of Babel burnt in the fire, because they have committed villainy in Israel, 
1. Kin. 11.  and have committed adultery with their neighbour's wives, and have spoken lying words in my name. Into how many horrible Idolatries did Solomon fall, when transgressing God's commandment, he was not content with one wife, but took almost as many Concubines as there be days in the year, 
1. Kin. 11.4.11.  besides seven hundred wives that he had married? His example teacheth us how fair man doth exceed, when he forsaketh the law of God. Besides that the history noteth, 
2. Sam. 11.  that his wives alienated his heart & set it upon strange Gods, and that for his transgression, God rend from him the ten Tribes in the days of his Son and successor Roboam. 
2. Sam. 12.10.  What caused David by the sword of the Ammonites to slay his faithful servant Urias, but the adultery committed with his wise? God was blasphemed, and against him was this sentence pronounced, That the sword should never departed from his house.  
8 God also sometime suffereth that he which defileth another man's wife, receiveth the like measure in his own. 
2. Sam. 16.22.  When David had committed adultery with Urias' wife, his son Absalon publicly defiled his own Concubines, as God had foretold him. 
job. 31.9.  And this is it that job noteth, saying. If my heart have been deceived by a woman, or if I have laid wait at the door of my neighbour: Let my wife grind to another man, and let other men bow down upon her. For this is a wickedness and iniquity to be condemned. Among the three young men that had laid their sentences under the kings pillow, 
3. Ezra. 4.26.  he that had written that woman is strong, among other his reasons addeth this: Many have perished, and have erred and sinned for woman. Denis the king or rather the tyrant of Siracusa, understanding that his son had committed adultery, wrathfully reproving him, 
Plut. in his Apotheg.  demanded whether he had known the like offence in him: Whereto his son answered that his father was not borne a King's son as he was, but his father replied saying. Neither shalt thou, if thou continuest this wicked life, leave a son to inherit this kingdom. Herein he showed a virtuous life, and used a wise speech for a heathen king. And as Erasmus noteth, this tyrant thought his son worthy to be disinherited for adultery, which in our days the greatest do make but a sport and pastime. Yet Solomon goeth farther and saith, that if a man touch another man's wife, 
Prou. 6.27.  it will be his destruction & will bring upon him God's horrible & inevitable judgements. Can a man (saith he) take fire in his bosom, and his clothes not be burnt? Or can a man go upon coals and his feet not be hurt? So he that goeth into his neighbour's wife shall not be innocent, whosoever toucheth her. A thief that stealeth to satisfy his hunger, is not utterly despised, but if he be sound, he shall restore seven fold: He shall give all that he hath: but he that committeth adultery with a woman, he is destitute of understanding: He that doth it destroyeth his own soul: He shall find a wound and dishonour, and his reproach shall never be put away. For jealousy is the rage of a husband, who will not spare the adulterer in the day of vengeance. He cannot bear the sight of any ransom, neither will he consent though thou augment the gifts. And in an other place. 
Prou. 5.3.  The lips of a strange woman drop as a honeycomb, and her mouth is more soft than oil: But the end of her is bitter as woormewoode, and sharp as a two edged sword. Her feet go down to death, and her steps take hold on hell. Keep thy way far from her, and come not near the door of her house. Lest thou give thine honour to others, and thy years to the cruel. Lest a stranger should be filled with thy strength, and thy labours be in the house of a stranger: And thou mourn at thine end when thou hast consumed thy flesh and thy body: and say: how have I hated instruction, and my heart despised correction? Again speaking of him that suffered himself to be overcome by the enticements of a wanton woman, he saith: He strait ways followeth her as an Ox that goeth to the slaughter, and as a fool to the stocks for correction. Until a dart strike through his liver. As the bird hasteth to the snare, not knowing that she is in danger.  
9 Notwithstanding all adulterers are not exemplarily punished in this life, yet doth it not follow that either they have not so deserved, or that God's threatenings are in vain: for he is righteous and true. And albeit in their hearts they be not touched with the apprehension of such mishaps and calamities as are incident to adulterers, even in this life: Yet at the least, let the horrible sentence of death and everlasting dammation pronounced against them by the holy Ghost, 
1. Cor. 6.10.  cause them to resolve to leave it. Adulterers saith S. Paul, shall not inherit the kingdom of God. Again, Marriage is honourable among all men, and the bed undefiled: but whoremongers and adulterers God will judge. Neither may we think to escape the hand of almighty God, 
Heb. 13: 4.  the judge of the world, who seethe the hidden things. For as Solomon speaking of adulterers, doth say, The ways of man are before the eyes of the Lord, 
Mala. 3.5.  and he pondreth all his paths. His own iniquities shall take the wicked himself and he shall be holden with the cords of his own sin. 
Prou. 5.22.  Again, I will come near, saith the Lord, to judge you: and I will be a swift witness against sorcerers and adulterers. 
Numb. 5.11  And this is evidently confirmed in that in old time he ordained that the woman suspected of adultery should drink a certain water, delivered to her by the high priest, upon condition that having committed adultery, if she denied it, her belly might burst and so she might perish.  
10 Let us therefore abhor this abomination, 
Deut. ●●●●.  and shun all occasions that might move us thereunto. God in old time ordained that if two men strove together, and that one of their wives should take the other by his privities, her hand should be cut off, without favour, 
Deut. 22. 1●.  albeit she did it simply to save and deliver her husband: What shall be then done in such villainous conjunctions proceeding from lustful hearts bend to adultery? Because the jews ware no breeches, God commanded them to use Laces at the four corners of their garments, lest by any occasion, 
Deut. 22.5.  either mistaking or otherwise, that might be seen, which by the example of our first fathers and nature itself, we are taught to hide. Which is more. God among the jews so biddeth the woman to wear the man's garment, or the man the woman's? whereto the law addeth. Who so doth it, is an abomination to the Lord. Why? Will some say: Is that such a fault? No, but he teacheth that we must prevent all danger of falling, as also that the woman thereby enboulden not herself to forget all modesty, neither the man to enure himself in effeminate wantonness, unworthy his nature. To be short, he teacheth that the form of modest attire, each one in his kind and calling, is a good warrant for chastity. Many heathen have showed themselves very virtuous and careful to shun all allurements and occasions that might induce them to this iniquity. We read that Great Alexander, having overcome Darius, would not see his wife who was very fair, lest he might have been alured to lust after her. When cain's Gracchus was governor of Sardynia, he prohibited all access of women to his house, except of such as came to crave justice. 
Plut. in his Apotheg, 1. Cor. 35.33.  And Hieron of Sicill condemned the Poet Epicharmus in a great fine because in the presence of his wife, he had used dishonest speeches. And indeed as Saint Paul saith, Evil words corrupt good manners.  
11 To conclude let us consider, 
Plut. in his Laconic. Apotheg.  and in our hearts writ the answer of Geradatas the Lacedaemonian to him that asked what punishment Lycurgus had decreed against adulterers. None, saith he, for we have none such among us. But if there should, saith the other? The Lacedaemonian answered, he should satisfy with such an Ox as stretching his neck over this hill (pointing to a high hill) might drink of the river that runneth at the foot of the same: hereto when the other replied that it was not possible to find any such Ox, neither is it possible (saith the Lacedaemonian) to find any adulterer among us who have banished from among us all riches, pleasures and excess in apparel: And contrariwise do especially commend modesty, temperance, and due obedience to the Magistrate. If God's authority move us not to shun adultery and to detest it, likewise to avoid all occasions and allurements to that iniquity, we surely do deserve to be sent to the school of that heathen Lacedaemonian, there to learn to flee from every thing that may minister occasion to offend God, namely to commit adultery: Otherwise the Lacedæmonians with whom there was found no adultery, so long as they kept the laws to them given by a mortal man, shall be judges against the Christians, among whom through their contempt of God's holy ordinances we daily see so many adulterers.  
12 And thus much we may add, that man committing adultery sinneth more grievously than woman, 
●omb. lib. 4. dist. 35. C. Christian 32. q. 5.  in that it is his part to surmount her in virtue, and by his good example to direct her: as also her sin is the greatest by reason of the confusion and supposition of children and thereby transferring lands and goods to those that have no right therein. 
Pro. 2.17.  But in as much as in either of them there is breach of faith and covenant with God, as Solomon saith: their sin is equal and they shall be equally punished in the day of judgement.  
13 As concerning the other kind of fornication committed between free persons, such I mean as neither the one or the other are knit by marriage. True it is that the heathen never made any great account thereof. But they be neither our lawgivers, nor our judges: but only our living God, who forbidding adultery, doth also forbid all carnal copulation that is not in marriage. Let every man, saith Saint Paul, possess his own vessel in holiness and honour, and not in the lusts and concupiscence, 
1. Thes. 4.4.  as the Gentiles which knew not God. The Apostles likewise knowing this corruption of the Gentiles expressly condemned the same among Christians: and that doth sufficiently appear in that writing to the faithful that were converted and lived among the Gentiles, 
Act. 15.20.  they expressly commanded them to beware of fornication. And as for such profane Christians and scorners, as dare avouch that it is not prohibited in the old testament, but in the new only they offer great injury to God's holiness. And indeed the only reason why, as Saint Paul teacheth, God ordained marriage, namely to avoid fornication, 
1. Cor. 7.2.  doth sufficiently prove that marriage being ordained even from the beginning of the world, all carnal conjunction among those that then also were unmarried was had in detestation. And that is it which the Apostle to the Hebrews noteth, when having said, 
Heb. 13.4.  That marriage is honourable among all men and the bed undefiled, he addeth, but whoremongers & adulterers God will judge. For in that manner opposing whoredom against marriage, he plainly declareth that Almighty God by instituting marriage did intend to curse all other carnal copulation committed out of marriage. 
Deut. 23.17.18.  And hath he not by the mouth of Moses expressly said. There shall be no whore of the daughters of Israel, neither shall there be a whore keeper of the sons of Israel? Likewise to declare how greatly he doth detest it, he forbiddeth the bringing of the hire of a whore, for any vow into his house.  
14 But we shall not need long to insist upon a matter so evident & certain. 
Gen. 34.25.  Truly the sons of jacob committed a wicked and detestable offence, when they used circumcision as a cloak or pretence to murder the inhabitants of Sichem for their sister's sake, whom the king's son had deflowe: Yet in that murder doth God evidently show what estimation he maketh of chastity, when he doth so horribly punish the fornication of Sichem with the death of himself, his father and all his people. 
1. Cor. 10.  But especially when Saint Paul admonishing us to beware of fornication, propoundeth the examples of God's judgement executed against the jews, of whom for their fornication God in one day slew three and twenty thousand, he doth plainly teach us by the representation of this example taken out of the old testament, that God even from the beginning hath evermore condemned and most terribly punished whoredom. And in as much as jesus Christ came not to enforce the law, but to declare the true sense and use thereof, every place of the new testament that condemneth whoredom, is a witness that God hath forbidden the same ever since the time of Moses.  
15 Much rather are we Christians to abhor it, even we that have received at God's hand far greater benefits than the jews, and are more plainly, evidently, and at large instructed in the will of God, as concerning the preserving of our bodies and souls in all pureness and chastity. This is the will of God, saith Saint Paul, 
1. Thes. 4, ●. Colos. 3.5.  even your sanctification and that ye should abstain from fornication. Again, 
Ephe. 5.3.  Mortify your members which are on the earth, fornication, uncleanness, inordinate affection, and evil concupiscence. In another place he proceedeth farther, saying. But fornication and all uncleanness, let it not be once named among you, as it becometh Saints. If these admonitions do not sufficiently penetrate our consciences, to resolve us to Amend our lives and to fly from whoredom: the rather to abhor it, let us note what punishments God inflicted upon fornicators and adulterers. We have already touched the example of his horrible judgement in killing 23000. 
1. Cor. 10.8.  Iewes in one day for whoredom, which Saint Paul propoundeth to divert us from the like offence for fear of the like punishment: But especially we are to fear the sentence of death and everlasting damnation pronounced by the Sovereign judge against whoremongers. Whoremongers, 
1. Cor. 6.10. Heb. 13.4.  saith Saint Paul, shall not inherit the kingdom of God. What shall then become of them? The Apostle answereth that God shall condemn them. And because the world hath never been free from scorners, who apprehending no part of God's judgements have endeavoured likewise to divert others from fear thereof. 
Ephe. 5.5.  Saint Paul having urged the consciences of the Ephesians in saying. Ye know that no whoremonger, no unclean person hath any inheritance in the kingdom of Christ and of God, he addeth, Let no man deceive you with vain words: for for such things cometh the wrath of God upon the children of disobedience. And this word cometh he doth use, as if he had even pointed unto it, and showed it descending out of heaven. Saint john describeth unto us this wrath and condemnation in a fearful manner, 
Apoca. 21.8.  saying, The portion of the whoremongers shall be in the lake which burneth with fire and brimstone, which is the second death. And to the end to make them the more sensibly to feel that God hath rejected them Saint Paul commandeth that they should be excommunicated, and that we should forbear to converse with them, 
1. Cor. 5.9.  unless to the end to bring them to repentance.  
16 To conclude, let us note the lively & pregnant reasons that Saint Paul propoundeth to make us to abhor whoredom. Know you not saith he that your bodies are the members of Christ? 
1. Cor. 6, 15.  Shall I then take the members of Christ & make them the members of an harlot? First let us remember that our spiritual union with Christ concerneth not the soul only, but also the body, For we are members of his flesh and his bones. 
Ephe. 5.30.  Otherwise we should have but a weak hope of the resurrection, if the conjunction implied not the whole person composed both of the body and soul. And this our conjunction with him is such that we are all one with him, as being members of his body, & taking life from the same spirit, as he also saith. He that is united and conjoined to the Lord, is one self spirit. But what of all this? 
1, Cor. 6.17.  Even the same that S. Paul saith, He that committeth fornication taketh a member from the body of Christ, & maketh it a member of a harlot. And indeed as he addeth, He that coupleth himself with a harlot is one body, as it is written. Two shall be one flesh. It must therefore of necessity follow either that Christ must together with the member of his body, be taken and united to the harlot (which even to imagine is most horrible) or else the member must be plucked from the body of Christ, when it is coupled and united unto the harlot, which also is detestable, as he showeth, saying God forbidden.  
17. His second reason is this. Every sin that man committeth is without the body: but he that committeth whoredom sinneth against his own body. Which some do note, as if whoredom did therein print some greater blemish of villainy and infamy than any other sin. As also S. Paul, speaking of sin against nature, saith. 
Rom. 1.24.  They have defiled their own bodies between themselves. Otherwise, that he sinneth against his own body, in that he & the whore with whom he sinneth, are one body. Besides, that being an excellent member of the body of Christ, he sinneth deeply against his body in pulling it off from the body of Christ and making it a member of a villainous whore, and thereby becoming one body with her,  
18 Saint Paul's third argument is this. Our bodies are the temples of the holy Ghost. But the holy Ghost cannot abide in any unclean or polluted place: We do therefore by whoredom drive away the holy ghost & make ourselves an habitation for the unclean spirit, which is the Devil. To conclude, he saith, 
1. Cor. 6,  we are no longer our own, & why? Because God hath bought us with a price. In that he delivered his son jesus Christ to the death for us. And therefore, as he addeth, we are to glorify God in our bodies & in our spirits, which are his, & not to commit such villainous sacrilege as forsaking God to give to a whore that which is not our own, but Gods.  
19 What are we then to do? 
1. Cor. 6.18.  Even to the end to amend our lives according as jesus Christ admonisheth & commandeth us, we are to put in practise the same whereto Saint Paul exhorteth us: saying: Fly fornication, thereby declaring that it is our duty so to abhor it, that in lieu of seeking after it we fly from it, 
Hierome in his Epistles. Greg. in his morals.  as from a most pernicious, damnable and accursed pestilence, and to the same purpose let us remember the saying of Saint Hierome. Oh how sharp is the fruit of whoredom? It is more bitter than Gaul, and more cruel than the sword: and diligently let us meditate upon the saying of another Doctor: When whoredom hath once taken hold of a man's understanding, she will hardly suffer him to think of any goodness. For the desires of man (are as it were) glued together. Of the suggestion of the flesh cometh imagination: of imagination, conceit: of conceit affection: of affection, delectation: of delectation, consent: of consent, action: of action, custom: of custom, despair: of despair, excuse: of excuse, boasting: and of boasting of sin, condemnation. If therefore through the infirmity of our flesh we feel in ourselves the first steps to this corruption, let us either break off, or prevent the rest that follow, lest we ascend to the highest, from whence the fall is no less than certain and horrible damnation.   

Of Dances. Chap. 18.  
ANd hereto will we yet add two kinds of pleasure or voluptuousness. Dancing and plays. And we will begin with dancing, as with that which many times ministereth occasion of whoredom before spoken of. As it is not meet to condemn all recreation and pastime, so is it no reason to allow dancing, in manner as it is now used among Christians, to our great shame and confusion, where men and women, young men and maids, all mixed together, do dance with many gestures of wantonness, vanity and slippery behaviour, whether to the noise of instruments or of songs for the most part dishonest, and seeming only as bellows to kindle fornication & to minister pleasure & delight. First such dances have always been either effects, or fruits or dependences of great wickedness, as Idolatry, drunkenness & fornication: And used among such as never were led, or restrained by the fear of God. Among the heathen such feasts as implied most villainy, lewdness and dishonesty as those that were dedicated to Bacchus, Pan, and such like, were usually celebrated for the most part with dancing. 
1. Cor. 10.7. Eod. 32.6. & 18.19.  Yea even the jews when they had erected the golden Calse and sacrificed thereto, sat down to eat and drink, and rise up to play, which most interpreters do refer to dancing. As also Moses noteth that coming down the mountain, he heard the noise of singing and piping. The like is also usual in the Church of Rome, in their cons●aries, dedications and holy days, wherein they apply themselves to dancing. Great feasts likewise and belly cheer are for the most part accompanied with this vanity of dancing, whereof is grown this proverb After the paunch came the dance. And indeed dancing is seldom used in the mornings, or whiles men be fasting. After the Amalekites had sacked Siceleg, 
1. Sam. 30.16. Basill in his Serm. against drunkenness  and had been merry in eating and drinking, David sound them dancing. And Basill reproving the dances used in his time, layeth the blame upon wine. If dances therefore usually be the fruits of Idolatry and drunkenness, who dare advow the fruit of such trees to be good.  
2 Well, let us now consider of the dance itself. The capering, jumps, gambols, turnings, windings, courtesies, paces, first forward, then backward, wheeling about, stamping upon the ground, with other like toys, follies & vanities, what else do they represent, but the gestures rather of a frantic or madman, then of a sober person? Their skips and wanton frisks do better beseem Kids or Goats, as by the term of capraying themselves do confess: or rather Apes as a certain heathen Poet hath noted, saying: 
Ovid in his Metam,  jupiter being offended with a people that gave themselves too much to dancing, transformed them into Apes. Whereby he declareth unto us that such as follow dancing are unworthy to be reckoned among men, but rather deserve to be transformed into Apes. Also that the heathen and their Gods were of the same opinion. But albeit we leave them the name of men, yet are we to esteem them but as drunken and mad men, considering their countenances and gestures quite altered from the shape of sober and wisemen. And among the Romans' it was an approved sentence that none should dance but such as were either mad or drunk. Besides if from a far off we should see some company dancing and leaping, and hear no noise of Music or singing, we should verily take them to be mad-drunken, or distraught of their wits.  
3 And as for such as being given to dancing cannot broken to be thought drunk or besides their wits, yet must they at the least confess that most of them are led by some pleasures of the flesh, which will engender filthy and cursed concupiscence, which likewise would induce them to fornication, 
Sueton. in Catelin.  were it not that God by his power, and in mercy doth mightily restrain them. In this respect hath a heathen man termed dances the instruments of fornication: Others, the devils bawdry, as we shall hereafter perceive. Is it not therefore the shameless impudency and invention of the Devil, even among Christians to admit of the erection of public schools, to teach dancing, that is to say, to transform youth into Apes, 
Ovid:  drunkards or mad men, and to give precepts how to entice men's hearts to lust and fornication? The time was when a heathen Emperor banished a heathen Poet, for writing a little book of the Art of love: Yet can we Christians allow of schools wherein to teach the practice, allurements, and occasions to draw, or be drawn into fornication. But it were rather to be wished that these dancers, men or women would carefully apply themselves in the school of the holy Ghost, which is the heavenly doctrine, to study how to forget dancing, in such manner that neither it, neither any such folly, vanity or wantonness might henceforth be remembered among Christians.  
4 Now let us see what is taught in this school for the rejecting, condemning, & utter abolishing of such dances as we speak of, together with the memorial of the same. 
1. Pet. 43.  First, S. Peter saith. It is sufficient for us that we have spent the time passed of the life, after the lusts of the Gentiles, walking in wantonness, lusts, drunkenness, gluttony, drink and in abominable Idolatries. True it is that in express words he saith not Dance not: but let the proctor's for dances answer what he meaneth by wantonness conjoined to lusts, drunkenness & Idolatry: Is it not any thing that is repugnant to the modesty, sobriety, & chastity, required in the children of God? And consequently all these sports, toys, follies, gamboulds, & other vanities used in dances? And doth not experience teach that drunkenness is usually accompanied with such insolency, and profane & vain songs? And fornication with such villainous speeches & songs, toyings, gestures, & other lascivious fashions practised in dances? what else are dances therefore but the insolences, fruits, paths and in a manner unseparable companions both to whoredom & drunkenness? And consequently who seethe not that dances and all dependences thereof are by the spirit of God prohibited in that it doth forbid all wantonness, fornication and drunkenness.  
5 If we should add that dances are signified in the word gluttony, our dancers cannot well allow thereof. Yet doth the word which the Apostle useth, sometime signify feasts and meetings to be merry in wantonness and dissolute gestures, and sometime the dances that usually do accompany such feasts. Which is more, the God whom the heathen termed the God of good cheer, riot, and dances, was called by the name of Comus, from whence the Grecians, as they well know that understand the tongue, have derived a verb that signifieth, to dance. Must we not then confess that by this word whereby we have signified, gluttony, the holy Ghost forbiddeth dancing, meetings for belly cheer, and all dissolutions? 
Ephe. 5.11. Rom. 13. 1●.  S. Paul writing to the Ephesians, prohibiteth all communication in the unfruitful works of darkness, & to the Romans he exhorteth us to cast them off, and to put on the garments of light. Who therefore dare place dancing else where then among the works of darkness, rather than of light, especially considering this title Unfruitful, which the Apostle joineth with the works of darkness? For the least that we can say of dances, is to call them unfruitful, considering they also are in many sorts hurtful as hereafter we will declare.  
6 The same Apostle in another place propoundeth two sorts of works or fruits, viz. Of the flesh & of the spirit, 
Gal. 5.  but sith we cannot without great impudency place these dances among the fruits of the spirit, we must in reason acknowledge them to be the works of the flesh. And indeed in dances we find the same pollution & insolency the S. Paul expressly mentioneth among the works of the flesh: but not that temperance which he termeth the fruit of the spirit. 
1. joh. 2.15.  john saith. Love not the world, neither the things that are in the world, and for example which they be, he nameth, Lust of the flesh, lust of the eyes, & pride of life. Is not all this found in dances? No doubt them, they be of the world & not of God. And so consequently as he addeth: Who so loveth them, the love of the father is not in him. If in a picture we see some eating & drinking, some dancing & so forth, will we term this a picture of the children of God, & not rather a representation of the world? Again to what end is dancing, but to delight the world & the flesh? As the affections of the flesh be enemies to god, so he that loveth the world maketh himself an enemy to God. It therefore plainly appeareth in this prohibition of Saint john, that we should not love the world, dancing is forbidden, and applying ourselves thereto we must needs fall at enmity with God. 
Ephe, 5.4. Mat. 12.36.   
7 Saint Paul willeth us to abstain from all foolish & vain speeches, as things not beseeming the Saints. And jesus Christ saith, that in the day of judgement we shall give account of every Idle word. If the holy Ghost condemneth all taunts, quips, pleasant and idle talk, that tend only to delight the company, and consequently beseem Apes and jesters, but are not any way convenient among Christians and the children of God, surely the follies, mirth & vanity of dances, are without comparison more unseemly among the Saints, and rather to be condemned. 
Ephe. 5.16.  The Apostle representing unto us the time that we have lost during our ignorance, whiles we yet served the Devil, the world, and the flesh exhorteth us to redeem it. And how? In forsaking the pleasures of our flesh for the price of the purchase. But do we obey his admonition, when we lose the whole day, yea and spend the night in dancing, making ourselves besides weary, and unfit for our vocation in the morning.  
8 The holy Scripture in many places exhorteth us to be sober, modest, 
1. Pet. 5.8. Phil. 4.5. Luk. 12.35. Phil. 3.20. 1. Thes. 5.6. 1. Pet 5.8. Col. 3.5. Gal. 5.24. 1. Cor. 9.27. Eccles. 7 3. Mat. 16 24. Phil. 2.11.  steadfast in all parts of our life, to have our loins girt up: that is, not to suffer the affections of our souls to cleave to the ground in the desires and vanities thereof: to have our conversation in heaven: to watch: to mortify our members: to crucify our flesh: and the lusts thereof: to tame and subdue our bodies: to go rather to the house of mourning then of mirth: that is to say, to seek means to quench our pleasures & vanities by the representation of death: to deny ourselves: to bear our cross: to weep when the world rejoiceth: To be short, to employ ourselves in our vocation in fear & trembling. But such as use dancing, do little think upon these rules and duties of God's children. The only remembrance of these exhortations and admoni●ions might suffice, were they not desperate, to make them renounce such vanity, insolence, & lightness, yea even to abhor and detest them. If when they were in the chief of their dance, God should send some extraordinary thunder or earthquake, they would strait leave off: Yea if the same should long continue, with other tokens from heaven, than would all this mirth and vain dancing be converted into sorrow and grief for their dancing, and so their consciences would testify that dances are repugnant to that disposition that should be in us to watch for the coming of the Lord.  
9 Now to proceed to another consideration. By three principal points we may judge whether our deeds and works be good. First, whether they concur with our vocation: Secondly, whether they edify our neighbours: Lastly, whether they tend to the glory of God. As concerning our vocation, it consists in this: That we being freed from sin do she from it, and shun all appearance of evil. As touching edification, the same resteth in this, that our conversation be such as may beseem the profession of the Gospel, that others may be induced to embrace & follow the same. And for the glory of God, Saint Paul saith. Whether we eat or drink, or whatsoever we do, let all be done to the honour and glory of God. Now we refer our eating and drinking to the glory of God, when we use the same in soberness and thanksgiving, that we may every of us be the better disposed to serve God in our vocations. The like is in our sleep, and all other the recreations of our bodies or minds. But is not dancing directly repugnant to our vocation, because that where we should shun sin and all appearance of evil, with all occasions and allurements thereto, it ministereth nothing but appearance and enticement to the same? Likewise, for the edification of our neighbours. This folly and vanity is to no other use, but to be an offence unto them, in that thereby the dancers seem to infer, that the Gospel therein concurreth with the world and the flesh, considering that we that profess the Gospel, and therefore aught to renounce such vanity, are so bend & given thereunto. And as touching the glory of God, what dancer dare be so impudent, as to maintain that God is glorified in dancing, either that he danceth to the end to glorify God, or to be the more apt to serve him in his vocation? Moreover, the rule of good works resteth not in the custom and use of the world, but in the testimony of the will of God. 
Rom. 1●. ●.  Fashion not yourselves like unto this world (saith Saint Paul) but prove what is the good will of God. As for dancing, we must therefore place it among the wicked works, because it is repugnant to our vocation, to the edification of our neighbours, to the glory of God, and to the rule of his will. 
Rom. 14.23  Again, if every work that is not of saith be sin, as Saint Paul affirmeth, and that there can be no faith without the testimony of God's will, let our dancers either prove that it is God's will that they should dance, or else acknowledge and confess that dancing is sin.  
10 Furthermore, let us consider the persons. If they be strooken in years, dancing is an unseemly lightness, yea, even unnatural, in respect that great years require gravity & rest. 
Tit. 1.2.  As also S. Paul willeth, that elder men should be sober, honest, & discreet. Whereby it appeareth, that God's word forbiddeth them to dance. And as concerning youth, true it is that they are more nimble, yet doth it not follow, 
2. Tim. 1.2.  that they are allowed to abuse their activeness in folly and vanity. Saint Paul warneth Timothy, that he should not follow the lusts of youth. What else doth youth then in their dancing, but contrary to this doctrine, seek & cherish their lusts, heap tow upon the fire, kindle that which they should quench, put a sword into a mad man's hand, hasten those into danger who of themselves are ready to run, offer him wine to drink that is possessed with a fever, heat that which already burneth, cast those headlong into mischief that are ready to fall? Saint Paul warneth Titus; to exhort young men to be wise. 
Tit. ●. ●  This wisdom comprehendeth gravity, modesty, and temperance, which maketh youth honourable, and such as want the same do deserve to be placed among fools and light persons.  

Tit. 3 4 1. Tim. 2.9.  11 Modesty best beseemeth women, as saith the Apostle in the same place, and in another place he joineth shamefastness with modesty. Neither will any man allow of, or commend bold, shameless, light, foolish, and wanton women & maids. All which vices notwithstanding are the ornaments of dancers. A well taught maiden, saith S. Ambrose, coveteth neither to see nor to be seen: and contrary wise, such as haunt dancing do desire both, sayeth a certain Poet, 
ovid.  to see and to be seen. There do they boast their persons, and crave praise for their vanity and light behaviour, which every honest woman and maiden that covet to be true Christians, and seek to be reputed modest, chaste, and virtuous, ought especially to shun.  
12 Again, we are also to consider of the mingling of men and women, young men and maids in their dancing. But jesus Christ saith, 
Math. 5.28  If thou see a woman, to lust after her, thou hast already committed adultery with her. The eyes are as windows whereby the poison of lust do enter into the heart. Into what danger do men and women, young men and maids adventure themselves, when they are at liberty to look and contemplate, to approach, to entertain, and cherish, to sport and kiss each other? Be not all these allurements and enticements to kindle the fire of lust? Is it not a mere bawdry & invention of the devil, to lead, and as it were even to force men to those things that they ought utterly to abhor? The devil knowing that there yet abideth some spark of the fear of God in man, doth not at the first coming and sight say, Commit fornication or adultery, for so he might soon be driven away of many that detest such gross iniquities: but this is his policy: he first allureth us from our ordinary businesses and exercises befitting our vocations: Then he bringeth us to feasts, banquets, and pleasant company that might delight us: Having herewith shaken us, and taken some small hold, it is no hard matter to allure us from pleasure to pleasure, and so to greater sports, as we see in dancing, where the heart swelling in fleshly joy, and finding objects and allurements correspondent to the pleasures thereof, do more and more grow drunken in this poison, whereby to entangle itself and slip into lusts, and (so far as it may) to proceed and go forward in the enjoying of the same. In this sense were the pleasures and delights of Pharaohs Court, 
Heb. 11.25.  termed The delights of sin. For as Apothecaries do cover their bitter pills with some sweet substance, whereby to make them go down the easier, so the devil, under the sport and pleasure of dances, maketh men to swallow lustful desires, and albeit they proceed to no greater iniquity, yet is this a mortal wound to the soul, considering that we know that such lusts are accursed in the sight of God.  
13 Moreover, some men have compared man and woman to two earthen vessels, wherein we learn, that when the devil bringeth them together in the storm and pastime of dancing, 
Eccle. 9. 1●  it is enough to break them both. Many (saith Ecclesiasticus) wondering at the beauty of a strange woman, have been reproved. And therefore he addeth, Banquet not with her, lest thy heart incline unto her, and so through thy desire thou fall into destruction. Into what danger then do they adventure, who having already banqueted with them, do choose them, do take them by the hands, do lead them a dance, do approach unto them, do kiss them, do show them their activity and nimble behaviour: wherein the woman or maiden doth answer them with the same? Be not these mighty winds to kindle and inflame the hearts that do already burn in lust? Besides all this, in their dancing they have villainous and shameful songs, which the sound of instruments do return to their remembrance. Is not this a pouring of oil into fire, and an increase of danger, according to the words of the Apostle Saint Paul, that evil words corrupt good manners? 
1. Cor. 15.33.  God in his law inhibited man from wearing the woman's apparel, as also the woman from wearing the man's, lest they might peradventure pervert their ways, the one incurring effeminate niceness, the other impudent boldness, and so he sought to prevent the occasions and ways to wantonness. Yet is this in manner nothing, in respect of such lightness, attouchments, and others the manners and gestures of dancing, wholly savouring of impudency, and serving only for allurements to the same. And in deed the dance is no other but the devils dispensation and licence, each to look, behold, and kiss other, to confer of love, to use such countenance and gestures, as (were it not in the dance) would be accounted evident tokens of want of chastity, and except in dancing, they would be ashamed either in words or deeds to assume any such licentious liberty. In this respect have Chrisostome and other notable servants of God, evermore pronounced dances to be the baits, poisons, and band●●es of sathan.  
14 Saint Paul forbiddeth all unchast-speeches, even the naming of fornication. 
Ephes. 5.3  Why? Because even the name containeth some poison, and offereth uncleanness to the understanding. What shall we then say of the gestures, talk, songs, and sound of instruments in dances, which represent this villainy to the eyes both of the bodies & minds, of such persons as by a delight in dancing do take pleasure therein, and be even already set on fire? Is it not a mere consuming of them in such a slain? Touch the gunpowder with a match and it is presently inflamed: in like reason two persons inclined to the fire of love, approaching & coming together with the bellows of pleasure and sport in dancing, will soon be ready to embrace. The conjunction of two heats will soon hatch a damnable desire, and such as we are to shun all occasion of, as a mortal plague.  
15 Howbeit we will not say that all that do dance do level at fornication, but to the contrary will confess, that they never think of any such matter, yet do we uphold, that it is a laying together of fire, and wind that kindleth it. And it is most certain, that most dances do not end in such chastity as they began. And therefore wheresoever we see any danger, we are to fear and fly from it. Neither must we ever imagine, that there is no danger, when the occasions are evident, either presume that we are strong enough to surmount the danger whereinto voluntarily we thrust ourselves: but let us think upon this saying, He that loveth danger shall fall into it, and that it is the reward of foolish presumption. Can a man, saith Solomon, take fire in his bosom, and his clothes not be burnt? 
Prover. 6 27.  Or shall a man walk upon hot coals, and not burn his feet? He that feareth the plague shuneth the infection: all come not to actual fornication: yet is not that enough, for under these words, Thou shalt not commit adultery, are comprised all thoughts, desires, lusts, beginnings, allurements, and appearance of fornication. And who is he that taking pleasure in dancing, can exempt himself? To prove a disease to be contagious, it is enough to show that many are infected, though not all. In a matter of peril we have regard what cometh often to pass, though not always.  
16 Neither is it enough, that some are of constancy to avoid pollution herein. For if such a one ministereth cause to draw others into such lusts, is not he the cause of their destruction? Doth not his pleasure breed the loss of him, for whom jesus Christ hath died? 
Rom 14 15 Luke 17 2  Had it not been better for him to have been cast into the sea, according to the saying of Christ, with a millstone about his neck, than that his neighbour should by him have taken occasion to offend God?  
17 Now let us give care to the agreement and consent of the good fathers and most excellent doctors of the Church, with the testimonies of God's word, the reasons and necessary consequences gathered of the same, as already they have been alleged. With one consent they all condemn dancing, as the sweet baits, allurements, and kindlers of lust tending to fornication. In brief, as follies, lightness, and vanity, pernicious, scandalous, and utterly unworthy all Christians. Great Basil complaining of the lewdness of women in his time, saith: These wanton women, 
Basil in a Sermon of drunkenness,  forgetting all fear of God, stand in no awe of the threats of everlasting fire. In lien of thinking how to purge their hearts from all wicked lusts, to wash away their former sins with tears, to provide to be ready in the great day of the appearing of jesus Christ, rejecting his yoke, most villainously uncovering their heads, to spite God and his Angels, like shameless wretches, with their hair laid open to the sight of men, in their garments uttering all tokens of wantonness, and in this manner tripping and mincing it with their feet, with shameless eyes, and lascivious countenances, mad after dancing, and alluring the intemperance of youth after them, are comen into holy places, near the town walls, to follow their dances, and thereby have profaned them, & made them the markets of all filthiness. They have infected the air with their brothel songs, and polluted the earth with their feet, leaping most lewdly, and environed with troops of young people, as it were with a Theatre. Shameless & foolish women, that have forborn novillany or folly: How can I hide these things, or what a just complaint may I make? It is wine that hath bred us the loss of so many souls. In this discourse, among other things, this good Doctor noteth, that such as give themselves to dancing, are not greatly touched with the fear of God, with sorrow for their sin, with remembrance of the coming of Christ, neither with any cogitations of a better life: that in dances there is folly and weakness of mind: that they be allurements of men's affections unto women: that with dances & love songs the air is infected, the earth not so much worn as polluted with feet, and that the holy places are converted into markets of all uncleanness: that the women that frequent there, are past shame. To be short, that dances do imply so many mischiefs, that they cannot be sufficiently complained of. To conclude, that wine is the occasion of dances, and consequently the destruction of many souls.  
18 Prosecuting this argument in the same treatise, he saith: Men and women in their dancing and delivering their wretched souls to the devil, do pierce and rend each other with shafts of lust. All their actions are the activities and feats of jugglers, lewd songs, and broth like gestures, and lascivious provoking to fornication. Behold, thou dalliest and sportest in a foolish joy, when thou shouldest weep and be sorry for thy misdeeds. Forgetting the psalms and hymns that thou hast learned, thou appliest thyself to profane songs, thou movest thy feet, & devoid of thy senses dost frisk up and down. O fool, when thou shouldest lend thy knee to the service of God and our Lord jesus Christ, thou dancest. Whom shall I bewail, maidens or married women? Doth he not here again lay open great inconveniences in dancing? Doth he not affirm, that they be repugnant to all holy duties of Christians? Also, that the inconveniences are such, as may give occasion to all good men to weep, so oft as they think thereupon.  

Chriso. in his 49. hom. upon Matthew.  19 As for Chrisostome, he hath written whole homilies against dancing. But for brevities sake, we will only collect some places. Expounding the dance at Herod's feast, he saith: It was the devil that taught the damsel to please Herode, and to deprive him of his senses, for surely the devil is ever in the midst of these lascivious leapings and dances. God gave us our legs to walk modestly, not to fetch such frisks and gambaldes: to stand in the fellowship of Angels, not to hop up and down most villainously. If the body so wreatheth and deformeth itself in such impudent gestures, may we not think that the soul is made more foul and villainous? To these tunes, and in these dances doth the devil dance, & by them do the devils ministers seduce men. Again, in these days have we like assemblies and feasts as was Herodes, not that Saint john is in them beheaded, but that the members of Christ are there rend from him, and other offences, more wicked and abominable are there committed. For the dancers do not now crave the head of Saint john, but the souls of the assistants. There making them the slaves of lust, and entangling them in filthy love and delights, they pluck away, not a head, but a soul from Christ, making the beholders, fornicators and effeminate persons. And well I wots, that thou darest not reply that being overcome with wine, the women's songs and dances did not much move thee, for truly thou art enticed to impudency, and in thee is this horrible sin accomplished, that of the members of Christ, thou makest the members of an harlot. True it is, that Herodias daughter is not there, but the devil is, which at that time danced in her, and now in that woman whom thou beholdest, and leadeth into captivity the deceived souls of those that sit and look on. Again, after many like exhortations, These things, saith he, do I propound unto you, and not without cause, 
Chrisost. in his last homily upon the Col. Chrisost. in his second homily upon Gen.  but only to the end you may shun all such marriages, dances, and devilish pastimes. Also, expounding the histories and marriages of Isaac & jacob, he exhorteth the people well to note, that there was no dancing. You see, saith he, with what modesty those marriages were celebrated. Note this all you that make such account of those devilish pomps, and even at the beginning, do pollute the honour of marriage with such abomination. Were there then any viols? Had they any tabor and pipes? Did they practise such devilish dancing? 
Ambrose in his 3. book of Virginity.   
20 Among our Latin Doctors, Saint Ambrose also speaketh of dancing. Where the last mess of good cheer is dancing, shamefastness hath but small assurance, and allurements are greatly to be feared. I could wish maidens to keep them away. For as a learned man, even in worldly affairs, doth say. No man danceth, unless he be either drunk or mad. What counsels do we look for in the Scriptures, when Saint john, the herald of righteousness, was put to death at the request of a dancer: which is an example, that the enticement of one dance hath procured more hurt, than the rage of sacrilegious madness and fury? Again, what can a daughter learn of her adulterous mother, but the loss of her honour? Can any thing tend more to villainous lust, than by disordinate motions to discover such parts of the body, as either nature hath hidden, or discipline covered? To play with the eyes, to turn the head about, to cast the locks here and there. Not without cause have some there learned to do injury to God. For what modesty or shamefastness can there be where they dance, and frisk about with such noise? And speaking of the villainous Herodias, that taught her daughter so to dance, he addeth this: What say you, ye holy women? you see what you are to teach your daughters, also what they should forget. Let a daughter dance, but if a daughter dance, let it be the daughter of that vild incestuous person. But as for her that is modest and chaste, let her teach her daughter's godliness, not dancing.  
31 Saint Augustine complaining of the corruptions of his time, 
Aug against Petil. cap. 6.  saith thus: Bishops were wont to suppress foolish and lascivious dances: but now we may find some Bishops that will be lookers on, yea, and sometimes dance with women, so far are they from suppressing them. 
August upon the 32. psalm.  Where is he which sufficiently showeth, that before through the diligence of God's good servants, dances were suppressed and banished from among Christians, as dissolutions utterly unworthy their profession, and therefore in another place, he upholdeth that it is better upon the holy day to work than to dance.  
22 As for the Doctors of our days, they also concur with the former, some calling dances, the devils bawdry, others saying, that dancing is as a circle, 
Viret in his Instit. upon the 7. commandment of the law.  whereof the devil is the centre, and the circumference are all his Angels. Among the rest one thus writeth, What brimstone or bellows can a man find more sit and infernal wherewith to inflame and kindle the fires of youth, that do already by nature so burn, that we can hardly find water enough to quench the same? For albeit women and maids do dance their rounds alone, yet by their songs and lascivious motions, they entice not only themselves, but the lookers on and hearers to lasciviousness, and are to themselves and others as drums, musicians, trumpets, & spectacles of the devil. If they have young men among them, so much the worse, for so is the fire nearer at hand and more kindled. If they be at any other dances, whereof the numbers are infinite, how many means hath sathan to allure to his stews both men and women, old and young, dancers, and standers by? There shall ye have instruments, by their lascivious tunes to serve as the devils trumpets, to provoke the hearers to all villainy, the foulest speeches that may be, lascinious gestures, signs, motions, and as dishonest touchings as may be found out, let such consider hereof as have had experience. Speaking also of Herodias daughter: We read (saith he) of the daughter of a whore that danced. Wherein he showeth, that dances are the doctrine of the school of whores and strumpets, not of honest women.  
23 If all these authorities may not suffice, whole assemblies of Bishops have likewise condemned dancing. In the year 364. in a council holden at Laodicia, it was decreed by the common advice of all good men there present, that Christians should use no dancing at marriages, only they might there dine and sup together in all chaste conversation, as it beseemeth Christians. The same was afterward confirmed in the sixth universal council of three hundred Bishops, holden at Constantinople. Likewise in the Council of Agatha holden about the year 430. chap. 39, all dancing, & love songs, or lascivious behaviours, were also condemned and prohibited among all Christians of whatsoever estate. Again, the Council of Ilerd in Spain about the year 515. forbade all dancing and lascivious singing at Christian marriages. The Synods and assemblies of the pastors of our time have evermore condemned dancing, as an exercise pernicious & unworthy the professors of reformed religion. To conclude, at the last Estates holden at Orleans, France by her deputies required to take away all public dancing, and thereupon obtained a decree that yet is extant.  
24 If the authority of God's word, the very vanity and most dangerous corruption of dances, the testimonies of the holy Fathers and Doctors of the Church both old and new, the decrees of Counsels and Synods, and of Christian princes be no sufficient grounds to suppress dancers, of necessity we must put them to school among the Heathen, especially the Romans, of them to learn even to their shame, what modesty, holiness, honesty and temperance is to be required among Christians. Whereas among other superstitions and corruptions brought from Greece into their common wealth, they had taken up a custom in their Bacchanalian feasts, that men and women should dance together: in respect of such great inconveniences as thereby did ensue, they banished that fashion out of their City, and could not by any means be well persuaded of that man that was addicted to dancing. This law was in force in the days of the Orator Cicero, about the declining of their common wealth: notwithstanding their manners were already much corrupt and degenerate from the former integrity.  
25 For the testimony of the truth hereof we will allege some part of his writings. 
Cic. for Murena, orat. 25.  Lucius Murena was a noble man and chosen to be Consul at Rome, some enviers of his advancement, and his enemies, to the end to declare him unworthy that dignity, accused him of many crimes, among the rest, that he had danced. Cicero who had undertaken his defence, coming to that point of the accusatoni, saith not that it was no fault to dance, and so the same was a vain objection: but acknowledgeth it in deed to be a great fault, and therefore for his client sayeth, that there was no appearance to believe that Murena danced: his reasons: because dancing is evermore accompanied with many other vices. As also that a man could not give himself to dancing, unless he were either drunk or mad. That the vices that minister presumption of dancing, (as the causes of their effects) are for the most part villainous and dissolute banquets, drunkenness, lust, and fornication: But no man could accuse Muraena of any such, and therefore it was not to be thought that ever he danced. Hear we see, that among the Romans dancing was a great fault, very ignominious, and sufficient to denounce a man uncapable of preferment in the common wealth. Also, that they were resolved, that dancing was always accompanied with mighty and most villainous vices. To be short, that a virtuous man would never dance. All this was thought most true among the Romans. Otherwise, neither had Cato accused Muraena for dancing, neither had Cicero alleged this ground for his defence.  
26 Again, Deiotarus a king in Asia, being likewise accused before Caesar for dancing at a banquet, the same Cicero in his defence for that crime, declared that there was no such presumption in such a man: first, because he was a king, who used not to be drunk: next, that he resembled not many other kings, such as presuming of their liberty, applied themselves to all riot and lustful pleasure. But that he was a modest, sober, and stayed man, one who in his youth gave himself to more honest exercises, as ●●ding of horses, practise of weapons, etc. Hear again we see, that the Romans were fully persuaded, that dancing and drunkenness went commonly together: that they are exercises more fit for men drowned in pleasures, than for such as are endued with modesty: also that all young princes well brought up, omitting all such vanity, should give themselves to the exercises of virtue.  
27 The same Cicero, after his return from exile, representing to the Senate the life and behaviour of one of his enemies, Aulus Gabimus, among other the good qualities of a ruffian and effeminate person, entitleth him to be a gallant dancer, and verse nimble. Having also to deal with Anthony, a man drowned in all kind of vice, among other his reproaches of fornication and ordinary drunkenness, he also objecteth that he had danced. Hereto let us add the saying of the same Orator in his third book of Offices. There he showeth, that a wise man, such a one as maketh account, or professeth virtue, should never meddle with any such villainous or dishonest action, notwithstanding whatsoever great profit might be gotten thereby. And for example, he putteth this case: If a man by Will should chance to bequeath to one that professeth virtue, two or three millions of crowns, upon condition, that before he took possession of this legacy, he should come into the common place, and there dance, and that he should promise so to do: he hereupon demandeth, whether this man in performing his promise, and dancing in the face of the world, should show himself either virtuous or wise: Then he answereth, that he ought not to have promised, so had he showed his gravity. Likewise, that he ought not for any thing to do that which in the accomplishment imported any villainy. These sentences of Cicero a heathen, may be a reproach and just condemnation against Christians, with whom dancing is so common, that some have erected public schools wherein to teach dancing.  
28 All the premises tending to condemn dancing, might suffice to cut off all replication: yet lest we should omit any thing that might make with the attorneys thereof, and dazzle the eyes of the flesh inclined to this corruption: we will answer to their usual propositions in defence thereof. First, they object that we seek to abolish all pleasure & recreation, which were a matter repugnant to nature, to right and reason, considering that rest and recreation are as necessary as meat, drink, sleep, and such like, which we use for the preservation of life. But we do confess, that both body and mind do require recreation. Yet albeit it be permitted sometimes to take recreation, it doth not therefore follow, that they must be allowed to dance. All recreations are not permitted, otherwise it would be lawful for men to recreate themselves in lewd and foolish speeches, in drunkenness, fornication, etc. But all recreation must tend to prepare us either in body or mind to our vocation: every other recreation conjoined with appearance of evil, occasion or enticement to wantonness, or offence to our neighbour, is by God's mouth accursed. To be short, every recreation repugnant to the modesty, temperance, and holiness required in Christians, is to be condemned and rejected. Therefore this objection is false, If it be lawful to take recreation, it is also lawful to dance.  
29 They also reply: To leap, frisk, and dance, are things indifferent, therefore to make them a sin is injury to Christian liberty. We answer: Those things are indifferent, which with faith and for the glory of God, & without danger of offence, a man may either do or leave, as to eat flesh or to eat none, but dances cannot be drawn into that compass. The vanities, lightness, and excessive sport of dances, the ordinary companions to drunkenness, the manifest allurements to lasciviousness, and the apparent occasions of sundry notable inconveniences do forbid them to be accounted among things indifferent. For it were mere impudency to maintain, that such vanity or corruption may please God, and so we may apply ourselves thereto in faith, which if we have not, all that we do is sin. Also, albeit we should admit them (which we cannot) to be things indifferent, 
Rom. 14.23 Rom 14 1. Cor. 8.13  yet ought we to practise the same which Saint Paul protesteth, That rather than to offend our neighbour, for whom jesus Christ hath died, we will never use it while we live.  
30 Some do confess, that in deed there is abuse, yet the same may be taken away, & not the whole exercise thereof simply condemned. This reformation were good in things of themselves good as thus. We must not abolish the use of the Sacraments, because they have been abused, but we must take away the abuse. The body because it is sick must not be killed, but the fever taken away: but dances considered in their original, in their form, in their ends and natural use cannot be placed in this course: but as things in themselves and in every their parts vicious, they are to be abolished: Even as a tree venomous in her leaves, fruits, and body, must not be lopped, but quite cut down by the root. But let us ask these reformers of dances what they think good to be taken away? Some will say, all lascivious songs: others will add, that women and maids shall not be mixed with men and young frie. This is somewhat, yet not all. Some will go farther, and say, let him that list to leap & dance, do it privately in his chamber, not openly. All these reformations in deed, will cut off most part of our dances, which cannot be performed but in company, & cause men to lose all affection and use of the same. For take away the mixture of men and women, the lewd songs and tunes, the public mirth and pastime, the speeches, communication, and gesture that proceed of the flesh and the world, who will dance? Such a reformation will utterly abolish all dances: so vicious, infected, and corrupt they are in themselves. As also there is no reforming of the stews but by taking of them away.  
31 Some will say, If it be not lawful to dance, farewell all good fellowship. Truly it were far more wisdom to forbear such fellowship, than thereby to stand in danger of offending God. But if we chance thereinto, let us practise the counsel of Saint Paul, & not participate in the unfruitful works of darkness, but reprove them, not in words only, but also in deeds, that our constant denial to dance, may be a real reprehension and actual reproof of such as do dance.  
32 Others will reply, that if they deny to dance, 
Ephes. 5.11  they shall be termed hypocrites & scrupulous persons. But it is better wrongfully to bear such tants, than to join with the wicked, & work wickedness with them. Also, what reason is it that he that doth evil, should have more power to draw us to do evil with him, than we by our constancy to draw him to virtue? In this case therefore it were good to practise the decrees of the ancient counsels, which command, that when we have soberly and honestly eaten and drunken together, if any prepare to dance, we should departed away from their society. But they will reply, that so we shall minister offence to some: yet is it more tolerable so to do, than to offend God. Besides, 
1. Pet. 4.4  Saint Peter armeth us against this temptation, advertising us that worldlings will be grieved, if we run not with them to the same excess of riot. But the worst they can say of us, shall be, that we would not dance, that is, that we would do nothing unbeseeming Christians. And this constancy may peradventure touch some, of the company, & procure them also to leave such insolency and riot. Howsoever it be, there can be no excuse in the sight of almighty God to do evil. And better it is, to be a light in these darknesses and disordered companies, than to suffer ourselves to be lead by the blind, and to follow their faults and sins.  
33 Some will allege diverse the profits that come of dancing. First, that it is an exercise fit for health, but the judgements of the Physicians do say otherwise: for all vehement exercises are dangerous after meat, and commonly dancing followeth the full belly. Besides that, their own consciences do testify, that in dancing the bodily health is the least part of the mind: yea, if we may believe experience, we shall find that by the violent motions of dancing, more have incurred mortal sickness, than bodily health. Likewise, albeit dancing might be healthful to the body, yet being so prejudicial to the soul, as is before declared, we are to forbear the same. The use of flesh is more requisite for the preservation of life, than dancing: yet doth Saint Paul say, that rather will he eat no flesh while he liveth, 
1. Cor. 8.13  than he will offend his brother. How much sooner would he have protested of dancing? Others do propound agility of the body. But as this agility is not required in all, so do they not in dancing practice the getting of it, but rather to boast of that which they have, and therein to take a pride. Withal, there be many other exercises far exempt from such dangers of the soul as we find in dancing.  
34 But among all commodities and profits by dancing, some do allege that they be paths to marriage, and means to attain thereto. But how? As when Herodias daughter had pleased Herod in dancing, he offered her the one half of his kingdom: so some noting the grace, gesture, and amorous behaviours of some dancers, do fall into liking, and so do offer unto them their bodies and goods, craving and taking them to their wives. But this allegation doth evidently confirm our former demonstrations, that dances are bellows to kindle the hearts in lust. Besides, that albeit they may bring forth marriage in some, yet surely not in the thirtieth part of those that by dances are inflamed and moved to lust. And therefore as such lusts are accursed by God, even so are the dances that breed and inflame them. Moreover, what blessings of God are men to attend of such marriages, practised by such dangerous, vicious, and offensive means, so repugnant to the modesty and holiness that is required in the children of God. Again, marriages forced by lust, are for the most part unequal, yet cannot be restrained, neither the lust quenched, but by concluding the marriage, and therefore can yield no better fruits but trouble and other inconveniences: so that it were better to root out dancing out of the common wealth, than to minister occasion of such wretched marriages. So many vices therefore accompanying dancing, we ought with Cicero, to resolve never to dance, albeit thereby we might gain a million of gold, especially if we remember the saying of the holy Apostle Saint Paul, that we must not do evil that good may come of it. 
Rom. 3.8.  Such holy things as marriage must be dealt in, in holiness and lawfully. Besides, so many vices and pernicious dangers concurring in dances, can be no beginning or foundation of any good work.  
35 Our dancers attorneys allege some examples out of the holy Scripture for their allowance. Marry, say they, the sister of Moses and Aaron, danced among the women of Israel, after their passage over the red sea. When David had overcome Goliath, the women of Israel danced. When judith returned from the slaughter of Holophernes, the wives of Bethulia danced. David also leapt and danced before the ark of the Lord. But to take some ground in these examples: First, 
Exod 15.20. 1. Sam. 18.6 jud. 15.14 2. Sam. 6.16  in our dances it is requisite that women and maids should dance apart, without any company of men and bachelors. secondly, it were sit that our dancing should be accompanied with such songs as tend to the honour and glory of God, and that the same might be the purpose of our dancing, as in old time it was. And therefore these examples are as sit to approve the dances of our days, as the example of the conjunction of man and woman in the holy estate of Matrimony, may be to allow their conjunction in the stews. Moreover, how few examples can we find of women that danced in old time? And of men all the holy Scripture mentioneth only David, who danced before the Ark of the Lord in spiritual and holy rejoicing. For as concerning that he sayeth, Thou hast turned my mourning into dancing. Also that jeremy prophesied, Thou shalt be adorned with thy timbrels, O virgin Israel, 
Psal. 30.11. jere. 31.4  and shalt go forth in the dance of them that be joyful. Likewise that which the blessed Evangelist Saint Luke reporteth, that after the prodigal child was returned, 
Luke 15.15 Math. 15.16  his elder brother heard melody and dancing. Also, that the children being in the market place, said. We have piped to you, but ye have not danced. These be phrases of speech in parables, which the holy Ghost doth use, not to allow dancing, but only to represent mirth and joy. As likewise the laying of jesus Christ of usurers, in the parable of the talents. Also of the unjust steward commended for the wrong done to his master, do tend neither to approve usury, neither to teach servants to rob their masters: but that every one should faithfully employ the gifts and graces that we have received of the Lord, and liberally distribute to the poor of those gifts that God hath given unto us. Neither may we deny but that some abused their dances even in those days, 
Math. 25.27 Luke 16.8  as appeareth in the example of the daughters of Siloh, who while they danced, were ravished by the Beniamites, and so received the reward and recompense of their vanity. Finally, such dances as in old time resembled ours in these days, were never propounded as examples to be imitated and followed, 
jud. 21.21.  no more than all other corruptions and abuses whatsoever, that have been ever since the beginning of the world.  
36 Others there be that do desire, that at the least we would permit and suffer such dances only to be used, as by example are allowed in the holy Scriptures. Even Martin Bucer, an excellent Doctor of our time, is of opinion, that they should be so re-established among Christians. 
Bucer of the kingdom of Christ. l. 2. c. 34  But we will answer. First, that use will soon be worn out. For dancing would quail, if men should not be mixed with women, either that they should sing nothing but the praises of God. Besides, they should not be often in use, but only upon occasion of some victory, or other extraordinary benefit from God. Withal, we are to understand, that these holy dances were as dependences of the jewish ceremonies, in lieu whereof Christians have in these days, prayers, praises, and thanksgivings, with much greater simplicity.  
37 But say some, if at marriage feasts, and other great meetings men should not dance, they would do worse. For either they would fall to drinking, or else bachelors and maidens falling into company, would pass the time in more liberal communication & free behaviour, and so minister occasion of farther inconveniences: all which by dancing might be prevented. Thus for the shunning of one wickedness, they can dispense to commit another, and so cover themselves with a wet sack. Oh word and deed unworthy a Christian! That we should be so perverse and corrupt, that we must needs offend God in one sort, that we may not offend him in another: That we cannot avoid sin but by sin: That we must needs follow one beaten path to hell, that we may escape another: Yet is this all that they do conclude, who for the avoiding of drunkenness, uphold that men must dance. It is but an instruction how to argue which sins are greater or smaller, and to dispense with the lesser, that we may eschew the greater. But how shall they pass away the time, say they? Alas, Time will away fast enough when we are disposed so to lose and abuse it. This is fair from the practice of the Apostle Saint Paul's commandment afore mentioned, Redeem the time: considering we have but too much time, 
Ephes. 5.16  when we know not how to spend it unless we offend God. Where the holy Apostle Saint Paul protesteth, 
Ephes. 5.3.4  that foolish words and jesting are not comely among the Saints, but rather giving of thanks: he teacheth us, that it is sufficient that we spend the time in praising of God. Where the same Apostle Saint Paul exhorteth the Ephesians, To fly drunkenness, 
Ephes. 5.18 Col. 3.16  and other excess, he willeth and exhorteth them also to be fulfilled with the spirit, and to rejoice, speaking together in Psalms, hymns, and spiritual songs, singing and making melody to the Lord in their hearts, giving thanks to God the father in the name of our Lord jesus Christ. Let then their communication tend to edification, and let them sing Psalms. Let every man return to his home, & not pass away all the night even unto day in banqueting. To be short, if there be any recreation, let it be modest and holy, far from all that may minister occasion of offence to God or our neighbour.  
38 Well we know that there be dances that seem grave & modest, as in many parts of Germany. But in as much as jesus Christ admonisheth us to Amend our lives: The faithful Magistrates shall perform the office of true Christians, if out of their lands and jurisdictions they banish not only mere lascivious dances, but generally all others, thereby to prevent all beginnings, motions, apparnaces and allurements to evil, and thereby undoubtedly cut off all such as are manifestly repugnant to the modesty, holiness and chastity, required in the children of God. And as it is the duty of the Preacher to reprove such insolences, so is it the part of every man to shun the same, and to endeavour rather to draw others to their modesty, then to suffer themselves by worldlings to be carried away to all vanity and riot. If there be any who by the reading of this discourse is not sufficiently moved or resolved to condemn and give over dancing, I would exhort him to read a more large treatise of dances, printed by Frances Stephens in the year 1579. From whence I have taken the most part of this discourse. There shall he find dances so lively described, and with such learned, holy, evident and pregnant grounds condemned, that of necessity he must yield and be convict: and if he be not a very scorner and profane Atheist, acknowledge that they are not only to be condemned and rejected, but also to be utterly abhorred and had in abomination.   

Of games of Chance and Hazard, as Cards and Dice. Chap. 19  
AS concerning games in general, we are to resolve that there is none lawful, unless it both bring profit to man and tend to the glory of God. And this is it that Saint Paul teacheth, 
1. Cor. 10.31. Ephe. 5.16. Mat. 12, 36.  saying. Whether we eat or drink, or whatsoever we do, let all be to the honour and glory of God. And indeed as he warneth us to Redeem the time, So doth jesus Christ affirm, That in the day of judgement we must render account of every Idle word. Much more than of Idle deeds. Every one confesseth that Idleness is to be condemned: but Idleness consists not only in doing nothing, but also in doing such works as be Idle and unprofitable. This once laid for a foundation, we are to note that there are some pastimes which consist in the exercise of the body, as shooting, either in the long bow or caliver etc. Fence, leaping and other such like: Others in dexterity of the mind, as chest and Draughts. These games and pastimes, and such like are, as things indifferent, lawful & tolerable among Christians, so long as they be practised for this profit, namely to recreate the mind wearied with ordinary business, to the end afterward to return more cheerfully to the same. As also are such bodily exercises as breed dexterity & strength for the better employment in the service of the common wealth. But here we are to respect three points. First that we do not so exceed in them as thereby to neglect the duty of our vocation: for so in lieu of redeeming time we should both lose and abuse it. Secondly that we refrain such exercise and play for money. For play is no means allowed by the laws either of God or man, to get or to spend money in, which God delivereth into our hands to be faithfully disposed or possessed in a good conscience. Lastly it is another case, when the Magistrate propoundeth some price or reward for bodily exercises, to the end thereto to invite his subjects, and to make them more willingly to accommodate themselves to the service of the common wealth.  
2 There be other games which depend upon Lots, chance, and hazard, as Dice and Cards, signified by the Latin word Alea. As for such games, we say it is meet for Christians to forbear them. First, it may be implied that they are forbidden in the third commandment of the law. 
Act 1.  Thou shalt not take the name of the Lord thy God in vain. For indeed the use of lots or hazard is to refer to the wisdom, providence and power of God, whatsoever is acted among men. As the lot whereby Mathias was chosen to be an Apostle was a demonstration that God who knoweth the hearts, had chosen him, as we may also infer by the prayer of the Apostles before the lot was call. 
Prou. 16.33.  And this did wise Solomon note, saying The lot is cast in the bosom, but the judgement is in the Lord. We may therefore lawfully use lots in matter of consequence, wherein the will of God is extraordinarily to be sought, either to avoid quarrels & controversies, or to prevent subornations or underminings, as in elections of Magistrates, 
Prou, 18.18.  sharing of goods, and such like. And this doth Solomon also mean where he saith. The lot endeth strife and maketh partition among the mighty. But to apply the lot and consequently God's providence to our vain and frivolous pleasures, many times in matters of offence to God we may well say that so we do abuse them and take the name of God in vain.  
3 Secondly. Pastime permitted and by God allowed among men, must have relation to some profit either of body or of mind: otherwise it is but Idleness and time lost for the which we must render account unto God. But these pastimes of Cards and Dice, as all men know, do imply no exercise of the body: Neither do they contain any recreation of the mind: For as it appeareth, the event of the chance that they expect doth drive either side into the like grief & heaviness, so as for the most part therein is no farther content or recreation of mind, then as may grow of covetousness, if a man win the money, or of an imagination of God, favour, directing the chance in such vain and frivolous occasions. If they be such games as together consist of chance, and industry or agility of wit: yet as chance do therein especially govern: So is it the only chance of the cast which if it be good, rejoiceth us, if bad, driveth us into grief and sorrow. Thus may every man understand that these games which tend to no profit either of body or mind are both Idle and hurtful works.  
4 Thirdly the occasion of these games at hazard is usually a covetous desire by play to get into our hands other men's goods And indeed experience teacheth that all our play is for money. And hereof ariseth an infinite number of most pernicious mischiefs. First the loser, thinking that his loss groweth not of the man's industry but of chance and hazard, hopeth for change of chance, with recovery of his loss: and this causeth him obstinately to continue the game in hope of gain: & consequently great loss of goods, if the chance run against him: sometime of all that himself hath, or they that will lend unto him: and hereof came the saying: Dice & Cards have beggared me: But where exercise of the body or industry of mind without chance, do bear sway, the game is more moderate. For either the body can bear no more labour: or the mind finding the adverse party more skilful and ready in the game, banishing all hope of winning, causeth us to abstain from play. Who then will not confess it to be evil done to waste all the night and day in play? To be great cruelty, to waste and so wretchedly to consume the goods wherewith the wife and children should be nourished and sustained? That the Article of expense of so much goods in play will never be allowed in the accounts of the day of judgement? That he which winneth money at play hath no more right to keep it than a thief? That if it be not lawful for the loser to lose it, it is not lawful for the winner to retain it? And indeed no usury is so excessive and hurtful, as the gain made by gaming, wherein without loan or labour, a man sometime winneth all his neighbour's goods.  
5 Moreover. As the pleasure of gain and the sorrow for loss in play are mighty passions to move the hearts: so what a number of brauses, quarrels and controversies do arise of play? What swearing, cursing & blaspheming of God? Or who will not adjudge the tree that bringeth forth such fruit, to be nought and worthy to be cut down or rooted up? For in this consideration have such games been ever more detested, even among the heathen. There is among the Pandects a law that saith. 
Digest. lib. 1 ● 'tis 5. lib. 1.  If a man beat him in whose house he hath played at Dice or Cards, saith the Praetor, or that others have done him injury or stolen his goods, whiles any played at Cards in his house, I will do him no justice. Likewise, him that forceth or induceth another to play, I will punish according to the exigence of the case. Asconius Pedianus upon the second book of Cicero of divination, saith, that in old time such gamesters were at Rome condemned in four times so much as they played. And the law Roscia banished out of the land all such as had lost more than the condition of their person & estate could bear. Christian Emperors have also very straightly forbidden these games: Among the rest, justinian, Respecting, saith he, the good of our subjects, 
Cod. lib. 3, Tit. 43. Leg. Alearum usus.  we do by this law forbidden all men, and in all places all play, namely that either in common houses or private, there be no gaming at Cards or Dice, neither any looking thereupon. Which is more, in the same law he chargeth Bishops & Pastors diligently to look thereto: And enjoineth them in reformation of this inconvenience to employ the power and authority of the judges and governors of their provinces. Yea, he ordaineth that no man shall be forced to pay any thing that he hath lost at play: Also that if any hath so paid, he suffereth him to redemand it, and commandeth that it be restored, except upon the prescription of 50. years. In the Canon these games are also forbidden, 
C. Epist. dist. 35. c. 42. & 43  under pain of excommunication: as likewise the same prohibition was made by the Canons, entitled of the Apostles.  

Cyprian of dicing and dicers.  6 As concerning the Doctors of the Church. Among the rest, Saint Cyprian hath written a treatise expressly to show in what detestation and abomination Christians should hold these games of Chance and Hazard. Among other things he saith, that gaming is a snare & invention of the Devil, which he purposedly forged to maintain Idolatry in greater use & commendation among men. And indeed as some are of opinion that Mercury a God of the heathen invented Dice and Cards: so S. Cyprian saith, that he caused himself to be painted upon them, willing that at the beginning of their play they should sacrifice unto him: And this sacrifice or homage consisteth in kissing the Card or the Die, or in pouring forth of wine in honour of this painting, or in some such like ceremony. That Christians retaining the game have only changed the Images, and in stead of Mercury pictured a King, a Queen, and a varlet. What else is it then to play at Cards and Dice, but to delight in the works of the Devil, devised for our destruction, and to refresh the memory of & in part to confirm the ancient Idolatry, which we ought to abolish out of all memory among us? The Devil, saith Cyprian, is present at our play, and lurketh to catch us, and having taken us, to triumph over us. And indeed in these games we find nothing but deceit, lying, folly, rage, perjury, wrath, dissension, readiness to injury, cruel boldness, felonious, and fretting minds, wasting of goods, time and honour, yea sometimes stripes and murder. Thou player at Dice & Cards, saith he, that termest thyself a Christian, thou art none indeed: for thou art too much addicted to worldly pleasure, and canst not be a friend to Christ, so long as thou delightest in the inventions of his enemy, the Devil. O dangerous hand, and tormenter of his master, which can never forbear play, either winning or losing.  
7 An other Doctor named Nicholas Lira in a small tract called Preceptorium aledgeth nine reasons, by the which he maintaineth that plays are not to be admitted among Christians, but are to be banished out of the Church of God. Likewise Lambert Daneus a professor of divinity, and a learned and godly man did lately publish a declaration concerning the games of Chance or Hazard, where out I have taken part of this here written, wherein at large he declareth them to be unlawful. The reason therefore, before considered, the authority of the word of God: of the Doctors of the Church: of the laws both civil and canon, & the judgements of the very heathen, aught to make us to abhor and detest such games, as matters unworthy of Christians, even of men created to far better purpose. And indeed when Chylon was sent from Lacedemonia to Corinth, to conclude alliance between the two nations, finding the governors playing at Dice, he returned without any speech of his charge, saying: He would not defame the Lacedæmonians, with so great a reproach as to enter society with Dicers. How much less ought Christians then to abstain from defiling their glory with Dicers, 
Cic. Phil. 2.  so far should they be from being themselves gamesters? We also read that Cicero as one of his greatest offences, 
Sueton, in the life of Augustus. c. 17.  objected unto Marc Anthony that he played at games that consisted in chance and hazard. Suetonius writeth that the only report that Augustus used such games, redounded greatly to his reproach: & indeed he was much addicted thereto, as himself testifieth by two Epistles rehearsed by the same author: yea this brute running of him made him to be reputed among unthrifts notwithstanding many great virtues wherewith he was endued. 
Aurel. vict. in the life of Augustus, Sueton. in the life of Claudi.  As also another author repeating his vices, among the rest saith expressly that he used much to play at Dice. Claudius' Caesar, an Emperor of Rome as the same Suetonius doth note, witnessed himself to be a fool, not only in respect of his other vices, but also because he so gave himself to Cards & Dice, that he wrote a book of the Art of play, which bred him great obloquy. How much rather than should we Christians account these games of chance & hazard to be pernicious, and utterly to be abhorred.  
8 If any reply that in this case we show too much rigour, we will answer with Chrisostome: That the cutting off of superfluity in the life of the faithful, 
Chrisost. in a Serm. against the excess of time.  is no bringing of them into too much austerity of life. But these games are not only superfluous, but also hurtful & pernicious. Likewise albeit we might account them among things indiferent, yet should Christian liberty be subject to such politic laws as forbid them, and without consideration hereof, to practise the same which S. Paul protesteth of things indifferent, namely Never to play at Cards & Dice, so long as we live, rather than to be occasion of offence to our neighbours, 
1. Cor. 8.13.  & by our pleasures to bring destruction upon those for whom jesus Christ hath died. And as to the end to represent the corrupt world as it were in a table, we have already shadowed out men and women dancing: so by inserting thereinto players and gamesters at Cards & Dice, we shall more lively demonstrate the world and show that such as give themselves to gaming are indeed of the world & not truly of the church of Christ. And as by lots the soldiers parted the garments of jesus Christ, so may we well say that these games at Dice & Cards are the means to part between the world & the Devil many of those who professing reform religion are addicted thereunto.  
9 But in as much as jesus Christ admonisheth us to Amend our lives and to repent our former transgressions, let us steadfastly resolve hereafter to abstain, and not to be carried away with the taunts of gamesters that scorn our simplicity because we will not play with them. Let us remember the answer of a heathen, 
Xenophanes.  who at a feast being called dasterd for that he would not play at Dice, wisely replied: I am indeed a dasterd and fearful in all dishonest causes. Let therefore his censure who termed these things dishonest, together with his constancy against the taunts of gamesters, be unto us Christians an instruction and example constantly to refrain from such games: And the better to confirm us herein, let us also think upon the words of Saint Cyprian. Let us, saith he, be Christians, not players at Cards and Dice. Let us pour forth our money upon the table of the Lord, where Christ sitteth as precedent, and the Angels do see us. In hue of losing them foolishly, let us distribute our goods to the poor. Yea let us commit them to the custody of jesus Christ. For these games, saith he, are dangerous, worthy of death, and replenished with folly. They contain no truth, but a quagu●yre of all falsehood & perjury. Let us pull away our hands from such pastimes and in our hearts turn off and take away the darkness wherewith Satan blindeth us: let our hands be clean and not defiled in doing honour to the Devil. Let us fly from the enemy that pursueth us, and spend our time in the learning of true wisdom and instruction in the doctrine of the Gospel: Yea let us lift up pure hands to C●rist: and to the end we may please God, let us never look upon Cards or Dice. So beit. Thus doth Saint Cyprian conclude his treatise against players at Cards and Dice.   

Of Envy. Chap. 20.  
NOw let us speak of Envy the sister and inseparable companion of covetousness and ambition, 
Wisd. 1.24. Augustine of Christ. Doctrine.  which likewise proceedeth of a foolish & wicked self love. As it is written in the book of wisdom. Thorough Envy of the Devil, death came into the world. Which Saint Augustine also confirmeth, saying. Envy is a devilish vice, whereof the Devil is unpardonably guilty in the sight of God. For in the sentence of the devils damnation, it is not said that he had committed adultery or theft, but that he had envy the state of man, created to the image of God. Again, 
Petrarck of the remedies of fortune.  whereas all other vices do breed some pleasure and contentment, albeit but false and wretched: Only Envy engendereth nothing but sorrow: feedeth upon mischief: grieveth at others good: and in itself already hath that evil which it wisheth to others. 
Aug. In a certain Sermon  And indeed Envy is a passion in the soul, yielding sorrow and heaviness for such benefits as other have, that may be desirable, amiable, or commendable, and thereof ensueth a hatred of their felicity and prosperity: If they be our betters, because we be not so good as they: If our inferiors, lest they should grow equal with us: 
Plut. of curiosity.  If our equals, for fear they should get before us.  
2 Concerning the first. We ordinarily see, that they which are endued with the greatest virtues, and exalted into highest prosperity, are subject to Envy, as Aristotle saith. That Envy is the enemy that assaulteth virtue and others prosperity. 
Plut. of Envy and hatred.  Also as there is no shadow, where there is no sun: so where there is no prosperity, there is no Envy. We do Envy, saith Plutarch, such as prosper, and therefore as they that are tender sighted, do find themselves grieved with every light and bright object, so is it with the envious in every the prosperity of others. Whereupon he compareth envious persons to Cantharideses, a certain green and venomous worm, or a Fly that usually feedeth upon wheat when it waxeth ripe, and roses in their pride: for so doth the envious man: he taketh against those that be honest, 
Cicero to Heren. lib. 4.  & grieveth at the increase of other men's virtue: Cicero also saith that Envy as a companion to virtue do still prosecute the good. And therefore Seneca aptly saith. 
Seneca of manners.  It is more easy for a poor man to shun contempt, then for a rich man to avoid Envy.  
3 Envy useth only one point of discretion and temperance, which is this. That seldom or neuer●●t meddleth with those, whose greatness and excellency do take from the envious all hope of attaining to the like degree. 
Aristo. in his Rhet. lib. 2.  And this doth Aristotle note, saying. Envy for the most part seizeth upon that which it may best overtake or out go: and that in this consideration, men never Envy the dead, 
Plut. of Envy and hatred.  neither such as in greatness do without comparison exceed them. Father, as Plutarch saith, those that in age do far out go them. And in that sense it is written that Envy is many times extinguished by the greatness and excellency of other men's prosperity. And for example he addeth saying. No man envied Alexander the great or Cirus when they had attained the type of their devices. For as the sun beating directly upon the crown of the head, yieldeth but a small shadow, so they that are in eminency far above us, do purchase small Envy against them. And therefore he very properly compareth envy unto smoke, which so long as the fire is but small maketh a great show: but so soon as it staineth vanisheth away; or at the least appeareth nothing so plainly as at the first.  
4 As for those that be equal in degree, it is an old-saying that the earthen potter envieth the potter, 
Eras. in his Chiliads.  whether for gain or for reputatation and honour: & this doth another proverb note saying. The neighbour's eye is always an enemy and envieth. For surely men cannot abide that others of their own callings should be better thought of or come to be greater than themselves. 
Gen. 4.  As Cain envied Abel, 
Gen. 30.1.  because the sacrifice of Abel was more acceptable in the sight of God than his. Rachel envied her sister Leah, because God gave her issue, & none to herself. 
Gen. 37.4.  Likewise jacobs' children envied their brother joseph because he was their father's darling. This envy also extendeth to our inferiors as Saul was sore wounded therewith against David, 
1. Sam. 1●.  by hearing the song of the daughters of Israel. Saul hath slain one thousand, and David ten thousand.  
5 But as self love is such a plague as that all the children of Adam are therewith poisoned, so the envy that groweth thereof is but over common and too deeply rooted, even in those that profess themselves to be the children of God. And therefore as jesus Christ admonisheth us to Amend our lives: so let us Amend in respect of this vice, whereby especially we approach and draw near to the malice of Devils, the enviers and enemies of the glory of God & salvation of mankind. And to that end let us consider that if we could truly love ourselves, we would forsake envy, which above all vice doth most cruelly and uncestantly torment those that are poisoned therewith. 
Plut. of Envy and hatred. Prosper of contempl. life. lib. 3 c. 9 Aug. To julian, Epist. 111  Great Alexander said that the envious, are both executioners, and tortures to themselves. And hereupon said an ancient father. Envy is a tormenting of the mind, grounded upon the good of others. Envy, saith Saint Augustine, resembleth a ship tossed with the waves of the sea. It is sti●●●●oubled. It is also like to a ravening Wolf, mad without a cause: Always in misery: and setting sure sooting, is brought to nothing. By continual raging it is made a partaker with Devils. Envy, 
Cyprian of zeal and Envy. Basil of Envy Prove. 14.13  saith Cyprian, is a moth to the soul, a Canker to the thought, & a rust to the soul. And in this sense saith Basill. As rust consumeth the iron, so doth envy waste the man that is possessed therewith. The same doth Solomon mean, where he saith: Envy is the rotting of the bones. Moses propoundeth a notable example hereof in Cayn, 
Gen. 4.5.  saying, His countenance fell down, yea which is more. As it is said that the viper by devouring the womb of her dam maketh her passage forth, 
Basil of Envy job. 5.2.  so envy eateth & consumeth the soul of that man that in his heart hath conceived her, and hereupon saith job, As anger slayeth the fool, so envy killeth the Idiot. And in this sense said Socrates, envy is as a fret to the soul.  

Petrarck. his remedies for both fortunes  6 It might suffice that our own calamities, which are both great and manifold, should torment us, albeit we were not tormented by other men's felicity, and so made ourselves two fold miserable. But that will not this accursed envy, the enemy of her hosts quiet, abide as Anacharsis very fitly declareth. For being demanded wherefore men are many times sorrowful, he saith, because that besides their own causes had troubled them, 
Eras. Apotheg lib. 7. Plutarch in his Lacon. Apotheg.  they are also grieved at the felicity of others. And to this purpose, By as beholding the sad countenance of an envious man, said unto him. Either thyself hast had some mishap, or some other body, some good. The same also doth Agis the first King of the Lacedæmonians note: For being informed that certain of another family enured his prosperity, he answered: Then shall their griefs be doubled, if they be grieved both at their own miseries and at the felicity of me and mine. Hereof also followeth the same which experience teacheth, 
Prosper of contempl. life. li. 3. c. 5 &. c. 9 Seneca of manner. 5.  and Prosper confirmeth, saying: The envious man hath as many tormentors tormenting him, as envy hath people that praise him. And therefore Seneca saith, I could with that the eyes of the envious were so opened that in every town they might behold all that be in prosperity, whereby their torments might be increased. For as the joys of the happy do increase, so do the sorrows of the envious multiply. And to the same purpose in another place he saith. We can no way more vex the envious man, 
Seneca in his Epistle.  then by applying ourselves to virtue and honour. And indeed the poison of envy doth in nature far differ from the poison of Serpents, whose poison hurteth other but not themselves: but the poison of the envious hurteth themselves but not others. The envious man, saith Cyprian, converteth the good of another to his own hurt: 
Cyprian of zeal and Envy.  He tormenteth himself at the felicity of others: The glory of others is an heart-breaking to him: The prosperity of others is a tormenter to molest his soul, and as it were, to rend it in pieces: He hath no taste in his meat or drink: he continually sobbeth and sigheth: Night or day, his sorrows are never at an end: And the more that he prospereth, whom he doth envy, the more doth he feel the kindling of his own passions and griefs. This breedeth in him a threatening look, a crooked countenance, a pale face, trembling lips, gnashing of teeth, furious speeches, excessive injuries, a ready hand to mischief and where his sword will not prevail, he slayeth in heart by hatred and malice. There is some hope of Cure for visible wounds, but the wound of envy that lurketh in the heart can have no help. Then he addeth, O envious wretch. Whose enemy art thou but thy own? The man whom thou hating dost envy, can departed from thee, but thou canst not departed from thyself. wheresoever thou become, thy enemy is still in thy bosom, thy adversary resteth in thy heart, thy destruction is shut up in thyself.  
7 These torments of envy have the Poets lively laid open. As Virgil, Envy to a wicked man is a putrefying poison, which drieth up the marrow, yet hurteth not the bone, 
Ovid Meta. 2.  & wasteth the blood most bitterly. Another Poet to represent the passions of envy, saith thus.  
Her lips were pale, her cheeks were wan, and all her face was swart,  
Her body leave as any rake, she looked as askew,  
Her teeth were furred with filth and drowsy, her gums were waterish blue,  
The working of her sestred gall had made her stomach green, 
Horace.   
And all be ●e●omd was her tongue, no sleep her eyes had seen, etc.  
The same doth another confirm by the examples of the Sicilian kings, saying. Envy hath ever been the chiefest tormentor of the lives of the Sicilian kings.  
8 Which is more. Envy, not contented to grieve at the prosperity of others, doth evermore apprehend it as indeed it is: Yea she always imagineth it greater than it is, thereby to enforce her own sorrow and misery. 
Pentane.  And therefore as on a time there grew a question among divers Physicians, concerning the chiefest help to the eye, as one said Fennell, another Glass. etc. Nay saith one, It is envy: for she still causeth other men's goods to seem greater than they are: and confirmed his speech by this authority of a Poet, saying.  
The neighbour's fields are evermore with corn much better sped, 
ovid.   
Their stocks in milk more plentiful, how ever they be fed.  
9 The feeling of this sorrow, anguish, heaviness, and torment bred in the heart by envy, might make us to loath and detest it: Yet is there farther occasion. 
Rom. 13.10. Col. 3.14. 1. joh. 4.7. joh. 13, 35. 1. Cor. 13.  There is nothing more repugnant to Charity, which notwithstanding is, as Saint Paul saith, The fulfilling of the law: The bond of perfectness: The true mark of the children of God: As jesus Christ also saith, Herein shall men know that ye are my Disciples, if ye love one another, even as I have loved you. Love, saith Saint Paul, Envieth not: She rejoiceth not in unrighteousness, but rejoiceth in the truth. And contrariwise. The envious man mourneth and afflictions as is aforesaid, 
Nazianz. in his first book of divinity. Chrisostome on Matthew, Hom. 41.  therein resembling flies that light upon wounds, and cleaving to the same do there at suck their sustenance: Or as the Dorre who naturally lurking in dung taketh her food thereof: so doth the envious man grow fat in other men's calamities. Can there then be any thing more repugnant to charity and this union of the members of Christ's body, which, as Saint Paul saith, Causeth them to have the same care one for another? So that if one member suffer, 
Cor. 12.25.  all suffer with it, if one be had in honour, all the rest rejoice with it? And therefore it is a shame to us Christians, that we do not understand it, and the rather because even the heathen do instruct us, 
Plut. of Envy and hatred.  as among others, Plutarch, who saith. Hatred and Envy are directly opposite to love, which rejoiceth in other men's felicity.  
10 Likewise as envy is repugnant to love, so is thee contrary to the peace and concord that should dwell among the children of God. 
jam. 3.14. & 16.  In this sense doth S. james term her bitter, thereby understanding that she is a poison of a Cankered will, converting all to bitterness, whereupon do ensue contention and debate, and therefore he addeth. For where envying and strife is, there is sedition and all manner of evil works. Plutarch also saith. Envy and jealousy are passions which evermore do engender usual and dangerous enmity. 
Plut. of profit to be taken of enemies.  And so it is the more pernicious, in respect, that as the same Author saith, ordynarily it followeth such as deal in matters of estate, wherein contention and envy are most hurtful. Hereupon saith Antisthenes. 
Laertius.  It is in vain to cleanse Wheat from Chasse, and to purge an army of unprofitable soldiers, unless we also purge the common wealth of all envious persons and banish them from among us.  
11 Moreover as envy ordinarily accompanieth hatred, which Saint john placeth in the degrees of murder: 
1. joh. 3, 15.  So doth it bear such sway in some that it plungeth them headlong in murder & all horrible wickedness. Who moved the devil to urge man to eat of the forbidden fruit, whereby to throw him down, & to draw him with himself into everlasting death? 
Wisd. 2.24.  The book of Wisdom, as is aforesaid, testifieth that it was envy. What caused cain so cruelly to murder his brother Abel? Eunie as the holy Scripture plainly noteth. God warneth him to forbear, yet he went forward. And indeed as Chrisostom saith, 
Gen. 4.5.  Cain envying his brother, could not digest the hatred that he had conceived: but the more that God warned him, 
1. Sam. 18.  the more did his sorrow, anguish & hatred increase, which drive him to shed his brother's blood. Who stirred up Saul so often and by so many devices to attempt, & to seek to kill David? Yea when he had so often misled & with his own mouth acknowledged his wrong, yet to pursue him so obstinately to the death? Even that accursed envy, that was first engendered of this, 
Gen. 37.  that the daughters of Israel in their song, Saul hath slain his thousand, and David his ten thousand, preferred David before him, and afterward increased by samuel's anointing him to be King. What moved the sons of jacob to resolve upon joseph's death, and when they had defiled his coat with blood, to send it to their father, whereby to vex him with most cruel and mortal sorrow and heaviness, and lastly to sell him to the Ismaelites, to carry him into Egypt, & so to separate him from the Church, & consequently to abandon his body to tribulation, and his soul to destruction? The sole envy that they had conceived against him for the private affection that jacob bore unto him, 
Mat. 21.15.  which afterward was increased through his dreams. To be short. What induced the high Priests and Scribes, 
Mat. 27.18.  at the hands of judas a traitor to his Lord and Master, to buy jesus Christ, to deliver him into the hands of Pilate, & so obstinately to pursue him to the death? So evident was their envy that Pilate himself (as S. Matthew noteth) knew that for envy they had delivered him. In this sense doth Paul, 
Gal. 5.21.  speaking of the fruits of the flesh, join murder with envy, as the cursed fruit thereof.  
12 To conclude, 
Plut. of Envy and hatred.  what a villainous & abominable vice is envy saith Plutarch: considering that many can confess that they hate him whom they do not envy? Sooner will they acknowledge themselves to be possessed with wrath, fear, hatred, 
Chrisostome upon Matthew  or some other like passion and vice, then confess any envy, as testifying thereby that envy is the most villainous & detestable disease that can come to the soul. Chrisostome doth aptly describe the Original of this disease, saying He that envieth, p●rchaseth to himself reproach, and honour to him that is envied. For as ambition is the mother & nurse of envy, so is there nothing more contrary to ambition then the acknowledgement that a man is envious, considering that envy is a confession that the envied is endued with greater virtue, prosperity or some other excellency, than he that envieth.  
13 In as much therefore as envy engendereth so many tormen●s & vexations in our hearts: that nothing is more contrary to love: that it breedeth hatred, strife & debate: that it draweth men to commit murder and other horrible transgressions: To be short, that even among men it is so detestable that they will rather colour it with other vices than acknowledge it: Let us, to the end according to the admonition of jesus Christ to amend our lives, refrain all self love, and consequently all envy. Let every man be content with that estate and condition, whereto God hath called him, & faithfully employ himself therein, ever waiting the blessing of the Lord, without envying others prosperity. Let us remember that the envious man pretendeth to oppose himself against the providence & liberty of God, as grieving at the good that God vouchsafeth to those whom he pleaseth, after his own wisdom and power: and that to such envious persons belongeth the saying of jesus Christ. Is thine eye evil because I am good, or, is it not lawful for me to do as I will with mine own? 
Mat. 20.15.  Neither must we forget that the end of our lives ought to tend to serve, not ourselves, but God & our neighbour: & that it is a most monstrous sin for us to envy that good which ourselves either do or should procure and set forward. Yea that we even make a scorn of God, when, according to our duties, we pray unto him to enrease his mercies and blessings to our neighbours, and in the mean time do envy, and are sorry for their well-doing, and prosperity through the blessings of God. As also we ought in our hearts to print this saying of Chrisostome. 
Chrisostome hom. 36.  As by envying of others we offend God: so by rejoicing at their prosperity we shall be partakers of their goods: Saint Cyprian also exhorteth us to imitate the good, 
Cyprian of zeal & Envy  if we can follow them: yet if we can not follow them, rejoice, saith he, at their good. In lieu of envying, make yourselves partakers through steadfast love: make yourselves coheirs of their goods by the conjunction of love and brotherly union. Finally let us remember that there is but one commendable and profitable kind of envy, even the same that we so bear to the virtuous, as to imitate their virtue: As Themistocles giving a reason why he, who in his yoouth was bend wholly to pleasures, 
Plut. in his Apotheg. Augustine upon 139. Psal.  had lastly applied his mind to virtue, saith, that the victory of Miltiades would not suffer him to sleep. As Augustine also commendeth that envy of the righteous that pricketh us forward to become righteous with them.   

Of backbiting, slandering and evil speaking. Chap. 21.  
ONe vice more will we here entreat of, which as it is no less common, albeit smally accounted of, so is it most pernicious Namely when we speak evil of our neighbours, to the prejudice of their credit, reputation and honour, 
Exod. 20.16 Deut. 5.20.  and this is called backbiting, slandering, or evil speaking. And by God is forbidden in the ninth Commandment of his law. Thou shalt not bear false witness against thy neighbour. True it is that he doth expressly name false witness. But those words do extend very far. First they which in the presence of the Magistrate or else where either by oath, or but by speech only do affirm any falsehood to the prejudice of their neighbours, are here condemned, and they be properly termed slanderers. Yea they may be called Devilish. For the word Devil signifieth a slanderer or false accuser. All slanderers therefore are the children or Disciples of the Devil, who was justly so called, because he was the first Author and inventor of that iniquity, 
Gen. 3  as the history of the holy Scriptures doth manifestly declare: For when the Serpent perceived that Eve remained constant in the obedience of God: also that she feared that he would execute his threatening, which imported that thee should die, if she eat of the forbidden fruit of the tree of knowledge of good and evil, he wickedly slandered God, as if upon envy, fearing lest she and her husband Adam by eating of that fruit, should become like to himself, and know both good and evil, he had made that prohibition. This was an impudent and detestable slander.  
2 Having by this means drawn Adam and Eve to disobedience, 
Gen. 35.  among other vices he also poured this devilish poison upon all their posterity, as experience by most notable examples doth teach. So did Putiphars' wise slander and falsely accuse joseph that he would have dishonoured her. So did Chore, 
Numb. 16.  Dathan and Abiram falsely slander Moses and Aaron, 
2 Sam. 16.3.  saying that they sought to exalt themselves over the congregation of the Lord. So did Ziba miphiboseth's servant, slander his master in the ears of David, 
Hester. 3. 8.  as if he had pretended that the house of Israel should have restored him to the kingdom, and that thereupon he remained at jerusalem. 
1. Sam. 24.14  So did Haman falsely accuse the jews that were in captivity under king Assuerus, that they denied to fulfil the king's decrees. 
2. Sam. 15.  So did Saules Courtiers slander David, 
john. 7.20.  as if he meant to take away his kingdom. So did Absalon slander his own father David, telling the people that there was not any to hear their suits, 
Mat. 11.19.  to judge of their affairs, or to do them right. With many impudent slanders did the jews assault jesus Christ, 
Luk. 23.2.  objecting unto him that he had the Devil, that he was a drunkard, a glutton, a friend to Publicans, a seducer of the people, 
Act. 24.5.  and accused him falsely that he denied tribute to Caesar, and suborned the people. So did Tertullus the Orator term S. Paul a seditious and pestilent fellow.  
3 Again, if the speeches g●●en forth, should in themselves be true, yet if they be misreported or wrested to any other sense than they were done or spoken, this is also slander and false witness: As S. Mark rehearseth, 
Mat●. ●4. 58.  that finally there came in two false witnesses against jesus Christ, And affirmed that they heard him say, I will destroy this temple made with hands, and within three days I will build an other made without hands. Here was a double slander: First in that Christ spoke it not in that sort, 
joh. 2 19  but only said Destroy this temple & in three days I will raise it up again. Secondly because that which he spoke of his body, as S. john expressly addeth, That he spoke of the temple of his body, they referred to the material Temple bu●●● with hands at jerusalem.  
4 It is also a devilish & malicious slander, when men report that which is true: but thereof to gather or persuade some wicked and reprovable action. 
Psal. 5●. 2,  As when Doeg showed Saul that David had been in the house of the high priest Achimelech in Nob: that Achimelech had asked counsel of the Lord for David: 
1. Sam. 21. Psal. 52.5.  that he had given him bread: and that he had delivered unto him the sword of Goliath: David objecteth unto him, That his tongue was like a sharp razor: that he had imagined mischief, spoken lies, and used pernitions and deceitful words. Yet it seemeth that all that Doeg told Saul, was true. But herein we are to note his intent, which was thereby to gather and to persuade Saul that there was conspiracy between David and Achimelech: and in that consisted his slander and false accusation. 
Dan. 6,  The chiefest officers in Darius' Court accused Daniel that he called upon his God, and so contrary to the King's edict prayed to another than him. The three Hebrew Princes were likewise accused that they would not worship the Image that Nabuchadnezzer had erected. 
Dan. 3  Both accusations were true: But to what intent were they made? Even to persuade Darius and Nabuchadnezzer, that Daniel and his companions had deserved to die. Herein rested the falsehood of the accusation, and slander proceeding from ambitious, cruel and envious hearts.  
5 Now as naturally we are inclined to slander our neighbours, yea many times only upon suspicion: so the principal of the children of Ammon slandered David in the ears of their Lord Hanun, 
2. Sam. 10, 3.  as if he had sent Ambassadors under pretence of honour and comfort over his father's death, to spy out the land, & to take his City and destroy it. So did the princes of the Philistians slander the same David, as if he meant to redeem his peace with Saul, by betraying their king Achis. But especially in this point we are to note the devils slandering of job. Doth job fear God for nought saith he, Hast thou not made a hedge about him and about his house, 
job 1  and about all that he hath? Thou hast blessed the work of his hands, and his substance is increased in the land: But stretch out thy hand and touch all that he hath, and see if he will not blaspheme thee to thy face. As if he accused job to be an hypocrite, or a hireling that served and feared God only for profit, which ceasing, he would blaspheme him. Thus may we understand how readily man is inclined to this vice, wherein he truly followeth the nature of the devil. For as man hath indeed many vices common to beasts, 
john 3,  so in lying and slandering he participateth with the devil, the Father of lies.  
6 By the premises we be earnestly admonished carefully to beware of falling into this iniquity and devilish sin, yet for the amendment of our lives, that we may the more abhor and detest, it let us briefly consider the evils, and pernicious inconveniences thereof proceeding. 
Prou. 25.18 Psalm 120. ●  A man that beareth false witness against his neighbour (saith Solomon) is like a hammer, a sword, and a sharp arrow. And David saith, The slanderous tongue, which he calleth deceitful, is like the sharp arrow of a mighty man, & as the coals of juniper. As if he should say, their slanders were kindled with hot fire, and dipped in mortal poison. 
Prou. 6.  Solomon likewise useth a notable protestation to this purpose, saying: These six things doth the Lord hate, yea his soul abhorreth seven. The haughty eyes, a lying tongue, and the hands that shed innocent blood, a heart that imagineth wicked enterprises, feet that be swift in running to mischief, a false witness that speaketh lies, and him that raiseth up contention among brethren. joining all these vices together, he sufficiently showeth, that as a taste tongue, or false witness proceedeth of a proud heart that imagigineth wicked enterprises, 
Gen. 3  so doth it many times engender blondshed and strife among brethren. Many likewise of the examples aforementioned, do evidently set before us, as in a table, the pernicious effects and cursed fruits of this vice and corruption. The impudent slander of the devil hath plunged our first fathers and all their posterity in pain, death, and everlasting damnation: The same of Putiphars' wife cast joseph in prison: 
Gen. ●● 2. Sam. 10 Ester.  The same of the sons of Ammon, procured the total destruction of themselves, their prince, and people: The same of Haman had been the death of all the jews that were in captivity under Assuerus, 
1. Sam. 24. 1. Sam. 22  had not God miraculously prevented it: The same of saul's courtiers bred a long and dangerous persecution against David: The same of Doeg, the horrible murder by Saul committed on the persons of Abimelech and the four score and five priests, with the utter destruction of the town of Nob, 
Exod 23.27.  and all the inhabitants thereof. In this consideration doth the Lord say, Thou shalt avoid all false words, and shalt not slay the innocent and righteous. Thereby declaring, that the false witness with his tongue, slayeth as many as the executioner with the sword.  
7 Neither was it without reason that God in old time ordained that the false witness should incur the like pain, as the offence wherewith he wrongfully charged his neighbour might deserve. And therefore Solomon saith, 
Deut. 19.16 Prou. ●9. 5. Psal. 109.  The false witness shall not escape punishment, and he that speaketh lies shall perish. To be short, how bitterly doth David curse those that burdened him with false accusations and slanders? These curses of David were prophecies of the holy Ghost, foreshowing the grievous and many woes that God will pour forth upon slanderers. As also we have before noted, 
Prou. 6.16  that God abhorreth the false tongue, and the witness that speaketh lies. Wherefore such men as have even any, though but a little conscience, will abhor and disdain to be false witnesses and slanderers, and consequently, the children of the devil, who is the father of lies.  
8 Yet is it not enough that we amend and refrain from this devilish vice, for we must also beware of all backbiting and evil speaking, which consisteth in the report and rehearsal of the faults and infirmities of our neighbours, albeit we speak nothing but the truth. Yet is there nothing more common among men, so sore are we inclined to report the bad, rather than the good we know by our neighbours. And when this inclination is accompanied with hatred, ambition, or envy, the same is like oil cast into the fire to inflame and kindle it. We take some contentment in speaking evil of him whom we hate, as using it for some revenge that we take of him. The ambitious man imagineth his increase of honour and reputation to be the greater by so much as he seemeth to take from those whom he blameth: And it is even as he that coveting to make his own garment to seem the whiter, cast think upon his neighbours to make it black: To the like purpose doth Envy speak evil of her neighbour, meaning that the reproof whereby thee abaseth and treadeth him down, shall be to her as a footstool to climb above him. This inclination to backbiting doth Moses note, saying: 
Levit. 19.16  Thou shalt not walk about with tales among thy people For by this world walk, he taxeth such as gad up and down to inquire curiously of their neighbour's faults and infirmities, as it were by reporting them to backbite him. And the Apostle Saint Paul more lively representing the same unto us, sayeth, 
Rom. 3.13.14  that all men naturally are poisoned with these vices: I heir throat is an open sepulchre, they have used their tongues to deceit, the poison of Aspe● is under their lips, their mouths are full of cursing and bitterness.  
9 The ordinary communication of such as are any thing familiar, doth sufficiently testify that our usual conference is most commonly replenished with discourses of the faults & infirmities of our neighbours. Our tongues that should be courteous and inclined to charity and compassion, are for the most part serpent like, & full of poison. Yet in as much as every man in his own sight, doth sufficiently perceive and know, that such rehearsals and discourses upon others men's escapes and imperfections, are but slanders and backbitings: diverse and sundry men do seek to cover them with the cloak of zeal, love, and compassion. And this hypocrisy doth Saint Bernarde very aptly represent unto us. Some there are, sayeth he, 
Bern. on the Cant, Ser. ●  whose stomachs being glutted with the faults and infirmities of their brethren, and neighbours, when they mean to unburden the same, do shroud their malice and hatred under the cloak of feigned respect and show. After a sore sigh, with great gravity, deliberation, and a heavy countenance, they will spire forth their backbiting and slanderous speeches. And such backbitings and slanderous speeches, saith he, are so much the more dangerous, because the hearers are thereby occasioned to imagine and conceive, that the same proceedeth neither of envy nor evil will, but of mere sorrow and compassion. I am sorry, saith the backbiter, and the rather because I love him, that I cannot get him to amend. Another will say, I have long known this or that, yet would not I raise the speech, but sith it is now known abroad, I may not in any wise conceal the truth, for the matter is so and so. Thus doth Saint Barnarde most lively paint out the hypocrisy of many evil speakers, But Moses teacheth us how we should reprove it, reprove thy neighbour (sayeth he) but raise no report of him: 
Levit ●. ●.  To reprove and admonish our neighbour, is truly a work of charity, but it is backbiting to raise any report of him, by publishing and blowing abroad his infirmities. The admonition and advertisement of our neighbour's faults and imperfections must be delivered either to themselves, according to the rule of jesus Christ, If thy brother trespass against thee, 
Math. 18. ●●  go and tell him between him and thee, or unto those that have right and authority to correct and reprove. 
Gen. ●●●  Whereof we have an example in joseph, who showed his father of the evil report and doings of his brethren. But to report them to others, is backbiting and slandering, because it tendeth only to defamation. This disease of backbiting is so much the more pernicious, as that we cannot avoid it, also that the wound thereof is dangerous. A man may better beware of such as steal his goods, than of the backbiter that taketh away his good name. As the good name is to be much more esteemed than silver, so the wound of defamation is almost incurable. For as when a wound is cured, there yet remaineth a scar: so against a slander, howsoever a man purge & justify himself, yet will there still remain an evil opinion, at the least in some. And this did Diogenes signify, 
Plutarch in his Apotheg.  when being demanded what beast bitten sorest, he answered, Among tame beasts the flatterer, among wild, the backbiter. In as much therefore as according to the exhortation of jesus Christ, we are to amend our lives, let us beware. Whensoever we talk of the faults and infirmities of our neighbours, let us think with ourselves: To what end is this speech? And in our consciences finding that it tendeth only to defame him, and to take away his good name, let us pass condemnation in the sight of God and s●y, that we are backbiters. 
Psalm. 100LS. ●. 1. Cor. 6.10 1. Cor. 4. ●  Withal, let us then also remember the saying of David, Him that in secret slandereth his neighbour will I cut off. Also the sentence pronounced by Saint Paul, who saith, Backbiters and slanderers shall not inherit the kingdom of heaven. Likewise the admonition of the same Apostle, who wylieth us to hold them as excommunicate persons, & to forbear eating, drinking, and all familiar conversation with them. Let us remember, that backbiters by Saint Paul and others are marked with a fearing iron, as men, who by the just vengeance of God are given over into a reprobate sense. To be short, let us remember what Saint james saith, 
Rom. 1.30 james 1.20. Gen. ●. ●2.  If any man among you seemeth religious, and refraineth not his tongue, this man's religion is in vain. Wherefore as Cham, the father of the Canaanites, having seen the shame of his father Noah, & in lieu of covering it, having showed it to his brethren, was accursed, both he and his posterity, by the mouth of his own father: so they (who knowing the frailty, faults, and infirmities, and consequently, the shame, and reproach of their brethren, 
1. Pet. 4.8  where they ought in charity to cover the same) do nevertheless by backbiting and evil speaking, say them open, do well deserve to be accursed with Chain, and called Canaanites. S. Peter having exhorted us to be sober & vigilant in prayer, addeth, But above all things have fervent love, for love covereth the multitude of sins. Whereby he declareth, that it is a matter of such importance, to cover the infirmities of our neighbours by love, that he seemeth to prefer it before sobriety, and prayer unto GOD, which he had before mentioned. Secondly, that it is not enough to show this love, by covering two or three infirmities, but we must cover even the multitude of them. Thirdly, that for the discharge of this duty, we must have not some small love, but a vehement love, yea, such a love as may be able to surmount envy, hatred, ambition, and all such other vices as naturally do provoke us to this cursed backbiting.  
11 We suppose, that so long as our backbiting and slanders do breed us no brawls or quarreling, they be not hurtful, and so we despise all Gods threatenings. But we do much deceive ourselves, if we imagine that God, as we, maketh no account of backbiting, and so suppose that his deferring of vengeance is a quite taking away of his threatenings. Our backbitings are inrouled in the book of his providence, ready to be laid open before us in the day of judgement, as David expressly teacheth, saying: Thou givest thy mouth to evil, and with thy tongue thou forgest deceit. 
Psalm 15.19  Thou sittest and speakest against thy brother, and slanderest thy mother's son. These things hast thou done and I held my tongue, and so thou thoughtest that in deed I was like thee, but I will reprove thee and set them in order before thee. O consider this, ye that forget God, lest I tear you in pieces, and there be none that can deliver you. Surely it is strange, that all such threatenings should not make us even to cut out our longs with our own teeth, rather than to apply them to backbiting and slandering.  
12 It is likewise a hard case, that in this respect we should not fear God more than man. It happeneth many times that the backbiter with great protestation and attestation saith, I tell you but I would be loath to say so much to another, let it I pray you rest between us, speak not of it, let no man know that I told you: Oh fool, dost thou more fear the blame at a man's hands whom thou hast spoken evil of, than the eternal fire that thou kindelest: and the curse of God, which by backbiting thou pullest upon thy head? Darest thou not detract or speak evil of thy neighbour before his face, albeit he hath but some small means to be revenged: & yet wilt thou boldly speak evil of him in the presence of almighty God, who threateneth, and is able to swallow thee up? If the man whom thou speakest evil of, chance to come in place, thou dost blush, and fallest into other talk. But when thou backbitest him, remember that God heareth thee, and blushing at thy folly, turn to some other talk, and speak of such things as may be acceptable in the sight of God.  
13 Again, canst thou like a fool, put more trust in another's tongue than in thine own? Thou couldst not bridle thine own tongue, and dost thou request another to bridle his? Why dost thou put thyself in the mercy and discretion of another? If he to whom thou hast opened thy mouth, hath no more hold of his tongue than thou hast of thine, hast thou not put into his hand a staff wherewith, by revealing thy secret, to bring thee into brabbling & strife? Why dost thou reveal that to another which thou wouldst should be kept secret? If thou sayest, I trust him. So hath he an other, whom he trusteth, and his friend another, etc. to whom they will reveal it. It is as if when sundry faggots lie each by other, thou shouldest kindle the one, and so by degrees burn them all. In some countries upon any murder or other heinous trespass, they ring the town bell, which when other towns or villages do hear, they likewise do ring theirs, and so from one to an other, whereby all the Country is soon advertised that there is some offender to be taken or staid: Even so thou, when the clock of thy tongue hath strooken, look that he that heard it, will likewise strike his, and his neighbour that heareth it, his, and so shall the infirmity of thy neighbour soon come to the ears of many. And therefore if thou be'st loath it should be known, why hast thou rung the bell of thy tongue in a country, where thou knowest that every man is ready likewise to ring his?  
14 Let us proceed: Not only he that speaketh evil of his neighbour is a backbiter, but also he that hearkeneth to the slander. And in deed, he that is desirous to hear of the faults & frailty of another, showeth himself to be devoid both of zeal to God's glory, and of love to his neighbour. For seeing God is dishonoured in the transgressions & sins of men, it is our parts, hearing of the same, to mourn and bewail the dishonour of God, and in charity we ought to take compassion of our neighbour, who by his offence bringeth God's wrath upon his head. If in lieu of sorrowing for the sins & transgressions, even of those whom before we knew not, we delight to hear of them, do we not strip ourselves out of all love of God and charity to men? In this sense doth David say, that he that receiveth a false report against his neighbour, 
Psalm. 15.3.  shall have no place in the house of God. And in deed, both he that hearkeneth to the backbiter, and the backbiter, do serve the devil alike, the one with his tongue, the other with his ear. 
Bernard in a certain sermon  Detraction (saith S. Bernard) is a sharp sword, which at one blow woundeth three: It slayeth the soul of the backbiter, and the soul of him that giveth ear unto him, & it woundeth & impaireth the good name of him that is backbitten or slandered.  
15 And what doth more nourish and maintain backbiting than the usual vice of hearkening thereto, even with greediness? For as if there were no receiver of thefts, there would not be so many thieves: so if none would hearken to backbiting, 
Prou. 25. 23  there would not be so many backbiters. As the north wind (saith Solomon) driveth away rain so doth an angry countenance the slandering tongue. As the shaft, saith Hierome, shot against a stone, reboundeth, 
Hierom to Rusticus.  & sometime hurteth him that shot it, so when a backbiter seethe his countenance that heareth, or in deed that hearkeneth not unto him, sad or frowning, he holdeth his peace, he waxeth pale, his countenance is troubled, and his tongue stoppeth suddenly. In this consideration he saith in another place. Beware of backbiting, 
Hier. in his Epist. to Nepor.  also of listening thereto. Let thine ears be as far from them as thy tongue. For when the backbiter perceiveth that thou givest no ear to him, he cannot well go forward. Thou shalt not, saith the Lord, 
Exod. 23.1  receive or take up any false report. This word Receive, or take up, evidently declareth, that backbiting and slandering will soon fade away and decay, if it be not received or taken up, and so underpropped, and upheld by the consent that is given thereto. 
Hierome to Celantius.   
16 Sith therefore that the inclination to backbite, likewise to hear backbiting, is such, that even they, who otherwise are far from many other vices, as Hierom saith, do easily fall into these snares of the devil: that according as Christ exhorteth, we may amend our lives, let us think upon the premises, to the end we may abhor all backbiting: let us keep our tongs & ears pure, so as the use of these vices now so common, may utterly be abolished. To be short, let us apply our tongs to speak, & open our ears to hear such things as may redound to the glory of God, & the salvation of our neighbours.  
17 Moreover, if we hear that any speak evil of us, let us so order our lives, that as Plato in old time said, men may not believe such slanderous reports of us. As Philip king of Macedon said, 
Plutarch in his Apotheg.  that the reproach and injuries of the Athenian orators caused him so to order his words and deeds, that themselves should be proved liars. Neither let us forget what he both said and did, when it was told him that Nicanor spoke hardly of him. I must bethink me, 
Plutarch in his Apotheg.  said he, whether I never gave him occasion so to say. afterward hearing that Nicanor was decayed and grown into contempt, he sent him a present: And then being showed that Nicanor spoke well of him, You see, sayeth he, that it is in us to cause men to speak well or ill of us. If the evil therefore that is spoken of us be true, or that we have given any occasion thereof, let the same be a cause to make us to amend our lives. If it be false, let it be a warning to beware thereof, because we are men, and may fall. Let us in this case remember the saying of Socrates, They speak no evil of us, when that which they say is not in us. And in deed, it is as if a man reporting some harm of a bad man, should call him by my name: for whatsoever he should say, should concern not me, but him that he calleth by my name.  

Aug. against Petilian. 1. Pet. 2.23  18 Especially, let us remember, that as Saint Augustine saith, our patience is tried by detraction. And let us imitate our Saviour jesus Christ, who when he was reviled, reviled not again, but prayed for those that reviled him. As in truth, it is worse for the backbiters than for us, and consequently, we are to take compassion of them, and to pray to GOD for them. For as one stripe of the tongue woundeth three, the backbiter, him that giveth ear to the backbiting, & the back-biten, so the two first do thereby wound their consciences to the death, by deserving the sentence of eternal fire: but the third is no whit damnified but in his good name, and that peradventure but for a short space: It beseemeth not a christian to return injury for injury. Neither is it good to render evil for evil, if he that wrongeth thee, saith Seneca, be weaker than thyself, forgive him, if stronger, forgive they self. It is a vice to revenge and a virtue to forgive, and therefore when Pittacus had caught one that had wronged him, he let him go, and said: Pardon is better than revenge. To the end therefore to take away all replication, to the example of jesus Christ let us also join the example of David, that we may follow the same. He protesteth that when they which had charged him with reproaches and false accusations, 
Psalm 37.13.  were sick, he put on sackcloth, and vexed his soul with fasting, and his prayer returned into his bosom, 
Psal. 35.13.  so that he redoubled and reiterated the same with a sorrowful and troubled heart. Yea, herein let us imitate the moderation and temperance of Euagrius, whose mortification was such, 
Zozom. in his Ecclesiastical history. lib. 6. cap. 38 Prou. 22.1  that no praises could lift him up, neither any injuries move him to displeasure.  
19 Not that we should utterly neglect our same & good name: For, A good name (saith Solomon) is to be chosen before great riches: and loving favour is above silver and gold. Besides, as by our sins God is dishonoured, and our neighbours take offence: so contrariwise, by our holy conversation and good name God is glorified & our neighbours edified. And this doth Saint Augustine teach, saying: He that leadeth an innocent life by shunning sin and iniquity, benefiteth himself: but he who beside is not negligent in maintaining his good name doth benefit others, and is merciful unto them. If God therefore give us convenient means without breach of the bond of peace & love, and without giving cause of offence, to defend our innocency and good name, we ought to keep and preserve it in procuring honest things, not only before the Lord, 
2. Cor. 8.28 2. Cor. 6.8  but also before men. Otherwise, contenting ourselves with the testimony of a good conscience, let us with the Apostle, wade through honour and dishonour, through evil report and good report. As being assured, that God will in the end make manifest our innocency, and bless our patience with peace and contentation in him. 
Psalm. 37.6.  Thus the duty of every Christian that longeth to amend his life doth consist in this: First, that he abstain from all slander, backbiting, and evil speech: secondly, that we give no ear to backbiters and slanderers: and lastly, that he be not moved by their backbitings, slanders, and hard words, in word or deed to render evil for evil. But rather let him pray unto God for those that seem in mind to be troubled and sick, in that they speak evil of him. Amen.   
The end of the second Book.   

The third Book. Who it is that aught to Amend. Of the duties common both to the husband and the wife.  

Chapter. 1.  
WE have in the former books propounded some examples of the things wherein we ought principally to reform our lives, and to amend. Now let us understand who ought to amend. Any man, even without study, will answer, that every Christian is bound thereto. And it is true, for there is no man whosoever, but both needeth and is bound to amend his life in the premises, as also in every other the duties required in the general vocation and calling of a Christian. Nevertheless there be also certain particular callings, wherein each man in his own behalf is to understand what God requireth of men in the same, that so they may reform their faults, and more virtuously employ themselves in their vocations, according to the will of God. But of these we will consider only of eight. First, of the husband to the wife, and the wife to the husband. Next, of parents to their children, and of children to their parents. Then of the Magistrate to the subject, and of the subject to the magistrate. Lastly, of the ministers of the word to the congregation, and of the congregation to their ministers.  
2 As concerning the duties of those that are united by marriage, 
Gen. 2  some there are that be common to either party, and some that particularly do import the husband to the wife, and other some the wife to her husband. But first we will entreat of those that be common to both. 
john 2.1 Heb. 4.4  Moses writing of the institution of Marriage, doth evidently declare, that it is a holy ordinance of God. jesus Christ also honoured it both with his presence and first miracle. And the Apostle to the Hebrews saith, that marriage is honourable. Such therefore as do aspire thereunto, are to begin in prayer and holiness to God: 
1. Cor. 7. 2  And having attained to that estate, to use this benefit of marriage as an holy ordinance of God, in all godliness and purity, for a remedy against the weakness of the flesh, as the Apostle Paul teacheth, and not for provocation and lust to intemperancy. True it is, that honesty of marriage grounded upon God's ordinance, doth cover the shame of incontinency, yet not so, as that we should defile and pollute that estate by admitting all things, 
Ambos. li. de Philos.  but that we should so use it, as there might be no excess in dissolution, neither any intemperancy contrary to the holiness of marriage. And in deed Saint Ambrose reproving those that do abuse it in lascivious excess, termeth them fornicators with their wives. And albeit that term seemeth hard, yet let us not think or imagine that he spoke it without reason, 
Aug. against juli. li. 2  especially considering that Saint Augustine alleging this phrase of speech of Saint Ambrose, showeth sufficiently that he allowed of his judgement.  
3 Secondly, when God created the woman, he said, 
Gen. 2.18  It is not good that man should be alone, I will make him a help, meet for him. But whatsoever is said of the woman, that she should be a help to the man, must also be put in practice, 
1. Cor. 7  and exercised by the husband toward the wife, according to the doctrine of the Apostle Saint Paul, whether in avoiding fornication, whether in procuring generation, & the education and bringing up of children, whether in maintaining a family, or for the service of God and salvation of souls. Hereby it evidently appeareth, that the duty common both to the husband and wife, importeth, that the one should aid and help the other. 
1. Cor. 7. 2  First, that they may lead their lives in chastity and holiness, as the holy Apostle Paul noteth, where he setteth down the end of marriage. Next, that to avoid fornication, every man should have his own wife, and every woman her own husband. And thus the duty of the husband and the wife consisteth in this, that they live together in all chastity and pureness: and that they take great heed and beware of breaking the bond, and infringing and violating the saith of marriage by fornication or adultery: which sin we have before declared to be a detestable abomination in the sight both of God and man. If such as wanting the remedy of marriage, by committing fornication, do incur an offence worthy everlasting damnation: What may those deserve, who having a remedy for their infirmity, do nevertheless overflow in adultery? Yet is it not enough only to abstain from this abomination, unless we also forbear from every thing that may seem to tend thereunto, or to contain any beginning, appearance, allurement, or occasion of evil: First, because that by the law all this is prohibited, 
Exod 20.14  even in these express words, Thou shalt not commit adultery. For the word Adultery, comprehendeth all provocations, gestures, 
Math. 5.28,  speeches, yea, even unchaste looks. And therefore saith jesus Christ, He that looketh upon another man's wife, to lust after her, hath already committed adultery with her in his heart. Next, that we may prevent all argument of jealousy, a most dangerous disease, and of great difficulty to cure. For, as Chrisostome sayeth, 
Chrisost. upon the 2. of Matthew. julius Caesar Plutarch in the life of julius Caesar.  Where either the husband or the wife is tainted with jealousy, they believe every word that they hear spoken touching their passion, albeit it bear no appearance of truth. When a certain Roman Emperor determined to put away his wife, he alleged this reason. An emperors wife, said he, must so bear herself, that the incur no suspicion of evil. How much rather ought this to be practised among Christian husbands and wives, as well to avoid occasion of offence, as for fear least jealousy should convert marriage into a most miserable and wretched estate.  
4 Again, as marriage was also ordained for generation, so in that part thereof there are some duties that particularly concern the wife, and some that are common both to her and her husband. Of the particular duties of the wife, we will speak hereafter. Those therefore that are common to them both, do concern, first the instruction of their children, & that we will also refer to be entreated of in the Chapter that handleth The duties of parents toward the children: secondly, the means to bring up their children, and to maintain their family. For the care and burden 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 duty of the wife or of the husband 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 her in the dispensation thereof. He that doth not orderly govern his house, 
Prou 11.29  shall inherit the wind, saith Solomon. And order consisteth in this, that the husband follow his business, traffic, or calling, without any molestation of the wife, who ought not to meddle or control him therein, but with great discretion and gentleness: as also the husband is not to deal but soberly and in great discretion with household affairs that are proper to the wife. The man is jealous of his authority and reputation, and the woman inclined to suspect herself to be despised. Wherefore as the husband cannot well abide that his wife should show herself more skilful and wife in his business than himself: so cannot the wife suffer that her husband should despise and account her a fool, by meddling with her small household affairs.  
5 As the duty therefore of the husband and wife consisteth in looking to that which is aforesaid, to the end their marriage may be quiet, and themselves live together in love: even so an idle and unthrifty husband, and a prodigal and slothful wife, are two ready ways to destruction. The husband that hath such a wife, casteth his labours into a bottomless sack: and the wife that is sped of such a husband, draweth a cart heavy laden, through a sandy way without a horse. Such a husband, especially if idleness draw him to love and haunt taverns, is cruel to his wife and children: and such a wife confoundeth her husband, and bringeth reproach & poverty to her whole family. The remedy for the husband that hath such a wife, is patience with some severity, discreet admonitions, and prayer to God: as also the help for the wife that hath such a husband, is toleration, gentle exhortation, and cheerful and loving entertainment of her husband, whereby to induce him willingly to keep home.  
6 They are also to be mutual helps each to other in matters concerning their own salvation and the service of God. First, if one of them, as saith the Apostle be an unbeliever, the other must labour to draw his party to the knowledge of the truth. S. Paul exhorting the husband & wife of contrary religions, not to part, but to dwell together: addeth a notable reason, saying: 
1. Cor. 7.16  What knowest thou O man, whether thou shalt save thy wife, or thou O woman, whether thou shalt save thy husband? Therein declaring, that the faithful person in duty is to labour & endeavour to win his party to the knowledge of the truth, and so to save her. S. Peter exhorteth wives to be subject to their husbands, albeit unbelievers, 
1. Pet. 3.1  and such as do not obey the word, that so without speech, by their holy and virtuous conversation they may win them. Secondly, if both be believers, their duty is to confirm each other in the time of persecution, that they may constantly follow jesus Christ. Solomon endeavouring to declare the fruits of marriage, 
Wis. 4.10.12.  saith: Two are more able to with, and temptations, and a line of three twists is not so soon broken. They are 〈◊〉 each to help up other, if either of them happen to 〈…〉 or sin. 
Wis. 4. ●.  Two are better (sayeth the same Solomon 〈…〉 they have better wages for their labour. And if they 〈…〉 will 〈◊〉 up the other: but woe unto him that is alone, for if he 〈…〉 lift him up. They ought also each to per●●●●● 〈…〉, to relieve the poor, diligently to frequent 〈◊〉, to use prayers, and supplications, and praise, and thanksgivings to the Lord, to comfort each other in the time of affliction: to be short, either to exhort other to walk in the fear of God, 〈◊〉 in all duties and exercises beseeming the children of God. In this m●nner did that holy woman, Elizeus hottesse, exhort her husband to prepare a chamber for the prophet to lodge in. Saint Paul also saith, 
2. King. 4. 1●. 1. Cor. ●4. ●●  That women, desirous to learn, should question with their husbands at home. Whereby he showeth, that the husband ought to be so instructed, as he may be ready to instruct his wife at home. And in deed, a heathen Philosopher in this sense saith very well, 
Plutarch in the rules of marriage.  That the husband, after the example of the Bee, should every where gather every good instruction, that he might be able to impart it to his wife, and by having communication, acquaint her therewith. Thus, sayeth he, may the minds of women well taught, be won from vanity to virtue.  
7 Other duties there are which be common both to the husband & the wife, as among the rest, such as proceed of the union of marriage, whereof God in the institution thereof said, They are one flesh. And jesus Christ confirmed, saying, Two shall be one 〈◊〉 And therefore in Saint Mark he addeth, They are no more two but one flesh. 
Gen 2.24 Math. 19 5 Mark 10.8.  And in deed, if Eve being created of one of the ribs of Adam, was as part of himself: then is the wife also a part of her husband, and as the one half of himself. And of this vn●●● and conjunction proceedeth the mutual love between man and wife. For no man, saith Saint Paul, hateth his own flesh but loveth and cherisheth it. And speaking to husbands, he sayeth, Husbands love your wives. 
Ephes. 5.15. Titus 2.4 Eccle. 25.1.  And writing to Titus, he commandeth him to exhort the elder women to teach the younger to be modest, and to love their husbands. Three things (saith Wisdom) do rejoice thee, and with them am I beautified before God and men: Unity of brethren, love of neighbours, a man and wife that agree together. But sith the foundation of this mutual love is the unity of marriage, whereby the husband and the wife are made one flesh, the husband as the head, the wife as the body. It followeth, that this love must be steadfast, not variable, and that the union of marriage continue, notwithstanding whatsoever befall either the husband or the wife. Notwithstanding whatsoever complexions, I say, natures & infirmities may appear, whatsoever sickness, loss of goods, injuries, griefs, or other inconveniences that may arise, yet so long as the foundation of love, that is, the union of marriage doth continue, so long must love and affection remain. God commandeth us to love our neighbours as ourselves, because they be of our flesh. Albeit therefore that he contemn, hate, offend, or wrong us: albeit he be our enemy, and in respect of himself, deserveth not that we should love him, yet because he is of our flesh, the foundation of love remaining, we must love him. As also our saviour jesus Christ saith, Love your enemies, bless those that curse you, 
Mat. 5.44.  do good to those that hate you, and pray for those that molest and persecute you. How much rather ought they to put this in practice, who by the bond of marriage are made one flesh? The rather, because the union between man and wife, is without comparison more strait, and bindeth them each to love other, much more than the conjunction whereby man is united unto his neighbour.  
8 But this is the mischief, that in many their love is not grounded upon the union of marriage, but upon beauty, riches, & other carnal and worldly considerations, subject to change, alteration and loss. This corruption that respecteth beauty, is old, and noted to be among the causes of the flood. The sons of God, saith Moses, seeing the daughters of men were fair, lusted after them, 
Gen. 6. 2  & took them in marriage. But in deed, it is money that maketh love, and riches engender affection, witness the experience of our days. Yet such love resembleth only a fire of straw, which is but a blaze and is soon out, unless it be continued with great wood, or other like substance. Love growing of beauty, riches, lust, or any other like slight, uncertain, and frail grounds, is soon lost and vanished, unless it be maintained with the consideration of this union of two in one flesh, and the virtues thereto adjoined: and therefore must every man think upon this union in marriage, that he may enjoy, nourish, & continue the love that thereof proceedeth: the rather because such love is the nurse of concord, that maketh marriage happy. As contrariwise the want of this love is the fountain of strife, quarreling, debate, and other like afflictions that convert the paradise of marriage into a hell. 
Augustine of baptism of children  Dissension between man and wife, saith. S Augustine, is the trouble and overthrow of the household. They that will avoid such strife, must therefore love each other: and especially they must have care hereof, when they are first married. For as a vessel made of two pieces & glued together, may at the first be easily broken, but in time groweth strong: so is it also with two persons that are glued or joined together by the bond of marriage.  
9 This love, the mother of peace, will engender a care and duty each to support other, and so to practise the same which Saint Paul requireth in all believers, 
Ephes. 4.31  that is, To be gentle one to another, friendly, and each to forgive other, even as God hath forgiven us through Christ: Let the husband think that he hath married a daughter of Adam with all her infirmities: and likewise let the woman think that she hath not married an Angel, but a child of Adam with his corruptions. And so let them both resolve to bear that that cannot be soon amended. Let not the body complain of the head, albeit it have but one eye, neither the head of the body, albeit it be crooked or misshapen. Such defaults do never break union and love between the head and the body: neither must the infirmities of the husband or the wife infringe the love that proceedeth of the union in marriage. If the husband be given to brawling, or the wife to chiding, let them both beware of giving any occasion. The bell hath a loud sound, and therefore he that will not hear it, must beware how he pull the rope and shake it. So if the one will begin to chide without a cause, let the other be either deaf, 
Eras. Apotheg lib. 8  and so not hear it, or dumb, and make no answer. Hereto hath the saying of Alphonsus, king of Arragon, relation. Where the husband is deaf and the wife blind, marriage is quiet and free from dissension. Hereby meaning, that the wife must wink at many the infirmities of her husband, as if she see them not, and the husband put up many shrewd speeches of his wife, as if he heard them not. Neither can it be any reproach to the husband and wife so steadfastly united, to practise this duty, considering that David protesteth, that he used the like patience and discretion among his enemies, 
Psalm 38.12  They that seek after my life lay snares, and they that go about to do me evil, talk wicked things, and imagine deceit continually. But I as a deaf man heard not, and am as a dumb man which openeth not his mouth. Thus I am as a man that heareth not, and in whose mouth are no reproofs.  
10 This union between man and wife doth also engender that duty which the holy Ghost noteth saying: 
Mat. 19.5. Ephe. 5.31.  For this cause shall a man leave his father and mother, and cleave to his wife: As also the wife in the like respect is bound to the like duty toward her husband. Not the marriage exempteth any from their due honour and obedience to parents, but to declare that the union between man and wife is greater than between the children and the parents. And indeed, the true love of the husband to the wife, and of the wife to the husband, surmounteth all love of children to their parents. The husband and the wife have their secret counsels and communication of matters concerning their profit and commodity. The wife is more obedient to her husband, and the husbandmore desirous to please his wife, than their parents. Yea and at length it falleth out that they depart from their parents to keep house by themselves. And this plainly appeared in Lea and Rachel being sisters, and the wives of jacob. For jacob grieved at the wrong offered him by their father Laban, boldly made his moan to them: Whereupon they also complaining of their father agreed with jacob, and consented together to leave their father, and to follow their husband jacob. Herein likewise consisteth another duty of the husband to the wife and of the wife to the husband, namely that they show no greater secrecy or communication of their household affairs to their parents, 
Gen. 26.  then mutually each to other, and this rule is especially to be put in practice when they groweth any discontent between themselves. For if the husband should complain to his parents of his wife, or the wife of her husband, such dealing might breed a most dangerous jealousy, and consequently perhaps irreconcilable dissension & strife. But if it should grow to any complaint, it were requisite, so discreetly to prosecute the matter, as that the woman should come to her husband's parents, and the husband to his wives. So should all cause of jealousy cease, and the complaint procure most assured remedy.  
11 This union in marriage produceth yet another duty common both to the husband and the wife: And that is, that they never seek, neither once think of divorce: And to that end let them remember what is written. That which God hath joined together, 
Matt 10.6.  let no man put asunder: Likewise that nothing but adultery may separate those that are united by marriage. All other agreements and contracts, made by mutual consent, may be broken and dissolved by the like consent of both parties: but in the contract of marriage almighty God cometh in as a witness: yea he receiveth the promise of both parties, as joining them in that estate. And this doth Solomon note, 
Prou. 2.17.  where he objecteth to the harlot that she hath forgotten the covenant or alliance of her God. But Ma●achie speaketh more plainly, and giveth a reason why God punished such husbands as leaving their lawful wives took others: Because, saith he, 
Mala. 2.14.  the Lord hath been witness between thee & the wife of thy youth, against whom thou hast transgressed, yet is she thy companion and the wife of thy covenant. The promise therefore to God cannot be broken, but only by his authority. In the days of Moses husbands were very easily and soon entreated to forsake their wives, by giving them a Bill of divorce: Yet so far was this course from being lawful, that contrariwise, jesus Christ saith that it was tolerated only in respect of the hardness of husband's hearts, who otherwise would have vexed their wives, and entreat them cruelly. 
Mat. 19 8,  And this libel containing the cause of divorce and putting away of the woman, 
Levit. 20.10.  did justify her and condemn the man. For seeing it was never given in case of adultery, (which was punished with death) all other causes alleged in the libel tended to justify the woman, 
john. 8.5.  and to declare that she was wrongfully divorced: and so condemned the husband, as one that contraried the first institution of marriage, whereto jesus Christ, condemning this corruption, 
Mat. 1●. 1.  doth return them, saying: It was not so from the beginning, and therefore whosoever shall put away his wife, except it be for whoredom, and marry another, committeth Adultery, and whosoever marrieth her which is divorced, doth commit Adultery with her. So strait is the bond of marriage.  
12 Hereof it followeth that notwithstanding whatsoever difficulties that may arise between the husband and the wife, whether it be long, tedious and incurable sickness of either party: whether natural and contrary humours that breed debate, wrangling, or strife about household affairs: Whether it be any vice, as the husband to be a drunkard, or the wife a slothful, Idle or unthrustie housewife: whether either party forsake the truth and profession of religion, do fall into Idolatry or heresy: Yet still the bond of marriage remaineth steadfast and not to be dissolved. Neither may they be separated, even by their own mutual consent. 
Mat. 19.6. 2. Cor. 7.12.  For as the holy Ghost hath pronounced, That which God hath joined together let not man put a sunder. And therefore S. Paul saith. If any brother have a wife that believeth not, if she be content to dwell with him, let him not forsake her. And the woman which hath a husband that believeth not, if he be content to dwell with her, let her not forsake him. Also because some did suppose that the unbelief in any of the parties might breed some pollution or disquiet in marriage, he answereth, no: his reason: For the unbelieving husband is sanctified by his believing wife: And the unbelieving wife by her believing husband. And this he proveth by affirming that the children issuing of such a marriage be holy, that is to say, partakers of the covenant of God, and consequently accepted into the fellowship of the Church. Only he addeth this exception, If the unbelieving man departed and forsake his believing wife, she is not subject to follow him. And yet must this be understood, where such departure ariseth, either upon hatred that he beareth to the true religion, that his wife professeth: or upon a desire to use his polluted and false religion: For herein cannot his wife follow him without danger of defiling, and depriving of herself of the profession of the truth, together with the food of her soul.  
13 Likewise where S. Paul speaking of the husband and wife, 
1. Cor. 7.11.  both believers, saith. If the woman depart from her husband, let her remain unmarried, or be reconciled to her husband: He therein meaneth not that it shall be lawful for the woman because she cannot bear the troublesome nature of her husband, or to avoid strife & debate, to departed and live as a widow: but only he showeth, that when the husband upon such like occasions shall put away or call off his wife, yet is not ●he at her liberty to marry another: but must remain unmarried and labour to be reconciled. And therefore are those women, which upon the hard dealing or troublesome dispositions of their husbands, do forsake them, greatly to be reproved as thereby giving occasion of great mischief and trouble: As 〈◊〉 are those husbands, who upon like occasions, do forsake their wives. For sith nothing may make divorce, but adultery, every purpose and determination to part upon any other occasion or reason, restrained by God's ordinance and the law of marriage. And ●●th it is not lawful for us to continue in such separation the whole course of our lives: Neither is it lawful so to abide at all, either so much as to enter thereinto. If therefore upon such occasion the husband forsake his wife, or the wife her husband, rather 〈◊〉 to cont●nue the mischief begun, let them return together again, and think that the shortest follies do least hurt.  
14 If they allege their entreaty, in their opinion, intolerable, & their nature so contrary that they cannot live without strife, and debate: Also that being a sunder & quiet in conscience, free from trouble, they may the better apply themselves and employ their time in Prayer: the answer is, that such infirmities must not dissolve the bonds of marriage, and their duties to live together: But let them think that God hath called them to the exercise of patience, which upon hearty Prayer shall be granted them: Let them labour each to bear with the other, that they may live in peace, and continually pray to God to give them grace so to do. Let them remember that the Devil transformeth himself into an Angel of light, when by propounding a duty to live in quiet, and consequently a mean to pray unto God, for the compassing thereof he induceth them to gain say God's prohibition, and to separate that which God hath joined together. To conclude, let them think well upon this saying of Saint Augustine. As the conjunction cometh of God, 
Augu. upon john Trac. 9  so the separation & divorce proceedeth from the Devil. If they reply that by living a sunder, so that they marry not again, they break not the bond of marriage, let them remember that marriage being instituted for a remedy against fornication, 
justinian's Instit, lib. 1. Tit. de Nuptiis August. of the fruit of marriage. c. 3.  for the generation and bringing up of children, and for a help each to other in mutual society and inseparable conversation of life (after the lawyers phrase) yet doth there appear no token or effect of marriage in those that live a sunder, albeit they marry not again. Saint Augustine saith, that the benefit of marriage consisteth not only in the procreation of children, but also in the natural society of the two divers sexes. Otherwise it could not be said that there were any marriage between two old folks.  

Plato of the precepts of marriage.  15 The union of marriage yet teacheth us another duty common both to the man and to the wife. Which is; that their goods be common between them. Happy, saith Plato, is that common wealth where they have no use of these words, Mine and Thine: But in marriage especially they ought not to be heard. If the wife have brought most goods in marriage, the marriage once consummate, her part is gone, 
Aug. to Edic. Epist. 199.  and they are made common: as also are the debts, whether hers or her husbands. And therefore can neither of them say: This is mine, but this is ours. When a woman hath brought great goods, yet may she not say, I will do with mine own what I list: For as Saint Augustine saith, herself is not her own, but her husbands. The husband as the head & chief guide of the family must have the custody and chief government of the goods in the house: yet may he discharge himself of the whole or of part, as himself shall think meet and convenient. Yet let him remember that he entreat her, not as a servant, by giving her money as it were in mistrust, or with condition to return him a particular account. For the husband's mistrust doth many times provoke the woman: and the wives vain expense breedeth mistrust in the husband: But the faithful and discreet employment of the wife, and her husband's confidence in her, will procure that as the goods be common to both, so each alike shall undertake the custody and employment of the same.  
16 Hereto for a conclusion will we yet add two duties common both to the husband and the wife: The first, that they daily pray to God to give them grace to live together in peace and love, and that each may be a help to others salvation. Let all such as desire to enjoy such a felicity, understand that they must daily pray to God for the obtaining thereof: And let those that live in strife and debate, examine themselves whether they have no cause to impute their miserable estate to their neglect of this duty. The second consisteth in the practice of the same which Saint Paul teacheth, saying: 
1. Cor. 7.29.  Let those that be married be as if they were not married. But how? By so enjoying the commodity and contentation of marriage, that the benefit of their conjunction breed no divorce between God and them: Likewise that thereby they be not hindered or made slack in any duty toward God and their neighbours: as also that no affliction depending or proceeding of marriage withdraw them, or force them to resolve of any thing contrary to the union of marriage, and their profession that they be the children of God.   

Of the particular duty of the wife to her husband. Chap. 2.  
NOw let us come to the particular duties, and first to the duty of the wife to her husband. As marriage was ordained besides all other matters, for generation: so together with the duties common both to the husband and to the wife, which thereof do depend and are before declared, the woman is also particularly called & subject to the bearing of children, to the travail of child birth, and to the labour of suckling and bringing them up. This estate is full of trouble: yet is she hereto subject by her transgression, as God speaking to Eve, said: I will greatly increase thy sorrows and thy conceptions, in sorrow shalt thou bring forth children. But as this consideration should cause her to walk in humility, as in all her sorrows and labour bearing the Badge of sin: so should them the same condition and estate conceive comfort, in that, as S. Paul testifieth, 
1. Tim. 2.15.  The woman shall be saved by bearing of children. In which bearing of children, the Apostle meaneth the heaviness, want of relish, and other the troubles while she breedeth: the sorrows and travail of child birth: and the labours in nursing & bringing them up. And this is the wonderful wisdom & goodness of God: that he layeth a foundation of comfort for the woman in that which otherwise doth breed her sorrow and care: for these fruits of sin shallbe converted to her good and salvation. Also by obeying quietly in this vocation, she doth service to God, & so is saved, & led through this means and way into everlasting life, in case as Saint Paul also addeth, with modesty she abide in faith, love and sanctification.  
2 As by this word, generation of children, is also meant her duty in suckling them: so is the woman to remember that God hath given her two breasts, not that she should employ them for a show or ostentation, but in the service of God, and to be a help to her husband, in suckling the children common to them both: Experience teacheth, that God converteth her blood into the Milk where with the cilde is nursed in the mother's womb: He bringeth it into the breasts, furnished with Nipples convenient to minister the warm Milk vato the child, whom he endueth with industry to draw out the Milk for his own sustenance. The woman therefore that can suckle her child and doth it not, but refuseth this office and duty of a mother, declareth herself to be very unthankful to God, & as it were forsaketh and contemneth the fruit of her womb. And therefore the brute beasts lying upon the ground, and granting not one Nipple or two, but six or seven to their young ones, shall rise in judgement against these dainty half mothers, who for fear of wrinkling of their faces, or to avoid some small labour, do refuse this office of a mother due to their children. They might take example by Anna the mother of Samuel, who suckled her child till the days of weaning: By Sarah the wife of Abraham, as Moses noteth, where he attributeth to her these speeches. 
1. Sam. 1.23. Gen 27.1. Luk. 1●. 27.  Who would have said to Abraham that Sarah should have given children suck? And for the words of the woman that said unto jesus, Blessed is the womb that bore thee, & the paps that gave thee suck, As the first part of her speech must be meant by the virgin Marie, so may we in reason refer to her also the second, & thereof gather that she suckled her son jesus Christ.  
3 But let us go on to other the particular duties of the wife to her husband. The husband is the head of the wife and the wife is subject to her husband. It is the ordinance of God, grounded, 
1. Tim. 2.13.  as Saint Paul noteth, first upon this, that man was created first, 
1. Cor. 11.8.  and afterward Eve: Secondly as the same Apostle saith, in this that the man is not from the woman, but the woman from the man: thereto adding that the man was not created for the woman, but the woman for the man. And therefore it is meet she should be subject to her husband. These reasons do prove, that the subjection of the wife to her husband is it not in her a curse, for it was established by the order and end of her creation, before the transgression. But the third reason ensued upon this: That the woman being seduced by the Serpent, seduced her husband, 
1. Tim. 2.14,  as Saint Paul also noteth, saying: Adam was not deceived, 
Gen. 3.16.  but the woman was deceived, and was in the transgression. It was also the sentence which God pronounced, when he reproved the woman, for that thee believing the Serpent, had seduced her husband. Thy will, saith he, shall be subject to thy husband, and he shall have dominion over thee. 
1. Pet. 3.1. Colos. 3.18. Ephe. 5.22.  Neither is it without reason that this subjection of the woman to her husband is so often commanded and recommended in God's word. Let wives, saith Saint Peter, be subject to their husbands. Wives, saith Saint Paul, be ye subject to your husbands, as it is meet, in the Lord. Also writing to the Ephesians, he saith, Wives be ye subject to your husbands, as to the Lord. 
1. Pet 3.5.  For the husband is the head of the wife, as Christ is the head of the Church. Saint Peter the rather to induce them to this duty, addeth. For in time past the holy women which trusted in God, attired themselves, 
Gen. 18.12.  not in sumptuous apparel but in virtue, and were subject to their husbands. And for example he alleged Sarah the wife of Abraham, who called her husband Lord. 
1. Cor. 11.  This subjection, in the days of Saint Paul was acknowledged by the covering of their heads. And in that consideration doth he so earnestly uphold that the woman ought to cover her head, in token that she is under power of her husband. This did Rebecca well understand and practise: for seeing her husband Isaac come, 
Gen. 24.65.  before she presented herself in his presence, she took a Veil and covered her head, as a token of subjection and testimony of the reverence that she did bear unto him.  
4 The duties of the wife comprised in this subjection, 
Ephe. 5.24.  are by Saint Paul noted, who saith: As the Church is subject to Christ, so let women be subject to their husbands in all things, As the Church therefore should depend upon the wisdom, discretion, 
Gen. 3.1.  and will of Christ, and not follow what itself listeth: So must the wife also rule and apply herself to the discretion and will of her husband: even as the government and conduct of every thing resteth in the head, not in the body. Moses writeth, that the Serpent was wise above all the beasts of the field: and that did he declare in assaulting the woman, that when he had seduced her, she might also seduce her husband. Saint Paul noting this among other the causes of the woman's subjection, doth sufficiently show that for the avoiding of the like inconveniences, it is God's will that she should be subject to her husband, so that she shall have no other discretion or will, but what may depend upon her head: As also he saith: Thy desire shall be subject to thy husband, and he shall rule over thee. 
Gen. 3.16.  This dominion over the wives will doth manifestly appear in this, that God in old time ordained, that if the woman had vowed any thing unto God, it should notwithstanding rest in her husband to disaduow it: So much is the wives will subject to her husband. 
Numb. 30.7.  Yet is it not meant that the wife should not employ her knowledge and discretion which God hath given her, in the help of her husband. But always it must be with condition to submit herself to him, acknowledging him to be her head, that finally they may so agree in one, as the conjunction of marriage doth require. Yet as when in a Lute or other musical instrument, two strings concurring in one tune, the sound nevertheless is imputed to the strongest and highest, so in a well ordered household there must be a communication and consent of counsel and will, between the husband and the wife, yet such as the counsel and commandment may rest in the husband.  
5 True it is, that some women are wiser and more discreet than their husbands: As Abigall the wife of Nabal, and others. Whether was Solomon deceived when he said, A wise woman buildeth up the house, 
Prou. 14. Prou. 11.  and blessed is the man that hath a discreet wife: Yet still a great part of the discretion of such women shall rest in acknowledging their husbands to be their heads, and so using the graces that they have received of the Lord, that their husbands may be honoured, not contemned, neither of them nor of others, which falleth out contrary when the wife will seem wiser than her husband. 
Plut. of the precepts of matrimony.  A certain heathen Philosopher hath very well described this modesty and duty of a wife, saying: That a woman should not speak but to her husband, or by her husband. And as the voice of him that soundeth a trumpet is not so loud as the sound that it yieldeth: so is the wisdom and word of a woman of greater virtue and efficacy, when all that she knoweth and can do, is as if it were said and done by her husband.  
6 The obedience that the wife oweth to her husband, dependeth upon this subjection of her will and wisdom unto him. 
1. Pet. 3.6.  As S. Peter also noteth in Sarah the wife of Abraham: For having exhorted Christian women to be subject to their husbands, he propoundeth the example of Sarah, saying: As Sarah obeyed Abraham and called him Lord. And in that sense saith S. Paul, 
Ephe. 5.33.  Let the wife stand in awe of her husband: For fearing to displease her husband, 
Ester. 1.  she will be careful to yield unto him due obedience. Upon Queen Vashties refusal to obey her husband, King Assuerus, he took occasion to forsake her, and to deprive her of that great estate to be Queen over many kingdoms. For albeit she might seem in reason not to please him in that he required of her: yet had it been better for her to have pleased him, in a matter of itself nature not wicked, then by her refusal to provoke her husband, and give him cause to suspect some disdain and contempt, especially considering, she might well think that the King could not patiently bear such a refusal in so solemn an assembly. Herein are women taught not to provoke their husbands by disobedience, in matters that may be performed without offence to God: neither to presume over them either in kindred or wealth: or obstinately to refuse in matter that may trouble household peace and quiet. Disobedience begetteth contempt of the husband: 
Hest. 1.12.  and contempt wrath, as we may note in this history of Hester, and is many times the cause of troubles between the man and the wife. If the obedience importeth any difficulty, she may for her excuse gently propound the same, yet upon condition to obey in case the husband should persist in his intent, so long as the discommodity importeth no wickedness. For it is better to continue peace by obedience, then to break it by resistance. And indeed it is natural in the members to obey the conduct and government of the head. Yet must not this obedience so far extend as that the husband should command any thing contrary to her honour and salvation, and in this sense we must take the saying of Saint Paul: Wives, be subject to your husbands, 
Col. 3.18. Ephe. 5, 22.  as it is comely in the Lord.  
7 Many women do think this subjection and obedience a cursed matter unworthy them: 
1. Tim. 2.13.  But let them remember that there was no curse or indignity in the woman that was created with Adam after the Image of God: 
1. Cor. 11.8.  Yet did the order of the creation of Adam being the first created, and Eve the next: Likewise the taking of woman from out of man, submit Eve to Adam, and consequently the wife to the husband, as is aforesaid. But as concerning the third reason of this subjection, namely that when the Serpent had seduced her, 
1. Tim. 2.14.  she also seduced her husband: she is in the scar or blemish of that her sin to acknowledge the mercy, goodness and wisdom of God. For as for the benefit of the person, God hath put the body in subjection to the head, that thereby it may be guided and governed: So the frailty of the woman seduced by the Serpent, together with her boldness to seduce her husband, did stand in need of this remedy of subjection, whereby as well she should have no authority to receive any so pernicious counsels, as also her husband should have no excuse, in case he would be induced to wickedness by her that was subject unto him. As therefore it were a monsterus matter, and the means to overthrow the person, that the body should, in refusing all subjection and obedience to the head, take upon it to guide itself & to command the head so were it for the wife to rebel against the husband. Let her then beware of disordering and perverting the course which God in his wisdom hath established, and with all let her understand, that going about it, she riseth not so much against her husband as against God: And that it is her good and honour to obey God in her subjection and obedience to her husband. If in the practice of this duty she find any difficulty or trouble, through the inconsiderate course of her husband, or otherwise, let her remember that the same proceedeth not of the order established by the Lord, but through some sin afterward crept in, which hath mixed gale among the home of the subjection & obedience that the woman should have enjoyed in that estate wherein together with Adam she was created after the Image of God. And so let her humble herself in the sight of God, and be well assured, that her subjection and obedience is acceptable unto him. Likewise that the more that the Image of God is restored in her and her husband through the regeneration of the holy Ghost, the less difficulty shall she find in that subjection and obedience, as many in their marriage have indeed tried to their great contentment and consolation.  
8 Some other duties there be that particularly belong to women: As first a certain discretion and desire required at their hands, to please the nature, inclination and manners of their husbands, so long as the same import no wickedness. For as the looking glass how soever fair and beautifully adorned, is nothing worth if it show that countenance sad which is pleasant, 
Eras. Apotheg lib. 3.  or the same pleasant that is sad: So the woman deserveth no commendation, that (as it were) contrarying her husband, when he is merry, showeth herself sad, or in his sadness uttereth her mirth. And hereto may we refer the old saying of Socrates: Men should obey the laws of their Cities, and women the manners of their husbands.  
9 Moreover a modest and chaste woman that loveth her husband, must also love her house, as remembering that the husband that loveth his wife cannot so well like of the sight of any Tapisserie as to see his wife in his house. 
Tit. 2. 5.  And Saint Paul willeth the ancient women to teach the younger sort among other things, to be chaste, to love their husbands, and to keep the house. 
Plut. in the precepts of marriage.  In this sense did our ancestors represent a woman by a tortoise, who never goeth out of her shell. The woman that gaddeth from house to house to prate, confoundeth herself, her husband and her family. But there are four seasons wherein the woman is to go abroad. The first, to come to holy meetings according to the duty of piety: The second to visit such as stand in need, as the duty of love and charity do require: The third for employment in household affairs committed to her charge. The last, with her husband when he shall require her. As also Abimelech king of Gerar, reproving Sarah because she had as it were abandoned herself, in that she confessed not that Abraham was her husband, 
Gen. 20.16.  said unto her, Thy husband is the veil of thine eyes to all men.  
10 The wife also is in duty to be content to please her husband, and not to be curious or given to adorning of her body or sumptuousness in apparel: Which vanity must of necessity proceed either of ambition and pride, or of some disordinate desire to content others, rather than her husband. And therefore it will better like him, and be more seemly and fit for her to use modesty herein, especial considering that such curiosity and vanity is accompanied with great expense, yea and in some with danger of lasciviousness. And therefore Saint Paul admonisheth women to array themselves in seemly and honest apparel with shamefastness & modesty, & not in braided hair, gold, pearl, 
1. Tim. 2.9.  or sumptuous apparel. And the rather to correct this corruption, being too common among women, he exhorteth them to be adorned with good works, 
1. Pet. 3.3.  which saith he, do best beseem such women as profess the service of God. S Peter also having likewise condemned the outward ornaments which do consist in embraided hair, gold lace and gorgeous apparel, admonisheth them to labour that the hidden man, that is the soul, may be well furnished of virtue. And in truth piety and virtue are excellent ornaments for a woman & of small charge and the common proverb is true that the women which are curious in adorning their bodies, are negligent in furnishing the wants of their souls: An ornament (saith the Philosopher Crates) is that which adorneth, & that adorneth which ministereth honour: But goldrings & other deckings of the body, are not the purchasers of honour, but wisdom, modesty, chastity and other virtues. The woman that loveth her husband well, must study upon all these duties aforesaid, which, as Solomon saith, will make her happy. Happy is the husband that hath a good wife and the reckoning of his life is double. 
Prou. 26.  Again, A virtuous wife rejoiceth her husband and causeth him to live in peace: A good wife is a good inheritance, which shall be given in recompense to those that fear God.  
11 To conclude: let the wife carefully meditate & practise the virtues which Solomon commendeth in wise & virtuous women in the 31. Chapter of the Proverbs: And the rather, because the same are represented in 22. verses whereof the first beginneth at A the second at B, 
Prou. 31.  etc. After the order of the Hebrew Alphabet, & were in that sort set down by Solomon for a help to memory, & consequently to show that they are worthy to be learned by heart: And therefore we will here insert them, to the end that wives daily using them, may study to be more and more adorned with such virtues as make the woman commendable, and the man blessed. The virtues of a faithful woman and a good housewife as they be described in salomon's Proverbs: Chap. 31. Who shall find a virtuous woman, for her price is far above the pearls. The heart of her husband trusteth in her, and he shall have no need of spoil. She will do him good and not evil, all the days of her life: She seeketh Wool and Flax, and laboureth cheerfully with her hands; She is like the merchants ships: she bringeth her food from a far. She riseth while it is yet night, & giveth the portion to her household, & the ordinary to her maids. She considereth a field and getteth it, & with the fruit of her hands she planteth a vineyard. She girdeth her loins with strength & strengtheneth her arms. She feeleth that her merchandise is good, her candle is not put out by night. She putteth her hands to the wheel, her hands handle the spindle. She stretcheth out her hand to the poor, and putteth forth her hands to the need. She feareth not the Snow for her family, for all her family is loathed with Scarlet. She maketh herself carpets, fine linen and p●●ple is her garment. Her husband is known in the gates, when he sitteth with the elders of the land. She maketh sheets and selleth them, and giveth girdles to the Merchant. Strength and honour is her clothing, and in the latter day she shall rejoice. She openeth her mouth with wisdom, and the law of grace is in her tongue. She overseeth the ways of her husband and eateth not the bread of Idleness. Her children rise up and call her blessed, her husband also shall praise her, saying. Many daughters have done virtuously, but thou surmountest them all. Favour is deceitful and beauty is vanity: but a woman that feareth the Lord, she shall be praised. Give her of the fruit of her hands, and let her own works praise her in the gates.   

Of the particular duty of the husband to his wife. Chap. 3.  
NOw let us proceed to the particular duty of the husband to his wife. First he is to understand, that albeit he be ordained to be her head, yet must he not tyrannize and torment her at his pleasure: for such husbands are monsters in nature. The creation of man doth sufficiently show that all that is in the head, as reason, wisdom, judgement, sight, hearing, and other the gifts and graces of God, do tend to the conduct and happy guiding of the body: not to torment and cast it down. This duty of a husband doth S. Paul note in the example of jesus Christ, saying. 
Ephe. 5. 25.  As jesus Christ is the head of the Church: Even so is the husband the head of the wife. And how? He is, saith he, the Saviour of her body. And thereof he taketh this exhortation. Husband's love your wives: even as jesus Christ loved his Church, and gave himself for it: That he might sanctify and cleanse it by the washing of water through the word. That he might make it a glorious Church, not having spot, or wrinkle, or any such thing but that it should be holy and without blame: So ought men to love their wives as their own bodies. He that loveth his wife, loveth himself: for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord doth the Church. It is therefore the duty of the husband so to love his wife, that after the example of jesus Christ, he labour not so heartily for any thing as to set his wife free from trouble and calamity, and to make her partaker in all his goods and honour. To be short, if the authority of the head be united with a love of her that is his moiety, he will never abuse his dominion. But love will make his authority and power to serve to the benefit, comfort and salvation of his wife.  
2 Of this fountain of love, springeth the duty of the husband to bear with the infirmities of his wife, and not by and by to enter into bitterness and wrath, 
Colos. 3.16.  as S. Paul also noteth, saying, Husbands love your wives, and be not bitter unto them. To the same end also doth the admonition of S. Peter unto husbands tend, where he saith: 
1. Pet 3.7.  Husbands dwell with your wives as men of knowledge, giving honour unto the woman as to the weaker vessel, even as they which are heirs together of the grace of life, that your prayers be not interrupted. This is a notable exhortation of S. Peter: For by exhorting husbands to behave themselves discreetly, and with knowledge and wisdom toward their wives, he requireth of them two things: First, that they never say nor do any thing that may justly offend their wives: as some there be, who being prodigal, great spenders, or Idle and slack in their business, do cause their wives & children to languish in poverty: Others, who haunting taverns, do consume that which should maintain their family: Others, who coming home drunk, do beat and vex their wives, and as it were drive them into despair. Others, who by high and bitter speeches, by threatening and other actions, unworthy a husband, do provoke their wives, and so stir up such strife and debate, as do convert the felicity of marriage into an hell. Sith therefore that the husband is head, he ought in such wisdom, reason and discretion to bear himself, that he give his wife no just occasion of offence or provocation: yea he must remember that if the head be drunk, the whole body is in danger of weak government, even of lying in the mire. Secondly, that albeit the wife should minister just cause of grief & displeasure, yet that the husband should not thereof take occasion against his wives infirmities, or enter into bitterness, taunts or trouble: but discreetly and patiently bear with her, that so they might quietly and lovingly live together.  
3 The hurt or weakness of any one member of the body provoketh not the head to wrath or bitterness: but rather to compassion and an inclination to help it. And indeed whereas God, having created woman the weaker vessel, as S. Peter noteth, did so join her to man, it was not to the end that he striving with so frail a vessel should bruise & break it: But that by gentle & discreet entreaty he should quietly enjoy the help that God hath given him. Let him therefore after the counsel of S. Peter so respect her, as one who albeit she be weak, is nevertheless a profitable vessel for him, as God himself in the creation of the woman hath pronounced, 
1. Pet. 3.7. Gen. 2.18.  saying. I will make him a helper. Moreover let him love and honour her, as one whom notwithstanding the frailty of her sex, God hath so honoured & jesus Christ so loved, that being together with man redeemed with his blood, she is together with her husband coheyre of life everlasting. A Crystal glass is a precious & profitable vessel, yet brittle: even so is the married woman. For albeit she be brittle, yet is she profitable to her husband, & precious in the sight of God, as a child of God & member of Christ. As therefore a man doth more carefully take heed of breaking such a glass, them some earthen or tin vessel, the one being more base & the other more strong: so should the husband have such regard of the frailty of his wife, that he may bear with her, & entreat her with gentleness & discretion, that he may use her as a precious & profitable vessel, to his comfort & joy. And in as much as prayer is an excellent service that God requireth of us, & the ready means to purchase his blessings, let the husband discreetly bear with his wife, 
1. Pet. 3.7.  lest otherwise through their strife and contention their prayers, as S. Peter saith, might be letted and interrupted.  
4 Yet must we not say, but the husband both may, and aught to tell his wife of her infirmities, that she may amend: But here we are to enter into consideration of sundry points. First he is especially to prove her offences against God: As when Rachel said unto jacob, Give me children, or else I die: He reproved her of importunity, 
Gen. 30.1.  saying, Am I in God's stead, who hath withholden from thee the fruit of thy womb? Also when jobs wife said to her husband: 
job. 2. ●.  Dost thou abide in thy integrity? Curse God and die, he wisely reproved such a wicked speech, saying: Thou speakest as an unwise woman. What? shall we receive good at the hand of God, & not receive evil? Secondly, that it be with gentleness & testimony of good will, as Helcana dealt with his wife Anna, when she mourned because she had no children. 
1. Sam. 1.  And indeed it is meet that the husband should reprove his wife lovingly, rather by persuasion then by force. For as in a great stormy wind a man lappeth his cloak about him & holdeth it fast for fear of losing: but when the wind is down and the wether calm, he letteth it hang easily▪ so when husbands will as it were perforce wrest away their wives infirnities, many of them will obstinately resist, yet contrariwise by sweet words & loving exhortations they might be won voluntarily to forsake them. Thirdly, the husband must seek diligently to remove the stone whereat his wife stumbleth & taketh occasion of grief. So when Sarah was moved against Abraham, because of Agar, & objected unto him, albeit wrongfully, 
Gen. 16.  that he was the cause that she contemned her, bearing with his wife, he removed the cause of the contention, in suffering her to turn Agar out of doors. He must also take heed that himself be not tainted with the same vice which he reproveth in his wife, lest she stop his mouth with the reproach of the same fault: But rather by giving her example by the contrary virtue, let her be induced to imitate him. In reproving the wife, the husband must always use such discretion, that she be not brought into contempt: and therefore it should never be done in the presence of more than themselves. For as it is mere folly for a husband to praise and commend his wife in company: so is it as dangerous to check and reprove her before witness. For indeed thereof it cometh that women, being not able to bear that disgrace, will reply, and so provoke strife and dissension in open presence, which will redound to great reproach and offence. And therefore doth Cleobulus of Lyndie, one of the wisemen of Greece, deliver these two precepts to the married man: First, that he flatter not his wife: Secondly, that he reprove her not before strangers. And Marcus Aurelius useth three, saying: A wise husband, and one that seeketh to live in quiet with his wife, must observe these three rules: Often to admonish: Seldom to reprove, and never to smite her: Let the husband also remember the sayings of a heathen, who speaking of the infirmities of the woman, very aptly saith, That they must be either taken away, or borne withal. He that can take them quite away, maketh the woman far more commodious and fit for his purpose: and he that can bear with them, maketh himself better and more virtuous.  
5 The husband is also to understand, that as God created the woman, not of the head, and so equal in authority with her husband, so also he created her not of Adam's foot, that she should be trodden down and despised, but he took her out of the rib, that she might walk jointly with him under the conduct and government of her head. And in that respect the husband is not to command his wife in manner as the master his servant, but as the soul doth the body, as being conjoined in like affection and good will. For as the soul in governing the body, tendeth to the benefit and commodity of the same, so ought the dominion & commandment of the husband over his wife, to tend to rejoice and content her.  
6 To conclude. As God hath testified his singular goodness unto man in creating him an helper to assist him: so let him consider in how many sorts she is to him a helper to pass over this life in blessedness. And let this daily seeking of such a benefit, received at the hand of God, induce him to render thanks, and to dispose himself to use it well to his own comfort and salvation, and not to abuse it to the destruction both of himself and his wife. But if he chanceth (as many do) upon troubles & afflictions in marriage, let him remember that the same do proceed, not properly from marriage, but from the corruptions of the parties married, and for his part let him study to amend his infirmities and faults, by amendment of life, and withal, pray to God to grant the like grace unto his wise: to the end, that the more they recover the image of God, the more feeling they may have of the felicity of marriage, which Adam and Eve had enjoyed, had they continued as they were created, in the image of God.   

Of the duties of parents towards their children. Chap: 4.  
Such as be married do grow to be fathers and mothers, by bringing forth children through the blessing of God. Let us therefore understand the duties of parents to their children, and of children to their parents. And now we will begin with parents. First, of their due care to see their children taught to pray to God, and to rehearse the Apostles Creed, and the ten commandments. For as by this exercise their hearts and minds shall the rather be inclined to godliness and reverence toward God: so as they increase in age, they shall every day better than other comprehend that which they learn, to their own comfort and instruction to salvation. Also, as the tongue is called the glory of man, because that, besides all other reasons, by his speech he is discerned from the brute beasts: so is it meet, that so soon as the child can begin to speak, his tongue should be employed to glorify God, by calling upon him, and protesting the grounds of faith. As also in repeating the will of God in such sort as he will that we should serve and honour him.  
2 Secondly, if parents do note any vice in their little ones, as lying, choler, envy, covetousness, contempt of parents' re●dines to strife, and other like corruptions: it is their duty diligently & in time to reprove & correct them, as men use to pluck up weeds while they be yet young, least growing up among the good seed, they should hinder their growth, and choke them up. By experience we can see, that mother's swathing their little ones, do lay their limbs right, each in his place: likewise if a child be given to be left handed, they chide him, yea, sometimes they bind it up, or otherwise restrain the use of it, that he may be accustomed to the right. Also if the child hath some string under his tongue, they cut it, lest it should hinder his speech: much rather than ought they to beware, that by their inconvenience the vices of the soul do not increase: for it is the duty of parents even in the infancy, to begin to shape and frame the soul unto virtue.  
3 It is also the duty of parents, to provide that their children may learn to write and read, for it may be unto them a great help in the course of this life, and a treasure of greater account than money. And therefore the negligence of many is sharply to be reproved. Besides that, the performance of the duties of parents herein, doth greatly bind their children unto them. Nevertheless, the principal end thereof should not have respect to such commodity as the children may reap thereby towards the use of this present life, but rather that they may read the word of God to their comfort and instruction to salvation. As also it were their parts to use them daily to read some Chapters of the holy Scriptures, thereby to incline their affections to the word of God: to enure them in the phrase of the holy Ghost, by little and little to learn the heavenly doctrine, to note the examples of God's vengeance poured upon the wicked and disobedient: and of his blessings unto those that walk in his fear. Athanasius to this purpose saith very well, If thou lookest that thy children should obey thee, 
Athan. upon the 6. to the Ephe.  join and accustom them to God's word, it will redound greatly to thy profit. Let thy children hear and read the holy Scriptures, for in them shall they learn, Honour thy father and thy mother. But if thou dost otherwise, thou trainest them up in the Scriptures of devils, whereout they learn most wicked things. But it is not so when they are instructed in the holy Scriptures.  
4 Parents therefore are diligently to apply themselves to this which God commandeth, and so often and earnestly commendeth unto them, namely, to instruct their children in the knowledge & fear of God, 
Plut. in his Lacon Apotheg.  and in the faith of jesus Christ. When one asked of Agesilaus king of Lacedaemon, wherein it were best to instruct children. He answered, In those things which they are to use in their age. This answer showeth what a folly it is to linger children in the learning of vain, trifling, and unprofitable things, which as they grow in years they will contemn and forget. Parents can be careful enough to bring up their children in some course, trade, or other estate wherein to get their livings, when they come to be men: and in deed such fathers as do neglect that, are unworthy to have children: and in that consideration did a certain law giver in old time ordain, 
Solon.  that the child whom his parents had not trained up in some convenient course whereby to get his living, should not be bound to nourish them in their old age. But as the soul is more precious than the body, so is it the duty of parents in youth to train up their children in the practice of those things wherewith in age, even in this life they may glorify God and be heirs of the Lord.  
5 And to that end they are to consider, especially so many the commandments of God, so expressly enjoining parents to instruct their children in the heavenly doctrine. 
Deut. 6.6  These words which I command thee this day, saith Moses, shall be in thine heart, thou shalt continually rehearse them unto thy children, and shalt talk of them when thou tarriest in thine house, as thou walkest by the way, when thou liest down, and when thou risest up. Now the word whereby, we do say, Thou shalt teach, in that language wherein Moses wrote, signifieth, Thou shalt sharpen. Therein showing, that as when we should pitch some stake in a hard ground, by making it a point, we sharpen it: so parents are to sharpen instruction to their children. But how? By often repeating unto them the heavenly doctrine, that it may enter even into the dullest wits. Moses having written that excellent song, which containeth so many notable advertisements, and is rehearsed in the two & thirtieth chap. of Exodus, 
Deu. 32. 4●  doth add. Set your hearts unto all the words which I testify against you this day, that ye may command them unto your children, 
Ephes. 6.4.  that they may observe and do all the words of this law. The Apostle Saint Paul exhorteth Christians to the like duty, commanding parents to bring up their children in the instruction of the Lord.  
6 The examples of such as have showed themselves faithful and obedient to these commandments of God, aught to move our hearts to imitate them. This testimony doth God himself give of Abraham, 
Gen. 18.19. 1. King. 2.1 1. Chro. 28.9  that he knew that he would command his children, and his family after him to keep the ways of the Lord, and to minister justice and judgement. David before his death, gave notable and holy precepts unto Solomon, admonishing him to keep the commandments of God, and to walk in his fear. And it is not the duty of father's only, but also of mothers to bring up their children, and to instruct them in the knowledge and fear of the lord 
Prou. 31 2. Tim. 1.5 Act. 16.1  As Bethsheba, David's wife, gave notable instructions to her son Solomon, as appeareth in the book of proverbs. And as Saint Paul beareth witness, that Timothy even in his childhood was instructed in holy writ, thereby commending the faith of his grandmother Joys, and his mother Eunice, by whom no doubt he was taught, especially considering his father was a Gentile.  
7 Saint Hierome writing to Leta, not only exhorteth her to instruct her daughter in her youth in holy writ, but also telleth her, that herself must teach her. Let her (saith he) in stead of precious stones and silks, love godly books, and in those books let her delight, not in the leaves beautified with sundry colours, but in the distinct and pure doctrine according to faith. First, let her learn the Psalter, that by such Canticles she may forsake the world: and in salomon's proverbs let her be taught to live virtuously. In Ecclesiastes let her accustom herself to tread under foot and to contemn worldly matters: & in the book of job let her imitate his example of virtue and patience. Let her lay hold of the Gospels, and still keep them in hand, and with her whole heart let her learn the Acts and Epistles of the Apostles. Thus when she hath stored the closet of her heart with such treasure, let her by heart learn the Prophets, the books of Moses, of Kings, of Chronicles, Esdras, and Hester, & last of all let her learn Salomons song. For if she should read that first, she might take harm, as not understanding the holy songs of spiritual marriage under carnal words. But let her forbear all Apocrypha: let her be still busied in the books of Cyprian, Athanasius, and Hilary. It may seem that Saint Hierome requireth much, & more than a christian maiden, albeit zealous, is able to perform. But let this exhortation make the maidens of our days to blush, yea, even men and women, who are so far from this duty, that they are not able to allege one sentence of holy Scripture, either for their own comfort, or to resell the error of heretics, or to instruct their neighbours.  
8 Moreover, Parents are commanded to instruct their children, not only in the word, but also in the understanding of the Sacraments, sacrifices, and other of God's holy ordinances. When thy child, 
Deut. 6.20  saith Moses, shall hereafter ask thee, saying: What mean these testimonies, ordinances, and laws, which the Lord our God hath commanded you? Then shalt thou say unto thy son, We were Pha●aohs bond men in Egypt, but the Lord brought us out of Egypt with a mighty hand, and the Lord showed signs and great wonders and evil upon Egypt, upon Pharaoh, and upon all his household's before our eyes: And brought us out from thence, to bring us in and to give us the land which he swore unto our fathers. Therefore the Lord hath commanded us to do all these ordinances, & to fear the Lord our God, that it may go ever well with us, and that he may preserve us alive as at this present. 
Exod. 12.26  Particularly concerning the paschal lamb, Moses said: When your children ask you what service is this you keep? Then shall ye say, It is the sacrifice of the Lords passover, 
Exod. 13.14  who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians and preserved our houses. He likewise ordained that they should teach their children what was meant by the commandment, to offer unto God every male that first openeth the womb, and to redeem the first borne of their children. When thy son shall ask thee to morrow, saying: What is this? Thou shalt then say unto him: With a mighty hand the Lord brought us out of Egypt, out of the house of bondage: For when Pharaoh was hard hearted against our departing, the Lord than slew all the first borne in the land of Egypt, therefore I sacrifice unto the Lord all the males that first open the womb, but all the first borne of my sons I redeem. 
josua 4.21.  And as josua commanded the people to take the twelve stones that they took out of jordan when thy passed over dry should: so he enjoined the fathers to teach their children the signification of those stones, thereby to remember Gods wonderful works.  
9 By the premises we may manifestly see the duties of Christian parents, to teach their children: But how do they perform it? Themselves (at the least for the most part) know not the signification of Baptism, or the supper, or wherefore those Sacraments were instituted. How can they then put in action these commandments of God, or instruct their children in heavenly doctrine? When they shall ask what is signified by the water that is poured upon the babe, or by the bread or wine that are delivered in the holy supper? How many be there that can teach or tell them? What a slackness is this, that we profit no better in obedience to God, in a matter so requisite and necessary, as is the instruction of our children?  
10 Neither is this all, for they are also diligently to note Gods wonderful works, whether in the chastising of his people, in the delivery of his Church, or in the punishing of his enemies, 
Deut. 4 9  & thereof to make report to their children: thereby to teach them to fear God, and to put their trust in him. Take heed to thyself, saith Moses, and keep thy soul diligently, that thou forget not the things which thine eyes have seen, & that they depart not out of thy heart all the days of thy life, but teach them to thy sons, and to thy sons sons. This duty is more amply declared in the 78. psalm, 
Psalm 78. 2  where the prophet saith thus: I will open my mouth in a parable, I will declare high sentences of old, which we have heard and known, and our fathers have told us. We will not hide them from their children, but to the generation to come we will show the praises of the Lord, his power also and his wonderful works that he hath done. How he established a testimony in jacob, and ordained a law in Israel, which he commanded our Fathers that they should teach their children, etc. Ezechias king of juda, being recovered of a dangerous sickness, protesteth, that the fruit of his delivery shall be to praise God, and to instruct his children in the like duty. The living, saith he, the living shall confess thee. 
Esa. 38.19  The father to the children shall declare thy truth. God having grievously chastised his people, saith by the prophet joel, Such a thing was done in your time, or in the time of your fathers, tell ye it to your children, and your children to their children, and their children to another generation.  

joel 1. 3  By the premises may parents understand how far in duty they are bound to instruct their children in the heavenly doctrine, and to rehearse unto them the wonderful works of God, that even from their youth they may print in their hearts true godliness, with an apprehension of life everlasting, & so lead them into the knowledge and obedience of God. But what? Some parents are so ignorant, that albeit they would, yet are they not able to teach their children. As this ignorance is unbeseeming any christian, so should the feeling thereof induce them to seek to profit in the knowledge of the word and works of God: first, in regard of their own comfort and consolation, next, that they may be able to instruct their children. We read of many, who even in their old age have learned the Greek tongue or the arts. Yea, there was one that said, that albeit one of his feet were in the grave, yet would he learn. But our argument importeth not the knowledge or the learning of the arts or sciences that serveth this present life, but the knowledge requisite for the glorifying of God, and the attaining to life everlasting. And therefore it were good they should begin to profit in so necessary a felicity rather late than never: yet not in respect only of their own persons, but also, as is aforesaid, that according to so many commandments, so express and so often reiterated, they may be able to instruct their children. We read of a Grecian Lady, who being a mother, learned the liberal arts, that she might teach her children, and thereby purchased great praise. 
Eurydice. Plut. in the bringing up of children  How much rather ought parents to be careful and zealous to profit in the heavenly doctrine, were it only to be able to instruct their children?  
12 At the least, if they want knowledge, or be unwilling to take leisure to teach them, yet let them do as much for their souls and the life to come, as for their bodies and this present life. Parents that either cannot write and read, or will not, or have not time to teach their children, will yet send them to school: and such as would have them learn some art or occupation, or traffic, if themselves profess not the same wherein they like to employ their children, they will yet put them to dwell with those that do profess the same, to the end they may learn. How therefore can parents excuse themselves, when their children remain untaught in these things that concern the glory of God & life everlasting. But howsoever it be, if they be neither able of themselves, nor do provide to have them taught by others, they shall be inexcusable in the sight of God: & the ignorance of the children, engendering contempt of God, love of the world, & neglect of heavenly felicity, will cry out for everlasting vengeance against their parents: so that if they account not their children as beasts without soul, or if they love them with the due love belonging to parents, let them declare their love, especially to the soul, the Christian instruction whereof surmounteth all worldly treasure. An ancient Philosopher said, that he could have been content to have gone up into the highest pinnacle in the town, 
Crates. Plut. in th● bringing up of children.  thence to have cried, O fathers, what mean you that employ your whole endeavours to get riches, why are ye so careless for the instructing of your children, to whom ye leave them. It is, as if parents when their child were sick to the death, without providing for his health, should prepare him new garments. Some say it would be a great comfort for them in heaven to know their near kindred, & consequently their children: and this cometh of natural affection. But might it not be a greater discomfort for them, even in their life time, to see them go to hell for want of instruction? T●e Lacedæmonians were very careful to bring up their children in virtue, according to the laws of Lycurgus, their law giver: & thereby grew to this custom, that if any man committed any trespass, it was lawful for any that saw him, freely to reprove him: and it was a great reproach to mislike of such reprehension.  
13 Some charge their children to be dulwitted, & hard to be bowed or brought to virtue. Albeit natural inclination be a great help to profiting, yet exercise & custom to do well, is a mighty means to bend and shape them that way, yea, even such, that by experience we find this old proverb true, Use overcometh nature. And this did Lycurgus, the Lacedaemonian law giver very aptly demonstrate to his people. 
Plut. in his Lacon. Apot●eg.  He took two whelps, the one of a hunting kind, the other of a mastiff that followed the kitchen. Then did he bring up the mastiff to the game, and the hound to the kitchen. Afterward meaning to make demonstration, and so to persuade the people to his purpose, he caused them to be assembled, and brought forth his two dogs, where setting down a dish of pottage, and withal casting off a hare, the hound fell to the pottage, the mastiff followed the hare. Behold then (saith he) what it is of doctrine & use, he that came of a hunting kind, yet used to the kitchen, followeth his pottage, and the other come of a mastiff, following the kitchen, being now used to the game, followeth the hare. The wheele-wright doth by strength bow his timber, & letting it he long in that bent, it abideth crooked. Barren ground well tilled, soiled and sown with good seed, groweth fruitful & yieldeth good increase: Iron weareth with handling: The water by continual dropping weareth the stone: Wild beasts may be tamed, and wild colts by custom be brought to the saddle, and are content to be lead by the bridle: The Greeks' named Manners by a word that signified Custom. Thereby to declare, that even the dullest capacities may by instruction and custom be fashioned to virtue: As contrariwise, the wit most inclined by nature to virtue, may by bad instruction and the conversion of the wicked, be perverted and grow vicious.  
14 Parents therefore are herein to respect two points. First, to begin to frame and bend their children in their tender youth to virtue, remembering that a seal entereth deepest into softest wax. Plato warneth mothers and nurses from telling foolish tales to their children, lest they infect their tender wits with folly & astonishment. Experience showeth, that children will sooner learn any language by conversation than older folks Also, that the younger the twig is, the sooner it is bend or made strait. Secondly, it is the parents duty to restrain their children from haunting & conversing with such as be vicious and perverse. And in deed, we see that they do soon learn villainous and unseemly speeches, and malicious and lewd actions with their corruptions, and as the old proverb saith, Halting with the lame they shall learn to halt. A child that naturally speaketh well, by conversing with such as corrupt their speech, shall degenerate and speak as badly. Tie a young twig that is crooked with a strait one that is stronger than it, and in growing it will become strait, & so continue when it is undone. And contrariwise, a strait one tied to that which is crooked and stronger than itself, will grow & continue crooked. 15 The Lacedæmonians were marvelous careful to provide, that their children should not be corrupted by evil company. And in regard thereof, 
Plutarch in his Laconical●  we read that when Antipater demanded of them fifty children for hostages: one of their chief magistrates named Etheocles, advised them not to condescend thereto, lest they being brought up in the society of such as were wholly given to pleasure and vice, might peradventure grow vicious, and so bring home afterward to their country nothing but corruption and misery: and thereupon in am of fifty children, they offered the double number of men and women, and so of aged persons already form, & of strength and discretion to withstand vice and corruption. Lastly, when Antipater still urged them to send their children, and used great threats in case they should disobey: they plainly answered, saying: Let him, if he can, require any thing more grievous than death, for rather will we condescend thereto, than to send our children. O wonderful constancy, and care to preserve their children from vice and corruption! If the heathen had such regard to this virtue, importing the training up of their children in the observation of the laws of a mortal man, what a shame may it be unto christian parents that are so negligent in bringing up their children in the heavenly doctrine, and forming their manners and behaviours to piety and godliness in the fear and obedience of God? Moreover, by this example may parents take warning, when they mean to put forth their children to any trade or occupation, either to learning, carefully to see and inquire whether such as they think to place them withal be virtuous or endued with the fear of God. In the admittance of a servant, the fear of some temporal or carnal inconvenience, causeth thee to inquire of his or her truth or other qualities. Therefore if thou committest a child to the instruction of a master, before thou inquirest of his virtues, thou showest that thou hast less care of corrupting or infecting thy child with vice, than of some small inconvenience that might happen by an unthrifty servant. When thou buyest an earthen pot, thou soundest upon it, to see whether it be broken, lest thou should be deceived in a small piece of money, yet dost thou not sound, whether the master to whom thou committest thy child be vicious or virtuous, albeit by putting him to one that is vicious, thou puttest him in danger of loss both of body and soul.  
16 Some do respect their friendship with some masters rather than their virtue, and so do commit to them their children, lest they should be angry for putting them to another. These men do resemble him, who being dangerously sick, useth the advise of an ignorant physician that is his kinsman or familiar friend, for fear he should take offence if he should call another, albeit without comparison more learned & skilful. If thou shouldest have any weighty matter in law, wouldst thou rather commit thy cause to an iguana and negligent attorney, because he is thy friend, than to him that were both diligent and learned? Making a voyage through some dangerous sea, wouldst thou in a tempest commit thy ship to a young pilot, unskilful, or drunk, because he is thy friend? what a fool art thou that wilt not take the like care of the profit, honour, and salvation of thy child?  
17 Others commit their children either to him that is best cheap or by whom they may grow into greatest advancement in the world, but never respect the hazard of their child, so they may either spare or get worldly goods. When one showed the Orator Lycurgus, 
Eras. Apo. li. 8  that he had offered great wages to a philosopher to teach his children, he virtuously answered: If any man will assure me to restore me my children endued with more virtue, I will give him not only that some, but even half my goods. The virtuous and wise Emperor Marcus Aurelius writeth, that in the Annals of the Tarentine war, he found that the renowned Purlius did wear a ring, wherein was engraven this sentence, The dominion of the whole earth is a small reward to him that is virtuous, but to the vicious the loss of life is a simple punishment. Hereby may fathers learn how carefully they ought to restrain their children from vice & to enure them to virtue. As in deed the fathers that instruct, or cause their children to be instructed, do far excel such as only do beget them, for of these they receive life only, of the other good and virtuous life.  
18 Moreover, parents ought not so much to rely upon the diligence of children's masters, as never to care to understand how they profit and proceed in virtue: for the regard of such diligence would make the masters more carefully to discharge their duties. And thereof came the proverb, The master's eye fatteth the horse: & this: The master's eye is the fruitfulness of the garden. Parents ought not too much to hearken or credit children, when they complain of their master's rigour and severity. Among the Lacedæmonians, if the children upon the reproof or chastisement of any whosoever, 
Plutar. in his Lacon. Instit.  (for any man was at liberty to use correction, even to other men's children) did complain to their parents, the same was a great reproach to them, because themselves corrected not their children. Not that we are not in discretion to inquire or take notice whether the master useth cruelty or inhumanity toward them, lest through too much rigour & hard usage, they should grow desperate.  
19 Howbeit such is the inclination of many, even from their youth, to wickedness, that instruction by words, either of parents or masters, will not suffice without the rod and correction. And this doth God command, and experience showeth it to be most necessary. He that spareth the rod (saith Solomon) hateth the child, 
Prou. 13.24 Prou. 19.18 Pro. 29.15. & 17. Prou. 23.13  but he that loveth him basteth to correction. Again, Correct thy child while there is hope, and regard not his crying. Again, The rod and correction minister wisdom, but the child left at liberty shameth his mother. Correct thy son, & he will give thee rest and pleasure to thy soul. Withdraw not correction from thy child, if thou smite him with the rod he shall not die. Thou shalt smite him with the rod, and deliver his soul from hell. The book of Ecclesiasticus entreateth hereof more at large, saying: He that loveth his son causeth him oft to feel the rod, 
Eccle. 30. 1● & ●.  that he may have joy of him in the end. He that chastiseth his son shall have joy in him, and shall rejoice of him among his acquaintance. An untamed horse will be stubborn, and a wanton child will be wilful. 
8.9.10.11.12 13.  If thou bring up thy son delicately, he shall make thee afraid, & if thou play with him he shall bring thee to heaviness. Laugh not with him, lest thou be sorry with him, and lest thou gnash thy teeth in the end. Give him no liberty in his youth, and wink not at his folly. Bow down his neck while he is young, and beat him on the sides, lest he wax stubborn and be disobedient to thee, and so bring sorrow to thy heart. Chastise thy child, & be diligent therein, lest his shame grieve thee. In this sense do we say, that many times the rod is better for children than bread. And in deed as Physicians, surgeons, & Apothecaries are necessary in a town for the cure of sickness and bodily wounds, so are rods & chastisement for the correction of the corruptions of the soul.  
20 Herein is God so resolute, that in the duty of the father to chastise his child, he willeth us to learn that he doth the office of a father when he chastiseth us with afflictions. And as a father by correction declareth a true love to his child, with a desire of his good and salvation: 
Heb. 12  so is it the will of God that we should receive such afflictions as he layeth upon us, as effects of his love towards us, & as testimonies that he accepteth us as his lawful children and no bastards. Likewise, if seeing many children fight together, we also see a man come and correct only one of them, we presently think that to be his child, because he performeth the duty of a father, and so showeth that he loveth him better than the rest whom he letteth go without correction. Therefore as we say, that the pitiful and gentle Surgeon empaireth the wounds, so doth too much gentleness toward children, and winking at their faults, without correction, breed their disobedience, unthriftiness, and misery. Likewise, as God is thereby greatly dishonoured, so doth he not suffer the parents that are slack in their duty to their children to escape scot free. And to this purpose have we a notable example in Holy the high priest: for when he heard of the wickedness and offensive dealings of his sons Ophny & Phinces, he used some verbal reprehensions: yet because he neither reproved nor chastised them more sharply, God objecteth to him their iniquities saying: Wherefore have you kicked against my sacrifice, and hast honoured thy children more than me? 
1. Sam. 2  Then doth he pronounce also this horrible sentence, That the priesthood should be taken from his house, that both his sons should die in one day, and that none of his posterity should hue to be an old man. David also used too much lenity as well to his son Ammon, when he had deflowered his sister Thamar, as also to Absalon when he traitorously slew the said Ammon: 
2. Sam. 13 1. King. 1.6.  and to his son Adomah, of whom the history saith, that albeit David did plainly see, that contrary to Gods will, he purposed to invade the realm, yet would he not displease him. But the death of Ammon, the cursed conspiracy of Absalon against his own father, together with the strange manner of his death, and the death of Adomah, were the most wretched fruits of his great lenity and connivence to his children. The like judgement may we note in the fathers of the children that scorned the Prophet Helizeus, and upon his curse were devoured by Bears: For it is like that their parents had not brought them vp●n due correction and chastisement. In the history of the Swissers, we read of a certain tyrant, whom upon his condemnation, his own father was appointed to execute, that so by the author of his life he might come to his end: also that the father might be somewhat punished for neglecting the instruction of his son. 23 Yet is it not meant, that parents upon every escape of their child, should use extreme rigour and severity, for the same must be intermixed with discretion and gentleness, according to the nature of the child, and the quality of the offence. And in that sense saith Saint Paul, Fathers provoke not your children to wrath, but bring them up in instruction and information of the Lord. Again, 
Ephe. 6.4. Col. 3. 2●  Fathers provoke not your children to anger, lest they be discouraged, Unto children naturally inclined to virtue, praise for well doing, and chiding when they do amiss, are more effectual than rigorous entreaty. For praise allureth them to virtue, and chiding restraineth them from vice. And therefore such must be according to the occasions, sometimes praised, and sometimes checked, that if they be too merry, they may by a word be humbled, or if they be too much daunted, some commendation may revive them. And herein we are to imitate nurses, who sometimes making their babes to cry, do immediately give them the breast to appease them again.  
22 Again, parents or others that have the bringing up of youth, are to require no more of them than they are able to do, lest they discourage them and make them to hate their study, or any other thing whereto they would bring them. For it is love that causeth us to profit in our studies or exercises. And therefore it is needful that children should have some time of recreation from their labours: for our life consisteth and is divided into exercise and rest, as we see, in the day labour, and in the night rest, which doth still accompany the whole course of our life. And this is it that an ancient man saith: Rest is the sauce that maketh us to relish our labour. As also we use to slack the strings of our bows and lutes, to make them the stiffer, & to hold the better when we list to shoot or play. Plants reasonably watered do take heart and grow, but too much moisture doth drown and choke them: even so is it with the minds of children: Moderate exercise and labour advanceth them to goodness, but oppression dulleth and spoileth them.  
23 It is also the duty of parents to maintain their children in peace, concord, and amity. For if discord & contention be dangerous and pernicious among all men, how much rather between brethren & sisters? Likewise if it be hard quenching of stomach and debate between those that are not conjoined in kindred, it is far more difficult to reunite brethren, because enmity among them is mighty and strong like iron bars to keep them asunder. Neither is there any thing more slippery or of greater efficacy to subvert a family, than dissension among brethren. It is an old saying, 
Plutarch in his Apotheg:  By concord small things do grow, but by discord great things come to nought. And this is soon found among brethren. Scilurus, who had fourscore children, to induce them to live together in peace & concord, did very aptly represent unto them the truth of this sentence thus: He took a sheaf of many arrows, & offered it to each of his children one after another, willing them to break it, but they could not. Then pulling forth the arrows one by one, they broke them all. Even thus, said their father, is it with you, for so long as you remain united and love each other, no man can hurt or break you, but if once ye fall at jar and strife, every man will destroy & overthrow you. This duty of parents to keep their children in peace & loving concord, did the Lacedæmonians well understand. For when on a time two brethren fell at strife and contention, 
Plut. in his Lacon Apotheg.  they punished both the father and mother, because by good instruction they had not prevented, or at the least, presently appeased the dissension between their children.  
24 Again, how dangerous it is for parents to show more love & affection to one child than to another, except upon great and just cause, the example of jacobs' children doth testify. For what was the original of their envy and cruelty executed against their brother joseph? Moses saith, that jacob loving joseph better than his brethren, 
Gen. 37.3.  made him a party coloured coat, & thereof they took occasion to hate him, and to speak roughly unto him. Parents therefore to the end to prevent like inconveniences, are to use equality among their children so near as may be, whether in their ordinary usage, or in the division of their goods. For as all men naturally are inclined but too much to the love of earthly goods, so the unequal sharing of the same, doth oftentimes breed great brawls and pernicious debate between brethren.  
25 Moreover, as children grow toward the state of matrimony, it is meet that their parents should restrain them from all company whereby they might be alured to the sin of fornication: For besides the heinousness of the offence against God, the inconveniences thereof depending are for the most part very pernitions. If such mischiefs ensued between Thamar & Ammon, David's children, how much rather are they to be feared in the over familiar conversation of those that are nothing a kin, at the lest not so near as they? 
Gen. 34  Had jacob kept in his daughter Dina, and not suffered her to run abroad to see the daughters of Sichem, she had not been ravished and desloured; neither had that wicked and abominable murder committed by her brethren been perpetrated. As also if the daughters of Silo had not gone to dancing, the Beniamites had never ravished them. 
jud. 21.20.   
26 Among all remedies, as Saint Paul teacheth, marriage is one: and in deed the parents that have honestly matched their daughter, they have discharged themselves of a great care: for it is their parts to think thereof, 
1, Cor. 7  and generally to provide for the marriage of their children: not to tarry, until through their negligence, peevishness, and other difficulties in that provision for them, the children take occasion of lewdness, or so ship themselves without the knowledge of their parents, that afterward they be forced to proceed to that that may redound to their great sorrow and heart-breaking. So did Abraham think upon the marriage of his son Isaac, & to that end committed the charge thereof to his eldest and most faithful servant, 
Gen. 24.3  whom he willed to seek a wife for his son: as in truth it is not properly for the children, but for the parents to think upon and provide for the same. The same doth jeremy teach, where writing to the jewish Fathers in the captivity of Babylon, he saith, 
jere. 29.6 jud. 14.2  Take wives for your sons, and give your daughters in marriage. Hereupon when Samson had found a maiden to his liking, himself did not demand her in marriage, but coming to his parents he said, 
Gen. 34.3  Give me her to Wife. Likewise Sichem the son of Hemor, having bend his heart unto Dina the daughter of jacob, said unto his father, Give me this maid to wife. Yet is it meet, that as the parents make the motion, so the children give the consent. 
Gen. 24.57  This did Laban declare, when talking of Rebecca, whom Abraham's servant craved in marriage for his master's son Isaac, he said, Let us call the maiden and ask her consent: So calling her, they said unto her, Wilt thou go with this man? And she answered, I will go. For of matching either son or daughter against their wills, there do many times arise great inconveniences and much sorrow and grief: yea, the lawyers are of opinion, that a free will is not so expedient in any thing as in marriage.  
27 Now, 
1. Cor. 7.40.  as it is the duty of parents to provide to match their children, so are they diligently to see it be done, as Saint Paul saith In the Lord: that is, not to demand any maiden for their son, or to accept any son for their daughter, unless the same be affected to true religion, and make profession thereof, having a good report of piety, the fear of God, and other Christian virtues: which qualities and gifts of God are to be preferred before wealth, or any other worldly or carnal considerations. So when Abraham sent his man to seek a wife for his son Isaac, 
Gen, 24.3  he swore him that he should not take any Daughter of Chanaan. So when Samson required his parents to give him a wife of the daughters of the Philistians, they answered: Is there never a wife among the daughters of thy brethren, 
judg. 14.3  or among my people, that thou must go take a wife of the uncircumcised Philistines? If Parents would consider of the danger of the loss of their children's souls, by matching them with such as are of a contrary religion, or otherwise given more to the world than to piety and the service of God: either what strife or contention do for the most part ensue of such marriages: how small comfort is taken in the same: how slenderly the duty of prayer is performed: and what a negligence or hindrance they are to the bringing up of children in the fear of God: they would abhor even to think of any such match, and in few speeches prefer him that were endued with godliness & other virtues, before riches and all other carnal and worldly considerations. They would put in practise the wise advertisement propounded by salomon's mother, albeit but simply followed by her son, which we read in the proverbs, Many daughters have done virtuously, 
Prou. 31.29  but thou surmountest them all: Favour is deceitful, and beauty is vanity, but the woman that feareth the Lord shall be praised. But if the difficulty rest in question of maintenance for the family, let parents remember, that it is better to choose knowledge than wealth, that is, skill and industry how to get, than goods already gotten, and in his possession that hath no skill or knowledge how to use them. Hereto may we refer the answer of Themistocles, 
Plutarch in his life. Ci. in the first book of offices.  who purposing to marry his daughter, and being asked why he preferred a virtuous man before a rich, answered: That he liked better of a man without money, than of money without a man: or, as some do write, that he had rather match his daughter to a head of a man, than to a head of silver. And therefore to conclude this speech, we may well say, it is better to match our children with Christian & virtuous heads that have little money, than with much treasure in the possession of worldly and vicious heads.  
28 Hereto will we yet add two points concerning the duties of parents to their children: first, that in all their words & works they be unto them continual examples and mirrors of piety and virtue: so shall their admonitions & exhortations be still of greater efficacy, and themselves shall have more authority to reprove, admonish, & chastise their children. And in deed, the same that Marcus Aurelius saith, that to make children virtuous, they shall more profit by good example in one month, than by instruction in a whole year, may be most truly applied unto parents. He that teacheth a child to write may sometime say, ye must make this letter long, this short, this strait etc. But the chief means to make him to profit in writing, is to set him good examples or copies & to write before him. And so is it in the instruction of virtue and the fear of God. For contrariwise, he that teacheth well, and liveth evil, buildeth with one hand and pulleth down with another. And experience teacheth that more may be pulled down in one hour, then will be built up in one day. The evil example of parents, is as a line to draw the children to follow them. And therefore the Prophet Ezechiell reproving the people of his time for their Idolatry, and other corruptions, declareth that therein they have taken the ordinary course, that is, 
Ezech. 16, 42.  they have followed the example of their parents. Behold saith he, all that use proverbs, shall use this proverb against thee, saying, like mother, like daughter: Thou art thy mother's daughter that hath cast off her hushand and her children, and thou art the sister of thy sisters, which forsook their husbands and their children, your mother is an Hittite, and your father an Ammorite. Here are three old proverbs, which prove that children ordinarily are ready to imitate the bad examples of their parents. First, Like mother, like daughter. Secondly, Thou art thy mother's daughter. Thirdly, Thy mother is an Hittite and thy father an Ammorite. That is to say. Thy parents forsaking the service of God have given themselves to the idolatries of the Ammorites and Hittites, and thou hast followed their example. The same did the Emperor Marcus Aurelius (who above all men, was careful to bring up his children in virtue) object to his wife: for speaking to her of the instruction of her daughters, he said: What will it avail for her mistress to teach her honesty and modesty, when ourselves in our works do invite her to wantonness?  
29 Verbal instruction, without example of good deeds, is a dead doctrine: and contrariwise, good examples are the life of instruction, to make it profitable and effectual. If the example of parents be contrary to their instruction: If (I say) they teach their children sobriety, modesty and chastity, and yet themselves will follow drunkenness, foul and lascivious speeches, gestures, and actions: it is as if with their tongues they should say, Be virtuous, and by the hands lead them with them to all vice and corruption. 
Plut. in the Educat. of children.  Wicked fathers, saith a certanie heathen Philosopher, are wicked counsellors to their children. If we would take him to be a monster in nature, and unworthy to live in a common wealth, that should counsel his child to drunkenness and fornication: what shall we think of those, who committing such iniquity, do by their example much more mightily put forward their children to such abomination, then by word they are able? What account can those fathers give unto God, who by their evil example have drawn into hell their children whom he delivered to their charge to be guided into heaven? Albeit such father's pity not themselves, yet at the least let them take pity of their children, and not carry them with them into everlasting destruction. 
Plut. in the precepts of marriage.  We read that the grave parsonage Cato, deposed a senator out of the Senate of Rome, only because he kissed his wife in the presence of her daughter. This truly was extreme severity, especially if we consider the manners of our days. But this Ethnic hereby declared how grievously such parents are to be reproved, as shall use any lewd speeches or shameless behaviour: in brief, any worldly or carnal actions in the presence of their children, to whom their example may be as a dispensation to give themselves to the like. As also how can they forbid that in their children, which themselves do commit? How can they correct them for the faults which themselves do use? Albeit children in respect and reverence to their parents, dare not reply and say, that themselves do those things for the which they reprove them, yet will the neighbours or others object it, to their shame. Besides, their authority shall be so much the less in that they declare in their works and actions, that they allow that which they forbidden in words. If parents therefore desire that their instruction may be effectual and yield fruit, let them declare the same in holy life and virtuous conversation. 
Plut. in the Education of children.  Let them saith an ancient Philosopher, so order and govern themselves, that their children seeing the same as it were in a glass, may be restrained from dishonest speeches and wicked deeds. Let them do as guides that show the right way and fords over rivers, by going before those whom they lead, that their children following the steps and examples of their parents, may conform themselves to their virtues, & so with them and by them, be led to salvation and life everlasting.  
39 Finally, let all parents diligently and fervently pray unto God, first for themselves, that he by his holy spirit will vouchsafe to guide them in the instruction of their children, that they may with all diligence, faithfulness and discretion employ themselves in every part of their duty toward them. Secondly let them daily commend their children by hearty prayers to the father of light, who is the giver of all goodness and blessings, that he blessing their labours about their children, may replenish them with the gifts and graces of his holy spirit, that they may profit in all things requisite to his glory, and their own benefit and salvation. And this dutrie let them begin to perform, even so soon as they are in hope of generation, by praying to God to preserve it, to give to the mother happy deliverance of her fruit, and so to dispose, that the child may receive the seal of salvation by Baptism, & grace to bring forth fruits to God's glory. Let them remember that the prayer of the whole Church for their children in their Baptism, is a warning of their bounden duty daily to do the like for them after they be admitted into the covenant by Baptism. 
job. 1.5.  In this point let them remember the care of job for his children that were already grown and come to age, not only in that he daily sent unto them to sanctify them, by admonishing them of such infirmities as they might peradventure have committed in banqueting, albeit modestly and soberly together: But also in that he daily rose up early and offered sacrifice for them according to their number, saying to himself, It may be, my sons have sinned and blasphemed God in their hearts. Wherein he giveth unto parents two notable lessons: One, that if the children do sin, the parents are to examine whether themselves may not be guilty in the sight of God, as not having sufficiently performed their duties in teaching, admonishing, giving good example, & praying to God for them: The other that they ought to have such a care of the salvation of their children, that albeit they have not committed any notable & apparent sin, yet presupposing that according to man's frailty, they live not without offending God, after the example of job, who offered sacrifice to God for his children, and that no doubt his sacrifices were accompanied with hearty prayer for them, they must pray for their children, that their sins may be forgiven them through the only sacrifice of jesus Christ.  
31 To conclude. As S. Paul termeth the family of Philemon, 
Philem. ver. 2. Rom. 16.5. Psalm. 101.  also of Aquila and Priscilla, the Church, so all parents and householders ought so to govern their children and family, that their houses may be even so many small Churches, whereout (according as David protested that he would employ himself in that duty) all vice and corruption may be expelled and banished, to the end the house of God may be holy, also that God may be praised, worshipped, adored and called upon Evening and Morning and at meals. For undoubtedly all families thus ordered, shall even feel the truth of God's promises, that he will be in them as in his temple, & will bless than with all his graces pomised to his Church.   

Of the duty of children to their parents. Chap. 5.  
NOw let us come to the duties of children to their parents. And these doth God comprehend in the fifth commandment of the law, in these words: Honour thy father and thy mother. And this commandment is the more to be noted, because it is often repeated in the holy Scripture. Now by this word Honour, is signified the love, reverence, duty, obedience, subjection, entertainment, and necessary assistance that children own to their parents. As concerning the love, the summary of the second Table comprehended in these words: Thou shalt love thy neighbour as thyself, do manifestly confirm it. For who can be a nearer neighbour for the children to love, than the parents? Besides that, they are not to be loved only as neighbours proceeding of Adam and Eve, but also as fathers and mothers. And therefore what an ingratitude is it, not to love those of whom, next after God, they have their life and being together with many great and continual benefits toward them. Also the love that parents do bear to their children, besides so many their labours, sorrows, troubles and vexations, should bind them reciprocally to love them. The sun shining a while upon the cold stones, doth so heat them that they yield some warmth: so albeit that children be as hard and cold as stones, yet the experience, and the daily feeling of the love of their parents towards them, ought mightily to inflame their hearts to love them again. Take away the beam from the sun, said a good old father, and it will not shine: the springs from the river and it will dry up: the bough from the tree, and it will whither: the member from the body & it will rot: And so take from children their duty to their parents, and they are no longer children, but brethren and companions with those unto whom jesus Christ said. Ye are the children of the Devil.  

Plut. in his Agotheg. of the Grecians.  2 This love ought especially to appear in a certain care, affection and desire to rejoice and content our parents. For as we read to this purpose, & Epaminondas said, that of all the good and felicity that ever happened him, he never so much delighted in any, as in his victory over the Lacedæmonians at Leuctria, where he won the field, while his father and mother yet lived. Such was his love to them, that his singular contentation consisted in the pleasure that they would conceive in the victory of their son. And that this his contentment consisted only in his love to his parents and not in covetise of vainglory, we may gather by his commendations published by justin, who saith, 
justin. lib. 6.  that it was a hard choice to discern whether he were an honester man or a better Captain: That in the exercise of any public office, he never sought himself, but the good of his country: That he was not covetous either of glory or of money. These are notable commendations in a heathen Captain: God grant that Christians may follow him and deserve the like. His example doth declare that children ought so to love their parents, that their affection may tend to live virtuously, even to rejoice them: and to eschew evil, lest they should grieve them. 
Prou. 10.1.  And this is it that Solomon admonisheth, saying. A wise son maketh a glad father, but a foolish son is an heaviness to his mother. Again. A foolish son is a grief unto his father, and an heaviness to her that bore him. 
Prou. 17.25.   
3 This band of love of parents should take place, not only toward such as are gentle and loving, but also (as Saint Peter saith, 
1. Pet. 2.18.  of the duties of servants to their masters) even toward such as be rigorous. For if we ought to love all the children of Adam: even those whom we know not, or our enemies and persecutors, how much rather our parents, albeit they should entreat us roughly & with rigour either in word or deed? And indeed the principal cause still abideth, namely that they be our father and mother. This ought children well to note, to the end that patiently bearing their reprehensions, reproofs, and in general, whatsoever their troublesome and sharp affections, they may still continue and declare their childlike affection and love. And to that purpose remember, the labour, grief, anguish, weeping, sorrow and other troublesome cares that parents do abide for their children.  
4 This love must be accompanied with reverence and respect: And to say the truth, 
Mat, 23.2.  albeit the name of father belongeth properly unto God, as jesus Christ said, You have but one father, even him that is in heaven. Yet doth he so impart it to those that have begotten us, that they being called fathers, do bear the title and Image of God. And this is it that bindeth children to respect and honour them, and to testify the same by their outward reverence. The Lacedæmonians did so carefully accustom their children hereto, that we read of a good parsonage who had such respect to parents, 
Plu. in his Lacon. Apotheg.  that being demanded wherefore at Sparta the young men did rise up when their elders came in place, he answered. To the end that by honouring age they may learn and accustom themselves to reverence their parents. Of this reverence we have a notable example in Solomon: 
1. King. 2.19.  He understanding that his mother Bathseeba was coming to speak with him, arose from his seat, came to meet her, bowed before her, and set her upon his right hand. Neither could his greatness, neither his Royal estate privilege him from this respect and honour due to his mother. To this purpose we also read a notable history, which may serve for an exposition of this matter. As a certain governor of Crect came with his father to the Philosopher Taurus, finding there but one stool ready, 
Aul. Gellius. lib. 2. c. 2.  the father would have had his son (as a Roman Magistrate) to sit down, but the Philosopher willed him as the father to sit down and calling for another seat for the son, said. When the son doth execute his magistracy, or public office, he is greater than his father, and must bear himself as a Magistrate, not as a son: But when he is out of place or execution of his office, he must, how highly soever he be advanced, have a respect and yield reverence to his father. But many times it falleth out otherwise: For many children when they come to honour or wealth, do so despise their parents, if they be of meaner calling than themselves, that hardly they will acknowledge or call them father as if they were ashamed of them. Decius the son of the Roman Emperor Decius, 
Valer. Max. l. 4  most lively represented man's inclination to this vice, and sought in his own person to prevent it. For when his father on a time said that he would invest his son in the Diadem imperial, his son refused it, saying: I fear least being Emperor, I forget that I am a son. Rather will I continue an obedient son, then being an Emperor to neglect and forget the due honour that the son oweth to his Father. Let my father command, and let my Empire consist in my due obedience to him. For that man putteth off the affection of a child to his father, who by the eminency of an office over him quencheth the name of a son. Solomon forgot not himself in this kind of duty, for he did not only bow before his mother Bathseeba, as is aforesaid, but also called her mother saying. 
1. King 2.20.  Mother ask and I will not deny thee. And this do we the rather note also upon another consideration, namely that his example condemneth the custom of these days, wherein this name of father and mother is accounted so base and comtemptible, that the children of Kings, Princes, yea even of mean Gentlemen, speaking to their parents must not say father, mother, but Sir, my Lord, my Lady, Madam. etc.  
5 But the due honour to parents that we here speak of, implieth not only this outward reverence, but also that we should so esteem of them as that neither ourselves should despise them, neither should we suffer others to have them in contempt. 
joh. 8.49. Telecrus. Plut. in his Lacon. Apotheg,  And this are we to understand in the saying of jesus Christ. I honour my father but you dishonour me. He there defendeth the honour of his father against the false opinions and slanders of the jews. A certain Lacedaemonian in old time did truly perform this duty of a child. For when one told him that his father spoke hardly of him, he answered, 
Stobeus Scr. 177.  that he would not do it if he had not good cause: Thus he choose rather to bear the blame himself, than his father should. In this sense, when an other was ready to accuse his father in judgement, did one Pittacus reprove him, saying, if thou preferrest a bad cause, thou shalt be condemned: Likewise if the cause be right, thou also shalt be condemned for procuring thy father's condemnation. This also in this case is to be noted, that among the Romans' the child was not admitted to sue the will or testament of his dead father by action, but by petition only, wherein he should speak of him with humility, honour and reverence, and refer his case wholly to the discretion and consciences of the judges. Thus ought children to honour and respect their parents. 
Bodin in his first book of a commonwealth. cap. ●  But some there are so unnatural and perverse, that forgetting all due reverence and respect to their parents they will not only despise them in their own hearts, and suffer others to speak hardly of them: but also will themselves so far exceed, as even to lay them open to the scorn of others. 
Gen. 3.22.  I'm the son of Noah seeing his father lie uncovered, called his brethren to show them his father's shame. But so odious was this impiety in the sight of God, that Noah by the conduct of the holy Ghost cursed both him and all his posterity. And therefore we well and truly may say that those children who in lieu of defending the honour of their parents, do lay them open to shame and reproof, are come of the cursed seed of Cham.  
6 But what if they proceed farther, 
Deut. 27.16. Exod. 21.17. Levit. 20.9. Exod. 21. 1●  and use stubborn speeches against them, with demonstration of pride and contempt, which the holy Scripture termeth accursed? This iniquity is so abominable in the sight of God, that he pronounceth Woe unto those children that curse their father or mother. Yea he ordaineth that they should be put to death, as also all such as in action shall injury their parents by smiting either with staff or fist etc. And to cut off all replication, as if death were to hard and rigorous a punishment, especially in case there were no hurt or wound, 
Levit. 20.9  he confirmeth the former judgement with this addition: Because he hath cursed his father or mother, his blood shall be upon his own head. And indeed such children as either in word or deed shall injury father or mother: even those I say of whom they have taken life: who bear the Image of God, and the title of father, proper to God: so that God is in them injuried and condemned, are monsters in nature. In this respect among other the causes why the children of Israel were so hardly entreated by Nabuchadnezzer, 
Ezech. 22.7  & led captive into Babylon, the Prophet Ezechiel objecteth unto them, that they despised and contemned their parents. Besides by experience we see that usually those children that injury their parents, are afterward as hardly entreated by their own children: 
Eras Apotheg lib. 8.  And the knowledge of this just vengeance is naturally imprinted in the heart of man: as we read of a wicked child, who being accused that he had smitten his father, answered: And he likewise did smite his father, and this lad (pointing to his own son) when he groweth bigger, will also smite and wrong me. And surely, 
Laert. lib. 1. c. 1  as Thales the Milesian said: As children do entreat their parents, so will their children entreat them. Therefore it might beseem children to suffer their parents rather to tread them under their feet, than so furiously to rise against them. And to that end let them acknowledge this Image of God, and remember what their parents have done for them, that detesting such enormities of cursing or smiting their parents as is aforesaid, they contrariwise may bear them reverence, respect and honour in heart and mind both in word and deed.  
7 This commandment of honouring our parents comprehendeth also subjection and obedience, as Saint Paul plainly teacheth, saying, Children obey your parents in the Lord: for this is right. 
Ephe. 6.1  Honour thy father and mother. (Which is the first commandment with promise) That it may be well with thee, and that thou mayst live long upon the earth. Hereby it appeareth that subjection & obedience forced and constrained, the Lord doth not accept, but that which proceedeth of honour and reverence either to father or mother. And therefore it is the duty of children unluntarily to submit themselves to their parents commandments, without replying or contradiction even albeit the obedience might import some trouble and difficulty. jonadab the son of Rechab forbade his children that they should build no houses, plant no vines, nor drink any wine. They obeyed their father, 
jere. 35.  and that with such constancy that the Prophet jeremy objecteth the same against the jews in reproach of their disobedience against God. The obedience of Abraham unto God, when he was ready to sacrifice unto him his only son, is highly commended, 
Gen. 22.9.  and as notable was the obedience of his son Isaac, in that he suffered himself to be bound, and was content to be slain & sacrificed unto God. But most excellent of all was the obedience of jesus Christ, Who as S. Paul saith being in the form of God, thought it no robbery to be equal with God: 
Phil. 2.6.  yet made himself of no reputation, & took on him the form of a servant, and was made like unto man & was found in shape as a man: He humbled himself & became obedient unto death, even unto the death of the cross. And therefore in obedience to parents, children are to lay off all greatness and excellency whatsoever, and to submit themselves to any rebuke, yea even to the shamefulest death, rather than by contempt or disobedience, to offend their parents. And lest any man should reply that there is great difference between God the father and father's according to the flesh. 
Luk. 2.51.  S. Luke noteth that jesus Christ was subject to his mother, and to his supposed father joseph. What greatness then may there be in children that should exempt them from obedience to their parents, sith jesus Christ, the prince of glory the king of kings and Lord of Lords, because subject and obedient to a poor man his putative father, and to a mother of simple and mean calling?  
8 This obedience doth S. Paul commend unto us, saying, 
Col. 3.20. Ephe. 6.1.  Children obey your parents in all things: Adding this reason, for that is acceptable to the Lord. And in that he saith in an other place It is right He taketh from children all reply. For is there any child that will deny that he is not bound to do that which is right, or that which is pleasing or acceptable unto God? Moses saith. 
Levit. 19.3  Every of you shall stand in awe of his father and mother. And in truth he that loveth his father and his mother, feareth their displeasure. As contrariwise, he that rejecteth their precepts, admonitions, or reprehensions and so shaketh off the yoke of obedience & subjection, that obstinately he may set himself to work wickedness, showeth that he despiseth the image of God that they bear, & treadeth under foot then authority over him. Such children, or rather monsters in nature, are to look for no other but God's horrible judgement against them. 
Prou. 30.17.  And Solomon saith, The eye that meeketh his father & despiseth the instruction of his mother, the Ravens of the valley shall pick it out and the young Eagles shall eat it. Neither would God permit that such impiety should escape without an express decree to put to death such children. If any man saith Moses hath a son that is stubborn & disobedient, 
Deut. 21.18.  which will not hearken unto the voice of his father, & unto the voice of his mother, & they have chastened him & he would not obey them, then shall his father and his mother take him & bring him out unto the elders of his City, and unto the gate of the place where he dwelleth, and shall say unto the elders of his City. This our son is stubborn and disobedient, & he will not obey our admonition: he is a riotor & a drunkard; Then all the men of his City shall stone him with stones unto death: so shalt thou take away evil from among you, that all Israel may here it & fear. Behold, how God by commanding that disobedient children should be rooted out, willeth that all children should fear to disobey their parents, lest they might incur the like punishment. For surely, the disobedience of children is an assured token that God will root them out: As we read of the sons of Hely the high priest, 
1. Sam, 2.25.  who, when their father reproved them for their iniquity, did not obey his voice: because it is expressly set down, the Lord purposed to destroy them. The very heathen have evermore highly commended reverence & obedience unto parents. Among the rest: The Lacedæmonians published a law, whereby it was lawful for parents to make whom they would, 
Plut. in Licur.  even strangers, their heirs: Thereby to induce children to reverence and obey their parents.  
9 Yet must this subjection & obedience be holy, and not repugnant to the service of God: So as obedience to parents be no disobedience to God. 
Ephe. 6.1.  And this doth S. Paul note, saying: Children obey your parents in the Lord, that is to say, according to the Lord, or for the Lords sake, & therefore if parents command any thing contrary to God's glory, or the salvation of the soul, the children are in duty to practise the instruction of the Apostles, 
Act. 4.19.  who said. Is it right in the sight of God that we obey you rather than him? The law is comprehended in two Tables, the summary whereof doth import, that we love God and our neighbour. But the love of God goeth before, & jesus Christ calleth it the first & greatest commandment. And therefore saith, 
Mat. 22.38, Mat, 10.37.  He that loveth father or mother more than me is not worthy of me. God's commandment of obedience to parents, doth not abolish all difference between good & evil, neither bindeth children to disobey God: the parent's authority cannot privilege their children to commit sin. The well ordered child will always agree with the law to abstain from whatsoever is therein prohibited, neither will he obey such commandments of his earthly father, as are contrary to his heavenly father. Yet are children in duty to love, honour & obey their parents whatsoever, even Idolaters and wicked. For as the love of nature is not abolished by the wickedness of men, for they still abide men, so wicked & Idolatrous parents, remaining parents, do retain the right of parents, 
Prosper sentences out of Augustine  and such are to be honoured, yea even to command & be obeyed, so long as they command nothing prohibited by the heavenvly father. We must, saith S. August. so love men that we love not their vices. For to love that which they are, is one thing, & to hate that which they do, is another.  
10 Yet doth this word Honour comprehend an other duty of children to their parents. That is to comfort them in their adversities, to relieve their want, and to help and serve them in whatsoever they need at their children's hands, neither shall they herein perform any more than the payment of part of their debts, whereto they are bound in consideration of the benefits that they first received from their parents. This is the duty whereto S. Paul expressly exhorteth them saying, If any widow have children, or children of her children, let them learn first to show godliness toward their own house, 
Tim. 54.  & to recompense their kindred: for that is an honest thing & acceptable before God. Herein did joseph perform the duty of a child to his father & brethren: 
Gen. 45.9.  To whom when he grieved himself, he said, make haste, and get ye up to my father and say unto him, thus saith thy son joseph, God hath made me Lord over all Egypt, come therefore unto me, and make no tarrying, and thou shalt inhabit the land of Gosham, & shall the near unto me Thou & thy children, & the children of thy children, & I will relieve thee lest thou shouldest perish for hunger, thou & thy household, and all that is thine, Being advanced to such honour, he forgot not, neither despised his poor father: besides that albeit his brethren had so wickedly entreated him: yet he forgot that injury, and undertook to feed them. Hereto had relation Christ's commending of his mother, when he said behold thy mother, & he accordingly performed the duty of a child to her, and took her home unto him. 
john 19, 27.  We also read that when a certain father was condemned to be famished in prison, his daughter came daily to visit him, and because she was narrowly searched lest she should bring him any food, having no other means to help him, she suckled him with her breasts: 
Valerius Max.  wheerupon because her father lived longer than was expected: she was watched, and being known how she had relieved him, they gave him to his daughter's piety, and delivered him out of prison.  
11 This duty did the Grecians name, by a name derived from the Storckes, who feed and nourish their dams, when they are impotent through age, & so are unto us as misterisses, to teach us to acknowledge the good that we have received from them that brought us into this world and bred us up. Such therefore as being able, do refuse to supply and relieve the necessities of their parents, & so show themselves devoid of natural affection, must be sent to school among the Storckes, that of them they may learn to yield due reverence to their parents. And of these is the number at this day too great: yea and such that it is grown to a common speech, that one father or mother can be content to relieve a dozen children, but a dozen children will not feed one father or mother: But if of necessity they be put to do it, it is with great difficulty & such strife, as may justly minister occasion of grief and sorrow unto both father and mother. A certain Cinical Philosopher writing to his wife about his new born son, promiseth so to teach him, 
Crates.  that he will return him unto her, not a dog alter the name of their sect, but a Storcke that should relieve her in her age. But the children of our days are more hard to receive this instruction, the rather considering the inhumanity that appeareth in many, notwithstanding they be taught their duties in the school, not of a Cynical philosopher, but of God himself in his Church.  
12 But as in many children covetousness choketh all feeling of this duty toward parents: So Satan transforming himself into an Angel of light, even long since induced the jews to defeat their parents of this relief & assistance under the colour of the service & honour of God. 
Mark. 7.9.  In this respect doth jesus Christ object unto them that they taught that every gift by the children offered unto God should profit the parents: but he bitterly reproveth them for it, protesting that it is the tradition of men that revearseth the commandment of God. And herein he declareth first that this commandment, Honour thy father and mother, comprehendeth also the duty to relieve & help them in their necessities: Secondly that refusing to relieve the want of their parents, even under colour of offering unto God that which they ought to give unto them, they do quite abolish this commandment: Thirdly, by conferring God's ordinance to put to death all those that shall curse either father or mother, with this commandment to honour them in relieving their necessities, he showeth that despising of parents in their necessity and not relieving them, is as a cursing of them, and consequently a transgression that deserveth death.  
13 To conclude: to the end to invite children to honour their parents, as is afore showed, God addeth this promise: 
Ephe. 6, 2.  That thy days may be long in the land which the Lord thy God giveth thee. And Saint Paul doth note, that it is the first commandment with promise. For albeit there be a promise added to the second, yet is the same common unto the whole law: But this is peculiar and especial to all such children as honour their parents, for herein hath God declared how highly he commendeth the obedience and honour that children yield to them. And the same have the Heathen also noted, as among others Menander, an ancient Poet, who saith. Of honour unto parents due, the hope of happy life ensue. But the Lord spoke to the Israelities properly of the land that he had promised them for an inheritance, which should be unto them as a testimony and seal of his goodness and love toward them. It is therefore as if he should have said. To the end, that living upon the earth, thou mayest long enjoy the earnest penny of my goodness and grace toward thee. But now seeing the whole earth is blessed to the faithful, the promise of long life upon the earth, is unto us also a blessing of God. First, because we can not live long without participating in many and great benefits of God, even in respect of the preservation of this present life: Secondly, because the faithful may the longer employ themselves to serve and glorify God: In consideration whereof we see what the Church in old time said, 
Psal. 115.17.  The dead praise not the Lord, neither any that go down into the place of silence. But we will praise the Lord from hence forth and for ever. The same doth Ezechia, king of juda also note in his cantikle, 
Esay. 38.19.  The living, the living, he shall confess thee, as I do this day. The father to the children shall declare thy truth.  
14 In as much therefore as long life is promised as a blessing, God doth continue it to obedient children so long as it is a blessing unto them. And hereupon doth Saint Paul join together these two sentences, That it may go well with thee, 
Ephe. 6.3.  and that thou mayest live long upon the earth. As also when God taketh away such obedient children before they be old, yea before they come unto man's state, whether it be, lest malice should corrupt their hearts, or to prevent some great calamities wherein they might peradventure be entangled, or upon whatsoever other considerations to receive them into a better life, he doth faithfully perform his promise unto such children, because he dealeth better than promise with them. But as contrariwise this promise threateneth such children as will not honour their parents, with short life: So do experience declare, that many such children are of short and wretched life. But if contrariwise such disobedient children do chance to live long, so far is such long life from being unto them a blessing, that to the contrary it is an enforcement and increase of woe; because they enlarge their just condemnation, so as they had been better to have died in their youth. But how ever it be, God so disposeth hereof, that by the effects we may perceive that they which honour their parents are blessed, and the others accursed.  
15 Finally that according to the exhortation of jesus Christ, we may Amend our lives, besides all that is before spoken, let us add the counsels, 
Ecclesiatheus. 3.2.  admonitions and exhortations of Ecclesiasticus, delivered unto children, concerning their due obedience to their parents. Here your father's judgement, children saith he, and do thereafter, that ye may be safe: For the Lord will have the father honoured of the children, and hath confirmed the authority of the mother over the children: Who so honoureth his father, his sins shall be forgiven him, and he shall abstain from them, and he shall have his daily desire: And he that honoureth his mother is like one that gathereth treasure. Who so honoureth his father shall have joy of his own children, and when he maketh his prayer, he shall be heard: He that honoureth his father shall have a long life, and he that is obedient to the Lord, shall comfort his mother. He that feareth the Lord, honoureth his parents, and doth service unto his parents as unto Lords. Honour thy father and mother in deed and word, that thou mayest have God's blessing, and that it may abide with thee unto the end. For the blessing of the father establisheth the houses of the children, and the mother's curse rooteth out the foundations. Rejoice not at the dishonour of thy father, for it is not honour unto thee, but shame: Seeing that man's glory cometh by his father's honour, and the reproach of the mother is dishonour to the children. My son, help thy father in his age, and grieve him not as long as he liveth. And if his understanding fail, have patience with him, and despise him not when thou art in thy full strength. For the good entreaty of thy father shall not be forgotten, but it shall be a fortress to thee against sins. In the day of trouble thou shalt be remembered, and thy sins shall melt away as the Ice in fair wether. He that forsaketh his father shall come to shame, and he that angreth his mother is cursed of God. These admonitions and exhortations are as a summary of the duties of children to their parents. And therefore it resteth that they understanding them, do pray unto God to give them grace to put them in practice to his glory, and their good & salvation. Lastly, let them remember the saying of Plato, that God is not more inclined to hear any prayers, than such as parents do pour forth for their children. As they are therefore to fear their curse for offending them, so must they by honouring and pleasing them seek to be blessed in their prayers, 
Gen. 27, &. 28  which are bessings ratified unto them in heaven, as the blessings of Isaac to his son jacob do manifestly declare.   

Of the duties of magistrates to their subjects. Chap. 6.  
NOw let us come to the duties of Kings, 
Rom. 13.  Princes & other Magistrates, or as S. Paul termeth them, superior powers, over their subjects. The first point that the magistrates, to the end duly to discharge their office, are to consider, is this: That God hath advanced them to that authority, not for their private commodity or honour, but to do service unto God in serving to the benefit and salvation of their subjects. And this doth the Apostle note, saying: The magistrate is the minister of God for the wealth of the people. Which he also confirmeth, in a more particular declaration, 
Rom. 13.  importing that the end of their vocation & office is, that we may live a quiet and peaceable life in all godliness & honesty. Even the heathen in sundry notable sentences did teach that Magistrates are ordained to live and to serve, not themselves, but their subjects. 
1. Tim. 2.2.  First one of them saith: Princes are the servants of God, ordained to take care for men, and to provide for their preservation, 

Plutarch. in a book of the doctrine required in a Prince.  
Cicero in his commonwealth. lib. 5.  
Xenophon in his rememb. of Socrates. lib. 3.  
Arist. Polit. lib. 8. c. 10. Cic. Offic. l. ●   whether by ministering to them of their goods, that he hath bestowed upon them: or by defending them. Cicero also writeth, that the end of governors should aim at the prosperous life of their subjects: because, as another saith, they be chosen, not to live at ease, & daintily, but that they which have chosen them may by their industry live quietly and happily. And therefore saith the Prince of Philosophers. Herein resteth a difference between a King and a tyrant That the tyrant seeketh his own profit, the King or Magistrate the profit & commodity of his subjects. Such (saith Cicero) as are to govern the common wealth, ought diligently to observe these two instructions of Plato: First, that they so maintain the commodity of the people, that every their action, without respect of their own private profit may have respect thereto: Secondly, that they tend to the preservation of the whole body of their people, & that they seek not so to maintain one part, that they forsake the other.  
2 Thus may the magistrate easily learn, that the greatness of government is but a greatness of care: also that, as Seneca saith, he is in duty to warrant the sleep of his subjects by his own wakfulnes their peace by his labour: 
justin. lib. 6. Epaminondas Plutarch in his Apotheg.  their ease by his industry: and their leisure by his business. And in that sense do we read of a great parsonage who never accepted government or public office for his own sake, but for the common wealth of his country: so that on a time when the people were feasting and very merry, being asked why himself walked sadly up and down the town, he answered: That you may make merry and rejoice. Thus when the magistrate is called the shepherd, the father, and head of the people, he is to remember that the shepherd being more excellent than the sheep: the father then the children: and the head then the body: the shepherd, the father and the head, are established in this pre-eminence, The one to lead and feed the flock: the other to nourish and bring up his children, and the other happily to govern the body. It is therefore the magistrates duty so to govern his subjects, 
Seneca of clemency.  that by the effects they may know that he is ordained not only to be over them, but also for them.  
3 For the better understanding and practise hereof, let us more particularly lay down the duty of their function, by three principal ends thereof before mentioned: Namely, that we may live a quiet and peaceable life, in all godliness and honesty. Now godliness comprehendeth the religion and service of God: Peace and quietness proceedeth of the administration of justice and judgement: and by honesty is meant sobriety, chastity, and other the virtues required for an honest life, as by day and in the sight of God. Concerning godliness and religion. As God is above all men: the soul more excellent than the body: and the kingdom of heaven more precious than earthly treasures: so doth the chief and principal end of the magistrates charge and office consist in the establishing and maintaining of the purity of Doctrine, the holy administration of the Sacraments, the invocation of God's name, 
1. Cron. 15.  the order of Ecclesiastical Discipline. In brief, in the holy ministery and service of God. How careful was David to bring the Ark of God into his City? How joyfully with praises and blessings of the Lord did he conduct it? He commanded the priests and levites to sanctify themselves, and to provide to carry it: He ordained them to appoint of their brethren to sing and play upon instruments before it: And how zealously did he establish an order for the service of God? How affectionate did he show himself to build an house to God? 
2. Cron. 19 2. Sam. 7. 1. Cron. 22.  And understanding that God would not that it should be built by him, but by his son Solomon; What sums of gold and silver did he leave towards the building thereof.  
4 Asa king of juda, touched with the like zeal, put down the strange altars, the high places, & other idolatries. 
2. Chro. 14  He commanded juda to pray to the Lord, the God of their fathers, and to fulfil the law & the commandments. And God for the same blessed him mightily, and gave him victory over Zara the Aethiopian, 
2. Chro. 15  and rest from his enemies. Yea, many other kindreds, namely of Ephraim, Manasses, and Simeon, perceiving that the Lord his God was with him, came to him as to a refuge, and made a covenant to seek the Lord God of their fathers, with all their hearts, and with all their souls, 
2. Chro. 14.2  yea, that they should slay all such as would not seek the God of Israel. And of him it is said, that he did that which was good in the sight of the Lord his God.  
5 jehosaphat his son likewise gave himself courageously to re-establish the service of God, namely, in the third year of his reign, 
2. Chro. 17  when he sent men of authority to cause it to be taught throughout all the towns of juda: yea, he sent with them Levites and Priests, to teach the inhabitants of juda, who carried with them the books of the law of the Lord, and went throughout all the towns of juda to instruct the people. And God so blessed him in this good zeal, that the fear of the Lord fell upon all the nations and kingdoms round about juda, and they durst not make any war against jehosaphat. He also in jerusalem ordained the Levites and priests, with the princes of the kindreds of Israel, for the judgement of the Lord, and for controversies, that they might judge according to the law of God, and appointed Amarias the high priest to have the oversight over them.  
6 As for king Ezechias, the holy Scripture greatly testifieth his godliness and fervent affection to the service of God. He gathering together the Priests and Levites, gave unto them this admonition and exhortation: Hear me ye Levites, sanctify now yourselves, 
2. Chro. 29.  and sanctify the house of the Lord God of your fathers: Our fathers have trespassed, and done evil in the eyes of the Lord our God, and therefore his wrath hath been upon juda and jerusalem: But now I purpose to make a covenant with the Lord God of Israel, that he may turn away his fierce wrath from us. Now my sons, be ye not deceived, for the Lord hath chosen you to stand before him, to serve him. And when the priests & Levites had cleansed & sanctified the temple of the Lord, king Ezechias rose early & gathered the princes of the city, & went up to the house of the Lord, & the priests & levites offered sin offerings, for the kingdom, for the sanctuary, and for juda. And when they had made an end of the  offering, the king & all that were with him bowed themselves and worshipped. The king and the princes commanded the Levites to praise the Lord with the words of David, and of Asaph the seer: so they praised with joy, and they bowed themselves and worshipped. Neither did this good king take care for the tribe of juda only, over the which himself reigned, but also when he was to celebrate the passover, 
2. Chro. 30  he sent posts throughout the other tribes of Israel, to invite them to come up, and to celebrate the feast, and to serve God. And to that end, by his messengers he made to them an excellent exhortation and admonition: whereupon albeit some did laugh them to scorn, 
2. Chro. 31  yet nevertheless diverse of Assur, of Zabulon, and of Manasses, submitted themselves and came to jerusalem. He afterward also renewed the service of God, according to the order established by David, and made a decree whereby the king should be charged with a contribution taken of his treasury, for the morning and evening sacrifices, for the saboths, the new moons, & the solemn feasts, according as it is written in the law of the Lord.  

●. Chr. 34. & 35  7 The like zeal and duty to the service of God, is also set down in josias king of juda. But the premises may suffice to declare unto kings, princes, and other Christian magistrates, with what affection and zeal they are bound to purge their dominions of Idolatry & superstition: to establish among their subjects the pure and holy service of God, with the holy ministery of his word, and to employ their authority and means in the maintenance thereof. To be short, in their own persons to give example of all godliness. Sundry kings, even of the Heathen, have somewhat understood and put it in practice: as Nabuchadnezzer, when he beheld the wonderful work of God, in preserving the three Hebrew princes in the fiery furnace, and thereby conceived some spark of the knowledge of the true God, did immediately make a decree in honour of the true God, in these words, Therefore I make a decree, that every people, nation, or language, that speak any blasphemy against the God of Shaa●ach●, 
Dan. 3, 24  Masach, and Abednego shall be drawn in pieces, & then houses shall be made a takes for there is no God that can deliver after this sort. David's likewise beholding the miraculous delivery of Daniel from the lions, immediately writ forth his Letters to this effect. Unto all people, 
Pro. 25.  nations, and languages, that dwell in all the world, peace be multiplied to you. I make a decree, that in all the dominions of my kingdom men tremble and fear before the God of Daniel, for he is the living God and remaineth for ever, and his kingdom shall not perish, and his dominion shall be for everlasting. He rescueth and delivereth, and he worketh signs and wonders in heaven and in earth: who hath delivered Daniel from the power of the lions. These are excellent praises of God, delivered by a Heathen king, and do most lively teach all Christians to fear God, to serve him, to put their trust in him, and to set forth his glory.  
8 As for Cyrus, 
Esay. 44.28, & 45.1.  as God a hundredth years before the captivity had chosen him, and by the Prophet Esaie named him to be his minister in the delivery of his people: so he, after he had attained to the monarchy of the Chaldees, did declare a commendable zeal to the service of God, in licensing his people to return to judea, and in restoring unto them the golden and silver vessels of the temple, which he suffered them to re-edify, in commanding his subjects to relieve with gold, silver, goods, and horse, all such as were not able to furnish their journey. True it is, that as those Heathen kings were possessed with great ignorance, so their zeal to the service of God was of small continuance: yet shall they in the day of judgement rise against our Christian kings and magistrates, unless more amply and constantly than they, they employ themselves in the establishment and maintenance of the pure service of God, and in effect declare the same to be the scope and principal end of their vocation and office. 
Psal. 2.10.  Also that David speaketh to them, where he saith, Be wise now therefore ye Kings, be learned ye judges of the earth: Serve ye the Lord in fear, and rejoice in trembling: Kiss the Son, that is to say, Do homage to the son: For it is not the meaning of the holy Ghost that only in the title of private persons, they should do homadge to jesus Christ? But also as magistrates, in maintaining and establishing the pure service of God. And in the same sense are we to understand the promise of Esaye, saying. kings shall be the Nursing fathers, 
Esay. 49.23.  and Queens shall be the nurses of the Church. And indeed it is one thing to be the suckling or nursed child of the Church, as are all the faithful, and another to be the nursing fathers or nurses that do employ themselves to nurse up the Church. 
Augustine to Boniface, Ep●. 50,  As also Saint Augustine saith: A King doth service after one sort as he is a man, and after an other, as he is a King. As he is a man, he serveth God in leading a faithful and Christian life: But as he is a King, he serveth him in making laws pertinently, with authority commanding that which is just, and prohibiting things contrary.  
9 Christian Emperors in old time did well understand and declare the same to be the end and duty of their vocation, namely, to establish the pure service of God, and to maintain the truth of the heavenly doctrine. 
Socrates in his Eccle. hist. li. 1. cap. 9  Among others, great Constantine in an Epistle written to the Churches, saith: Because that by the prosperity of the public estate, I do in deed perceive the greatness of the heavenly grace and power: I have thought it requisite before all things, that I should bend my whole endeavour to this, even among the blessed of the Catholic church, to maintain one faith, one true charity and love, and one universal devotion towards God almighty. 
Theod. in his Eccl. hi. l. 5. c. 6  When the Emperor Theodosius accepted the government of the Empire, his first care tended to establish concord & unity in the purity of doctrine throughout the whole Church. And therupon he assembled sundry Bishops to confute & suppress the error of Arrius. For as in all times there have been heretics that have assaulted the truth of the heavenly doctrine, 
Ruffin in his Ecc. hi. l. 1. c. 2 The Tripartit hist. li. 1 c. 8 Socrat. hist. Eccl. li. 1 ca 9 Gracian, Valent. & Theo. li. 2. cap. de Summa Trin. & fide Cath. Euseb. in the life of Constan. li. 4  so have christian Magistrates opposed against them the remedies of general counsels. As the afornamed Emperor Constantine the great, in the year 333. summoned the famous Counsel of Nice, whether he brought three hundred and eighteen Bishops, to maintain the truth of the divinity of Christ against Arrius: So they did moreover publish decrees concerning heretical books and writings, importing their abolishment. As great Constantine commanded the writings of Arrius to be burned: So other Emperors likewise having commanded to maintain the truth, have also expressly forbidden both the doctrine of heretics and their assemblies: and have made notable decrees for the abolishing of Idolatry and superstition: as the same Emperor Constantine the great by many laws and decrees prohibited all sacrificing to Idols, all enquiry of Sorcerers and Charmers, all erection of Images, and all secret sacrifices.  

Theod. Eccle. hist. li 5. ca 2  10 But above all things, they took care to establish good Bishops and Pastors. And in deed Gratian, the son of the Emperor Valentine, consecrating, as Theodoret writeth, the first fruits of his Empire to God, made a law for the restoring of good pastors that had been banished, to their Churches, and commanded that such as preached the blasphemies of Arrius, should as beasts be put from their Churches, 
Socrat. hist. Eccle. li. 6. c. 2  and the same to be restored to the heavenly flocks and faithful shepherds. We also read of the Emperor Arcadius, that by the common petition of the Clergy and people of Constantinople, he called home john, and to the end to re-establish him in the Bishopric, with lawful authority, he summoned sundry Bishops, and so he was chosen to be Bishop of Constantinople. To this purpose is the exhortation of the Emperor Valentinian very notable. 
Theodor. his Eccl. hist. l c. 5  After the death of Auxentius the Arrian, Bishop of Milan, having assembled sundry Bishops he said: Yourselves having been brought up in heavenly doctrine, cannot be ignorant what manner of man he ought to be, to whom the dignity of a Bishop should be committed. Likewise how he ought to instruct the people, not only by doctrine, but also by good example of manners, and to be unto them a mirror of all honesty, to the end that the exercise of such his duty, may bear witness of his doctrine: and therefore establish in the bishops sea, him to whom we governors of the Empire, may sincerely submit our heads: and from whom (in that being men, we be all subject to sin) we may be content to receive reprehension and admonition as healthsome physic for our souls.  
11 Which is more, 
Eus hist. Eccl. li. 10. ca 7 Socrat. Eccl. hist. l. 1. c. 9  such was their care that Bishops and pastors should not be withdrawn by politic functions, from the exercise of their vocation, that Constantine the great writing to Anilin, ordained that they that gave themselves to the exercise of divine matters, whom he called the Clergy, should be free and exempt from all public charge. The building and repairing of Churches was also commended to them, as the same Constantine declareth, writing to Eusebius. See that in all Churches, saith he, under thy charge, as also in those that be under other Bishops, Priests, and Deacons, ye be diligent to restore such as be decayed, likewise to build new in places convenient: And thyself and all other in thy name shall call to the governors and magistrates of provinces for all things necessary for the reparations or building of the same: for I have commanded them with all speed to provide whatsoever your holiness shall call for. Likewise, as it is requisite that there should be some prescript form of Christian faith, and Ecclesiastical order and government, so have they also extended their care in that duty, as we read of the Emperor jovinian, of whom Ruffian writeth, that the business of the Church was not the least part of his care: also that calling Athanasius, 
Ruffin 〈◊〉 Eccl hist. ●. c. ●●  from him received he a form of faith and order for the erecting and government of the Churches.  
12 But to the end that magistrates may be instructed and moved to the due practice of the matters aforesaid, and so to cause their subjects to live in the fear of God: It is also their duty to procure the diligent reading of God's word, and profiting in the same. And some there have been that have showed great zeal in that behalf. 
Socr. l. 7. c. 22  Among others, we read that the Emperor Theodosius would confer of the holy Scriptures with the Bishops, as if himself had been a Bishop. In this respect did God in old time command, that the king that should be chosen over Israel, so soon as he should be placed in the throne of his kingdom, should for himself writ out a copy of the law in a book, 
Deut. 17.18  which he should take in the presence of the priests, that it might remain with him, and that he should read therein all the days of his life: to the end to learn to fear God, and to keep all the words of his law and his ordinances, to do them. The like commandment did he give unto josua, saying: Let not this book of the law depart out of thy mouth, 
josua 1.8  but meditate therein day and night, that thou mavest observe and do according to all that is written therein, for then shalt thou make thy way prosperous, and then shalt thou have good success. The hundredth and nineteenth Psalm declareth how necessary this duty is: also how diligently David employed himself therein, thereby showing himself to be a true pattern or mirror of piety to all kings, princes, and magistrates.  

Eusebius in the life of Constantine. l. 4  13 They are moreover diligently to pray unto God, also to cause others to pray for them, that they may duly discharge their duties. Hereto it seemeth that Constantine the great was much addicted. For, as Eusebius reporteth of him, he knowing very well that the prayers of such as feared God might greatly profit him in the due government of all, sought after such as might pray for him, and besides his own prayers, required also the prayers of the governors of the congregations for him. In pieces also of gold that he caused to be coined, himself was portrayed with his hands lifted up to heaven, as it were praying unto God: yea which is more, he took order that his soldiers should learn to pray to God. Pulcheria, the daughter of the Emperor Arcadius, 
Sozom. his Eccle. hist. li. 9 cap. 1.  upon her father's death, at the age of fifteen years taking upon her the government of the Empire, caused her brother Theodosius, the heir thereunto, to be brought up in godliness, and accustomed to much prayer: and he through such bringing up, being much given to this godly exercise, afterward in a matter of great importance, found the fruit of his prayer, for having on a time received from diverse Bishops diverse several doctrines and confessions concerning the divinity of Christ, 
Socrat. hist. Eccl. l, 5. c. 10  he went into a secret place, where he fervently prayed unto God to give him grace to make choice of the same, which contained the truth of that doctrine: Then reading over all their confessions, he allowed and kept the same which taught that Christ was of the same essence with his father, and defaced the rest, as repugnant to the holy Trinity. Likewise being to go to war, after the example of David, he had recourse to prayers, as knowing that it was in God only to dispose of wars: and as the same author addeth, he executed his wars by prayer and supplications. 
Socrat. hist. Eccl. l. 7. c. 22 etc. 23.  And after his victories over his enemies, he so acknowledged them to be from God, that on a time as he was looking upon certain triumphs and public pastimes, hearing of the death and overthrow of a certine tyrant that was risen against him, immediately crying out to the people, he said: Leaving these carnal pleasures, let us go to Church to give thanks and praises unto God: And at the same very instant, leaving the pastimes, & being come into the Church, they spent there the rest of the day in praising and blessing the Lord.  
14 Some also there have been that so ordered their houses in the exercise of Christian religion, 
Euseb. in the life of Constan. li. 4  that their Courts resembled Churches, as Eusebius reporteth of great Constantine, that he had consecrated his whole house to the service of God the only king of kings, that the domestical multitude of his Court, was even a Church of God: yea, he retained about him sundry ministers of God, that ordinarily prayed for him. Likewise the Emperor Valerian in the beginning of his Empire so greatly favoured the Christians, that his Court being replenished with great store of all sorts of people that feared God, Eusebius termeth it The Church of God. 
Eus hist. Eccl. li. 7. ca 10  They likewise very well understood and perceived, that even the prosperity of their persons and estate, depended upon piety, and the establishment of the service of God, according as the holy Apostle Saint Paul very well noteth, where he saith, Godliness hath promise of the life present, and of that that is to come. 
1. Tim. 4.8  As also God speaking unto the Prophet Samuel, said, I will honour those that honour me. Among others, 
1. Sam. 2.30  Constantine the great writing unto Anilin, confesseth and acknowledgeth, that by diverse and sundry experiences he knew, that if Religion (wherein we are to observe with great zeal a singular reverence of holiness and godliness) be any whit neglected or diminished, such neglect will prove in time very dangerous and hurtful unto the Common wealth: And contrariwise, that being upholden and maintained, it breedeth great felicity and prosperity to all men, 
Zozom. hist. Eccls, l. 9 c. 1  through the grace and blessing of God. Hereupon Zozomenes rehearsing the wonderful prosperity that God granted to the Emperor Thedosius, and withal noting that this blessing proceeded of the doctrine, wherein by his sister Pulcheria he was trained up, namely, the fear of God, and the establishing of his service, gathereth that the only piety of Kings and Emperors is sufficient for the happy preservation of the people. Also, that without the same, all armies, all strength of the empire, and all other provision whatsoever is in vain. The same author reporting, that many and mighty enemies of the Emperor Honorius were overthrown, 
Sosom. Eccl. hist. l. 9 c. 16  addeth, that God brought it to pass to show, that the true honour and fear of God in an Emperor, as it was, saith he, in Honorius, is sufficient to preserve any Empire.  
16 This doth Lactantius also confirm, saying: that in case there arise any question of the happy maintaining of the society of men, 
Lact. of wrath c. 2. etc. 8  even in respect of this life, religion, and the fear of God, is the only and true means to decide it: as also in the same book he maketh this protestation. Take away (saith he) this bond, & man's life will be replenished with folly, cruelty, and wickedness. And this is confirmed by the testimony of the greatest heathen Philosophers, 
Pl●t. l. 4 of his comonwelth. Arist. Eth. l. 5  who say, that the chief foundation, the strongest sinew, & the only safety of the establishment of a common wealth, consisteth first in religion, and then in justice. And Cicero, a Heathen also, to this purpose saith: 
Cicero in his nature of Gods. l. 1  Take away devotion to the Gods, and ye take away all holiness and religion, which being once vanished from among men, there followeth perturbation in life and all confusion. Neither do I know, saith he, whether upon the taking away of devotion to the Gods, faith also, and society among men, together with justice (a most excellent virtue) can remain. And in this consideration when Romulus had erected his new Roman common wealth in matter of arms, 
Tit. Livi. Malicai l. 2 Va. Ma. l, 1 c. 3  his successor Numa Pompilius, for the establishment and assuring of his estate, erected the religion and service of the Gods. It must needs therefore be a great shame and reproach to Christian Magistrates, endued with the knowledge of the true and only God, and such as have his holy word in continual view, 
August. to Volus. Ep. 3. towards the end.  not to believe that the establishment and preservation of religion, is the steadfast foundation and happy pillar of their estate. Saint Augustine giveth a very lit and notable reason for the premises, saying: The holy Scripture (saith he) is the commendable safeguard of the common wealth. For no man can build and uphold a city in prosperity without the foundation and bond of fidelity & steadfast concord: 
josua 1.8  which is brought to pass by loving the common good, which is the sovereign and true God. Also, when men do sincerely love one another in him, and for his sake, that can sufficiently discern with what affection they love together. And therefore, to conclude this purpose, God speaking to josua, declareth that the same wisdom which is the mother and nurse of prosperity, proceedeth of the reading & meditation in the word of God.  
17 The premises do manifestly declare, how mightily the christian Emperors in old time were addicted to holiness, and how zealous they were in maintenance of the heavenly doctrine, and establishment of the pure service of God, how careful to cut off the course of heresies, how affectionate to the reading of the holy Scriptures, how fervent in prayers and supplications. To be short, how ready and resolute in any thing that might import the advancement of the glory of God & the Church of jesus Christ. And therefore may be most excellent mirrors and patterns to all kings, princes, and magistrates of our days, to imitate and follow.  
18 Especially, because the truth of the doctrine is as the soul of our souls, and that in consideration thereof, the principal point requisite for the establishment and preservation of true religion & the pure service of God, consisteth in this, that there may be good and faithful ministers of the word: & for the due provision hereof, it importeth all faithful magistrates diligently to advise. As also in public and free Churches, it is convenient that such as are to be employed in the holy ministery, being chosen in the consistories & synods, should be presented to the Magistrates, protectors, and favourers of true religion, that if they be meet and such as they can like of, they may have their admission and authorization: But if they prove otherwise, then that others be nominated, who being by them allowed, may by their said authority be established in their charge, with the approbation of the church. For sith the conservation and advancement of the Church is unto them commended by the Lord, as the chief & principal end of their vocation, reason willeth, that they also have knowledge of those persons that are to be as instruments & helps to them in the discharge of their office, which consisteth in the maintenance of their subjects in true religion and the pure service of God.  
19 Moreover, when themselves do allow their ministers, & by their authority establish them in their vocation, it is also their duty to maintain their ministery, the doctrine by them taught, and whatsoever may thereupon depend. But especially inasmuch as the rule, order, and ecclesiastical discipline is justly termed, the mistress of virtue, the guardian of faith, the hedge to stop out vice, the whetstone to sharpen reprehension, and the rudder or sinews of the Church: it is requisite, yea even very necessary, that there should be some prescript form in such manner set down, that the Ministers, Elders, and Deacons, might not intrude or usurp upon any matter of politic government, as also that the Magistrate should leave to them the exercise of Ecclesiastical government, so far as it may depend upon their charge, and the authority of God's word. Likewise that this formulary be such, as being authorised & maintained by the superior powers, 
jerem. 7.11 1. Tim. 3.15  it may in the execution thereof be effectual to the purposes afore mentioned in the titles thereto attributed, namely, that so near as may be, the Church be no longer a den of thieves, as jeremy termeth it, and a receptacle of riotous and dissolute livers, but a holy house of God, and a pillar and supporter of the truth.  
20 It is therefore the magistrates duty to maintain the right & authority of the church in all matters that concern the holy ministery, and the exercise thereof, namely, against the disturbers of the peace of the same, as heretics; profane persons, and all contemners of Ecclesiastical orders. And particularly, inasmuch as the use of consistories and synods is requisite for the blessed government of Christ's Church, it is the office of the magistrates to take order that it be maintained in certain seasons, according to the state & necessity of the Churches, yea, & to summon the same extraordinarily according to the extraordinary occasions that may fall out, and after the ancient practice and use of all Christian Emperors.  
21 Moreover, the care of the salvation of the souls of their subjects doth sufficiently admonish them, not to permit any assembly of heretics, that teach any thing contrary to the truth: also to prohibit the print & sale of books: especially not to admit or tolerate any heretics in the instructing of youth, or in any public charge of teaching, in respect of the danger of infecting or casting away of the souls that are redeemed by the blood of Christ. As also in duty they are to provide for the building and reparation of Churches: likewise, for the convenient maintenance of such as do service in the church of Christ, & not to permit that want should drive any to the use of means and practices dishonourable to their ministry, or to withdraw them from their studies and the exercise of their vocation. Withal, to take heed lest any parents, otherwise reasonably inclined to the bringing up of their children in study, whereby to serve in the ministery, be not drawn to mislike, or induced to take them from study by the apprehension of the poverty, necessity, and contempt of divers ministers, whom they see for want of means to maintain their families, pining away, & at their decease unable to leave any thing for their wives & children to live upon.  
22 Likewise, inasmuch as daily experience testifieth such a dislike in parents, it is necessary that the magistrates should maintain such young men as may hereafter serve in the holy ministry. And in truth it is the duty of all men, especially of such as have both ability & authority, to labour that the heavenly truth and doctrine may be maintained, not only among us during our lives, but also among our posterity, so that, as S. Paul saith, the Lords death may be preached even until he come. To be short, 
1. Cor. 11.26  let all magistrates understand, that whatsoever may serve to the advancement of the church and the good ordering of the same, is to them commanded & commended by the Lord, to the end that their subjects may serve God according to his word: & to this end let them behold the zeal & devotion of the kings of juda & the Christian Emperors before mentioned, that following their steps, themselves may also be found to be true nurses and protectors of the church of Christ: also, that their families & courts may be so guided, according to God's word in his fear, & in all godly exercises, that they may be as holy churches consecrated to the Lord.  
23 This one point will I also add, that besides all public & domestical exercises of piety & service of God, which no man should neglect, it is requisite that all men, especially kings & magistrates, should daily go aside into some secret place, & there make their private prayers unto God, & read some chapters of the holy scriptures, whereby to feed themselves in true godliness, to guide their subjects in all happiness, & to purchase God's blessings to themselves, their government, & people. To conclude, it were meet they should practise the counsel of Demetrius Phalerius, 
Eras. Apot. l. 7  who exhorted king Ptolemy diligently to read all that was written concerning the manner of good government, to the end there to find such instructions, as his friends durst not declare or make show of. And to this duty let them also adjoin the prayer of Solomon, that God would give them wisdom whereby they may happily govern their subjects. 
1. King. 3.2   
24 The second principal point of the duty of Magistrates to their subjects, 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 sustain injury in his person, name, or goods. And because that want of love and charity, & contrariwise, abundance of malice and frowardness among men, maketh them to be wolves & foxes each to other, whereby as their mouths are full of cursings and bitterness, so destruction and misery so crosseth their paths, that they know not the way of peace: Magistrates are ordained after the example of David, to minister justice, in maintaining the good & punishing the wicked. Now that they may well execute this part of their charge, it behoveth them to have fit and convenient laws, whereby to maintain their subjects in peace and tranquillity with right and equity. And this did God manifestly declare, in delivering by the hands of Moses those laws, whereby he willed that his people Israel should be directed & governed. The heathen also have evermore had most excellent personages to prescribe unto them their laws: as Solon to the Athenians, and Lycurgus to the Lacedæmonians. The Romans hearing of Solon's laws, 
Tit. Livi. l. 3 Feneste. of the Roman magistrates. c. 14. Pom. Laetus of Rom. Mag. Tit. of the Decemuirat.  sent three honourable personages to Athens for a copy of them: as also to take information of the laws & customs of sundry other provinces: And at their return to Rome, which was three years after their departure, with the laws that they had gathered, they chose forth ten notable personages, to reduce & draw the same into ten tables: which done, they were read unto the people, and so allowed. Afterward, there were also added to them yet two more. And thus were the so famous laws entitled Of the twelve Tables, 
Lampridius in his life.  first collected. Alexander Severus, an Emperor of Rome, showed such care hereof, that being to establish a certain law for the government of his subjects, he called twenty of the skilfullest and most learned Lawyers of his Empire, to have their opinions, which he demanded of each of them: and that not simply, but so, as that he would also hear their reasons: neither would he accept of any present answer, but gave them time to consider thereof, least in a matter of so great importance, they might happily deliver some rash or unpremeditated resolution. Such laws therefore are very profitable, and even necessary. For inasmuch as men are inclined to error, & subject to their passions: laws are to magistrates as well counsellors & discreet guides, as bridles to keep themselves in the right course contained in the same. Thus should all towns, common wealths, provinces & kingdoms have their assured laws, whereof the Magistrates are guardians, as the prince of Philosophers termeth them, 
Aristotle.  in the virtuous execution of their charge, according to the tenure of the same. Hereupon saith David to his son Solomon, 
1. King. 2.3.  Take heed to the charge of the Lord thy God, to walk in his ways and keep his statutes, commandments, judgements, and testimonies, as it is written in the law of Moses, that thou mayst prosper in all thou dost, and in every thing whereto thou turnest thee. Astuerus also, a Heathen king, 
Ester 1.15  heartily grieving at the disobedience of his wife, and demanding of his counsellors what he should adjudge her unto, expressly addeth, according to the law. When Simonides the poet, 
Eras. Apot. l. 5  desired Themistocles to pronounce a certain unjust sentence in his favour: he answered virtuously, As making verses contrary to the rules of poetry, thou canst be no good poet: so can I be no good prince, if I give sentence contrary to the law: 
Pomp. Laet. of laws.  And this is it that Pomponius Laetus admonisheth, saying: The magistrate hath the pre-eminence over the people, and the law over the magistrate: and to this purpose he addeth this notable sentence of Cicero, The Magistrate is the speaking Law.  
25 This likewise ought resolutely to be grounded in the hearts of all magistrates, that if the superior magistrate or sovereign should command his substitute or inferior officer to judge contrary to law, he should therein obey him, but God who commandeth to minister judgement and justice according to the law. 
Plutarch in his Apotheg.  And hereupon did Antigonus the third thus writ to Magistrates throughout the towns of his kingdom: If I command any thing contrary to the laws, obey not, but think that I was abused by ignorance. The Egyptian kings proceeded farther, for they observed this law and custom: They took an oath of their judges, that they should not obey them, in case they should command them to pass any unjust or wrongful sentence. Which is more: The Emperor trajan delivering a sword of justice to his Constable, commanded him to use it to his behoof in whatsoever his lawful commandements, but against him in case he required any matter of injustice. Such men therefore are utterly devoid of excuse, as under pretence of the precepts or plackards of their kings or princes, do contrary to their own consciences condemn those men to die, whom they know not to have so deserved. 
Mat 27.  And in this point did Pilate greatly overshoot himself, for he full well knew that Christ was delivered to him upon envy, yea, himself pronounced him to be innocent: yet when he heard some say, that if he did condemn him, he could not be Caesar's friend, he delivered jesus Christ to the jews to be crucified.  
26 Howbeit as inferior magistrates ought not to shrink from equity and justice, notwithstanding the commandment of their superiors: 
Dan. 6  so is it as great an oversight in the superior, for fear of displeasing his inferior, to make any wrongful or unlawful decree. As Darius seeing himself surprised by the edict that himself had made at the instigation of his princes that envied Daniel, albeit it grieved him much, & that he wished even heartily to have saved Daniel, yet finally he suffered himself to be so overcome by the said princes, that he caused Daniel to be put among the lions. In like manner Zedechias, king of juda, when his princes demanded jeremy, 
jere. 38.5  to punish him as a seditious person, was so saint hearted, that he delivered him unto them, saying: Behold, he is in your hands, for the king cannot say you nay in any thing. This was a cowardliness and iniquity unworthy any sovereign judge.  
27 Neither must the pleasure of the people, or the fear of their murmurs or exclamations induce the prince to do any unjust action. As Pilate when he said of jesus Christ, What evil hath he done? Seeing the people cry out the more, Crucify him, and willing to please the people he delivered unto them Barrabas, 
Eusebius his Eccle. hist. li. 4. cap. 9  and delivered jesus into their hands to be crucified. The Emperor Adrian purposing to prevent such inconveniences, very wisely wrote to Fundanus, that from thence forth the Christians should not be condemned at the exclamations or slanders of the people, but that they should be heard, and being found guilty, be punished, otherwise to absolve and dismiss them.  
28 In this decree of Adrian, we also learn that the magistrate in duty is not to give sentence rashly, but first to inquire out the truth of the matter, 
Deut. 17.4.  lest he hap to condemn the innocent. This commandment doth God deliver by Moses saying: When it is told thee, 
job. 29.16  and thou hast heard it, then shalt thou inquire diligently, and if it be true, and the thing certain, that such abomination is wrought in Israel, 
Plutarch in the life of Romulus.  then shalt thou put him to death. job protesteth that he performed this duty, saying: When I knew not the cause, I sought it out diligently. Remus being brought prisoner before Nunator, said unto him, Thou in my mind seemest more worthy to be a king, than thy brother A●ulius: for thou dost inquire and hear, before thou condemned, but he contrariwise, condemneth before he hear the parties. Hereto must we have great respect, 
1. Sam. 19.29.  for the wisest are sometime overtaken, as David when upon the accusation of Siba he condemned Miphiboseth unheard, and without information of the truth. They are therefore in duty, before they judge, thoroughly to sift out and take information either of the truth, or of the right. And in that respect, when queen Vashti denied the king her husband, 
Ester, 1.  & would not come to make show of her beauty in the banquet of the princes, it was no reason that she should notwithstanding be condemned and deposed from her estate royal unheard. Good therefore was the instruction that great Alexander gave to all magistrates and judges, namely, to stop one ear when they heard one party, to the end, to reserve the other wholly to the other party. But above all men, Aristides, surnamed the just, hath in an action correspondent to his name, declared how wary and resolute magistrates should be in this duties for on a time having brought his accusation against an offender, seeing the magistrates by his allegations ready to condemn the offender unheard, he fell upon his knees with the offender, & besought the magistrate to hear him before he gave sentence of condemnation  
29 Magistrates also ought to be affable, ready to grant access to every one that cometh to crave audience: yet to the contrary, the kings of Persia kept themselves so close, that no man might lawfully come unto them into the porch uncalled. For they had one law which imported, that whosoever man or woman came in, unless the king extended his golden rod to him, he died. And herein they resembled wild and cruel beasts, whom no man might come near for fear of death. Philip king of Macedon and father to great Alexander, was not so wild, 
Ester 4.11.  yet in this which is reported of him, to be reproved, That when a poor old woman craved audience in her cause, he answered that he was not at leisure: whereupon she also taking heart, said: Then be not king. Therein declaring it to be a duty conjoined with the royal dignity, to be affable & easily entreated to hear the complaints of the oppressed. As indeed Philip wondering at her speech, & in heart touched, gave audience not only to her but from thenceforth to all men. Artaxerxes Mnemon followed not the austerity and cruel majesty of his predecessors, kings of Persia: for he was not only ready to hear all comers, but also opened & showed himself in his chariot, that all might see, & such as hill to speak to him might draw near. We also read that the Emperor trajan being on horseback, ready to go to the battle, alighted to hear the complaint of a poor woman. Lewes the ninth of France, termed S. Lewes, may in this virtue be a mirror to all Magistrates of our time, and therefore consider here what the Lord of Ionuille, who lived in his time, hath written. He, (saith he) used to send us the Lords of Nesse, of Soissons, 
Ionuille in his hist ca 94 cited by H●toman in his French Gaul.  and myself to the pleas of the gate: and then would inquire of us the state of all matters, and ask whether there were any such as could not be determined without his presence: And many times upon our report, he would send for the parties, & content them by ministering reason and justice. Otherwhiles he would walk for recreation in the park at Boys de Vincennes, and there sit down at the root of an oak even upon the grass, and cause us to sit with him, there would he give free audience to every one that stood in need of him, yea, and many times aloud he would take whether there were any man that were in strife or suit: Then if any stepped in, he would presently hear him, and give sentence according to right and equity. Otherwhiles he would charge Peter Fountain and Geoffrey Vilette to hear the parties, and to determine the cause: yea, I have sometimes seen this good king walking in a garden in the suburbs of Paris, very simply appareled, and there calling suitors, command them to open their griefs, and presently minister justice to them.  
30 Thus this king was not only affable and ready to hear such as had to do with him, but also ended their causes, and determined their suits without any long delays: And in truth that is one great point which the magistrates ought mightily to regard, namely, the speedy ministration of justice to every man, without admitting any long suits or delays, which many times overthrow good causes, for want of means to prosecute. In this respect doth the Prophet Esaie commend David, 
Esay 16.5  whom he termeth a seeker of judgement, and one that would hasten justice. The Emperor Marcus Aurelius a little before his death, exhorting his son to minister speedy justice to the fatherless & widow, saith thus: I commend unto thee Drusia, a Roman widow, who is in great suit with the Senate, 
In a book entitled a golden book of M. Aurelius.  because in the former commotions her husband was banished. I take great compassion of her, for she exhibited her petition three months since, but in respect of my great wars I had no time to do her justice. Then to stir him up to his example, he addeth: Thou shalt in truth find, my son, that in five and twenty years (for so long have I governed Rome) there was never widow that followed suit or other business before me above eight days. Let therefore all Christian magistrates continually fix the mirror of this heathen Emperor before their eyes, that they may follow his example, & so purchase the title attributed to David, that he was a magistrate that would minister speedy justice.  
31 Herein is justice by name spoken of, which as Cicero saith, is a constant and perpetual will to every man reason. 

Cicero office lib. 2  
Hierom. to Demetrius   For above all things, it is the duty of magistrates, to yield to every man his due, & so to minister justice. All virtue (saith S. Hieron) is comprehended under the only name of justice. And Aristotle termeth it the general virtue. And indeed the heathen have noted that the first cause of the establishment of kings & magistrates, was to administer right & justice: without the which no estate can subsist. For without justice, saith S. Augustin, 

Aug. of the City of God lib. 4.  
Plato in his fourth book of the common wealth   what are kingdoms but thieveries? And therefore hath Plato written that the most excellent gift that ever God gave to man (considering what miseries he is subject unto) was a government by justice, which bridleth & reshameth the presumption of the furious, preserveth and maintaineth the innocent in their honesty, and yieldeth equally to every man his due. And in this sense saith Solon. The safety of the common wealth consisteth in these two points: That rewards be distributed after the desert of virtue, and punishments after the quality of the offence: And this doth Plato confirm, saying, 
Cicero in his book entitled Brutus Arist. Polit. lib. 5. cap. 10  that public concord shall hereby be maintained. And therefore have some justly termed the magistrates Guardians of justice, in respect that in duty they are to provide that the Poor wrong not the superiors or rich men, also that the rich oppress not, neither tread the poor under foot. To be short justice in governments is as the Sun, mercy as the moon, & other virtues as the stars. 
Psal. 82. Exod. 18.  And to these ends are they to think that in their functions they present God: as also that in that sense the holy ghost termeth them Gods. And Moses saith, that he that cometh to them, seeketh God, that is to say, the judgement of God. And this shall be to them a most lively argument so to move their hearts that they shall not administer wrongful judgement, unworthy the majesty of God. This did jehosaphat declare to the magistrates of his time saying. 
2. Chron. 19  Take heed what ye do: for ye do not admimister the judgement of men, but of God: and he will be with you in the cause of judgement: Wherefore let the fear of the Lord be upon you: Take heed and do it, for there is no iniquity with the Lord our God, neither respect of persons, 
Psal. 82.2.  neither receiving of reward. In this respect doth the holy ghost so sharply reprove those that pollute this so honourable title of God, by wrongful judgements: How long saith he, will ye judge unjustly, and accept the persons of the wicked? Do right to the poor and fatherless: Do right to the poor and needy: Deliver the poor and the needy, save them from the hands of the wicked? Also because many do the rather presume to wrong the widow, the fatherless and others in like tribulations, for that they never think to give account to God for their wickedness, he addeth: I have said ye are Gods, and ye all are children of the most high: Here you see that ye are exalted into high estate and honour: But ye shall die as a man, and ye princes shall fall like others. Thus doth he summon even the greatest to judgement: 
Col. 4.1.  and in this sense doth Saint Paul speak to the masters of bondmen, saying, Ye masters do unto your servants that which is just and equal, knowing that ye also have a master in heaven.  
32 Howbeit, there is nothing that more induceth Magistrates to do injury or wrong, than the acceptation of persons, which is acted two ways: First & most usually, in favouring the rich against the poor, the kinsman against the stranger, the acquaintance against the unknown person, the mighty against the weak: (as are widows and Orphans) to be short, all such as we dare not offend because it is in them, to help or to hurt us, against such as have no means to revenge, or to reward. Secondly, in taking such compassion of the widows and fatherless, the poor & others in tribulation, that contrary to right and equity we wrongfully favour them in judgement. 
Levit. 19.15.  Ye shall not do unjustly in judgement, saith the Lord, neither shall ye favour the person of the poor, nor honour the mighty: but ye shall judge your neighbours justly. In this consideration did they in old time paint justice blind: to the end to show that judges ought not to respect the appearance of any persons.  
33 Let magistrates therefore, to the end to be the more constant and resolute in this duty, think upon the admonition of josaphat King of juda to those of his time: There is no iniquity in God, saith he, 
●. Chro. 19 7.  neither acceptation of any person: Thereby declaring, that the accepting of persons engendereth iniquity: Also as both are far from God the Sovereign judge, so all magistrates that in their office do bear the imadge of God, aught to abhor as well the one as the other, and not to respect the appearance of persons, lest they should commit iniquity: For they must think that representing God in their office and calling, they can not trespass in this point without polluting the judicial seat of God. And this doth Moses note, saying. Ye shall have no respect of persons in judgement: But shall hear the small as well as the great. Ye shall not fear the face of man, for the judgement is from God. Let them therefore remember that they are as God's lieutenants, sitting upon his seat to judge uprightly: To the end that closing their eyes against all respect of persons, their ears may be open to hear & understand the equity of the cause, that so they may judge uprightly. If needs they must favour any friend or kinsman, let them do it with their own goods, not with the hurt & prejudice of others. To this purpose do we read of Artaxerxes a heathen king: he when one of his favourites required him in an unjust cause, to the end to finger a good sum of money, caused his treasurer to deliver unto him the like sum as he supposed that he should get by his suit, and said unto him, by giving thee this money I am never the poorer: But by granting thy demand, 
Plut. in his Apotheg.  I shall be the worse justicer. And as a judge must not wrong one for another's sake: So must he not unjustly favour one, because an other hath displeased him. Hereof did Aristides in his example, leave us a notable lesson. For he sitting as judge between two persons, when the one charged his adversary with great wrongs done to Aristides, he said unto him: Friend, tell me only what he hath done to thee. For I sit here to do right to thee, not to myself.  
34 Above all things let not magistrates covet rewards, neither accept them when they are offered. For nothing doth more infect the heart and incline it to injustice, considering that, according to the proverb, He that taketh any thing selleth himself: 
Deut. 16.19,  and is bound to recompense the reward that he hath received. Thou shalt not, saith the Lord, take any reward: The reward putteth out the eye of the wise, and perverteth the words of the righteous. 
Exod. 23..8  If this happen to the wise and the righteous, who can boast of receiving rewards without corruption? yea, experience doth so ordinarily teach us this, that rewards are now termed Corruptions. And this doth the holy Ghost confirm, in that he usually adjoineth rewards, with corrupting and perverting of justice. 
Psal. 26.10  David speaking of such men, saith, In their hands is wickedness, & their right hand is full of bribes. The wicked, saith Solomon, taketh the reward out of his bosom that he may pervert the path of judgement. I knew, 
Prou. 17.23.  saith the Prophet Amos, your manifold transgressions and your mighty sins, 
Amos. 5, 12.  ye afflict the just, ye take rewards, and ye pervert the cause of the poor. And so strong is this poison, that even for a piece of bread will man commit iniquity, saith Solomon. But what iniquity? 
Prou. 28.21. Deut. 27.25.  He will condemn the innocent, as Moses noteth, saying: Cursed be he that taketh rewards, to condemn the innocent to death. And in this sense did the Egyptians, who were great observers of justice, paint judges without hands. And in deed Solomon saith, The King maintaineth the land by judgement, 
Prou 29.4.  but he that is addicted to rewards will destroy it.  
35 This corruption hath evermore reigned in many, even of those that should have been mirrors of integrity: as we read of the children of Samuel, 
1. Sam. 8.3  who turning after dishonest game, took rewards & perverted justice. Thy Princes (saith Esay) are rebellious, and companions of thieves: 
Esay 1. 2●.  every one loveth gifts and followeth after rewards: 
Mich. 13.10.  They judge not the fatherless, neither doth the widows cause come before them. The like complaint doth Micheas set down, saying, Zion is built with blood, and jerusalem with iniquity: The princes do judge for gifts, and the priests do teach for hire: & the Prophets do prophesy for silver: Let not any man therefore dispense with himself to take rewards, as thinking that he may be more constant or virtuous than others. For as in a balance that scale that beareth most we glit, weigheth down the other: so he that giveth the greatest reward weigheth down him that receiveth it even into hell, by corrupting him, & carrieth away his cause, wrongfully gotten, to his own damnation. Samuel in this matter, bore himself uprightly, 
1 Sam. 12.3.  refranying from all bribes, and doing any injury, even the least, to others, as himself protesteth, saying, Behold here I am: bear record of me before the Lord, & before his anointed. Whose Ox have I taken? Or to whom have I done wrong? whom have I hurt? of whose hand have I received any bribe, to blind mine eyes therewith, and I will restore it you? Then they said: Thou hast done us no wrong, nor hast hurt us: neither haste thou taken aught at any man's hand.  
36 Let all magistrates here take an example, and let this be a mirror before their eyes, to follow it. And to that end let them remember, first, that by taking gifts, they are bound, and cannot satisfy both the giver and a good conscience in the sight of God: as a heathen hath well noted, 
Al●●amenes the son of Telecres. Plut. in his Apotheg job 15 34. Deut. 27.25.  saying: If I should receive the gifts that are offered, I cannot be at peace with the laws. Secondly, let them not think that God will suffer such corruption and profaning of the seat and throne of his majesty, according to the saying of job. The fire shall devour the tabernacles that are built with presents: which also concurreth with the sentence of almighty God before alleged, 
Lamp. in the life of Sever. Valeria Max. lib. 6. cap. 3  Cursed be he that taketh rewards to condemn the innocent. And this sentence have the heathen also confirmed by severe executions, as we read of the Emperor Alexander Severus, who caused his secretary to be empaled, because he had been with money corrupted, and induced to do some wrong. And as he caused him to be executed: so would he have the body left in the high way, whereby his servants and officers had their usual passage that he might so be an example unto them. Cambyses King of Persia, causing a judge to be slain quick, because he had suffered himself to be corrupted with money, 
Valerius Max. lib. 6. c. 3  willed his skin also to be hanged up in the judgement seat thereby to warn all other judges that should succeed to beware of that iniquity. On the other side, let than ponder the saying of Solomon. He that hateth rewards, shall live, even (which is the principal) for ever. Which also David confirmeth, 
Pro. 15.27.  saying: He that taketh not rewards against the innocent, shall not be moved: but shall abide in the tabernacle of God, 
Psal, 15.  and shall inhabit in the hill of his holiness. And Esay also saith. He that shaketh his hands from taking of gifts shall dwell on high, his defence shall be the munitions of rocks. 
Esay. 33.15  Bread shall be given him, and his waters shall be sure: yea his eyes shall see the king in his glory.  
37 But as avarice engendereth covetousness after gifts, and consequently the perverting of justice: so out of the same spring floweth another most pernicious corruption: 

Plato in his common wealth, lib. 4. Cicero office lib. 2.  
Plutarch in his politics   Namely the sale and purchase of public offices and functions. And indeed, what is to be looked of such purchasers, but that he that hath bought his office by whole sale, will afterward sell justice by retail, and do wrong to reembourse and enrich himself? And therefore the Philosophers, even the heathen, are of this opinion, that nothing can be more pernicious in a common wealth, than the traffic and sale of offices: For the sellers of them do sell the most sacred thing in the world, even justice. They sell the common wealth: the blood of the subjects and the laws. They take away the reward of honour, 
Lamprid. in his life.  learning, godliness & religion. They open the gates to the every, spoil, injustice, even to all vice and corruption. In this respect would not the Emperor Alexander Severus tolerate the sale of any office or dignity. His reason: For the buyer must of necessity sell again. 
victorin. in his life.  Sith in a heathen and a young Prince this holy resolution could take such root, what shame is it that Christian Kings and Magistrates should take another course? The Emperor Septianus Severus, being endued with the like virtue, would never suffer the sale of any office or estate. This duty have many Christian Kings and Princes also acknowledged, 
Aemilius & Gaguin. lib 7  who have made sundry express decrees in prohibition of purchase of offices, especially of judgement. Among the rest, King Lewes the ninth of France, most straightly prohibited the sale of offices and dignities, which he willeth should be given to virtuous and capable persons. But experience hath often taught that such decrees have been but simply observed: also that there was never seller, but found a purchaser, neither purchaser but found one that would sell. But as such as thrust themselves into public offices, or purchase the same with quoin, do thereby reveal their avarice and ambition, the mothers and nurses of great & heinous corruptions: So they that make sale of the same, are the causes of unjustice & wrong thereof ensuing, and thereof shall give account in the sight of God.  
38 Now let us proceed to another duty requisite for the maintaining of subjects in peace & tranquillity. That is, to execute justice against transgressions and trespasses. 
Deut. 13.17.11.  Hereof besides the commandment of God so often and so expressly propounded in his word, the holy Scripture also exhibiteth two notable reasons. The one, to appease God's wrath: The other, that others may fear to commit the like iniquity. As concerning the first, This is one resolute point, albeit few do consider of it: that upon the committing of a trespass, manslaughter, fornication or such like, God is highly displeased, not only with him that hath committed it, but also with the whole nation, as if all the people had committed it. And to this purpose hath almighty God set down a notable decree, saying: If one be found slain in the land, and it is not known who hath slain him, then shall the elders of the next town to him that is slain, 
Deut. 21.1.  take a Heifer that hath not been put to labour, and bring her into a valley that is untilled. There shall they smite off her head, and wash their hands over the Heifer that is beheaded, and say. Our bands have not shed this blood, neither have our eyes seen it: O Lord be merciful to thy people Israel whom thou hast redeemed, and lay no innocent blood to the charge of thy people Israel: And the blood shall be forgiven them: So shalt thou take away the cry of innocent blood from thee. This doth evidently declare, that albeit the murder was committed in the field, and no man knoweth who committed it, yet is the people of the next town polluted therewith & holden so guilty in the sight of God, that they must have recourse to his mercy by prayer, that he execute not his wrath against the people.  
39 This same doth the history of Acan also represent unto us: for when Acan had taken of the forbidden things, God was wroth against all Israel: And that did he testify in causing the soldiers whom josua had sent, 
josua. 7.  to fly before the inhabitants of Hay. But josua disquieted with their flight, complaineth to God, who maketh him answer, saying, Jsrael hath sinned, & they have transgressed my covenant which I commanded them: For they have even taken of the excommunicated thing and have also stolen, and have dissembled also, and have put it even with their own stuff. Therefore the children of Israel cannot stand before their enemies: Because they be execrable. And then he addeth. I will not be with you any more except ye destroy the excommunicate from among you. Here do we see (which also is manifestly noted in the beginning of the history) that albeit Acan only took of the thing excommunicate, yet was his offence imputed to all the people & the wrath of God was kindled, not against Acan only, but also against all Israel, & to conclude; that the punishment and execution of Acan was the only means to appease that wrath, as it is expressly set down, 
josu. 5.25.  that after Acan was put to death, The Lord turned from his fierce wrath.  
40 Another excellent mirror and example of this doctrine, we have in the history of jonas. He only offended God in seeking to fly from the presence of the Lord to Tarsus: & to the end shipped himself: But God raised a tempest, a testimony of his wrath, 
jonas.  not against him only, but against all that were in the ship, who all were in danger of drowning. They sought to save themselves by casting their goods into the sea: But it was in vain. Then finding jonas guilty & the motive of this tempest, they made toward the shore to preserve both him and themselves: but God withstood them. Lastly the only means to save their ship & themselves, was by casting jonas into the sea. Which being done, the tempest suddenly ceased.  
41 If upon the committing of some manslaughter or some other notorious crime in some Town or City, the Lord by sending an Earthquake, should threaten to subvert the same, until the offender were punished, men would take better heed. And therefore this first reason ought earnestly to touch the hearts of Magistrates, & to make them to punish the offences & transgressions of their subjects: considering that otherwise they maintain the wrath of God kindled against their whole nation. There shall not be, saith the Lord by the mouth of Moses, any recompense for the blood that hath been shed, but by the blood of him that hath shed it. And therefore he doth expressly forbid the judges not to take any reward for the life of the murderer, who is wicked and deserveth death, but commandeth that he be put also to death. 
Numb. 35.33.  For (sayeth he) Blood defileth the land, & cannot be cleansed but by the death of the murderer. And therefore, as when fire hath taken a house, men use to pull it down & to cast it to the earth, lest it should fire also the neighbour's houses: So must the magistrate pluck down and punish the trensgressor, lest the heat of God's wrath be kindled, & consume all the people. The transgression & offence of one subject, is as a cancer or gangrene to the whole body of man, for if the disease which hath infected but one member be not taken away, it consumeth the whole body: negligence therefore & dissimulation or bearing with vice and transgressions is no mercy or clemency, but cruelty and felony against the subjects, because it kindleth the wrath of God against them.  
42 The other reason propounded by the Lord, importeth that by the punishment of sin & transgression, the subjects shall fear to commit like iniquities. And in that consideration is the punishment of transgressors usually in all country's public, to the end that others may understand, & in themselves find, that upon their committing of the like wickedness, they shall in like manner be punished, and therefore may fear to offend. And is not this also the meaning of God's judgements and punishments executed upon transgressors in this life, even that others should fear, & shun sin, lest they also should fall into the like punishment? The Apostle Saint Paul, 
1. Cor. 10.6,  speaking of the sundry punishments inflicted upon the children of Israel in the wilderness, expressly saith. These are examples unto us to the intent that we should not lust after evil things, as they also lusted: That we should not commit fornication, as some of them committed fornication, and fell in one day three and twenty thousand. That we should not tempt Christ, as some of them tempted him and were destroyed of Serpents: Neither murmur, as some of them murmured and were destroyed of the destroyer. Now all these things came unto them as ensamples, and were written to admonish us upon whom the ends of the world are come: Wherefore let him that thinketh he standeth take heed lest he fall.  
43 This also is the fruit and purpose of Ecclesiastical censures, which are performed in excommunication, 
1. Cor. 5.  as Saint Paul showeth, saying. The incestuous person excommunicate, least as a little Leaven soureth the whole lump, so the tolerating of the incestuous person should by his ensample, corrupt the whole Church. And therefore in conclusion of this purpose he saith. Put away from among you that wicked man. 
Deut. 135, & 17, 7.10. & 21 21.  And this sentence and commandment is also many times directed to the magistrate, namely that he put away the sin or the sinner from among the people, by punishing him according to his offence. It is therefore the magistrates duty to punish the transgressions of men, to the end that others may fear to commit the like iniquity And indeed what will become of that Town or province, 
Esay, 11.  wherein sin and wickedness is not punished? If as Esay saith, men be each to other as Tigers, Lions, Bears, Wolves and Serpents, what peace or tranquility can there be among the people? if men be not restrained from wickedness by the exemplary punishment of transgressors? And indeed as Saint Augustine saith, 
Aug. against Petilian. lib. 2. cap. 23.  Albeit the fear of punishment breedeth not the comfort of a good conscience, yet doth it at the least restrain the wicked desires enclosed in the secrets of the thought. And as it is the better part that is induced to this duty by love, so is it the greater part that came to it by fear.  
44 Yet is there another consideration. Saint Paul exhorting us not to requite evil with evil, but to give place unto wrath, 
Rom. 12.19.  addeth this reason, Vengeance is Gods, and he will repay it. 
Rom. 13.  And in the next Chapter he declareth, that God hath ordained the superior powers and magistrates, as his vicar's & lieutenant's, delivering to them the sword to execute vengeance in his name. If the magistrate therefore doth not employ his sword and power to the punishing of the wicked, he wrongeth those that keep themselves within the compass of God's commandment, and do depend upon his promise, that he will revenge the injuries that they do bear: and withal, so far as in him lieth, he doth bring upon the majesty of God a great reproach, as if he were not either true or almighty to fulfil his promise, or to take revenge of those that wrong others. To conclude, he giveth occasion to such as be injured to defend themselves, to render evil for evil, and so to usurp upon the authority of God, to whom only vengeance doth belong.  
45 By the premises it evidently appeareth, that it is a mere & most dangerous corruption, in showing favour to offenders, to let them escape unpunished, yet this was a custom among the jews after the Romans had subdued them, that at the feast of the passover they would have such a prisoner let lose unto them, as themselves would demand, to the end to exempt him of his deserved punishment: and thereupon was Barrabas, a seditious person and a murderer, by them preferred before the righteous jesus Christ: & by Pilate at their request delivered to go free without punishment. But greater corruption than this may we find among Christians. First, in that at the first entry of kings & princes into their towns, 
Math. 27.  also in some places upon the day that is termed Good friday, many transgressors are delivered out of prison. This is a perverse affectation of mercy in princes, and a wicked imitation of the grace and mercy of God. As also it it is a pernicious privilege pretended by those that name themselves Ecclesiastical persons, and repugnant to the duty & authority of magistrates, to exempt from punishment by death such manstaiers as have taken the first tonsure or crown, as they term it. And therefore it is the office of the faithful magistrate to abolish such corruption.  
46 What then? Is it not lawful for the Prince to pardon an offender? In answer hereto, we say that he ought to distinguish between sins & transgressions prepetrated contrary to the law of God, which he commandeth to punish: and such offences as are committed against the laws and statutes of magistrates in matters either of war, or policy only. As concerning the first, true it is that Christian magistrates are not bound to inflict the same punishment, which God in his law hath decreed: Yet are they bound to observe this rule, namely that they punish all transgressions, each according to the gravity thereof For that doth God's justice require. Secondly that the gravity as well of the offence, as of the punishment for the same be estimated, not after the licence and toleration now in use even among Christians, but after the rule of God's wisdom revealed in his word. Wherein we are to consider first the kinds of sin, as that murder is more heinous than theft, because man's life is more precious than his goods. And therefore hath God decreed one punishment against the murderer, and another against the thief. Moreover in one kind of sin there are sundry circumstances to be considered, which make the sin, and consequently do enforce or mitigate the punishment. As manslaughter upon ignorance, or at unawares, is not so heinous, neither so severely to be punished as when it is done upon hatred and wilfully. And in that consideration did the Lord in old time grant towns of sanctuary for the safety of such as unwittingly chanced to kill any man: 
Deut. 14. 4.  
Num. 35,  As contrariwise he commanded the execution of such as wilfully and upon malice slew any man, to be performed without remission or exception. So likewise doth God by Moses decree divers sorts of punishments for theft, according to the divers circumstances thereof: 
Exod. 22.1.  And therefore according to such considerations, noted in God's word, as the sin is more heinous or easy, even so must the punishment be executed without respect of persons, whether kinsfolk or strangers: 
Deut. 13.  friends or unknown persons: rich or poor: and so consequently. For as it is great rigour to condemn to death the man that by mischance killeth one: So is it a mercy condemned by the Lord himself, to pardon him that wilfully committeth murder. Neither can it be denied, but that such negligence as we daily see among Christians in not punishing blasphemy against God's Majesty, fornication, and especially whoredom, haunting of Taverns and ordinary drunkenness, crieth for vengeance against those Magistrates that suffer such abomination to bear sway and have free passage, without exemplary punishment requisite for the appeasing of God's wrath: for the terryfiing of others: and for the maintenance of their subjects in peace and tranquility. But as for transgressions against the politic laws and Statutes of Magistrates, themselves have power and authority upon sundry and divers reasons, to mitigate or wholly to remit the punishment. As when Saul following the Philistians, 
1. Sam. 14.  decreed death against any that should taste any food before night, and thereupon determining the death of his son jonathan for tasting the honey: It rested in the people to free him from death in respect of the great victory by him obtained against the Philistians.  
47 But in as much as there be sundry Christian Magistrates, that be negligent in this duty of punishing the trespasses and offences of their Subjects, in hope of amendment: Let such remember the horrible vengeance executed upon the inhabitants of Gibeah, and almost the whole tribe of Benjamin, 
judges. 21. &. 21.  who were in manner utterly rooted out, because that when the said inhabitants of Gibeah had committed great abomination against a Levites concubine, the said tribe of Benjamin refused either to punish them, or to deliver them into the hands of the children of Israel to be punished. Let them consider what became of the Lacedæmonians, when they cared not to punish two of their Subjects that had deflowered and murdered and thrown into a well the two daughters of Scedasus, an enhabitant of Leuctres. This Scedasus, upon notice of this odious fact, complained to the Magistrates, termed the ephors, and craved justice: But in vain. Then he went to the King: but might not be heard. 
Plut. in the life of Pelopidas.  Thence to the people, weeping and crying out upon such an outrage: but no man took heed? Shortly after in a battle between the Lacedæmonians and the Thebans, the Lacedæmonians were utterly overthrown and lost the dominion that they had holden for six or seven hundred years. This history doth Plutarch, a heathen man, report, (which thus aptly fitteth our purpose) to be fought near to Leuctres, the same ground where the two daughters of Scedasus were buried: Yea he addeth, that as Pelopidas, one of the Theban Captains stood in some doubt before the battle, Scedasus appeared unto him in a mighty vision, and exhorted him to march against the Lacedæmonians, assuring him (as it also came to pass) that they should there make satisfaction for the wrong and outrage unto him and his two daughters done by two of their subjects, and their neglect and contempt of punishing that iniquity. Let also the sentence pronounced to Achab by a prophet, concerning Benhadad king of Syria, 
1. King. 20.42  found in their cares, Because thou hast let go out of thy hands, a man whom I appointed to die, thy life shall go for his life, and thy people for his people. 
Psal. 101 Psal. 75  Neither let them forget that David putteth among his royal verses, the support of the good, and the punishment & destruction of the wicked. Also that Solomon to the same purpose saith, 
Pro. 20.26  A wise king scattereth the wicked, & causeth the wheel to turn over them.  
48 But as there is great difference between justice & cruelty, so this representation of the duty of magistrates to punish vice and sin, according as justice requireth, tendeth not to induce them to cruelty, but to the execution of the just judgement and vengeance of God, according to his holy laws and commandments. For as for cruelty, it is so much the more detestable, as that there is nothing more against the nature of God, 
Seneca of clemency to Nero  and the conjunction that he hath constituted among men. It is, as Seneca saith, a vice not of man, but of a wild beast: and therefore it is to be abhorred and detested, but especially by such as are not only men, but also the lieutenants and vicar's of God, least by cruelty they should pollute and profane the seat of his holy majesty. And they also who upon ambition, covetousness, wrath, or any other passion, are moved and induced to this cruelty, cannot but expect judgement without mercy, and consequently, horrible and fearful: besides the hatred and fear of men, and so lead a most miserable & wretched life both in this world and in the world to come, as by the examples of many tyrants from time to time we may evidently perceive. And Aristotle in his politics noteth, that tyranny can never hold out in one family to the fourth generation: for in deed, cruelty can have no continuance, and he that is feared and dreaded of many, doth also stand in fear and dread of many. It breedeth rather fear in government, than power to govern: the rather, because that continual severity taketh away authority: beside, it is most certain and undoubtedly true as julius Caesar sayeth, that the remembrance of a passed cruelty is marvelous and exceeding grievous to old age. 
Seneca of Clemency.   
49 This cruelty may be considered three ways: first, when by death or otherwise he is wronged that hath not deserved it. As when Saul, wrongfully charging Abimelech, the priest of Nob, 
1. Sam. 2●  of conspiring with David against him, caused him together with four score and five priests that wore the Ephod, to be murdered: yea, and which is more, stroke with the edge of the sword all the inhabitants of the town, men and women, young and old, and all their cattle. This was monstrous cruelty. The like cruelty is set down of Herod, 
Math. 2.16  who seeking to slay him whom the wise men reported to be borne king of the jews, put to death all the children that were in Bethleem, and in all the borders round about, from two years old and under. The second kind of cruelty consisteth in punishing transgressions excessively, and with greater rigour than they deserve. I call those men cruel, saith Seneca, that having just cause to punish, do observe no measure in punishing. Hereupon did God ordain: that if a wicked man had deserved stripes, the judge should in his presence cause him to be beaten according to the heinousness of the offence, 
Deut. 25. ●  to a certain number of stripes, but not above forty. The third resteth in this, that some do receive pleasure and contentation in the evil and torments that others do endure. This doth Adonibezecke confess of himself, saying: 
judg. 1.7 joseph. in his Antiquit. l. 17 c. 9  seventy kings having the thumbs of their hands and of their feet cut off, gathered bread under my table. As also Herod, seeing himself at the point of death, & knowing that the jews would rejoice, because of his cruelties exercised against them, called the chiefest among them, and shutting them up in a great room, commanded that immediately upon his decease, before there were any noise thereof, they should all be slain, to the end the jews might weep and mourn at his death. And among all tyrants, 
Lucian. Erasm. in his Chiliads.  in this point the cruelty of Phaleris is to be noted, who caused fire to be put under a brazen bull, so artificially made, that the party there enclosed, dying with heat, and through anguish crying out, yielded not the voice of a man, but the roaring of a Bull.  
50 Contrariwise, Magistrates in punishing the trespasses and offences of their subjects, aught in themselves to apprehend the nature of parents chastising their children, for so far are they from rejoicing therein, that they do it with grief, and such compassion, that were it not in respect of God's commandment, together with experience, which teacheth that correction is even profitable and necessary for children, they would never do it. This may we note in josua, who seeing that Acan was taken by lot as guilty and culpable of God's wrath against the people, 
Ios. 7.14.  did nevertheless call him, My son, thereby showing a fatherly affection to him, and yet disobeyed not God, but condemned him to death.  
51 This was a kind of mercy, which being generally considered, 
Sallust to Caesar.  inclineth the heart to gentleness and clemency, but with judgement and discretion. And this virtue is specially required in Magistrates, for it engendereth love, and love safety. And by experience we have evermore found, that such as have used gentleness and clemency, have always prospered, and have found their very enemies more righteous in their behalf, 
Pliny Epistle Lib. 8. Livy. Lib. 8. Seneca.  than Citizens have been to those that have exercised cruelty over them. And in deed, of greater force is the people's love of the magistrate, for the obtaining of any thing, than their fear: and no dominion is more sure, than the same that the subjects like of. Neither can that long endure, 
Plut. in the banquet of the 7. Sag.  which the people do hate. We read that the seven Sages of Greece sitting all at a banquet, being demanded what might make a king happy and purchase him glory, did all answer diversely. Solon said, by changing the dominion of one into a popular government. By as, If himself be the first in obeying his country laws. Thales, If by the course of nature he die an old man. Anacharsis, If himself only be wise. Cleobulus, If he repose not himself upon his familiars. Chilon, If his mind run not upon worldly matters, but upon immortality. If, saith Pittacu●, he teach and accustom his subjects to live in fear, not of him but for him. But nothing doth sooner engender fear, not of the magistrate, but for the magistrate, than good will and clemency: for as too much cruelty and severity of a prince doth make his subjects to fear him with hate, so doth general good will and gentleness make them to love him, and to fear lea●● h●e should be taken from them, or incur any mishap. To conclude this purpose, let all magistrates remember the answer of a Lacedaemonian, 
Agasicles. Plut. in his Lacon Apoth. Euseb. in his hist. and the life of Constant. lib. 1.  who being demanded ●●owe a king might reign in safety without any guard of soldiers, very aptly answered. By reigning over his subjects, as the Father doth over the children. And it is a great comfort and felicity to a Magistrate, to see his subjects love him. As we read of great Constantine, who rejoiced in the affection and good will that his subjects declared towards him: also that they lived so content under him: but especially he conceived great content in the appearance of the joy and comfort of the Church under his government.  
52 Hereto will we yet add two points necessary for the maintaining of subjects in peace & prosperity. The first, that magistrates observe their vowed faith both to their neighbours and unto their subjects. He that confirmeth any promise or accord by oath, taketh God to witness, that he which sweareth, meaneth inviolably to observe his oath, upon condition, that doing otherwise, he submitteth himself to such vengeance as almighty God the lover of truth, will pour forth upon falsehood and perjury. And therefore as God in his holy law protesteth, He will not hold him guiltless that taketh his name in vain. 
Exod. 20.  For it is indeed the polluting and profaning of the name of God, as himself declareth, saying: 
Levit. 10. 1●.  Ye shall not swear by my name falsely, neither shalt thou defile the name of thy God, I am the Lord. The very Heathen did understand that God was angry and wroth with falsefyers, and punished them in his wrath and heavy displeasure. As we read of Agesilaus, 
Plut. in his Apotheg.  king of the Lacedæmonians, who hearing that his enemy Tyssaphernes had infringed and broken the agreement and oath made between them, said that he greatly thanked Tissaphernes, because through his falsehood and perjury he had provoked both the Gods (speaking as a Heathen) and men against him, 
Arist. Rhet. to Alex, cap. 18,  and contrariwise made them favourable in his behalf. The same doth the prince of Philosophers, even Aristotle himself note, saying: Magistrates must take great heed and beware of breaking their oath, as well for fear of the punishment of God, as of the reproach and infamy which they incur among men. This feeling and resolution hath evermore and at all times been printed in the hearts of men, to the end, that the fear of provoking God by false swearing, together with the apprehension of his just revenge, might retain them in their duties: And therefore even the Heathen have been very careful observers and diligent keepers of their oaths, as the prince of Orators doth make report. Our ancestors, said he, never craved stronger bond to bind their faith than an oath: 
Cic, , lib, 3  witness hereof the twelve tables, the sacrifices or sacred services, the agreements or confederacies, wherein they bound their faith even to their enemies. To be short, the correction of the Censors, who never more carefully judged of any thing than of oaths.  
53 But the subjects are many times also snared in the vengeance that God poureth forth upon the perjury of the Magistrates. As among the causers of the destruction of jerusalem & the captivity of the people in Babylon, 
2. Cron, 36.13  the perjury of Zedechias, King of juda whom Nabuchadnezzer had made to swear by the living God, is noted to be one: 
2. Sa●m. 2●  For he rebelled against him. When Saul upon an inconsiderate zeal had put to death certain Gibeonites, notwithstanding the oath of josua and the Princes of Israel above two hundred years before, who swore that they should live, God being wroth sent a famine in the days of David, for the space of three years, wherein he also expressly declared that this murder contrary to the oath of josua was the cause of this calamity: And therefore when David had delivered to the Gibionites, at their request, the seven sons of Saul and they had crucified them, the famine ceased. As therefore Magistrates in duty ought not to swear rashly, much less with any intent to abuse their subjects, or neighbours: So must they diligently observe the oath once taken, lest they should break the band of humane society: lest they should incur the reproach of men: but espescially, lest they should draw the wrath of God upon them and their subjects. In consideration of the premises: As touching agreements confirmed by oath for the establishment or maintenance of peace among either subjects or neighbours of divers religion: The party that findeth himself the stranger, must beware of taking occasion to disturb the state, by infringing his oath, under the pretence of keeping no faith to heretics or Idolaters. For besides the profaning of the name of God, and the Scandal ministered to those that are troubled, he shall also lose all reputation of truth: He shall break the sacred bond of humane society: He shall give occasion of new troubles: and he shall extinguish all means of appeasing them. And indeed, when men can not repose themselves upon a man's word or his oath, they must of necessity assure themselves by weapons and force, as the examples of our time do most manifestly declare. And thus we see that perjury doth many times entangle whole nations in wars, is the mother and nurse of great calamities, when by keeping of the faith sworn, they might live in peace and tranquility.  
54 The other duty of the magistrate importeth that he employ his forces in maintaining the persons, goods, and liberties of his subjects, against such as seek to wrong them by violence, whether by defending them against their endeavours, or in recovery of that which wrongfully hath been taken or usurped upon them. But inasmuch as within these two or three years I published a small treatise, wherein among other matters, I have declared, that God hath delivered the sword to the magistrate, to defend the good and to punish the wicked: That war is lawful, & that Christians may ●ith a safe conscience bear arms, and that they whom God hath authorized to levy war, both may and ought when necessity requireth, to do it in defence of his service and true religion, I shall now be content only to note some advertisements requisite for the obtaining of a good conscience in making war, and in hope of happy success.  
55 First, let all princes and magistrates take heed of giving just cause to make war upon them, 
2. Sam. 10.  and to that purpose remember Hannon the son of Naas, who causing half the beards of those whom David sent unto him, to comfort him upon the death of his father, to be shaven, and their garments to be cut close oft by the buttocks, gave David cause to raise war against him, and to destroy him and his people. Let them beware of levying war without a just ground and reason, 
2. Chro. 13  as did jeroboam against Abiah king of juda: for he rejecting the admonition of the said Abiah, was overthrown with a great wound, and there remained dead in the battle five hundred thousand choice men of Israel. Moreover, as there be two means (saith Cicero) to decide controversies, 
Cic. Off. l. 1  the one by words and law, the other by force: also, that the first is proper to man, the other to beasts, so ought we never to proceed to force, but in case it cannot be otherwise decided. And in deed it is not lawful to levy war against him that is ready to determine the controversy by law, and to make satisfaction: yea, 
Thucid. l. 1  as it is better to lose some part of a man's right, than to go to law, so ought we to bear much before we resolve upon war. For as the Surgeon doth never proceed to cauterising or cutting off of the member, unless the whole body be in danger to be lost, so are we never to enter into war but upon the necessary good and safety of the people, and their preservation from destruction.  
56 Let Magistrates also remember, 
Sallust in jugurth. Thucid. l. 1 Cicero for the law Mamlia.  that the entry into war is easy, but the return most difficult, in that the end resteth not in the power of man, as doth the beginning: and therefore before the war begin, we are to think what may follow. For not the war only, but even the very fear thereof breedeth great calamities. 
Augustine of the city of God lib 19 Augustine against Faustus lib. ●2 c 74.  Neither can we enter into war, albeit most just, but with horror, yea, even the name whereby the Hebrews do signify war, sufficiently declareth, that it is as a consuming of all, namely, of godliness and good manners, of goods, and of the lives of a number of men. Let them withal remember what Saint Augustine writeth, that a desire to hurt, a cruelty in revenge, difficulty to be appeased, covetousness of dominion, the brutish passion of rebellion, and all other like affections, are justly to be reprehended in wars. As in deed, all wars arising of ambition and covetousness are unjust, and as an ancient historiographer saith, do breed great inconveniences: 
Tacitus lib 4. Euripides  as also the Greek Poet noteth, who saith: 
He that wars unjustly crave,  
Happy issue shall never have.   
But those wars (saith Saint Austen) are lawful, that are followed, 
August of the of the word of the Lord. Cic. office lib 1 Livy lib 9  not upon covetousness or cruelty, but for the purchasing of peace, the suppressing of the wicked, & the relieving of the good. The end of war, saith Cicero, is to get peace: and that war is just saith Livy, that is necessary, and the weapons lawful where there is no hope but in weapons. Augustus Caesar was accounted happy and great, 
Suetonius in the life of August. c. 20. Livi. li. 5  because he never prosecuted any wars but with just and necessary cause. For wars are to be followed with no less justice than courage, neither should a prince, notwithstanding whatsoever confidence in his power and strength, hazard an estate certain for an uncertain.  
57 Moreover, as princes & magistrates have their laws, statutes, and ordinances, wherewith to contain their subjects in their duties, in the time of peace, so should they take order for good government in the wars, to the end their just wars may justly & holily be prosecuted. So did God in old time by the hands of Moses deliver laws to his people, 
Deuter. 20  whereby they should be guided in the wars. But especially a prince is to provide, that warlike discipline well devised, be strictly observed: likewise that his soldiers may be restrained from blaspheming, from forcing of women & maidens, from drunkenness, & as S. john Baptist taught them, from doing wrong or injury to any. But that by paying them their hire faithfully, 
Luke 3, 14  he may give them cause of contentment, as Saint john commanded them, & withal, may have authority and just reason to punish transgressors.  
58 To conclude, Magistrates are to remember, that in old time God commanded that the sons of Aaron the priest should sound the trumpets wheresoever there was any question of wars. 
Numb. 10.9 Deut. 20.1  Also that the priest should then speak to the people, to exhort them not to fear or doubt, and to assure them that God marched with them to fight for them against their enemies. For herein princes & magistrates are admonished and taught, first not to levy any war but that which is just, approved by God, and as it were summoned thereto by God's trumpet: secondly, so to behave themselves as in his presence & under his conduct: thirdly, not to trust to their own strength, neither to fear the strength of their enemies, but to repose themselves upon God, the captain and conductor of the war: so that albeit their enemies be more in number, yet they may be assured through God's assistance to overcome them. Thus will he give them grace either to prevent the tribulations of war, or else to undertake & lead happy & blessed wars, whereby overcoming their enemies, they may keep their subjects in peace & prosperity.  
59 We have already declared how far the duty of the magistrate doth extend, namely, so to employ his authority, that his subjects may live religiously in all godliness, and peaceably in tranquility. There yet remaineth the third point, namely, that they also lead their lives in all honesty. Now this honesty consisteth principally in two things: first, that among subjects there be found no pollution in fornication, lust & other villainies: secondly, that all drunkenness, gluttony, & such like excess & riot be suppressed, banished, and driven away. As concerning the first point, God in his word doth sufficiently testify, and by the examples of divers his vengeances, declare that he detesteth all fornication: and the magistrate is the servant of God, it is therefore his duty to conform his will to the will of his God▪ by making convenient decrees to restrain all whoredom & fornication, by abolishing all occasions, 
Exod 20.19 Levit. ●0. 11.13.15 etc.  & by punishing such as give themselves thereto. Neither is God satisfied with the simple prohibition of fornication, but he also addeth politic decrees, which he commandeth the magistrates to put in execution, for the punishing of such as shall transgress his laws & prohibitions aforesaid. 
Deut. 22.22.24, etc.  First therefore he commandeth them to put to death all such, male & female, as do abandon themselves to any unnatural carnal conjunction. Also all incestuous persons, that is, all that by carnal copulation join in any degree prohibited in his law: and all adulterers, men or women: & this taketh place in him that companieth with a woman unmarried or betrothed to another.  
60 This sin of adultery hath evermore been accounted so worthy of punishment, that we shall scarce find any people or nation in the world, that hath not from time to time exemplarily and notably punished the same, as before we have more at large declared. 
In the second book, c. 17. of Adultery and all fornication.  Prince's therefore and Christian magistrates that inflict no punishment for adultery, are unexcusable in the sight both of God and men. And they must think, that as such iniquity doth provoke God's wrath, not against the adulterers only, but also against the whole nation where it is tolerated: so by not punishing it, themselves do maintain the wrath of God, as a fire kindled to consume both them and their subjects. To whom by such slackness and connivence, they also give head to commit it without all fear. The Emperor justinian in a decree whereby he ordaineth death to bawds, that make sale of women or maidens for fornication, 
In the Novel Constitutions Rub. of Bawds Gen. 38.24.  doth add this, We believe that through this our care to maintain chastity, our common wealth will take great increase, and that God will grant us all prosperity. We read that the Patriarch juda, when he saw that his daughter in law Thamar, whom he had promised in marriage to his son Sella, had played the harlot, he condemned her to die, even to be burned. Wherein the Magistrates of our time are to note three points, that may induce them to do their duties. First, that albeit the persons be not yet married, but betrothed only, yet as is aforesaid, this adultery deserveth death. Secondly, that adultery was punished with death, namely, by fire, even before the law given by Moses. Thirdly, that no kindred or friendship should withhold the Magistrate from punishing adulterers: And hereof we have an instance in Zaleucus the Locryan Lawyer: 
Val. Max, ca 5 Aelian. l 1●  he having ordained that both the eyes of an adulterer should be pulled out: when his own son was taken with that fault, would needs have two eyes lost, and so caused one of his own and another of his said sons to be plucked forth.  
61 It is therefore a great reproach and slackness in Christians, so to mitigate the punishment of this sin, that they have showed themselves in manner never touched with the abomination of such iniquity. In the days of the Emperor justinian, adulterers were put only to some fine of money, which might in deed somewhat restrain the poor: but the rich thereby took occasion to commit it the more, as thinking themselves quit for a small sum of money. True it is that by virtue of some decrees of the said justinian, the women taken in adultery were thrust into some monastery. But what else was this, but formally to oppugn the saying of Saint Paul, who commandeth that the woman who cannot contain, should marry? In the Council of Tibur it was decreed, that if the woman that had committed adultery, 
Counsel of Tibu● holden the year 895. cap. 46. Counsel of Orleans cap. 1. Causaid constitui mus. 17. q. 4.  could retire and save herself in the Church, she should not be redelivered into the hands either of her husband or of the judge. The like was also decreed in the first Council at Orleans, where it was moreover ordained, that if her husband or the judge did redemaund her, she should be redelivered, but with an oath, that they should do her no hurt, upon pain of excommunication. And thus did the Clergy in those days draw unto them the notice and judgement of adultery, whether to purchase thereby the fines for their own profit, or for any more villainous or detestable purpose. But as by that means they were willing to save and preserve the bodies of the adultresses, so have they strained the souls, to the end to cast them headlong into everlasting death. 
The Counsel of Elibertin cap 18.  In deed in a Council holden in Spain, it was decreed that if a Bishop, a priest, or a Deacon, were taken in adultery, he should never again be received into the peace and reconcilement of the Church, no not in the hour of death. Also, that this rule should be in force against all other persons upon their second offence. And therefore saith Saint Cyprian, in his days some Bishops would not receive adulterers to the peace of the Church. But he was of opinion, to use some moderation, least sinners should fall into desperation, and that desperation should draw them on headlong into all wickedness. And therefore, saith he, 
The Council of Ancyra Cap. 20.  it were good they should try their repentance without limitation of time: which notwithstanding by one Council was appointed to be seven years.  
62 Thus may we see whereinto those men do fall, that will be wiser and show more mercy than God. But mortal man, notwithstanding whatsoever authority he pretendeth, must not alter the decrees of the living Lord. And the Lord hath commanded that adulterers should be punished with death. Neither is there in manner any nation in the world, but agreeth to this judgement of God, as we have before declared. If therefore we would obey God in punishing adultery with death, his wrath would be turned from us, and we should be freed from thousands of questions & difficulties that grow upon the sparing of their lives, and men standing in more fear of God, would not so soon abandon themselves thereto. In old time thieves were not by any law either of God or man punished with death, but adulterers were: but now contrariwise, thieves must die for it, and adulterers must escape in manner scotfree. Is not this a token that Christians are more fervently bend to the preservation of their goods, than of the chastity or honour of their wives? They allege the example of Christ, who dismissed the woman that was taken in adultery, with out condemnation. 
john 8.  But as Christ came not to execute the office of a judge, neither would usurp it: so when he had asked her whether the sentence of the judges had condemned her, and understood no: before he dismissed her, he sufficiently declared, that if sentence had been passed, he would not have hindered the execution. 
1. Cor. 10.8.  And therefore by the premises let all Christian Magistrates understand that it is their duty to punish such iniquity, and with all remember, that whatsoever slackness or negligence shall be found in them, shall not remain unpunished. And so let them in holiness resolve straightly to forbid this abomination of adultery, to stop the course of it, and to take away all allurements & enticements thereto: and that with such punishment, that all other may fear to commit the like iniquity. Let them also diligently see to other fornication, that it escape not unpunished, as remembering the vengeance that the Lord did take of the like, when for the same in one day he slew twenty and three thousand.  
63 Namely, let them not suffer among their subjects any stews, taverns, or other receptacles of adultery for hire, which serve as baits, allurements, and means to defile and destroy both bodies and souls for ever, also to provoke God's wrath against their subjects. 
Autenticalls in the title of Bawds.  Especially let them rigorously punish and banish out of their dominions all bawds and ruffians (the cursed instruments of satan, to allure and put forth women and maidens to fornication) who live upon so abominable iniquity. The Emperor justinian doth expressly command all bawds to be punished with death, as is aforesaid. Withal decreeing, that whatsoever hath been given to women or maidens for the prostituting of their bodies, they shall not be bound to restore.  

August. in his book of orderings.  64 But some to the contrary will allege a sentence of Saint Augustine, saying: Take away the stews, and ye shall replenish the whole town with fornication. But when he wrote that he was but a novice, and meanly instructed in religion: and therefore himself in another place confesseth, that in sin there is no toleration, that a man of two evils should choose the lesser. Neither must we (as Saint Paul saith) do evil that good may come of it: 
Rom. 3.8  or allow one mischief for the eschewing of another. But we must obey God, who forbiddeth us all wickedness, and remit the issue and success into his hands who cannot allow that the wisdom of the flesh should dispense with the offending God in one sort, for fear of offending him in another. Basil expounding these words, 
Psalm 1.  And hath not sit in the seat of the scornful, saith, that adultery never stayeth is one man, but infecteth the whole City. First one will come alone to the strumpet, than he will take a companion, and that companion another companion: whereby as fire once kindled, if the wind be high, doth sometimes inflame a whole city, so this wickedness once kindled, spreadeth all over. Ambrose proceedeth f●rther, for he expounding this sentence of Solomon, Who can carry fire in his bosom and not be burned? saith, 
Proverb. 6.  Who doth think that tolerating whores in a town, young men will not resort unto them? wherein we gather this sentence, which utterly repugneth the former of Augustine: Tolerate whores in a town, and ye replenish the whole town with whoredom: as God undoubtedly for the avoiding thereof did in old time command that there should not be any whore in Israel. And therefore we will conclude this argument with this saying of Tertullian, 
Deut. 23, 17.  That stews are abominable in the sight of God. Let the Popes therefore advise with themselves what answer they will make to God for this, 
Tertul. of the Soul.  that in Rome they do not only publicly tolerate their whores and bawds, but also that they take tribute of them, therein showing themselves likewise to be bawds, in that in am of punishing, expelling, and banishing of them, as plagues in a Christian common wealth, they participate with them in their cursed gain.  
65 As concerning the other point touching tippling and drunkenness. Seeing that God curseth all bibbers and drunkards by his prophet Esay: also that S. Paul protesteth that they shall not inherit the kingdom of God: the magistrates do sufficiently understand, 
Esay ●. 11.12 1. Cor. 6.10.  that they in duty, so much as in them lieth, are to stop the course of all such excess. The inconveniences of quarrels & strife thereof arising, & the troubles in household: as when the husband or the wife do come drunk home, the extreme misery whereinto many do bring their wives & children, in suffering them almost to starve for need, whilst themselves haunt taverns. The abuse & profaning of God's good creatures, with other inconveniences that daily arise of drunkenness, do cry for vengeance in the sight of God, & do call the magistrates, & set before them their duties, wherein they are bound to remedy the same. For with what conscience can they suffer such corruption among their subjects, when they may remedy it, by prohibiting, not lodging for strangers, but taverns from their inhabitants, or by punishing of tiplerrs, drunkards, and those taverners that maintain them in such excess and riot?  
66 Having before declared how Magistrates ought to employ themselves, to bring their subjects to lead a quiet and peaceable life, in all godliness and honesty, we are now to entreat them to believe & think that their authority shall take great increase and efficacy, when their greatness and power shall be accompanied with the excellency of virtue above their subjects, & when themselves shall be examples unto them, in all things beseeming the children and servants of God: wherein also they are to have such respect, that they admit not in themselves even that which may be somewhat tolerable among their subjects, so far are they from power to dispense with that in themselves which should not be permitted to men of meaner calling. And in deed we may in many notable examples note that God hath grievously punished in great personages those faults which in appearance seem small, 
Nomb. 20. 2. Sam. 24. Esay. 39  as that of Moses at the waters of strife, that of David when he numbered the people, that of Ezechias, when he showed his treasures to the Ambassadors of the king of Babylon, and so in others. In all which God doth teach us, that the authority of princes to dispense with themselves to work wickedness, is so small, that contrariwise, he will punish such transgressions in them, as many times he will bear with in their subjects. 
Deut. 17.  And this instruction doth he confirm, in that in old time he declared that the king that should be chosen over his people Israel, should have the book of the law, that he might read therein all the days of his life, and that he might rule himself according to the will of God, that he should not have many wives, yet was that tolerable among his subjects. The younger Scipio knew and put in practise his duty in this respect, for when he had by force taken the city of Carthage, 
Plut. in his Apoth. Plut. in his Lacon. Apoth. Plut. in his Apoth.  and some of his soldiers brought unto him a most beautiful maiden, Truly, said he, I could find in my heart to take her, were I not in office or a magistrate, but a private man. To this purpose did Agesilaus very wisely say, That the Prince must outgo his subjects, not in pleasure & lust, but in temperance and magnanimity. And thereupon said Cyrus, He is not worthy to govern, that is no better, neither more virtuous than they over whom he is to command.  
67 Reason likewise would, that princes and magistrates should give good examples to their subjects, leading the way to all virtuous & commendable actions that they require of them. As justine writeth of Lycurgus, 
justin. lib. 3.  that he set down no law for any thing whereof himself had not showed an example and practice in his own person. Plutarch saith, that Agesilaus would be the first doer of that thing that he commanded those to do, 
Plutarch in his Lacon. Apotheg.  over whom he bore dominion. And in deed, as a great branch cut from a tree bringeth down a number of small ones with it: and as when a great prince cometh forth of his palace, a multitude do follow him: even so do the subjects ordinarily follow the example of their prince and magistrate, whether good or bad. 
Quintilian in his fourth declamation.  As also what so ever the prince doth, it seemeth that he commandeth it: yea, the affection to please princes and to imitate their actions, is of more force than the laws and punishments ordained in the same. If the prince take a pleasure, whether in virtue or in vice, so will his subjects. Cicero very aptly saith, that the magistrates in matter of wickedness or vice, do not only conceive it, 
Tacitus. Annal. 3  but also do spread it, and as it were, water their subjects therewith, hurting more by their example, than by the sin itself. It is a common saying taken of Plato, Such as the prince or magistrate of a city is, such are his subjects. And this doth a poet note, saying: 
What ever the king in example doth leave, 
Seneca.   
His subjects thereto full fast will cleave.   
And in this sense saith one, Wilt thou have thy subjects good? 
Cic. his book of laws. 3.  be thou good. For the prince by well doing teacheth his subjects to do well. The same author saith, that the examples of princes do never rest where they first begin, 
Cic. in his Ep. to Claudian. Vellerus Paterculus. l. 2 Seneca of clemency.  but do break forth and scatter far and near. And in deed, as Seneca saith, The world noteth the words and deeds of princes and magistrates, neither can they lie hidden no more than the Sun beams. And therefore as he addeth: the magistrate is diligently to take heed to his reputation & fame, which is of great efficacy whether it be good or bad.  
68 Now let us come to examples: 
Zozom. Eccl. hist l. 8. c. 1  When the kings of juda professed either the fear of God, or the service of Idols, the people inclined accordingly either to good or to evil, to serve God according to his law, or to pollute themselves in the service of Idols. Zozomenes reporteth of the Emperors, Arcadius & Honorius, the sons of Theodosius, that they following the example of their father, made profession of the truth of the heavenly doctrine, and that their subjects regarding their example, were therewith so touched, that the heathen were easily converted to Christianity: the heretics returned to the catholic church: and that the Arrians and Eunomenians daily decreased, and many of them joined with those that followed the doctrine which their Emperors maintained. Agis, the last king of Lacedaemon, was in his youth addicted to his pleasures: but after he was called to the government, he utterly gave them over, and was so inclined to virtue, that by his so notable change he purged the town 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 ancient frugality and sobriety. Likewise the Emperor Vespasian suppressed many vices by good laws, but more by example of life, (which in deed is of greater efficacy, as the same author reporteth:) as contrariwise, when Ptolemy king of Egypt, 
justin, l. 30 Vellciu● Paterculus. l. 2  saith justine, was given to pleasure & wantonness, all his subjects presently imitated his manners. The same▪ also extendeth even into buildings, as we read that after the distinction of Carthage, the Romans gave themselves to pleasures, falling from virtue to vice, not by degrees, but as it were by a headlong downfall. And when Scipio Nasica, Metellus, and C●●eius Octaws, all principal Lords in Rome, began to build porches & gorgeous galleries, the magnificence of these public persons, saith the author, was immediately seconded by the excessive superfluity of the people.  
69 But as it is the duty of magistrates to seal their good & holy decrees with good and holy examples: so is it not enough that they begin only, unless they also constantly persever in their said duty: their estate is slippery, and as the trees that grow upon high places are most moved and beaten with winds, and consequently, in greatest danger of overthrow: so kings, princes, and other magistrates, being exalted above the people, are more mightily assaulted, whether by the devil, who knoweth the consequence and importance of the●● fall, whether by flatterers or evil counsellors for their particular profit whether by the notice of their greatness, together with the corruptions and vices common to others, which do many times incline them to excessive licentiousness. Solomon a man endued with many the graces of God, for a long time b●re himself so wisely and virtuously, that he achieved marvelous reputation: but afterward, especially toward his old age, having taken an incredible number of wives and concubines, 
1. King. 11.  even strangers, contrary to God's commandment, he grew into extreme outrage, & miserably diverted from the service of God, & gave himself to all kinds of superstition and idolatry. And hereof grew that great calamity, even the division of the realm in his successor Roboam, when the ten Tribes revolted, & were plunged in all Idolatry under Jeroboam & his successors, & many times were at war with the two other tribes, in whom only the kingdom of Solomon did remain. joas king of juda, 
2. Chron. 24  had a good and religious beginning in his government, which continued all the days of jehoida the high priest: but after his death, leaving the temple & service of God, he gave himself to Idolatry, & so drew his subjects thereto, that albeit God sent them prophets to reclaim them, yet would they give no ear: 
Aurelius. Victor in his life. Bab. Ignatius in his life.  whereupon the wrath of the Lord was kindled against juda and jerusalem. The Emperor Nero, during the first five years of his Empire, lived so virtuously, that Traian would usually say, that all princes were far behind the five first years of Nero, yet he afterward grew a monster in all lust & extreme cruelty. Likewise the Emperor Caligula was in the beginning a very good prince, but afterward very wicked, so that it is written of him, that he was in the beginning the best, & in the end the worst Emperor that ever lived.  
70 To the end therefore that having well begun, they may be the better instructed to persever in their duties: besides the prejuises we will also for a conclusion, add some admonitions, sentences, & notable advertisements, which it were good they should understand, meditate, & have in continual sight, to the end to put them in practice. First, let them know, that there is nothing more difficult than to reign and govern well. Whereupon also acknowledging the weight of their charge, they ought daily with Solomon to crave wisdom at the hands of God, 
1. King. 3.9.  to the end they may well and prosperously guide their subjects, together with all other virtues requisite, and perseverance in their duties: also, 
james 8.17  the blessing of the father of light, from whom come all good gifts, and who only is able to give success and happy issue to all their labours. Secondly, that they put in practise the commandment of God to josua, 
josu. 1.8.  saying: Let not this book of the law depart out of thy mouth, but meditate therein day and night, that thou mayst take heed to do all that is written in the same: for in so doing, let them be assured that they shall prosper, as the Lord addeth, saying: For then shalt thou make thy way prosperous, & then shalt thou have good success. And in that sense let them expect the performance of the same which God said to Samuel, 
1. Sam. 2.30.  I will honour those that honour me, & they that despise me shallbe set at nought  
71 Let them remember that two things are required in a prince or magistrate, namely, holiness in time of peace, and magnanimity in wars: & in both discretion: 
Aurel. Vict. in his life. Polybius.  whereof the Emperor Tra●an showed himself as a pattern, for he was endued with both these virtues: That two things maintain the commonwealth: Force and magnanimity against enemies, and concord among subjects: That the preservation of the Prince's estate consisteth, first in the integrity of religion. Secondly, in the love of the subjects: That they which are in office of magistrates, must, as saith great Cato, use soberly their power & authority, 
Plutarch in his Apoth. Plato in his comonwelth.  that they may still use it: That that com-wealth is happy, wherein every man obeyeth the prince, and the prince obeyeth the law: That the magistrate, as the same Cato saith, must not tarry for exhortation to govern justly, neither by exhortation be moved to bear himself unjustly: That it is a calling both steadfast and to be desired, 
Polib l. 6  when every one in private doth live in peace and holiness, and that justice and mercy do abide in public persons: That the prince must make his subjects to love him, and his enemies to fear him: and as well to remember that he is a man, 
Tacitus. Annal. 11 Pliny in his panegyrics. Curtius' l. 7.  as that he is established over men: That there is nothing so firm & strong, but is subject to inconvenience and danger, even by the feeble and weak. And to this purpose let them call to mind that great trees are long in growing, but cut down in an hour. Let them not forget that they bear the image of God in regard of their office, and are called Gods, to the end they should neither speak nor do any thing unworthy the majesty of God. 
Tacitus.  Let them beware of abating their authority, either by too much lenity, or the people's love by like severity. Let them not prefer the advise of young Counsellors before the judgement of the ancient, and to that purpose make use of the example of Roboam, 
2, Chro. 10  who by the contrary alienated the ten Tribes of Israel, and lost his dominion over them. Let them never pronounce sentence in wrath, neither undertake any thing in displeasure, but remember the saying of Saint james, Wrath in man fulfilleth not the justice of God. Let this saying of Saint Augustine be printed in their hearts: 
james 1, 20 Augustine in the 13. a-abuses of degrees. Degree 6.  Three things are requisite in a governor, Calling, fear of him, and love towards him, Calling is requisite, to the end he may bear himself in a good conscience cheerfully, yet if he be not both loved and feared, he cannot subsist in his calling. Let him therefore advise himself to procure love by benefits and affability: and ●eare, by punishing wrong done, not against himself, but against the law.  
72 Let him consider of the titles that julius Pollux, who was governor of the Emperor Comodus in his youth, attributeth to the prince, whom he calleth father of the people, gentle, loving, merciful, wise, just, courteous, courageous, despising money, not subject to passion, but commanding over himself, overcoming lust, using reason, quick of conceit, sober, religious, careful for his subjects, constant, no deceiver, adorned with authority, ready in his affairs, provided to do well, slow to revenge, affable, gracious in speech, open hearted, a lover of the virtuous, desirous of peace, valiant in war, an example of good manners to his subjects, a maker of good laws, and an observer of the same. Let him remember these words of Lewes the ninth, left by his last will to his eldest son and successor Philip, and are recorded in the chamber of accounts. Be devout in the service of God, be in heart pitiful, and charitable to the poor, and comfort them with thy good deeds, keep the good laws of thy realm, take no subsidies or relief of thy subjects, but upon urgent necessity, and for the profit of thy common wealth, upon just cause, and voluntarily.  
73 Let them continually look upon the table of Ptolemy Arsacides, which the Emperor Marcus Aurelius found at Thebes, an ancient town of Egypt, and was always laid at the kings beds head, when he was chosen, and by the said Marcus Aurelius at his death given as a singular treasure to his son Comodus. This Table was written in Greek Characters, and contained the protestations and sentences following: I never exalted the proud rich man, neither hated the poor man that was just: I never denied justice to the poor for his poverty, neither pardoned the wealthy for his riches: I never benefited or gave reward for affection, neither punished upon passion only: I never suffered evil to escape unpunished, neither goodness unrewarded: I never committed the execution of manifest justice to another, neither determined that which was difficult by myself alone: I never denied justice to him that asked it, neither mercy to him that deserved it: I never punished in anger, neither promised benefit in mirth: I was never careless in prosperity, neither faint hearted in adversity: I never did evil upon malice, neither committed villainy for covetise: I never opened my gate to the flatterer, neither gave ear to the backbiter: I always sought to be loved of the good, and feared of the wicked: lastly, I always favoured the poor that was able to do little, and God, who was able to do much, favoured me.  
74 To conclude, we will add these short & excellent sayings of Saint Augustine, 
Augustine of the degrees of abuse. Degree 9  wherein he representeth unto us the duties of princes and magistrates. The justice of the king, saith he, is, that he do not wrongfully oppress any man by his power, that he judge without acceptance of persons between man and man, that he be a defence to the stranger, the fatherless, and the widow, that he suppress theft, punish adultery, exalt not the wicked, maintain no quarrelers or lascivious persons, root out the perverse, permit no murderers or perjured persons to live, that he uphold the Church, feed the poor, establish just men in public offices, retain ancient, wise, and discreet counsellors, that in any wise he apply not himself to the superstitions of deviners, magicians, and pythonical spirits, that he defer his displeasure, and defend his Country from his enemies with magnanimity and justice, that he repose his whole confidence in God, that he be not puffed up in prosperity, and with patience bear adversity, that he maintain the Catholic faith, and suffer not any wickedness in his children, that he allot certain hours to prayer unto God, and eat not but in due season: for woe be to the earth, where the governors do arise early to eat. These things (saith Saint Augustine) do minister prosperity in this life, and do lead the king to a better dominion, even to the celestial and eternal kingdom. Seeing therefore that our Lord jesus Christ exhorteth us to amend our lives, let all magistrates, examining themselves by that which hath been before spoken concerning their duties, determine & advise themselves to amend such faults as may be in them, that they may employ themselves to govern their subjects more and more in virtue, wisdom, and holiness, to the glory of God and the benefit and salvation of themselves and their said subjects.   

Of the duty of Subjects to their Magistrates. Chap. 7.  
NOw let us proceed to the duty of subjects to their Magistrates. As in the fifth commandment of the Law, the word Father, signifieth all superiors that have charge, conduct, and government of others, and consequently all Magistrates: so the word Honour, includeth all duties and offices wherein the subjects are bound to the superior powers. And this doth Saint Peter confirm, 
1, Pet. 2.17  saying: Honour the king. Where this word Honour doth especially import love, reverence, subjection, obedience, assistance, & to conclude prayers and supplications for them. As touching the first point, that is, to love them, God commandeth it in his law: for the sum of the second Table thereof importeth, that we love our neighbour as ourselves. And if all men be our neighbours how much rather the Magistrates, who in the fiftth commandment are signified by the word Father, the rather to admonish us, that we ought to love them as our fathers: and in deed they be many times termed fathers of the people. Moreover, if the image of God that resteth upon all the children of Adam, doth bind us to love them, how much rather are we to love those, who besides the image common to all the rest of Adam's brood, have yet one particular and most excellent portion thereof, in that they are as it were Gods lieutenants to govern his people, and of the same do bear the title of God. I have said ye are Gods, and the children of the highest, saith the prophet David. 
Psalm 82.6  Again, God sitteth in the assembly of Gods, he judgeth in the midst of the Gods.  
2 This consideration bindeth us to love them, albeit they discharge not their duties to their subjects. For their fault taketh not away the Image or privilege of God. The king, saith Saint Augustine, beareth the image of God, and must therefore be honoured and loved. If not in respect of his person, yet for his calling and office: how much rather than should the people love their magistrates, when they show themselves to be the servants of God, for our good, and as their office requireth, to draw us to live a quiet and peaceable life in all godliness and honesty, and so to make us happy? For were it not a monstrous and unnatural matter, not to love those, by whose hands, care, wisdom, power, and authority God vouchsafeth to establish and preserve us in a blessed estate both of body and soul?  
3 This image and title of God, which they do bear, doth also admonish us to reverence and regard them both in heart and mind, in word and work. For surely he that despiseth them, despiseth God in them. And that is one cause why he forbiddeth backbiting of them, saying: Thou shalt not speak evil of the judge, neither shalt thou curse the prince of thy people. 
Exod. 22.28  And because many do presume to murmur and backbite them, as imagining that they shall never know of it, Solomon warneth us not to deceive ourselves in that point, saying: Curse not the king, no not in thy thought, for the fowls of heaven shall carry the voice. Besides, 
Preach. 10.20  albeit the same be kept secret from man, yet God that heareth it, will revenge the wrong done to his majesty. Saint Peter and Saint Jude do declare, 
2. Pet. 2.10. jude. 8.  that even in their time there were some that contemned the superior powers and dominions, proud persons, given over to their own sense, even such as did not abhor to reprove and control authority. And some there be in these our days that show themselves to have been their scholars, for they maintain that a faithful man, the child of God, cannot exercise the office of a magistrate, especially as concerning the use of the sword against transgressors: Do not such men tread this holy ordinance of God under foot, when they affirm that superior power beseemeth none but the wicked and unbelievers.  
4 Besides the love and reverence due unto Magistrates, we are also to yield unto them subjection and obedience, as Saint Paul admonisheth us, saying: Let every soul be subject to the higher powers, 
Rom. 13.1.  for there is no power but of God, and the powers that be, are ordained of God. Whereupon he also inferreth, and that justly, that whosoever resisteth the magistrate, resisteth the ordinance of God, and they that resist shall bring upon themselves judgement. The same Apostle writing to Titus, 
Titus 3.1.  saith, Put them in remembrance, that they be subject to principalities and powers, and that they obey their governors. And surely, sith God hath printed in the person of the Magistrate, the characters of his image and majesty, we have great reason to beware of offending him. And this we read of the people of Israel in the behalf of josua. That the Lord did magnify him in the sight of all Israel, and they feared him as they had done Moses, all the days of his life. 
josua 4.14.  This fear of offending the magistrate is grounded upon two reasons: first, upon the authority and power that God giveth him to punish such as are rebellious, as the Apostle saith: If thou dost evil, fear the magistrate, for he beareth not the sword for nought, 
Rom. 13. 4.  but is the minister of God to take vengeance on him that doth evil. Secondly, because albeit he were not armed with this power, yet we ought to fear God who commandeth us to be obedient to the Magistrate, and to be subject unto him. And this doth Saint Peter note, saying: Submit yourselves unto all manner ordinance of man, 
1. Pet. 2.3 Rom. 13. 5.  for the lords sake. As also Paul saith, Obey the magistrate for conscience sake. As if he said, that albeit we could escape the punishment of the magistrate, yet our conscience condemning us in the sight of God, should restrain us from offending those whom he hath appointed to be over us. It went hard with Abraham's servants to be circumcised, especially in that they were well strooken in years: yet did they obey him without reply or gainsaying. And not they only who were instructed in true religion▪ but also the inhabitants of Sichem, poor idolaters, in like obedience to their king, 
Gen. 17.23. Gen. 34.  suffered themselves also to be circumcised.  
5 Which is more, as Saint Peter admonisheth servants to be subject to their masters, albeit froward and peevish: So are subjects bound to obey their magistrate, albeit an infidel, a wicked man or an Idolater, as were they that bare rule in the days of Saint Paul and S. Peter, to whom nevertheless they commanded to yield obedience and subjection. For as Christian religion doth not subvert the order of policy: so the wickedness and impiety of the magistrate doth not deprive him of his right to command, neither doth it exempt the subjects from their duty to obey. And surely so long as in them remaineth the image and ordinance of God: even so long continueth the bond to yield obedience to them, not as to man, but as to God. And in this case we are to consider and diligently to note, that albeit every thing that happeneth, is by the providence of God: Yet doth the holy Scripture represent unto us this divine providence and conduct, as it were most expressly and usually in the vocation and establishment of Kings, Princes, and Magistrates, even heathen, Idolaters, tyrants, and such as are given to all wickedness & iniquity. What tyranny did Pharaoh exercise against the children of Israel? 
Exod. 9.16.  Yet God himself saith that he had exalted him into that estate. What a robber, a reavar and a tyrant was Nabuchadnezzer? Yet Daniel speaking unto him, 
Rom. 9.17.  saith, Thou king art a king of kings: For the God of heaven hath given thee a kingdom, power, strength and glory. 
Dan. 2.37.  How tyrannously and unjustly did Saul govern, as in that he commanded to slay all the priests and inhabitants of Nob, 
1. Sam. 21.  and so diversly persecuted David to the death? Yet had Samuel, by the express commandment of God, anointed him king over Israel. 
1 Sam, 10.1.  As good Princes therefore are given by the Lord in his mercy, to do good to their subjects: so doth he give wicked Princes to correct some, and to punish others: and thus the princes whether good or bad, (albeit of themselves not knowing so much) do service unto God: 
jerem. 35.9.  And in that sense doth the Lord call that great tyrant Nabuchadnezzer his servant: 
Ezech. 29.18.  He giveth him Egypt in recompense for his service making his army to serve against Tyrus: 
jeremy. 26.7.  He commandeth all nations to be subject unto him and to obey him: yea which is more: He commandeth the poor jews that were in his captivity, 
jeremy. 29.7.  to pray to God for the peace of his City, promising that in his peace they shall have prosperity. And therefore notwithstanding we hate their tyranny, yet ought we to love their parsons in respect of the image of God that they do bear, 
Prosper in his sentences out of S. August.  and also for their vocation which proceedeth of the will of the Lord. For saith Saint Augustine. It is one thing to hate that which they do: And an other to love that which they are.  
6 We are therefore to yield unto them subjection and obedience, without murmuring or strife against them. When the people of Israel asked a King, Samuel at God's commandment warned them how they should be entreated, 
1. Sam. 8.11.  saying: This shallbe the manner, that is to say, the ordinary and customable entreaty (for the word sometime signifieth custom) of the king that shall reign over you. He will take your sons and appoint them to his Chariots, and to be his horsemen, and some shall run before his chariot. He will also make them his captains over thousands, and captains over fifties, and to ear his ground, and to reap his harvest, and to make his instruments of war, and the things that serve for his chariots. He will also take your daughters and make them apothecary's, and cooks, and Bakers. He will take your fields, your vineyards, and your best olive trees, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give it to his eunuchs and to his servants. He will take your menservants, and your maid servants, etc. Hereto he addeth, that when they find themselves thus tirannized, they will cry out to the Lord, because of their King whom they have chosen, and the Lord will not hear them. Whereby he showeth, first that such as find themselves so oppressed, must have recourse to God by prayers. Secondly, that albeit God doth not deliver them, yet they must continue and with patience bear their estate, and not rebel or raise mutiny: much less therefore is it lawful for them to attempt against the life of the Prince, albeit a tyrant: and hereof we have a notable example in David, who notwithstanding he was anointed to reign after Saul, yet when Saul tyrannously pursued him, would not nevertheless attempt any thing against his person, but ever restrained others that would have slain him. Slay him not, said he to Abisay, 
1. Sam. 26.9.  for who can lay his hand on the Lords anointed, and be guiltless? then he addeth, As the Lord liveth, either the Lord shall smite him, or his day shall come to die, or he shall descend into battle and perish. The Lord forbidden that I should lay my hand upon the Lords anointed.  
7 Nevertheless, albeit God thus defendeth their right and authority, yet it is not meant that we should forsake him, or dispense with ourselves by obeying man to disobey him: for sith man hath no power, as jesus Christ saith, but what is given him from above: it is not meet that man should be obeyed, 
john 19.11.  when he commandeth any thing repugnant to the will of him, without whose authority he hath no power to command: 
1. Pet. 4.13.  Also, in as much as it is for the love of God (as S. Peter saith) that we must yield to be subject and obey them: this love of God bindeth us to refuse to obey them in any thing that they command contrary to the love that we own unto God, and this they ought themselves to acknowledge & confess, as the Apostles showed to the governors of the jews, 
Acts 4.19.  saying: Whether it be right in the sight of God, to obey you rather than God, judge ye. We must therefore as they did add, obey God rather than man: and this doth S. Augustin confirm saying: 
Aug. upon the word according to Mat. Scr. ●.  Every soul is subject to the superior powers, for there is no power but from God, and the powers that are, are ordained by God, and therefore he that resisteth the powers, resisteth God: but saith he, what if the power commandeth you that which God forbiddeth? truly then must you not obey the power, but in fearing the powers, consider the degrees of human things, if the tutor commandeth must thou not obey? but if the Proconsul commandeth the contrary, thou dost not contemn thy tutor, but thou obeyest a greater power: neither ought the lesser to be displeased. Again, if the Proconsul commandeth any thing, and the Emperor commandeth the contrary, thou must undoubtedly obey the Emperor: but what if the Emperor commandeth a thing and God commandeth the contrary? what will ye say then? Pay tribute, will the Emperor say obey me, & good reason: but not to serve Idols: Who forbiddeth thee? God, a greater power: bear with me therefore O Emperor, thou threatenest imprisonment, and God threateneth hell. hereupon must thy saith rest, that thou mayst quench the fiery darts of satan: Yea, but the Emperor pitcheth a snare for thee, what snare? he whetteth his razor, that is but to shave thee, not to cut of thy head. This doth S. Aug. writ: But not only they that upon obedience to the Magistrates commandement do participate in idolatry, but also they that abstain from the profession of true religion, because man doth prohibit it, are deceived, albeit they pretend absolution in the sight of God, who commandeth. 
Dan. 3.  And therefore as the three Hebrew Princes are to be commended because they did not obey King Nabuchadnezzer, who commanded them to bow to the golden image: so is the constancy of Daniel highly to be praised, in that contrary to the commandment of Darius, he prayed to God thrice a day, 
Dan. 6.  and here we are well to note, what he said to the king, that in disobeying him, justice was found in him in the sight of God, and to the King he had done no hurt.  
8 Moreover, Subjects are bound to assist the necessities of their Magistrates, both with bodies & goods. Concerning their bodies, the same doth appear in the watches that Burgesses do keep at the commandment of their superiors. Whereupon it also followeth, that in case of necessity they are at their magistrates authority and commandment, bound to take arms. Neither is this a bond of mercenary soldiers, that without necessity do voluntarily bind themselves: But it is a bond in nature, and consequently necessary. For as God armeth the magistrate with the sword for the preservation of his subjects against the violence of their enemies, and to enforce rebels to yield obedience to their lawful decrees: So when alone, or with his sergeant he is not able to perform this duty, he may and aught to command his subjects to help him to execute his office: and they are bound at his commandment to take arms & to employ themselves. Subjects do resemble a body guided by a head which is the magistrate: As therefore by natural affection the hands and other the members of the body, do stand bound to employ themselves for the safety of the body, but especially of the head against all violence and injury: So ought all subjects, to think upon this natural bond and affection, and in duty under the conduct of their head to preserve the body of the commonalty, but especially the person & authority of their Prince and Magistrate, against the violence and endeavours of their enemies. In this consideration, when Saul understood of the injury of Naas the Ammonite, who would not receive the inhabitants of Iabes in Gilead, to mercy, but upon condition that he might put out every man's right eye, he commanded the people to take arms: yea and proclaimed that he would punish every one that would not obey. 
1. Sam. 11.  Hereupon also did Deborah commend all those that with a voluntary mind came to help Barac. And contrariwise addeth, Curse ye Meros', saith the Angel of the Lord: Yea cursed be the inhabitants thereof, 
judges. 5.9  for they came not to help the Lord among the mighty. In this respect also were all the inhabitants of Iabes Gilead put to the edge of the sword, because none of them came to the field with the rest of Israel to fight against the tribe of Beniamine, in punishment of the infamous adultery committed by the inhabitants of Gibeah.  
9 As for the relief by goods due unto the magistrate: Is it not reason that he employing his time and labour in the public good, should receive some reward or recompense? Must he not also find means to reward many officers that attend upon the magistrate in their charge, 
judges. 21.  and to pay such as are in wages for the preservation and defence of his town or country? Is it not requisite that the subjects should defray the building and reparations of public places. In brief, that they should bear all other expenses and charges necessary for the maintenance and preservation of the estate? In this consideration as the magistrate is by God authorised to levy toules, taxes, tributes, and many other subsidies of the people, so are the subjects bound to furnish and pay them. And this doth S. Paul teach, saying to this effect. 
Rom. 13.6.  For this cause ye pay also tribute, for they are Gods ministers, applying themselves for the good of the people. And then he addeth, saying: Give to all men therefore their duty, tribute to whom tribute belongeth, custom to whom custom appertaineth. The same doth jesus Christ likewise command, where being asked whether it were lawful to pay tribute to Caesar, he answered, Give unto Caesar that is due unto Caesar, 
Mat. 22.21.  and to God that is due unto God, and this commandment did he confirm by his own example, in that he commanded Peter to pay tribute for him and himself. True it is, that being the son of God, he might have exempted himself, 
Mat. 17.27.  but he would show no evil or offensive example, as expressly he saith to S. Peter. The Children are free, nevertheless lest we should offend them, go to the Sea and cast in an angle, and take the first Fish that cometh up, and when thou hast opened his mouth, thou shalt find a piece of twenty pence, that take, 
Exod. 30.  and give it unto them for me and for thee. Behold, albeit it were a matter unworthy the children of Israel, to pay unto the Emperor in those days a heathen and tyrant, the tribute which before they paid to God for an homage and acknowledgement of his redemption, and for a testimony that God was their Lord, and they his subjects: yet in as much as they were subject to the Emperor, jesus Christ himself taking upon him the form of a servant, was content to pay tribute as other men. 
Luke 2.  We also find that joseph and Mary in discharge of their duty in this point, departed from Nazareth, and came to Bethleem to be enrouled. True it is that Kings and Princes ought nevertheless to be as moderate and stayed in these matters as their estates may bear, and remember this saying, that taxes and tributes are as the blood of the people, also in case they have no measure, but tyrannously do oppress their subjects herein, the States of the Country are to put up their complaints, in defence of the right and liberty of those whom God hath delivered into their charge, and so much as in them lieth, oppose themselves, as also in all other tyrannous oppressions of the people. But as for private persons, it is not lawful for them so much as to murmur or to allege that the taxes or tributes are excessive, either that the Magistrates do abuse them, but they must think that sometimes they complain wrongfully and without cause, in that they know not either the greatness of the Magistrates charges, neither wherein he imploreth that which is gathered of the people. Also that albeit there were some excess or abuse, yet that it is not properly for the people to take account thereof, but for God, who misliking with the oppression of his people, and the corruption of the Magistrate, can and will take vengeance of the same: and therefore let those likewise who under like pretence do privilege themselves to defraud the Magistrate of his right, think and consider what account they may give unto God, and to this purpose may we refer that which S. Paul saith of the subjection and obedience due to the superior powers: namely, that we must yield i●, not because of wrath and punishment only, but also for conscience sake: 
Rom. 13. 5.  thereby declaring, that albeit the fraud be not revealed to man and so punished, yet that God doth see and will punish it: also that our conscience knowing it, accuseth and condemneth us for it in the sight of God.  
10 Some there have been, neither are our days free from them, that have believed and upholden, that the faithful and children of God are called to such liberty, that they ought not to be subject to superior powers, neither to pay taxes, tributes, or other like charges. 
S. Augustine in his fourth exposition of the propose to the Rom. trop. 72.  But S. Augustine very fitly answereth such persons, saying that by this sentence of S. Paul. Let every soul be subject to the higher powers, we are admonished that no man by his conversion to Christianity is so called to liberty by the Lord, that therefore he should grow proud thereof, or think himself in the course of this life freed from his obedience due to the superior powers, to whom the Lord hath delivered the government in temporal affairs: for albeit we be called to this heavenly kingdom, wherein there shallbe no principalities or powers, yet so long as we traua●●e upon this way which leadeth us to the possession thereof, wherein all powers shallbe abolished, we must be ordered according to the conduct of humane affairs, and yield all obedience, not so much to man as to God who hath so commanded us. 
Mat. 21.21.  Likewise, where Christ saith, Give unto Caesar that is Caesar's, and to God that that belongeth to God: he doth sufficiently declare, that there is a good harmony & concurrence between the spiritual kingdom of God, and the po●●tiquegouernmēt of man, 
1. Pet. 2 13. Rom. 13. ●.  & that the one subverteth not the other, but each helpeth other to perform the will of God. For as the obedience yielded to the Magistrate is of no value in the sight of God, unless it proceed, as S. Peter saith, of our love toward God, or that as Saint Paul willeth, 
1. Tim. 2. 2.  it be conjoined with a good conscience: so in respect of man's infirmity the office of a Magistrate doth greatly conduce to this, that the Church be maintained in peace, justice and godliness, as the same Apostle doth teach, whereupon this rule is to be observed, that all faithful (for here we treat only of their duties) ought to yield all duty and obedience to all Magistrates, even to the unbelievers: (how much rather when they believe) in every thing that is not repugnant to the will and pleasure of almighty God, 
1. Pet. 2.13.  and the salvation of the soul? Did not the Apostle Saint Peter speak to the believing jews, when he commanded them to be subject to all ordinances of man even for God's sake: whether to the King as the superior, or to the governors as sent by him? 
Titus 3.1.  The holy Apostle S. Paul writeth to Tytus to exhort the congregation to be subject to principalities and powers, and in another place he speaketh more generally, saying? Let every soul be subject to the higher powers. 
Rom. 13● 1.  The Romish clergy exempteth themselves: but Saint Paul in saying Let every soul, exempteth none from this subjection, no, were he even an Apostle. And this doth our Saviour jesus Christ himself also most plainly declare, 
Mat. 17.27.  where he commandeth the Apostle Saint Peter (as is aforesaid) to pay tribute for them both: neither was that which he did any new matter, as the answer of Saint Peter to the Customer did declare, namely, that Christ did usually pay it. And therefore they that did rise in Germany in the year of our Lord God 1525. pretending to free themselves from taxes, tributes, and other subjection due to their superiors, were greatly deceived and seduced, for were they in wo●ser estate than were the believing bondmen, whom the Apostle Saint Paul commanded to be subject to their masters, and to yield unto them all obedience, serving them in fear and trembling, in simplicity of heart as unto Christ? even albeit as the Apostle Saint Peter saith, they were bitter unto them? 
Eph. 6.5.  And where the Apostle 〈…〉 this duty saying, Lest the name of God and the gospel's should be blasphemed: he doth very evidently and pla●●●lye declare, 
Col. 3.22.  t●●t they which teach this exemption from the subjection due v●●o the Magistrate, do teach men to give occasion to blaspheme and dishonour the name of God, and to speak evil of the Gospel, as if the pure word and sincere doctrine of jesus Christ did ●●buc●●e and overthrow all public order and civil government with disobedience: 
1. Pet. 2.18. 1, Tim. ●, 1.  and taught no other thing but the liberty of the flesh and vain lusts thereof.  

1. Tim. 2.1.  11 The fourth duty of subjects to the Magistrates, is the same which S. Paul teacheth, when he saith: I exhort therefore that first of all, supplications, prayers, intercessions and giving of thanks be made for all men, for Kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. This end and purpose of their charge, doth already teach us how far we are bound to this duty, to pray unto God for them: For sith from them we cannot expect this sovereign felicity, namely, to live in peace, in honesty and piety, unless they also be guided or strengthened by the spirit of God in their charge: our desire and necessity to enjoy it, do sufficiently admonish us fervently to pray unto God for them. And whereas Kings were in those days idolaters, he addeth this farther reason: that God desiring the salvation of all men, that is to say, men of all callings, and that they should be brought to the knowledge of the truth, we might by our prayers obtain that the idolatrous and perverse Magistrates might be converted and saved, as well in respect of themselves, as for the happy conduct and government of their subjects.  
12 Now if we be bound to pray for idolatrous and perverse Magistrates, how much rather for those whom God hath already in mercy vouchsafed to illuminate or adopt for his children, and to constitute to be protectors and nurses in his Church? 
Pro. 11.14.  Both reason and experience do show what a benefit it is to have such. 
judg. 2.19. & 8.33. 1. Sam. 7, 13,  Where the Governor is unwise, saith Solomon, the people are scattered. And it is with them as with a ship that wanteth a Pilot or guide. We read, that when the judge or governor of Israel was dead, the people returned to their wickedness. And it is noted in this history, that all the time of Samuel the hand of God was heavy against the Philistines, and it is truly a great favour and grace of God, when he giveth us good Magistrates: as Hyran King of tire said unto Solomon: 
2. Chro. 2, 11. job. 34.30. Esay. 3.3.  Because God loved his people, he made thee to reign over them: and contrariwise, he maketh an hypocrite, saith job, to reign for the sins of the people. And in the same sense doth God threaten to send children to be Princes, and effeminate persons to bear dominion. Sith than it is so great a benefit of God to have good, holy, and virtuous Magistrates, is it not our parts fervently and continually to pray to God still to send us such, to preserve them, to guide them by his holy spirit, and to bless their counsels and labours to his glory, and to the good and salvation of his people?  
13 It also hath been the continual custom of all Christian Churches to make public supplications for Kings, Princes, and Magistrates: and thereof we have a formulary written by that good Father and Doctor Tertullian. And the reformed Churches of our days do also recommend and ordinarily use the same duty: for in truth there is no service that the Magistrates ought more to desire and require of their subjects, then that they should pray for them. And in this respect David a King after Gods own heart, and endued with such excellent graces, knowing nevertheless how highly he stood in necessity of the prayers of his people, framed them that excellent prayer for their prosperity, which we do read of in the twentieth Psalm. Eusebius reporteth that the Emperor Constantius, 
Euseb. in the life of Const. lib. 1. & lib. 4. Euseb. in his Ec. hist. lib. 10 and cap. 8. & lib. 1. of the life of Const.  the Father of great Constantine, protected his house by the prayers of such as feared God. Also that his Son Constantine the great imitated his piety: For knowing as the said Eusebius writeth, that the prayers of good men & those that feared God did greatly conduce to his preservation, he instantly required them to pray for him, and commanded the Bishops by name to employ themselves in this duty, and contrariwise he reproved the Emperor Licinius for banishing the Christians out of his Court, alleging this reason, that he deprived himself of the fruit of their prayers.  
14  the fruit of prayer for the Magistrate is such, how unthankful are those subjects that will not fervently employ themselves therein: especially considering the good and prosperity that themselves are to reap thereof? we may truly say, that the usual negligence of the people in employing themselves in this duty, doth many times procure God to give us Kings and Magistrates in his wrath, to chastise our ingratitude and slackness in matter of such importance. That we may therefore amend our lives according to the exhortation of jesus Christ, let us diligently employ ourselves in this so profitable & necessary a duty, whereby we may always have good, holy, and virtuous Magistrates, that under their conduct and government we may live happily, and bear to them all love and reverence: yielding unto them voluntarily all subjection and obedience, and employing our bodies and goods in their service and assistance, with assurance that in so doing, and in praying unto God for them as is aforesaid, the Lord will bless them, and us with them, and by them.   

Of the duty of the Pastor and Minister of God's word, to his congregation. Chap. 8.  
IT now remaineth that we speak of the duties of the Pastors and Ministers of God's word to their Congregations, and of their congregations unto them, As concerning the Pastor's duty, the same may be referred to the principal end of their vocation, together with whatsoever is requisite thereunto. This end is the salvation of the souls, redeemed with the blood of jesus Christ, as the Apostle writing to Timothy doth note, saying: Take heed unto thyself and unto learning, 
1. Tim. 4.16.  continue therein, for in doing thus thou shalt save both thyself and them that hear thee. This is their principal end, even to save souls: and indeed S. Paul apply to his Ministry this sentence of Esay, spoken in the person of the Lord: I have ordained thee to be a light to the Gentiles, 
Esay. 49.62. Acts 13.47. 1. Cor. 3.1. Acts 13.26, Rom. 1.16. 2. Cor, 5.18.  that thou mayst be a salvation to all the ends of the earth. True it is that God only is the Saviour, also that he can save without the ministry of men, but it pleaseth him so to use their service, that S. Paul therefore calleth the Ministers of the word coadjutors and workmen with God: therefore the doctrine that they preach is termed the word of salvation, and the power of God to save all that believe: likewise where the holy ministry is called the ministry and word of reconciliation with God, the same is only to teach us, that where we be by nature the children of wrath, and consequently in death: the end of the holy ministry is to withdraw & save us, by reconciling us to God, and making us acceptable to him in his well-beloved son.  
2 Hereto must we also refer the saying of S. Paul, that jesus Christ gave some to be Apostles, 
Eph. 4.11.  some to be Prophets, some Evangelists, some Pastors and teachers, for the gathering together of the Saints, for the work of the ministry, and for the edification of the body of Christ. For sin, by separating us from God, did engender this cursed dissipation, wherein every one being a pray unto Satan, runneth and casteth himself headlong into death and everlasting destruction. But the end of the ministry tendeth to assemble from this dissipation the elect in jesus Christ, to make them partakers of that salvation that is in him. And this doth the other similitude of the building of the body of Christ confirm: for as they which are separate from Christ our life, are in death: so the means to revive and save them resteth in this, that we be built and engrafted into the body of Christ, that we may be saved in him, and thereupon doth S. Luke say that by the preaching of the Apostles God did daily add to his Church such as should be saved: In this sense also are Ministers called Fathers, 
Acts 2.42.  engendering children to God, because he vouchsafeth so to use their ministry, 
1. Cor. 4.15.  that they who by nature are the children of the devil, do become the children of God, and heirs of everlasting salvation. The principal end therefore of the holy ministry is to withdraw men from death and destruction, 
Cipri. in his Ser. of fall.  and to make them partakers of salvation and life everlasting. And therefore as S. Cyprian saith, The shepherd can receive no greater hurt, then in the hurt of his flock: and this doth S. Paul sufficiently show in his own person, saying: I fear least when I come, 
2. Cor. 12.20.  I shall not find you such as I would, and lest my God abase me among you, and I shall bewail many of them which have sinned already, and have not repent of the uncleanness, and fornication, and wantonness which they have committed.  
3 And indeed as they which shallbe saved by their ministry, shallbe, as S. Paul calleth them, their crown, 
Phil. 4.1.  glory & joy in the day of the Lord, & they that shall win most to righteousness shall shine as the Stars for ever: so contrariwise, 
Dan. 13. 3.  the blood of such as shall perish through their own negligence shall be required at their hands, as the Lord doth protest by the Prophet Ezechiell, saying: Son of man, I have established thee to be a scout over the house of Israel, thou shalt give ear to the word of my mouth, 
Ezech. 3.17.  and shalt warn them from me. When I shall say to the wicked, thou shalt surely die, and thou givest not him warning, neither dost admonish him to depart from his wicked way, that he may live: the same wicked man shall die in his iniquity, but his blood will I require at thy hands. 
Heb. 13.17. Prosper of Contemplative life. li. 1.  God also establisheth Pastors over his flock, as the Apostle saith, upon condition to be accountable unto him for them in the day of judgement. If he, saith a good old father, to whom the dispensation of the word is committed, be afraid or ashamed to reprove offenders, albeit for himself he lead a holy life, yet shall he perish through his silence. And so what shall it avail him not to be punished for his own sin, when he shall be punished f r the sins of others.  
4 Now, to satisfy this end of the salvation of men by the ministry, the first & principal duty consisteth in preaching the word of God, 
Rom. 1.16.  which S. Paul therefore calleth the power of God to salvation to all that believe, and this is it that he teacheth in the sentence before alleged, saying: Take heed unto thyself and unto learning, for in doing thus thou shalt save both thyself and those that hear thee. The same may we also note in the other sentence, 
1. Tim. 4. 16.  where the Lord saith, I have ordained thee a light to the Gentiles, that thou mayst be a salvation to the ends of the earth. 
Acts 13.47.  And truly how are the ministers the light of men to save them, but by preaching Christ: also if it be so that we be saved by faith, & that faith cometh by hearing the word of God: likewise that we cannot hear without a preacher: It followeth the duty of the minister is to preach, & so to save. 
Rom. 10. Marc. 16.15.  In this sense doth Christ command his Apostles to go & preach throughout the world: adding this, that he that believeth & shallbe baptized, shallbe saved: for this cause doth S. Peter command them to feed the flock of Christ committed unto them. 
1. Pet. 5.2.  And S. Paul so earnestly commendeth this duty to Timothy, and in his person to all Ministers. 
2. Tim. 4.2.  Preach the word, saith he, be instant in season and out of season, improve, rebuke, exhort with all long suffering and doctrine, yea, he adjureth him in the name of God and of our Lord jesus Christ, who shall judge both the quick and the dead in his apparition and kingdom, 
2. Tim. 4.1.  to employ himself in this duty: whereby he declareth that they cannot neglect this duty, but they must hainouslye offend God, and feel the vengeance of the sovereign Shepherd of the sheep, when he shall appear in judgement, 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 work. But all titles and professions be known by the works proper unto them, as he is known to be a tailor that cutteth out and soweth garments, he a shoemaker that maketh shoes, he a physician that employeth himself in curing of sicknesses, and so of others. And so likewise is a Bishop, a Pastor, and a Minister known, in that he preacheth and teacheth the word of God.  
5 Howbeit, as the Physician who ordaineth a potion, which in lieu of health procureth death, is not a Physician, but a murderer: so is it with the Pastors that do preach lies in stead of truth, and the inventions and traditions of men in stead of God's word: and therefore did jesus Christ enjoin his Apostles to teach men to observe all that he had commanded them, 
Mal. 28.20.  and the same doth jeremy note, 
jer. 1.6,  saying: The Lord stretched forth his hand and touched my lips and said unto me, Behold I have put my words in thy mouth. The same doth the Lord also teach to Ezechiel, saying: Son of man, I have made thee a watchman over the house of Israel: 
Ezech. 3.17. and 33.7.  Thou shalt hearken to the word of my mouth, and shalt warn them from me. This duty is very plainly and expressly by the Lord commended unto all Prophets and Ministers, in that speaking to Moses, he saith: 
Deut. 18.18.  I will raise them up a Prophet like unto thee from among their brethren, and I will put my words into his mouth, and he shall say unto them all that I shall command him. 
1. Cor. 11.23.  It is therefore their duty to propound nothing to the Church either in doctrine, or for the service of God, but what they have received from the Lord, according to the rule that S. Saul prescribeth to himself & protesteth, 
jere. 3.15.  saying: What I have received from the Lord I do deliver to you, 
Mark 7.9.  and hereto must we refer that favourable promise that God made to his people, saying: I will give you shepherds after mine own heart, that shall feed you in knowledge and understanding: 
Ezech. 22.28  and indeed the only word of God is the knowledge and understanding of man, and therefore Christ condemneth the Scribes and Pharisees, who in steed of God's commandments taught the traditions of men: as also by Ezechiel he reproveth such false Doctors, saying: Her Prophets have daubed them with untempered mortar, seeing vanities and divining lies unto them, saying, thus saith the Lord God, when the Lord had not spoken.  
6 As they are therefore to reject the doctrine of men, and to teach the pure word of God, so must they behave themselves therein in all reverence and piety, as if God spoke by them, without mixing any profane matters: 
1. Pet. 4.11.  and applying every thing to his right end, that is to edify: and the same doth S. Peter note, saying: If any man speak, let him speak according to the word of God.  
7 Moreover the minister being such a one as S: Paul requireth, namely, fit to teach, must so preach, that cutting out directly and skilfully the bread of God's word, 
1. Tim. 3.2.  as the householder cutteth out bread to his children, the Church may therewith be nourished and edified. In correspondence whereof, it is his duty not only to teach, but also to comfort the afflicted hearts, to exhort such as are slack, to strengthen such as are weak and faint, and to help up those that are fallen: yea, he must accommodate himself to the weakness of his auditory, and after the example of the Apostle, 
Gregory  minister milk to such as are not capable of stronger meat: also as saith a good father, beware of teaching high mysteries to young hearers, least preaching without fruit, he minister occasion to think that he preacheth rather for ostentation of his knowledge, then to seek the edification of the Church: and therefore it is also the ministers duty to insist especially upon arguments and matters necessary and profitable to the Church, even as the miners, who when they find a vain of gold or silver, will not willingly leave it, but continue and follow it to an end.  
8 Moreover, as all scripture is given by inspiration from God, and is profitable to teach, to improve, to correct, and to instruct to righteousness: 
2. Tim. 3.16.  so ought the Pastors to be instructed and strengthened, that they may be able not only to teach, but also as S. Paul saith, 
Tit. 1.9,  to convince those that withstand the same doctrine, and to reduce such as are gone astray, into the way of salvation. For as the office of the Physician consisteth in 2. points: first, to prescribe things meet for the health, and to prevent diseases: and secondly, to cure such as fall into any sickness: so it is the office of the Pastor in such sort to accommodate his doctrine, that it may serve to prevent the snares & stumbling blocks of sin, also to reprove, redress, and comfort such as are fallen: and as the curing of the plague requireth more forcible and violent medicines, than the preventing thereof: also as it is necessary to have more help to pull a man out of the water when he is fallen in, then to hold him from falling in: even so must the Pastor use more sharp and vehement admonitions in the raising up of such as are fallen into sin, then in preventing the fall: neither is he to employ himself in his function slightly, and as it were for a fashion, but as S. Paul protesteth of himself, where he saith: Remember that in three years space, 
Acts 20.31.  night and day, I never ceased to warn every one with tears: so must he be careful, diligent, and constant to teach and admoinsh.  
9 And albeit many times the Pastor do perceive no great fruit of his labours, yet must he not faint. Physicians, albeit when they have tried many receipts for recovery of a sick person, they perceive no amendment, yet do they not desist from visiting him, and continuing the employment of their art, so long as there is any hope of life: the like custom are the Pastors to use for the soul, as the Physician doth for the body, and still to persevere in due admonitions, exhortations, and consolations, in hope that finally God will bless their constancy in this duty. When a man taketh upon him to fallen a great Oak, with 40. or 30. of the first blows, it may seem that he loseth his labour, because the tree will not stir, but stand stiffly without stooping: yet in continuance it cometh at length down, and so showeth the effect of the first blows conjoined with the last. jesus Christ, as Chrisostome very aplty noteth, 
Chrisost. upon john.  chose Fishermen to be his Apostles, for as Fishermen do often cast their nets into the Sea and take nothing, yet are not discouraged, but cast so long until they light upon some fish: so are the fishers of men patiently and constantly to proceed in their duties, in hope that it will be with them as it was with S. Peter, who, when he had taken nothing all the night, 
john, 21.  yet notwithstanding so much labour lost, did again cast forth his nets at the commandment of jesus Christ, and took a great multitude of fishes.  
10 And albeit the incredulity and obstinacy of man should make their constancy and labour utterly unprofitable in their behalves, yet should they not lose their labours with God, for first as S. Paul protesteth of himself, they are free from the blood of those that perish: as God also said to Ezechiel. 
Acts 20.26. Ezech. 33.9.  When thou shalt admonish the unbeliever to turn from his ways, if he return not from his ways, he shall die in his iniquity, but thou hast delivered thy soul. Besides, our zeal and obedience in this respect is a sacrifice of sweet savour before God, as S, Paul also saith, that they which preach the Gospel are a sweet savour in Christ, even in those that perish: 
2. Cor. 2.15.  because thereby they are made the more in excusable in the judgement of God. 
Esay 49.4.  And therefore albeit we think that we have laboured for nothing, and wasted our strength in vain and for nothing, as Esay saith, yet let us be content with this, that as he addeth, our judgement is with the Lord, and our work in the sight of God. The husbandmen when they are disappointed of their expected harvest, have not any to recompense their loss but all is gone, both seed and labour: but notwithstanding the labour of the Minister doth not profit with men, in respect of their incredulity, yet hath he his reward in heaven. And indeed as the false Prophet, that having endeavoured to seduce and divert the faithful from the truth, but through their constancy cannot compass his purpose, is notwithstanding worthy to be punished: so the true Pastors when they have constantly employed themselves to reduce those that be strayed, into the way of salvation, albeit in respect of this constancy they cannot profit, yet are they worthy their hire & recompense in the sight of God. As therefore the springs do not cease from giving forth their waters, or the rivers their streams, albeit no man come to take up any, or to sail upon them: so must not the Minister cease from preaching, admonishing and reproving, albeit in manner no man make profit of his doctrine and admonitions.  
11 Moreover, albeit many times it fall out that the Pastors by preaching, admonishing, reproving, and threatening with God's judgements, do incur the displeasure of some, yet must they not therefore faint, but remember what God commandeth to Esay, saying: Cry out with open throat, spare not, lift up thy voice as a trumpet, signify to my people their offences, 
Esay 58.1.  and to the house of jacob their sins. As also they are to this purpose to mark what the Lord said to the Prophet jeremy: Gird up thy loins and arise, that thou mayest tell them all the things that I command thee, fear them not, lest peradventure I tread thee down in their sight. 
jere. 1.17.  It is very dangerous saith Hierome, to desist from preaching the word of God for any of these three things, for fear, sloth, or slatterye: yet do we not say that they must cry out like mad men, and seek glory in bold reprehensions. When the Apostles said unto jesus Christ, 
Luke 9.54.  Lord wilt thou that we command that fire come down from heaven and consume these Samaritans, that deny thee l●dging as Elias did, he answered, 
2. King. 10. 12  ye wots not of what spirit ye are: even so there are some that think to imitate the Prophets, in bitter and sharp reprehensions, but they are not led by the like spirit: For they do it either to purchase a reputation of zeal, and to be thought such as will spare none, 
2. Tim. 1.7.  or for some other perverse passion. God saith S. Paul, hath not given to us the spirit of fear, but of power, of love, and of a sound mind: thereby showing, that Pastors truly must not fear the appearance of persons to dissemble their sins and offences, but must be strengthened by the spirit of Christ, to discover and open their wounds that they may be healed: But to this power and boldness let them join on the one side, discretion and soundness of mind, whereby to be able to yield a reason of their power and boldness: and on the other side such love and charity, that their reprehensions and threatenings may proceed from a heart not provoked, bitter, or flowing with revenge: but as having compassion on such as do amiss, and seeking by love to reclaim and reduce them into the way of salvation. Being thus disposed, let them sound forth God's judgements, 
Esay. 50.7.  with all holy boldness, saying with Esaye, The Lord God is my helper, and therefore I shall not be confounded: for I have hardened my countenance as a stone, and I know that I shall not be confounded: yea, let them remember the protestation of Micheas, saying: 
Mich. 3.8.  I am full of power by the spirit of the Lord, and of judgement, and of strength to declare unto jacob his transgressions, and to Israel his sin.  
12 This holy constancy must remain in the servants of God, to the end that in the defence of the truth against such as would oppress it, they may overcome all slanders and reproaches wherewith the Devil seeketh to quail their hearts or otherwise to hinder the truth of their faith and zeal. Thus when the Apostles had told jesus Christ that the Scribes & Pharisees were offended, and murmured because he said: 
Mat. 15.12.  It is not that which entereth at the mouth that defileth the man, he proceeded and showed them, that they must not for that desist from teaching and defending the truth and pureness of doctrine. So S. Paul declareth, that when Peter came to Antioch, 
Gal. 2.11.  he resisted him to his face, for he deserved to be reproved in that by his example he induced the Gentiles to play the jews. And by his writings we may perceive how earnestly he opposed himself against those false Apostles that sought to mix the necessity of the ceremonies of the law with the doctrine of the Gospel. 
Theodo. Eccl. hist l. 2. c. 16 & 17.  Wonderful also was the constancy of Athanasius Bishop of Alexandria, in defending the Godhead of Christ against the Arrians, whose furious persecution and most impudent slanders he overcame, and was therefore justly termed, The bulwark of the truth. Him did Liberius Bishop of Rome most virtuously second in this constancy: for being most sharply urged both by the reproaches and threatenings both of the Emperor Constantius, of Eusebius the Eunuch, and of Epicterus the Bishop, to subscribe to the condemnation of Athanasius: after many courageous answers to the instances of the Emperor, he chose rather to be banished, than not to defend the just cause of Athanasius. And this his constancy (thus much by the way) did the Roman women follow, who when they had procured the Emperor to call him home again, understanding that he should be joined in the ministry with Felix, who had been advanced to his place, did with one consent cry out, One God, one Christ, one Bishop: and thereupon Felix withdrew himself from Rome.  
13 Basil the great, whom Theodoret termeth, 
Theod. Eccle. hist. l. 4. c. 19  The light of the world, showed the like virtue. For when the Emperor Valens, an Arrian, had expelled the faithful pastors out of all the Churches, and was come to Caesarea in Cappadocia, where Basil was Bishop, the governor of the town sent for him, and having honourably received him, he spoke lovingly unto him, and exhorted him to frame himself to the time, and not to bring so many Churches into danger for some small difference in doctrine, promising him in the emperors name, all friendship, and great benefits. But he stoutly answered, that such persuasions were fit for young men that took pleasure in such things, but that such as are brought up in holy learning, cannot endure that one title of the truth should be endangered: yea, that they use not to refuse any kind of death in defence of the truth. And hereupon did Denis Bishop of Alexandria justly condemn both the deed of Novatus, who joined with those that denied that there was any place for repentance or salvation for sinners, and his excuse, when he alleged that he was enforced and compelled thereto. And to this purpose is the Epistle that he wrote unto him very notable. Denis wisheth health to his brother Novatus, If thou wert, as thou sayest, 
Eusc. Ecc. hist. l. 6. c. 45  forced against thy will, thou mayst now show it, in returning with thy will. It had been better to have endured all things, rather than to have brought a schism into the church. Martyrdom for preserving the Church from division, is no less glorious than the same that is suffered for not communicating in Idolatry: yea, in my opinion, it is worthy greater glory, because it is a greater matter to suffer for the preservation of the universal Church, than for the saving of one soul. Now therefore, if thou persuadest the brethren, and even compelest them to reunite themselves with the Church, that notable action will be accounted greater than the former fault: yea, as the fault shall not be imputed, so the duty and power to reduce them to concord shall be commended. Yet if it shall happen that they rest so obstinate, that thou canst not induce or persuade them, at the least have a care to save thy own soul, by retiring from them.  
14 It is another case, when the question concerneth things indifferent in God's Church. For therein we must much relent, and rather accommodate ourselves than trouble the Churches, or bring in any schism. 
Euseb. Eccle. hist. l. 5. c. 26.  And therefore when Victor Bishop of Rome had excommunicated all the Churches in Asia, because they celebrated the feast of Easter upon the fourteenth day of the Moon, contrary to the custom used in the Latin churches, where it was holden, as it yet is, upon the day of the resurrection. Irenaeus Bishop of Lions (albeit himself also allowed the celebration upon the day of the resurrection) did justly reprove him, and wrote to him a notable Epistle, wherein he alleged the example of his predecessor Anicetus, and of Polycarpus, S. john's disciple, who when he came to Rome, and could not by Anicetus be induced to alter the custom received from Saint john in the Churches of Asia: neither could induce Anicetus to receive his custom, they notwithstanding remained united, and sealed their agreement with the holy communion.  
15 If the pastor for the faithful discharge of his duty in defence of the truth be wronged or slandered, even of some of his own flock, the rather must he bear it, & seek to cure & reduce them to amendment of life. And in deed, albeit a sick body, troubled in mind, should spit in the physicians face, yet would he not be so displeased, as to forsake and give him over for it: Likewise albeit the nipples of a woman's breast should be so sore, that she could not suffer her child without great pain to take them, yet would she endure all to suckle her child: even so must pastors deal with their flocks, and have patience, as S. Paul requireth them. For he exhorteth Timothy to preach the word, to reprove, 
2. Tim. 2.24 2. Tim. 4.2 2. Cor. 6.4  & to chide with all patience. And in another place he saith, In all things let us approve ourselves as the ministers of Christ, in much patience.  
16 Again, when the Physician hath prescribed some potion or other receipt for the cure of the sick man, returning the next day, he inquireth of the operation thereof, and feeleth his pulses, that he may learn his disposition, and thereafter order himself: so it is not enough that the pastor preach, reprove, exhort, and comfort the Church, but he must also seek to understand how every member thereof is disposed, and what his preaching hath wrought in them. In this sense are they termed Bishops, which is as much to say, as overseers or watchmen, to have their eyes upon those whom the Lord hath committed to their charge. And this is it that God noteth, saying to Ezechiel, I have made thee a watchman over the house of Israel. 
Ezech. 3.14 Heb. 13.17 Acts 20.  Hereby are they warned to watch over the flock which the Lord hath committed unto them: as the Apostle saith, that they watch over the souls, as men that are to give account unto God. As also Saint Paul saith, Look to yourselves, and to the whole flock that the Lord committed to you.  
17 In this consideration, they ought after the example of jesus Christ, to know their sheep, 
joh. 10.14 & 27  & chief to mark whether they hear their voice in diligent frequenting of their sermons, and communicating in the holy supper of the Lord. For as at a feast, when one that sitteth at the table eateth nothing, we use to demand whether he be well or no: so if any of those that are committed to the pastors charge, do not eat of the spiritual food unto him offered, it is to be feared lest he be crazed, or not well at his ease, and therefore without delay, the pastor is to hearken out the cause, and diligently to see to his cure, and to procure him an appetite. Secondly, as jesus Christ requireth that his sheep should not only hear his voice, but also follow him: so is it the pastors duty to learn, whether his auditors do follow the doctrine preached unto them: and to that end he is to visit his sheep, 
joh 10.27  to see whether they be instructed in the knowledge of the principal points of doctrine required to salvation, whether they persevere in the truth, whether they profit in pureness of life and holy conversation: yea, and to that effect he is to take example in the care and diligence of some parents towards their children that go to school, whom they cause to say their lessons, or look upon their writing, and by such examination try and see whether they profit or no: But finding them to be negligent and faulty, they reprove, admonish, and exhort them to their duty. For so must the good and faithful pastors deal with their sheep: following the example of Saint Paul, who visited the churches, and thereby inquired of their estate. As also he wrote to the Thessalonians, saying: Ye are witnesses, and God also, how holily and justly, and unblamably we behaved ourselves among you that believe. As you know how that we exhorted you, 
Acts 15 36 1, Thes, 2, 10  and comforted, and besought every one of you, as a father his children, that ye would walk worthy of God, who hath called you to his kingdom and glory. And this doth he also protest to the Elders of the Church of Ephesus, saying: I have kept from you nothing that was profitable, 
Acts 20, 20  but have taught you openly and throughout your houses, witnessing the repentance towards God, and faith in our Lord jesus Christ. Hereto also should we be moved by the threatenings of the Lord against the pastors of Israel, where he saith▪ 
jere, 23.2  Because ye have not visited my sheep, behold I will visit upon you the maliciousness of your actions. And as a good shepherd seeketh his lost sheep, a surgeon bindeth up the wounds, a physician trieth all medicines for the cure of the sick, and a father seeketh all means to reclaim his unthrifty son into the right way: even so are the ministers of the word bound to all these & the like duties toward the members of their Church And in case they be negligent herein, they shall surely feel the just reproof & vengeance of God, as we read of the pastors of Israel, to whom by the Prophet Ezechiel he objecteth, saying: The weak have ye not strengthened, the sick have ye not healed, neither have ye bound up the broken, nor brought again that which was driven away, neither have ye sought that which was lost. 
Ezech, 34, 4   
18 Again, as it is the pastors duty not only to preach the word, but also to administer the Sacraments: so are they carefully and faithfully to bear themselves in the use and administration of the same, to the glory of God, & the edification of the Church. First, as concerning the outward form of administration as well of Baptism as of the holy Supper of the Lord, they are to follow the ordinance of jesus Christ himself: that always they may with a good conscience protest with Saint Paul, where he speaketh of the holy supper, and say, that they have delivered to the Church the same that they received from God. And as for those whom they should admit to the Sacrament: concerning Baptism, they ought to baptise the children of the Christians, 
1, Cor. 11, 23  as in old time the children of the jews were circumcised by the express commandment of God. But if any who being grown in years, have not been baptized, but crave Baptism: him ought they first to catechise and instruct: and herein in old time they were greatly exercised, when the Church was to be gathered from among the Gentiles: as we read of Origen, that he used extreme diligence in catechising: so that considering the great number that came to him to be instructed, whereby he had scarce leisure to breath, (for from morning till evening, one after another, 
Eus lib. 1. c. 15  they came to be catechised) that he might the better perform this duty with some ease, he chose Heraclas to catechise the novices, while himself instructed such as were somewhat entered into the knowledge of the doctrine.  
19 Saint Augustine hath written a whole Tract of the manner how to catechize the first beginners in Christian religion: 
Augustine of Catechising the ignorant c. 7.19. &. 26. Idem. ca 8. & 9 Idem cap. 1 &. 15.  And the same should all ministers of the word diligently read, to the end to learn what they are chief to teach in catechising. Also how to teach each one according to his calling, that is, the learned after one manner, and the ignorant and simple after another. The same which he writeth of the duty of Catechising, which was in use in his days, might at this day make us to blush for shame, considering the small instruction now practised among Christians, even by those of the reformed Churches. And this I speak not in respect of the administration of Baptism (for it is given to babes) but because that afterward there is such neglect of the instruction in the heavenly doctrine, whereby they might make profit of their baptism, and be prepared to the participation in the holy supper of the Lord. And in deed, as in old time they instructed the new converts to Christianity, so long that they were able to make confession of their faith before the Bishop and the people, that they might be baptized: so they that were baptized in their infancy, when they came to the age of discretion, were by their parents presented to the Bishop to be examined, according to the form of the Catechism then in use, and to make like confession of their Christianity, as did the Heathen converts at their baptism. And when these children had thus made profession of their faith, the Bishop laid his hands upon them, and prayed to God to give them his holy spirit, and so dismissed them.  
20 It were to be wished, that the like order were perfectly reestablished, and better observed in the reformed Churches, that thereby youth might be instructed, and consequently better prepared to receive the holy communion. As also for those, who having professed another doctrine and religion, do desire to join with the reformed Church, and to be admitted to the communion: It is meet the minister should have some knowledge of their instruction and manners, to the end he might receive such as are capable, catechise those that need instruction, & admonish others who by their offensive conversation do show themselves unworthy to be admitted to the holy supper of the Lord. But as for such as are already admitted as members of the Church, & communicants in the holy supper, they are to be exhorted according to the doctrine of S. 
1, Cor. 11, 28  Paul, to prove themselves, & so to be still received, unless by some scandalous behaviour, showing themselves rebellious against admonition, and giving small likelihood of amendment, they manifestly do declare, that they do unworthily eat and drink of the Lo●des cup to their own condemnation.  
21 To allege that by offering themselves to the Lords table, they testify that they will allow the doctrine and live like Christians: as the only example of judas crieth out to the contrary, so will experience declare that there may be abuse. 
Luke 22.21 1. Cor. 11.29 Heb. 13  And therefore seeing that they which communicate unworthily, do eat & drink their judgement, the ministers that are to render account to God for the souls to them committed, must not, so near as they may, admit any to communicate unworthily to his damnation: for otherwise themselves also should be guilty of their blood before God, 
Chrisost. upon Mat. hom. 3.  and of the profaning of the holy supper of the Lord. And therefore was S. john Chrisostom bitterly offended with such priests and pastors, as for fear of the mighty and rich, durst not put back any that came. Their blood (saith he) shall be required at your hands, if you fear mortal man, he will despise you: if you fear God, man will honour you. Let us not be therefore terrified with sceptres, diadems, or purple, for here have we a greater power. For my part, I will rather offer my body to the death, and suffer my blood to be shed, than I will be partaker in such pollution. Saint Ambrose showed himself very constant & resolute in this duty, 
Zozom. Eccle. hist. l. 7. c. 24 Zozom. Eccle. hist. l. 6. c. 34  when he put the Emperor Theodosius from the communion: yea, even thrust him out of the Church, because of the innocent blood that at his commandment was shed at Thessalonica. As also we read of the Emperor Philip, the successor of Gordian, who being a christian, and purposing to join with others, at the last watch of Easter, was by the Bishop commanded to join with the penitents, because of many evils which he had committed, whereto he readily obeyed, confirming his devotion by action, as Eusebius saith.  
22 As therefore the modesty and piety which these men (albeit Emperors) did show, in taking this censure and repulse in good part, should be an example to all princes and magistrates, not to infringe under colour of their greatness, the orders of the Church: but rather to submit themselves for the defence of the same: so is it the duty of the pastors to be discreet and moderate, and not rashly, or without a sure ground to any use such liberty and authority. And as in the mean time they must not for fear or faint heart omit any thing that God requireth at the hands of a faithful pastor in the fulfilling of his charge: so must they still remember the saying of Saint Paul, 
2. Cor. 10.8 & 13, 10  confirmed by his own example: That the power which they have received from the Lord, must tend and serve to edification, not to destruction.  
23 In correspondence hereof Saint Augustine giveth this counsel, that if the pastors cannot purge and amend all faults among their flock, as themselves could desire: 
Augu. against Parm. l. 2. c. 1. & l. 3. c. 1. &. 2  yet must not they therefore give over their calling, or trouble the Church with desperate rigour. For whosoever, as he addeth, doth correct so much as he may by reproving, or that which he cannot correct, he excludeth without breaking the unity, or that which cannot be excluded without dissension, he reproveth, yet beareth with all: The same is exempt from the curse, and is not guilty of the sin. And the reason he delivereth in another place, saying: That the order and course to maintain good government in the Church, must always have regard to the unity of the spirit by the bond of peace. Thus, saith he, doth the Apostle command us to do, and doing otherwise, our remedy by correction is not only superfluous, but also pernicious, and consequently, looseth the nature of a remedy. And going on, he saith He that shall carefully consider these things, will nevertheless use severity: yet so as to preserve union, and not to infringe the bond of peace or concord, by using intemperance in his correction. Well doth he confess, that those Pastors which are negligent to admonish, reprove, and correct t●e bad, 
Ephe. 4.3.  are guilty in the sight of God. And withal he addeth, that he which is a public officer, and may excommunicate the wicked, but doth it not, sinneth to his own condemnation: As also he willeth, that all be done with discretion. And lastly he concludeth with Saint Cyprian, whom he allegeth, saying: let man therefore correct what he may with mercy: That which he cannot, let him patiently bear, and mourn for it in love. He also giveth this counsel, that if a whole nation be infected with one sin, the severity must be moderated with mercy: for, saith he, to make a separation, is but bad and pernicious counsel, & commonly hath evil success. Yea, it rather troubleth the good that are weak, than amendeth the bad that are obstinate in their sin.  
24 The pastor is also in duty to take care for the afflicted sheep, whether in visiting, to comfort and strengthen their patience and faith: or in providing that they may be relieved and succoured in their want and necessity. First, as concerning the visitation of the sick, If every faithful man be therein to employ himself, as jesus Christ teacheth, saying: I was sick and ye visited me, how much rather ought they to exercise themselves therein, to whom the sovereign pastor jesus Christ hath commended the health of souls? For as men ordinarily at such times, feeling the anguish of their sickness, and having some apprehension of death, are most troubled with impatience, mistrust, and other temptations and dangerous assaults, wherein the devil practiseth his uttermost endeavours: so have they at that time especial need of the presence of their pastors. And therefore as the midwife hasteth to a woman in travel, to help her forth with her child, and the more that her pains increase, the more she helpeth and employeth herself to procure the happy delivery of her fruit: even so ought the pastors to hasten to the sick of their fold, to comfort and strengthen them. In brief, to help them to deliver up their souls to God in the faith of jesus Christ. And in deed, if they that are sick in body, have need of the physician for their bodies, much more do they stand in necessity of their pastors for the health of their souls. And therefore such as are negligent in this duty, do purchase to themselves the curse that almighty God hath pronounced against the wicked shepherds of his people, saying: Woe unto the pastors of Israel that feed themselves, but feed not their flock, the weak ye have not strengthened, 
Ezech. 34. 2  the sick ye have not healed, neither have ye bound up the broken. Esay hearing that Ezechias king of juda was sick, 
2. King. 20 Ruffin Eccle. hist l. 1. c. 4.  did visit him: and it seemeth that Paphnutius employed himself herein, for Ruffian writeth of him, that by praying to God for them, he healed many that were sick.  
25 As it is the duty of pastors to visit the sick, so must they be careful to help the want and necessity of the poor. And this Saint Paul sayeth, 
Gal. 1.10 2. Cor. 8. & 9  was by the Apostles especially commended to him, namely, to have care of the poor: As also he protesteth that he was diligent herein, and that doth the Epistle that he wrote to the Corinthians manifestly confirm. It is the glory of the Bishop, saith Saint Hierome, to provide for the necessity of the poor. And writing to Nepotian, when he hath reproved the superfluity used in his time in adorning their Churches, 
Hierom in his Epistles.  he commendeth Exuperius, Bishop of Tholouse who then lived, in that he administered the Sacrament of the body of jesus Christ in a small wicker basket, and the Sacrament of his blood in a glass: but withal, taking order that no poor man should starve. Like zeal and charity did Cyril, Bishop of jerusalem also practise: For when in a time of famine he was not able otherwise to relieve the necessity of the poor, he sold all the ornaments and vessels of the Church to distribute in alms. Saint Ambrose seeing himself blamed by the Arrians for breaking the sacred vessels, 
The Tripartite hist. l. 5 Ambr. in his book of duties. l. 2. c, 28  to pay the ransom of prisoners taken by the Infidels, maketh his excuse, or rather by an exhortation worth the memory, approveth his action, saying: He that sent the Apostles without gold, assembled also the Churches without gold. The Church hath gold, not to hoard up, but to distribute and help in time of need. To what end should we keep that which is to no use? Know we not how much silver and gold the Assyrians took out of the temple of the Lord? Is it not more meet that the pastor should make money of it to help the poor, than that a Churchrobber or thief should carry it away? Will not God say? Why hast thou suffered so many poor to starve, when thou hadst gold wherewith to buy them food: Why hast thou suffered so many poor people to be lead into captivity, and hast not redeemed them? Why hast thou killed some: It had been better to have preserved the vessels of living creatures, then of dead metals. What answer may we make to all this? For, if we say, I feared the Church should have wanted ornaments: God will answer, The Sacraments crave no gold: & as they are not bought with gold, so do they not agree with gold. The redemption of prisoners is the ornament of the Sacraments.  
26 Socrates writeth of Atticus the Bishop, that he was so affectionate and careful to the poor, 
Socrat. Eccle. hist, l, 7, c, 25  that he provided not only for the poor of his own parishes, but also sent money to the Towns round about, to relieve the want of their poor. This Bishop writing to Calliopius, and sending to him three hundred pieces of gold to distribute to the poor, exhorted him to distribute it to those that were ashamed to beg, but not unto such as for filling their paunches, gave themselves wholly to beggary. Whereto he also addeth, that in the distribution of this money, he should not tie himself to those only that professed Christianity: but that he should likewise have a care to feed the hungry, & not to neglect such as hitherto had not consented to Christian religion. And as it seemeth, he herein taught us to practise the commandment of Saint Paul, namely, to do good unto all, but especially to the household of faith. 
Gal. 6.10 Tripart. hist. l. 11. c. 16 Socrates Eccl. hist. l. 7. c. 21  Yet did Acace, Bishop of Amyde go farther, for he seeing a number of Persian prisoners among the Romans in great necessity, called together his Clergy, and when he had made unto them an excellent exhortation, wherein he declared, that God needed neither dishes nor cups, because he neither eateth nor drinketh, he made money of all, wherewith he paid their ransoms and furnished them of all their necessities for their return to their king: who so wondered at such a benefit, that he entreated and obtained of the Emperor Theodosius, that he might be sent to see him. And in deed, this was a testimony of great charity, thus to relieve even the enemies. 
Cyprian Epist. 36. of the new edition.  Cyprian also declared a marvelous zeal, care and charity in this point, as we may perceive in many of his Epistles. But among the rest, writing to the Clergy of his Diocese, he saith, Be very careful for the widows, the sick, and the poor: yea, if there be any stranger among you, relieve him with my portion, which I have left with Rogatian our companion in Priesthood. 
Epist. 5  Again, as concerning the relief as well of those, who having freely confessed the truth, are in prison, as also of such who being afflicted with need and poverty, do nevertheless persevere in the truth: I beseech you let them not want any thing. 
Epist. 6  Again, Be even as careful as ye may of the poor, who abiding steadfast and constant in the faith, have not forsaken the flock of Christ: that by your diligence they may be provided of all their necessities, lest the same which the tempest of persecution could not work in them, be brought to pass by the necessity that may enforce them. And as he saith in another place, Lest there should be any want as concerning care for those that want nothing belonging to glory, in that they have constantly confessed jesus Christ. 
Epist. 57  Thus we see therefore how careful pastors ought to be of the widows, the sick, the needy, and such as are prisoners for the faith.  
27 But because no man is able to discharge all duties required in pastors: Moreover, that their labour, liberality, and favour is in vain without God's blessing, they are specially to employ themselves in fervent and continual prayer, wherein they are chiefly to crave his holy spirit, together with all the gifts and graces thereof requisite for the due discharge of their ministry, whether for the preaching of the word, or for any other part of their office and duty. And in deed, if no man can call jesus Christ Lord, but by the holy Ghost, who, I pray you, is able to open his lips to preach forth the mysteries of the heavenly doctrine, without the assistance of the same holy Ghost? Who can be in constancy, wisdom, zeal, and charity sufficient to guide the house of God, and to maintain orders in the same, but he in whom the Lord worketh most mightily? At the very same instant, saith Augustine, that the pastor goeth to preach, before he open his lips to give his tongue liberty to speak, let him lift up his thirsty soul unto God, 
Aug. of Christian doctrine l. 4. c. 15  and so water the people with the same which himself hath drunk, and pour forth upon his flock that that he is full of: for albeit a man may say much of all things appertaining to faith and charity, and after diverse manners: yet what man is he that knoweth what is fit and necessary for the time present, either for us to speak, or for others to hear from us, but only he who seethe and knoweth the hearts of all? Or who is it that maketh us to speak that which we should, and in manner as we ought, but only he in whose hands both our words and ourselves do remain? And therefore as it is true, that he that would both know and teach, ought carefully to learn what he is to teach, and to study how to utter it well, as beseemeth a preacher: so nevertheless, he must think even at the very instant when he is to preach, that it best beseemeth a minister to remember the same which our Saviour jesus Christ hath spoken, namely, that we should not take care how or what to speak, for it shall be given us even when we are to speak: Also, that it is not we, but the spirit of the Father that speaketh in us. If therefore the holy spirit speaketh in those that suffer tribulation and persecution, and are delivered for jesus Christ his sake: why not also in those that do teach them that learn jesus Christ. And in another place the same Augustine also sayeth: That he that is to preach, 
Aug. of Christian doctrine l. 4. c. 30 Hester 14.13.  aught to pray unto God to put good words into his mouth: For if Queen Hester, when she was to speak to king Assuerus for the bodily health of her Nation, prayed unto God to give her convenient words: how much rather ought the Preacher to pray unto God to give him grace to speak well, when he is to preach the word and doctrine of the everlasting salvation of the people?  
28 Saint Paul an Apostle and chosen vessel, endued with excellent gifts, did very well know that himself stood in need of God's assistance, whereby virtuously and faithfully to employ himself in his calling: and therefore rested not upon his own prayers only, but also heartily did commend himself to the prayers of the faithful. For writing to the Ephesians he sayeth, Pray for me, that utterance may be given unto me, that I may open my mouth boldly to publish the secrets of the Gospel, 
Ephe. 6.19  whereof I am the Ambassador in bonds, that therein I may speak bold●ye as I ought to speak. Howbeit this also is not yet sufficient, unless withal he pray unto God to bless those gifts and graces which he imparteth to his servants: for otherwise he laboureth in vain. I have planted (saith Saint Paul) Apollo hath watered, 
1. Cor. 1.6  but it is God that giveth the increase: He that planteth is nothing, neither he that watereth, but God who giveth the increase. The Pastor must therefore pray unto God, first that he vouchsafe to give him grace that he may duly preach his word, and virtuously bear himself in all things appertaining to his ministery. Secondly, by his holy spirit to bless the works of his servants, fructifying them to his glory, 
Aug. of Christian doctrine l. 4. c. 16 Acts 6.4  and to the edification of his Church. And hereupon doth Saint Augustine say, that as he that is to preach, must seek to be heard willingly, and with understanding, and obedience: so must he weet, that he shall the sooner attain hereto by prayers unto God for means to speak well: and that therefore he is to pray both for himself and for his hearers. In this consideration did the Apostles discharge themselves from serving the tables, saying: As for us, we will give ourselves to prayer, and to the ministration of the word. Hear do they join prayer with the ministration of the word, yet not only that God may give them grace to preach well, but also that he vouchsafe to bless their labours, and to give them increase, and generally that he preserve the whole Church under his protection, and to multiply his graces to the same.  
29 To this prosperity of the Church was Saint Paul very zealous and affectionate, when in his prayers he so fervently and often did commend them to the Lord. As almost in all his Epistles, next unto thanks unto God for his graces poured upon those to whom he writeth, he addeth his hearty prayers to God for them. And jesus Christ the great shepherd, did many times pray unto God his Father for his Church: yea, he spent even whole nights in prayer. The ministers of the word therefore, whensoever they perceive any tokens of God's wrath against the Church, are especially, as it were, to oppose themselves, and to turn the same away by fervent prayer. Thus did Moses in old time oppose himself, when the almighty God protested that he would root out his people, because of the golden Calf that they had made and worshipped. Of such efficacy were his prayers, 
Exod. 32.11.  that God in saying, Suffer me and I will root out this rebellious people, gave to understand, that he was by the prayers of Moses, as it were, even stopped from executing his wrath against the people. And this doth David note, commending Moses for such a duty. For God said that he would destroy them: But Moses his chosen, 
Psalm 106.23  stood in the gap to turn away his wrath, lest he should have made an end of them. Hear he showeth that the sins of the Church are as a breach in the wall of a City, ready to be taken by the enemy and destroyed: Also, that the fervent prayers of the Pastors are the true means to repair the breach, and keep faith with the enemy.  
30 The Prophet Amos was not weary of this duty: 
Amos 7. 2  For when God by vision did twice show him the calamities that he would inflict upon his people for their sins, he ran to the breach by prayer, saying: O Lord God, spare I beseech thee, for who shall raise up jacob, for he is small. And then he addeth, that the Lord repent his threatening, and said: It shall not be so. This is the fruit of prayer. And in this respect doth the Lord by his Prophet Ezechiel, reprove the pastors of Israel, and object unto them that he looked for some one of them to stop up the gap, or to stand in the breach against him for the land, that he should not destroy it, but he found none. 
Ezech, 22.30  The Prophet Elizeus calleth Elias, the Chariot of Israel, and the horsemen thereof. Thereby signifying, that he was the strength of Israel, and by his zeal and fervent prayers to God, was he to them as their Chariots and horsemen. This is delivered unto us as in a table: 
2. King. 2.121  Whereas josua fought against Amelech, so long as the hands of Moses were lifted up unto the Lord, josua had the better, and overcame his enemies: and contrariwise, when his hands were down, Amelech prevailed. Woe be therefore to all negligent and slothful pastors in this duty: for it is a great sin in them not to turn away the wrath of God from the people, when by their prayer they may. And this doth the Prophet Samuel acknowledge: for when the people of Israel confessed, that to their other sins, they had also added this trespass, that they had craved a king, and therefore besought Samuel to pray for them, that God should not slay them in his wrath: 
1. Sam. 12.19 & 23.  God forbidden, saith he, that I should sin against the Lord, or cease to make intercession for you. Seeing then that the prayers of the pastors are so necessary and profitable, as well for the discharge of their duties and purchasing the blessing of God to their labours, as also to turn away the wrath of God from their flock, and to keep the same in prosperity: they are not in any thing more diligently and fervently to employ themselves, then in prayer and supplication, which also is the principal means to nourish and increase them in godliness, good conscience, zeal, diligence, and fidelity.  
31 By the premises it plainly appeareth, that the office of the ministery is sufficient to employment, albeit the pastors intrude not into polytick affairs, and other matters that may any whit withdraw them from their vocation. And to this purpose is the protestation of the Apostles very notable. They were fulfilled with the holy Ghost: 
Acts 6.2  yet do they protest that it is not meet that they should be drawn from their charge, by ministering at the tables of the poor, and therefore they appointed seven notable men to employ themselves in that duty: withal adding, that for their parts, they would give themselves unto prayer, and to the ministration of the word. And in deed, as the husband man's mind and care is ever upon tillage, sowing, and reaping, and the mariners upon their ships, winds and havens, so must the thoughts, minds, and affections of the ministers of the word, run only upon the instructing, comforting, exhorting, edifying: and to be short, upon the saving of the sheep of their fold. And hereto must we refer the saying of Saint Paul, No man that warreth entangleth himself with the affairs of this life, 
2. Tim. 2.4  because he would please him that hath chosen him to be his soldier. For if he that is enrolled to serve in the wars, so soon as he heareth the Drum, must forsake wife and children, house, shop, and all other affairs, that nothing may hinder or withdraw him from the service of his Captain: much rather ought they whom the sovereign king hath inrouled for the spiritual warfare, and the holy ministery of the word, keep themselves from all politic affairs, and such as belong not to their vocation, to the end wholly to serve & please jesus Christ.  
32 Yet many times it falleth out otherwise, and the way is very slippery. Some Ministers do think that unless they set their hands to politic affairs, even to the wars, that the Church cannot stand: Even as in old time Vzzah imagined that the Ark of God must needs have fallen, 
2. Sam. 6.6.  had not he stretched forth his hand to hold it up. But as God was wroth with him, for going beyond his vocation, and slew him: so let the ministers of the word fear, and that justly, lest God confound them in their ministery, for undertaking above their calling: and employing themselves faithfully in their charge, let them commend the preservation of the Church to the chief and sovereign protector thereof, and never think to keep it upright by passing the bounds of their vocation: beside, it is a common proverb, He that gripeth too much, catcheth nothing. Again, 
The mind that many things intent,  
To each apart the less both bend.   
A brook sufficient to drive a mill or carry a boat, being cut into many ditches, will not be able to do either: even so the pastor that meddleth with many occupations, is unprofitable for any: and therefore the fruit of such presumption must finally turn to ruin and confusion.  
33 The Ministers of God's word are also in duty so to bear themselves in their charge, that they may be regarded and loved of their congregations, to the end their doctrines, admonitions, exhortations, and all other parts of their ministery, may have the more credit, and be received with greater affection. Learn, saith Saint Bernard, to be mothers, not Lords over the sheep of your fold: Study rather to be loved than feared: And when ye must use severity, let it be fatherlike, not tyrannous: Suppress bitter speeches, and prefer your paps in offering the sweet milk of the same. A Bishop, saith an ancient Father, must beware that he grow not into contempt, through too much mirth and facilytie, neither into hatred, by excessive and unreasonable severity. Saint Paul grew into such favour with the Galathians, that himself beareth them witness, 
Gal. 4.15. 1. Thes. 2.7 Theodor●t Ec. hist l 4. c. 14  that if they could, they would even have pulled forth their eyes to give him. And he protesteth, that towards the Thessalonians he was as tender as the nurse that tenderly nurseth her children. Eusebius Bishop of Samo●ate was so beloved of his Church, that when he entered into the river of Euphrates, in obedience to fulfil the banishment whereto the Emperor Valence enjoined him, almost the whole Town by boats followed him, & finding him, did with tears instantly entreat him to return. But when they could not prevail, they offered him money, garments, and all other things necessary and convenient for his voyage. And after their return home to the town there was not any one, of whatsoever calling, that would come to the preaching of the Arrian Bishop, subrogated into his place, so that seeing himself alone in the Church without any auditor, he departed thence confounded.  
34 This love and affection of the Church towards her pastor, is engendered and especially increased, when he sealeth and confirmeth his doctrine by his conversation and life conformable to the same, showing himself in action to be the portraiture of a good and faithful pastor: for as virtue is always loved, so is it loved of those for whose good and eternal salvation the same is employed. And therefore the pastor is not so much to study and labour for any thing, except the truth of the doctrine, as in his life and conversation to be a good example to his flock. And hereto doth the Apostle Saint Paul exhort Timo●hie, saying: Be to the believers an example in word, 
1. Tim. 4.12. Titus 2.7  in conversation, in love, in spirit, in faith, and in pureness. Yea, the same exhortation doth he also use to Titus, saying: In all things show thyself an example of good works, 
1. Pet. 5.3 Math. 5.4  with uncorrupt doctrine, with gravity, integrity, and with the wholesome word which cannot be reproved, that he which withstandeth may be ashamed, having nothing concerning us to speak evil of. And even the very same doth the holy Apostle Saint Peter also in one word require, where he willeth the pastors to be examples to their flock: yea, even this doth our Lord and saviour jesus Christ teach, where he sayeth: You are the light of the world. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven: For as in a dark evening one goeth before with a torch or lantern for others to follow, so the life and conversation of the Pastors ought to be as a burning torch to guide others in the way of salvation and life everlasting.  
35 True it is (saith Augustine) that Pastors may somewhat profit by saying, albeit they do not ●hat which they say, 
Augustine of Christ. doct. lib. 4. cap. 27.  but they should profit much more, if themselves would do as they teach others: for such as do seek excuses for their wicked lives, do find enough in their Pastors which live not as they teach, and say, if not with mouth, yet in heart: why dost thou command that which thyself will't not do? and this is the cause that men hearing them will not obey them, even because themselves do not obey the word that they preach, and therefore the people doth contemn both the Preacher and his doctrine: to be short, where the Apostle saith to Timothy, Let no man despise thy path, he addeth the means how to avoid contempt, saying: Be unto unbelievers an example in conversation and love. And truly as S. Augustine saith, 
Aug. of Christ doct. l. 4. c. 27, and cap. 29.  The life of the teacher is of more weight to procure obedience to the doctrine, then is his facility of speaking and utterance. And again, let him that hath not the gift of eloquence in utterance, so converse, that the example & pattern of his good life, may stand in stead of utterance. What we are in profession saith S. Ambrose, 
Ambrose of the dignity of Priesthood Cap. 3.  let us show rather by work then by name, to the end the name may agree with the action, and the action with the name: and so the name be honourable even when the action is horrible. Neither let an abominable life be conjoined with an honourable calling, let us not make a show of doovish words, and serpentine deeds: let not us, who in profession are Pastors, be possessed with wolvish cruelty: rather let this be the full scope of our meaning, even to speak as we think, and to think as we speak, that so there may be good concord and harmony between the word and the life. To this doth S. Hierom also exhort, saying: Let not thy works confound thy words, lest when thou speakest to the flock some one should in heart reply, 
Hierom. in epist to Nepotian.  Why dost not thou that which thou teachest? let there be, saith he, a good accord between the mouth, the heart, and the hands of the Preacher.  
36 The Ecclesiastical history doth testify of john Chrisostome, that he being in life of a heavenly conversation, 
Zozom. in Eccle. Hi. l. 8. c. 2. & l. 6. c. 3.  did insinuate the zeal of his virtue to his hearers: for his words being adorned with good works, seemed worthy to be believed, which without them would have been ridiculous: and surely the wicked life of the teacher doth make his own word to accuse him, and therefore saith S. Augustin, 
Prosper in his sentences out of Aug. Theodoret Ec. hist. l. 4. c. 5.  to say well and to live evil, is no more but with his own tongue to condemn the speaker. To this purpose is the oration of the Emperor Valentinian in the Synod after the death of Auxentius the Arrian, very notable. You that are brought up in the holy scriptures, saith he, can not be ignorant what manner of man he ought to be that is to be established in the dignity of a Bishop: also that in duty he is to instruct the people, not by his doctrine only, 
Decretals dist 63. cap. Sac●o.  but also by his good manners & holy conversation, whereby he may be an example of all honesty and virtue, and so the exercise of his charge may be a testimony and seal to his doctrine. In this sense have the Emperors Charles and Lewes, speaking of the election of Bishops, decreed, that without accepting of persons, they shall elect such as they shall find to be endued with knowledge and holiness of life, to the end they may profit their flock as well by example of life, as by doctrine.  
37 And indeed the first degree of abuse, saith S. Augustin, is this: A skilful Preacher devoid of good works, even one that careth not for performing that in action, 
Aug. of the 1●. degrees of Abuse. deg. 1.  which he teacheth with his lips: for they that hear his doctrine, do soon contemn his words when they see that his works agree not with his doctrine. Neither shall the Preacher have any effectual authority, until the efficacy of his works do print it in the hearts of his hearers. Let the Pastors therefore remember, that as faith without works is dead, so is their doctrine of no force, where it is not accompanied with holiness of life. And such Pastors are like unto the man that with one hand doth pull up that which the other hath planted: or that with one hand plucketh down that which the other hath built. If the Pastor be learned, 
Bernard upon the Cantic.  saith S. Barnard, yet a bad man, it is to be feared that his barren life hurteth as many as his profitable doctrine doth help: And the bad life of the Pastor is the calling of the doctrine into question, 
Rom, 2.14.  scorn & contempt, & consequently giveth occasion to blaspheme the name of God, as S. Paul admonisheth us.  
38 True it is, that jesus Christ exhorteth us to observe and do the things which the Scribes and pharisees that sit upon Moses chair, 
Mat. 23.  that is, that teach the doctrine of Moses, do say unto us: but not to do their works, 
Galat. 2.11.  when they do not as they say. But such is man's infirmity, that evil examples do more stir us to do evil, then good doctrine to do well. And to this purpose we are to note the phrase that S. Paul useth, where he reproveth S. Peter, because that before the coming of the jews he did eat with the Gentiles, and at their coming he withdrew himself. If thou being a jew livest as the Gentiles, why constrainest thou the Gentiles to do like the jews? He there showeth that the example of S. Peter was of such efficacy, that thereby he enforced the Gentiles to follow his dissimulation: and he also noteth, that even Barnabas was induced thereto. If then the example of the Pastors be so mighty both in good and evil, let them diligently labour that their conversation may be conformable to their doctrine, and so they may be of double edification to the Church of Christ. Let them saith S. Hierom, 
Hierom. upon this, if any desire to be a Bishop.  conceive the truth in their minds, and sound it forthwith their lips, and in all their conversation, to the end that whatsoever they say or do, may be a doctrine or instruction to the people: let the Pastors therefore take heed that their life and conversation be not contrary to their doctrine, lest they make their ministry unprofitable, and hurt more by their bad lives, than they profit by their good doctrine, by drawing the people after their example to imitate their evil works: finally bring the heavenly doctrine into contempt, and give occasion to blaspheme the name of God. And withal let them remember what Christ saith: 
Mat. 5.19.  He that shall teach & observe the commandments of God, shallbe called great in the kingdom of heaven: but that contrariwise he will say to those that have preached his gospel & wrought miracles, but have not sealed their doctrine with good works: Depart from me ye workers of iniquity. 
Mat. 12.23.   
39 Among other the vices which the Pastors for avoiding of evil example, are to shun, is covetousness, the root of all mischief in all men, but chief in the Pastors and Ministers of God's word: and therefore doth S. Paul expressly say, A Bishop must not covet after dishonest gain. And S. 
1. Tim. 3.3. 1. Pet. 5.2.  Peter exhorteth the Pastors to feed their sheep, not in hope of dishonest gain, but with a willing mind. This advertisement is the more necessary, because it is a common vice, as Esay objecteth to the Pastors of his time, saying: 
Esay 56.11.  The Pastors have no understanding, they are all gone astray, every one followeth after covetousness. S. 
Tit. 1.11. 2. Pet. 2.3.  Paul likewise complaineth of some that for dishonest gain did subvert whole families. And S. Peter foretelleth, that there shallbe some that for covetousness shall make merchandise of such as are redeemed with the blood of Christ. As therefore this vice is utterly unworthy the servant of God: so that it might be the rather abhorred, he hath punished it in some, in most fearful manner. judas an Apostle being covetous, became a sacriledgious person, and having sold, betrayed, and delivered his master jesus Christ, 
john 12.6. Act. 8.  did to his eternal damnation hang himself. Simon Magus seeking to make profit of the gift of the holy Ghost, and to that end offering to buy the grace of God, was accursed by God and so blasted, that the purchase and sale of spiritual graces and promotions, 
1. Sam. 12.15. Acts. 20.25. 1. Thes. 2.5.  is now by his name termed Simony. Contrariwise, Samuel both by protestation and by the testimony of the people, showeth how free he was from covetousness, As also S. Paul protesteth to the Ephesians, that he never coveted the silver or gold of any man, and in his Epistle to the Thessalonians he taketh God to witness, 
1. King. 17.4.6. Mat. 10.42.  that he was not moved by any covetousness to employ himself in his vocation. Let all Pastors therefore, renouncing this vice, repose themselves upon the sovereign Pastor, that set them on work, and be assured that he will carefully provide for their maintenance, even albeit he should therein employ Elias raven. And jesus Christ who hath promised mightily and everlastingly to reward him, that shall have given but a glass of cold water in the name of a Disciple, doth sufficiently declare what care he taketh of those that employ themselves in his service.  

Aug upon john. hom. 57 2. Cor. 12.7.  40 But as covetousness is most dangerous, and utterly unworthy the Pastors and Ministers of God's word, so there is no other vice more slippery and pernicious to this estate than ambition. It is safer, saith S. Augustin, to hear the word, then to preach it, for he that heareth it, learneth to humble himself: but he that preacheth it, is in danger of exalting himself. S. Paul, albeit an excellent vessel, 
Luke 12.24.  doth confess that himself was in danger of being exalted above measure through the abundance of revelations that he had. And the Apostles did question and strive who should be chief among them. And indeed as worms do usually breed in sat Cheese, so they that in most plenty have received the graces of God, are most subject to this cursed ambition. And sometimes, such is the force of this fire, that it consumeth all the virtues that are in man, casting him headlong through ambition, to maintain all false doctrine, to raise up schisms in the Church of Christ: to move strife and debate, to enterprise to expel good and faithful Pastors, yea to the end to attain to his wicked intent. to join even with those whose lives and doctrine he doth not approve: And of such iniquity or rather impiety we have but over many examples in the Ecclesiastical histories, 
Ruffin in his Ec. hist. l. 1. c. 1.  yet shall it be enough to allege the only example of Arrius, who as Ruffian writeth, extremely coveting after glory, praise and novelties, began to propound his wicked opinions concerning the passion of jesus Christ, whereof ensued great persecution against the faithful Pastors, and a schism no less pernicious, then general and of long continuance among Christians. For the reforming therefore of so common and dangerous a vice, let all Pastors remember what S. Paul saith: What bringeth thee into reputation? What hast thou that thou hast not received? 
1. Cor. 4. ●.  If thou hast received it, why dost thou boast as if thou hadst not received it? yea let them know that God imparteth to them his grace, not that they should be exalted & pulled up with pride, but that himself might by them be exalted and glorified: neither let them forget what jesus Christ hath protested, saying: 
Mat. 23.12.  He that exalteth himself shallbe brought low. But let them imitate the modesty and humility of S. Paul, who saith: We have not sought praise of men, 
1. Thes. 2.6.  neither of you nor of others. And throughout the whole course of their ministry, let them level only at this, to advance the glory of God, the kingdom of Christ, & the salvation of men: and so to content themselves with the incorruptible crown of glory, which as S. 
1. Pet. 5.4.  Peter saith, they shall receive in heaven, when the sovereign Pastor shall appear.  
42 The example of concord and love among the Pastors, is also of great fruit and edification to the Church, and their conjunction indeed maintaineth the Elders and Deacons in union: and the union of those that have the conduct of the Church, do continue the members thereof in peace: where contrariwise dissension among the Pastors engendereth strife among those that do assist them in the government of the Church, besides that from their divisions do ordinarily proceed schisms among the members thereof. For when the heads are at jar, they have their partakers. The prosperity and peace of the Church do sometimes breed like inconveniences: 
Ruffin in his Ec. hist. lib. 1. cap. 1. and 2.  as we read that in the time of Constantine the great, the Bishops assembled in the counsel of Nice to condemn the error of Arrius, were more bitter in preferring complaints one against another, then careful to unite themselves to beat down the error of Arrius and to defend the truth: but the Emperor perceiving it, called for all their libels of accusations and complaints, and without reading them, cast them all into the fire. So to cease all quarrels, that all occasion of strife being as it were quenched, they all in lieu of fight one against another, might join together to defend the truth of the Godhead of Christ. 
Euseb. in the life of Constant. lib. 2. and lib. 1.  Eusebius speaking of the same time, doth more largely declare, that the Bishops being at great strife, their Churches were also divided among themselves. The Emperor Licinius very well understood how necessary the conjunction & union of the pastors is for the peace & prosperity of the Church. For he taking upon him to subvert the christian faith, could find no readier way but to stop the good union and agreement of the Bishops & Pastors, straigthly prohibiting all communication between them, and all ecclesiastical and synodal assemblies.  
43 Inasmuch therefore as their union and concord is of such importance for the good of the Church: let them shun all dissension, and so maintain peace and sincere love among themselves, that as when one of our eyes turneth aside, the other turneth the same way: so all their consultations, affections and deeds may jointly and in a holy harmony, tend to one self end, even to the glory of God and the edification of his Church. And to this end let them employ themselves in the affairs of the Church even with one self shoulder, as the Prophet Sophony speaketh: who by that similitude showeth, 
Sophany. 3.9.  that as they that jointly do bear the mass of a Ship, or any other great piece of timber upon their shoulders, do employ themselves in a joint labour, and all tend to one self thing: so the Pastors ought to be joined and united in the affairs of the Church of Christ, that happily they may advance and finish their work, to his glory.  
44 For the maintaining therefore of this so necessary peace and concord, among the Pastors: among other things, it is requisite that they bear one with another, and be not suddenly provoked: but be ready to pardon and to be reconciled, in case the kingdom of Christ may thereby be advanced. S. Paul hearing that some preached Christ upon contention and not sincerely, 
Phil. ●. 1●.  as weening to add affliction to his bonds, rejoiced, because thereby Christ was preached. We read of great enmity between Severian and Chrisostome both Bishops, 
Socrates in his Eccles. Hist. lib. 6. cap 11.  which was augmented by a wicked slander of Serapion, for he taking part with Chrisostom, would not salute Severian as a Bishop. Whereupon Severian in displeasure said, If Serapion die a Christian, Christ was not made man: Hereof did Serapion accuse Severian to Chrisostome, as if he had said only, Christ was not made man: whereupon Chrisostome drive him out of the town, but he was called again by Eudoxia the Emperor's wife, who laboured diligently to reconcile them: this when she could not obtain at the hands of Chrisostom she finally so followed the matter, that her son Theodosius falling at his feet, with many exhortations, prayers and adjurations, obtained that he received Severian to reconciliation. Now had there been no enmity between them, Serapion would have saluted Severian as a Bishop: Had Severian been moderate, he had not used such words: Had Serapion borne with him, he had not used such a wicked slander against him: and had not Chrisostom been falsely incensed & provoked, he would not have driven him away before he had known the truth, nor yet would not have been so hardly entreated to be reconciled.  
45 For this time we will be content with this brief deduction of the principal duties of the Ministers of the word, exhorting them to employ themselves faithfully and in holiness: as also we do with them, besides the premises, to remember that the holy Apostle Saint Paul making as it were a summary or abstract of all that is to be required of a Bishop or a Pastor, 
1. Tim 13.2  doth ordain that he should be unreprovable, as a guide in the house of God: the husband of one wife: not self-willed, watchful, sober, modest, harbourous to strangers, apt to teach, not given to wine, no striker, not given to filthy lucre, but gentle, no fighter, not covetous, one that loveth goodness, wise, righteous, 
Tit. 1.8.  holy, temperate, holding fast the faithful word, according to doctrine, that he may be able to exhort with wholesome doctrine, and improve them that say against it: one that can rule his own house honestly, 
1. Tim. 3.4.  having children under obedience with all reverence, for if any cannot rule his own house, how shall he care for the Church of God? True it is, that the Apostle here teacheth what qualities do beseem him that is called unto the ministry, yet withal he teacheth all Pastors what virtues should be in them, and what vices they ought to shun, for their happy employment in the Lords work. 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 adversity, do the work of an Evangelist, make thy work fully known Again, Do the duty of a good soldier with faith and a good conscience. Again, Eat questions and strife in words, whereof cometh envy strife, railings, and surmises, vain disputations of men of corrupt minds, and destitute of truth: 
2. Tim. 1.12. 2. Tim. ●. 15.  and account Godliness a great gain: from such separate thyself, and follow after Godliness, righteousness, faith, love, patience and meekness, fight the good fight of faith, lay hold of eternal life: And again. Keep the true pattern of the wholesome words which thou hast heard of me, in faith and love, which is in Christ jesus. Again, Study to show thyself approved unto God, a workman that needeth not to be ashamed, dividing the word of truth aright. Let such also as desire to employ themselves virtuously, in holiness 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 expressly exhort, the three written to Timothy & Titus, whereout we have taken the advertisements before mentioned. So shall they find as well in his person as in his writings, a most lively and excellent pattern of all that is requisite for a true and faithful Pastor. To conclude, that they may the more courageously and constantly bear themselves, let them also think upon the promise of S. 
1. Cor. 3. 8.  Paul, who saith: Every man shallbe rewarded according to his labour, and they, as Daniel saith, that win most to righteousness, 
Dan. 12.3.  shall shine as stars for ever and ever. Neither let them forget what S. Peter promiseth, saying: When the sovereign shepherd shall appear, they shall receive the incorruptible crown of glory. Now let us go 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 commandment of the law, doth also include the Pastors and Ministers of God's word, it followeth that the word honour must comprehend the duties of the Church towards them: and seeing the said word honour, signifieth the love, reverence, subjection, and obedience, with assistance in time of need: it thereby appeareth that the members of the Church are bound to do these duties to their Pastors. First to love and bear them affection: as also the duty of this honouring is comprised in the summary of the second table of the law, which containeth the love to our neighbour. And indeed, if we ought to love all men, even our enemies, how much rather those whom God useth for to beget us to the Lord, that we may be the children and heirs of his heavenly and everlasting kingdom? Surely sith the soul is so excellent, and the holy and everlasting life so much to be desired, we cannot in truth sufficiently love those good and faithful Pastors, 
john 6, 27.  Fathers and nurses of our souls that do instruct us in holiness, and lead us to life everlasting. If we ought to labour, not for the meat which perisheth, but for that which endureth unto everlasting life: then truly the Pastors that feed our souls with spiritual and eternal food, are more to be loved, than they which give us bodily bread. Alexander the great did highly reverence and affect his schoolmaster Aristotle, and said that he was no less bound to him, then to his Father: 
Eras. Apotheg. lib. 4.  for as from his Father he received the beginning of his life, so from his schoolmaster he took the beginning living well: How much rather should we affect & love our faithful ministers, from whom we receive our beginning to live well according to God, whereby to attain to life everlasting? 
Galat. 4.14.  The Galathians showed a marvelous love and affection to Saint Paul, as he himself witnesseth, saying: that they received him as an Angel of God, yea, even as Christ himself: testifying also that if possible they could, they would even have pulled out their eyes to have given them to him.  
2 Of this affection and love is engendered a certain respect and reverence toward them, 
1. Cor. 4.1. Tit. 1.7. 2. Cor. 5.20. 1. Cor. 3.9. 2. Cor. 3.6.  the rather in consideration of their charge, whereto God hath called them, in that they are the Stewards of the secrets and mysteries of carnal salvation: Gods Ambassadors for Christ, bringing the message of our atonement with God: coadjutors or labourers with God in the salvation of men: Ministers of the new covenant, not of the letter, but of the spirit. These so honourable titles and most excellent offices in the sight of God, do sufficiently and plainly declare what respect and reverence the Church ought to bear unto them. Also, 
Luke 10.16.  that who so despiseth them, despiseth Christ in them, as himself protesteth, and are unthankful for the benefits and blessings that God offereth by them: but especially they are to be loved & regarded when they do faithfully and diligently behave themselves in their charge, according as their titles do admonish and bind them. And in this respect doth the holy Apostle Saint Paul so earnestly exhort the Thessalonians to this duty, saying: brethren, 
1. Thes. 5.12.  we beseech you that ye know, (that is to say, that ye love and reverence) those which labour among you, and are over you in the Lord, and admonish you: that ye have them in singular love for their works sake. The same doth he also signify in his Epistle written to the Philippians. For having touched the virtues of Epaphroditus, 
Phil. 2.29.  he exhorteth them to receive him in the Lord with all joy, and to esteem of all that are such. Besides that in so doing the Pastors will be the better affected to their flock, taking the greater care for their good and salvation, and employ themselves thereto the more cheerefullye, as the Apostle Saint Paul writing to the Corinthians, saith of Titus, namely, that when he remembered their obedience, 
2. Cor. 7. 15.  and that they had received him with fear and trembling, his affection was the more increased toward them.  
3 The second principal point of the duty of the church to her pastors, consisteth in subjection & obedience unto them. The Apostle writing to the believing Hebrues, commandeth them to obey their Pastors, 
Heb. 13.17.  & to submit themselves to them: his reason: For they watch for your souls, as they that must give accounts, that they may do it with joy and not with grief, for that is unprofitable for you. This subjection and obedience consisteth especially in three points: First, in diligent hearing of Sermons, communicating in the holy sacraments, and assisting at public prayers. Secondly, in bringing forth fruit, and showing the effects of these sacred exercises. Thirdly, in receiving the admonitions, reprehensions and exhortations of the word in all humility and modesty. 
In the second book. cap. 3.4.5. & 8.  But seeing we have sufficiently before treated of these points, especially of the two first, we will not any more insist upon them in this place, only we will add this brief advertisement, that as they that sit at a table do eat, chew, and digest their food, so they that hear the word of God ought to listen unto it, meditate upon it, & print it in their hearts, that so they may receive the nourishment signified by the word and duty to feed, commended to the Shepherds of Christ's flock. And as in meat we are not somuch to seek lickorousnes as health, so must it be in the preaching of the word: for Ecclesiastical assemblies be not like to common plays whereto men resort for pleasure: but in sermons we are to look for that which is healthsome for the soul: and as in a banquet, if any dish chance to be oversaulted, or otherwise it is not well dressed, the same doth not so offend us that therefore we can eat but little of the rest that is well seasoned: so if in sermons we hear any sentence or word, not so fitly applied as it were to be wished, we must not for that leave to make our profit of the rest that is well & devoutly spoken. S. Paul confesseth that himself hath no eloquence, neither alluring speeches in his preachings, and thereof addeth one notable reason, saying: That your faith may not be in the wisdom of men, but in the power of God. 
1. Cor. 2.3.  And indeed when a man filleth out but a little wine into an excellent wrought and graven cup, men regard more the cup than the wine: when contrariwise, if most excellent wine be brought in a simple cup, they consider and commend the wine rather than the cup: even so is it with the treasure of the Gospel presented in a cup either of earth or of gold, as S. Paul saith, because man's curiosity hath more respect to the pot, 
2. Cor. 4.7.  the mouth, or the eloquence, then to the treasure.  
4 Such as have no taste of the sermon that is not stuffed with humane eloquence, do show that they have no appetite, and consequently that they are inwardly out of frame, and this breedeth great grief and heaviness to many faithful Ministers: as contrariwise, such as show themselves desirous to hear the word of their Pastors, are a great encouragement to them to proceed the more cheerfully, and do even as it were bring words into their mouths: as we see by experience, that the sucking of the child bringeth in milk into the mother's breast. moreover, as it is in vain to call the Physician and to hear his counsel, when we list not to take the medicine that he doth prescribe: so they that hear the sermons and do not put the words in practice, in stead of reaping profit, shall incur the greater damnation: for as he that having been two or three years at school and hath not profited, is worthy to be taken away: so they that have been many years in the school of Christ and heard his word, yet do not amend, neither increase in faith and love, do worthily deserve to be deprived of such a benefit of God, and according to the threatening of Amos, to endure such a famine, not of bread, but of the word, 
Amos 8.11.  that the strongest and most lusty, seeking after it but not finding it, may perish.  
5 Now it resteth that we speak of the third part, signified in the word Honour, which is the assistance of the Pastor, and this is to be practised especially in two sorts: First, the Church is in duty to provide that her Ministers may have convenient mainteynance, lest they should be withdrawn from their charge by labouring for the sustenance of their family. True it is, that S. 
Act. 20.34.  Paul did sometimes labour with his hands for his living: but it was when the Churches had no means to provide for him, by reason of persecution: or else when he perceived that by receiving his maintenance from the Church, there was some backsliding in the preaching of the Gospel: as at Corinth. For when some false Apostles preached there without reward, Saint Paul would be no precedent for them to receive maintenance from the Church, as himself writeth unto them, saying: We have not used this power, 
1. Cor. 9.12.  namely, to take higher of the Church, but suffer all things, that we should not hinder the Gospel of Christ: 
2, Cor. 11.9.  but otherwise he usually took of the Churches wherewith to live, as himself saith, that he even rob them and took wages, to do the Corinthians service.  
6 Likewise, albeit himself took nothing of them, yet doth he at large tell them their duties to their Pastors. Who saith he, 
1. Cor. 9.7.  doth go a warfare any time at his own cost? Who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock and eateth not of the milk of the flock? doth not the l●we say the same? For it is written in the law of Moses, thou shalt not mussel up the mouth of the Ox, that treadeth out the corn, doth God care for Oxen? or saith he it not for our sakes? For our sakes no doubt it is written, that he which eareth should ear in hope, 
Gal. 6, 6.  and that he which thrasheth in hope, should be partaker of his hope And hereof he addeth a notable reason. If we have sown unto you spiritual things, is it a great thing if we reap your carnal things? Know ye not that they which minister about the holy things, eat of the things of the Temple, and they which wait at the altar, are partakers with the altar? So also hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. It seemeth that among the Galathians some had small care of this duty, for where S. Paul saith: Let him that is taught, make him that teacheth him partaker in all his goods: he addeth, Be ye not deceived, God is not mocked, for whatsoever a man soweth, that shall he also reap. Here the Apostle showeth, that as the Church is bound to provide for the maintenance of her Pastors, so by such employment of her goods, she receiveth not only this incomprehensible benefit of instruction to salvation: but also a reward in the life to come: and they which make no account of this duty and of God's promises, shall, as contemners of him, feel his vengeance. Likewise, as the Church is the house of God and the kingdom of Christ, so they that bestow their goods upon the maintenance of the holy ministry, without the which this house & kingdom cannot subsist, do offer a sacrifice of a most excellent sweet savour in the presence of the Lord. Provision therefore for the Pastors, whether by the magistrate, or by the contribution of the flock, is a most necessary and profitable duty of the church.  
7 The second and principal assistance that the Church oweth to the Pastors, is earnestly and continually to pray to God for them: for as Christ commandeth us to pray to the Lord of the h●uest to send workmen into his harvest, 
Mat. 9 ●8.  so is it our duty when he hath given us faithful Pastors, to pray unto him: first to preserve them in health and long life, for the good and edification his Church: secondly, by his holy spirit to guide them, that they may faithfully and with fruit employ themselves in their ministry. The rather is the Church bound to this duty, because it cannot otherwise expect any great fruit from man. And indeed Sain● Paul an Apostle, endued with most excellent gifts, doth nevertheless desire the Churches incessantly to make supplications for him: namely, writing to the Ephesians, he requireth them to pray to God for him, that he may open his mouth boldly, to publish the secrets of the Gospel, that therein he may speak boldly as he ought to speak. The same doth he also require of the Colossians, praying also for us, 
Colos 4. ●.  that God may open unto us the door of utterance, to speak the mystery of Christ: wherefore I am also in bonds, that I may utter it as it becometh me to speak Writing also to the Thessalonians, he saith: Brethren, 
2. Thes. 3.1.  pray for us, that the word of the Lord may have free passage, and be glorified, even as with you: 
Rom. 15.30.  and that we may be delivered from unreasonable and evil men: for all men have not faith: Writing to the Romans he proceedeth further, saying: Brethren, I beseech you for our Lord jesus Christ's sake, and for the love of the spirit, that ye would strive with me by prayers to God for me. That I may be delivered from them which are disobedient in judea, and that my service which I have to do at jerusalem, may be accepted of the Saints. If so excellent an Apostle doth plainly confess that he cannot open his mouth to preach the word: that he cannot avoid the crosses and assaults of the wicked: or that he can do nothing that may be acceptable to the Saints without the assistance and blessing of God: If he acknowledge that to obtain these graces, he standeth in need of the prayers of the Church, and if in so many places & so instanly he desireth her employment herein: what good may we expect in the ministry of our Pastors, even of those that be most apt and faithful, unless fervently and continually we do pray unto God for them? Most men have small mind of the duty and importance of these prayers, yet is this negligence and ingratitude many times punished, in the most dangerous faults of the Pastors, which turn to the great prejudice of the Church: beside, that God also in his just judgement, taking to himself the faithful Ministers, or transporting them elsewhere, doth either give us hirelings, or wholly depriveth the Church of the holy ministry. To the end therefore that according to the exhortation of jesus Christ we may amend, let us acknowledge how precious the spiritual, heavenly, and eternal gifts that we receive, by the ministry of our Pastors, are. And what an excellent charge God hath given them over us, that thereupon we may heartily love them, respect them, obey them, be careful for them, and especially employ ourselves diligently in fervent prayers to God, that he may vouchsafe to preserve the good and faithful Pastors, and that he would replenish them with the gifts of the holy spirit, that they may faithfully employ themselves in their charge, and that he will mightily bless their labours, to his glory, and the salvation of his Church.  
8 Having now declared the duties as well common to the Husband and the wife, as particularly of the husband to the wife, and of the wife to the husband: of parents to their children, and of children to their parents: of Magistrates to their subjects, and of subjects to their Magistrates: lastly, of Pastors and Ministers of the word to the Church, and of the Church to them: every one that desireth to amend his life according to the exhortation of jesus Christ, is to examine himself. First because he is a Christian, by the law of God, that he may thereby know his sins and wickedness, and so amend: Next every one in his vocation, as the husband, the wife, the father, the mother, the child, the Magistrate, the subject, the Pastor, and the Church: each in his several calling is likewise to enter into examination of himself by that which hath been above spoken in this third Book, touching their duties: to the end that knowing and feeling in how many sorts and ways we do fail in that which God requireth of every one in his particular calling, we may advise ourselves how to amend our lives. And that we may be the more earnestly stirred and moved hereunto, we will in the next book lay down the principal causes and reasons whereby all Christians in general, and every one particularly in his vocation ought & may in their hearts be touched, and feel themselves bound and affectionate to amendment, according as jesus Christ doth exhort.    

The fourth Book. Of the causes of Amendment of Life.  

The first cause why we should Amend, is taken of the authority of jesus Christ to command us. Chapter. 1.  
THe only and sole commandment of jesus Christ the Son of God, who saith, Amend your lives, 
Mat. 4.17.  aught to induce us to yield unto him all ready and voluntary obedience: For that he is of authority to command us, his very names and titles do sufficiently declare. As therefore Kings, Princes, and other Magistrates, do set down their names & titles in the beginnings of their Proclamations, as well to authorize them, as to bind their subjects to obey them: so before we enter into the reason which jesus Christ, to induce us to this amendment of life, namely, because the kingdom of heaven is at hand, doth allege: we will lay down some of the names and titles of him that commandeth us to amend, 
Exod. 20.2.  whereby we may the better understand as well his authority to command, as our duty to obey.  
2 First, he is the son of God: who in the preface of the law, executing even then the office of a Prophet, a King, 
Exod. 3.14.  and a leader of his people, speaking saith: I am the Lord thy God which brought thee out of the land of Egypt, out of the house of bondage. 
Act. 17.28.  These titles in the beginning of the law do declare that he hath double authority to command us, and that we likewise are double bound to yield to him our obedience. First he calleth himself The Lord, and useth this word jehova, which signifieth Essence, or him that is, 
Col. 1.16.17.  wherein he teacheth, that it is in him and by him (as S. Paul also affirmeth) that we are, that we live, and that we have our moving. And therefore in another place speaking of jesus Christ, he saith: All things were created by him and for him, and in him all things consist. What a monstrous matter were it, if we should not consecrate our whole life to the service and obedience of him, without whole power we can neither live, neither be, neither subsist one only hour: But this name jehova is to be drawn yet further, 
Exod. 6. 3.  namely to the effect of his promises: because it is he who giveth as it were essence unto them, and by his fulfilling, a new being to his creatures. Himself hath taught us, saying: I appeared to Abraham, Isaac and jacob in my name Schaddei, that is to say, God Almighty: yet did they not know me by my name jehova, 
Exod. 20. 2.  for by this name jehova he meaneth his Essence, whereby he hath with efficacy and effect made the truth of his promises long since promised to the Fathers, to be: giving as it were a new being to their children, at the bringing of them forth of Egypt: and therefore he addeth, Thy God, thereby to signify that it was his people, whom he had redeemed and so dedicated and consecrated to himself. Then doth he remember them of th● delivery out of the bondage of Egypt, which was to them as a resurrection & re-establishment unto life. He than that gave the law, being the same God that commanded us to amend, by living according to the rule of the same, hath declared by his titles and names, set down in this preface, that he hath double right & authority to command us, and therefore that it is a twofold, and monstrous ingratitude, not to obey him, 
Exod. 13.2.  who commanding us by the right both of our creation and of our redemption, doth sufficiently declare that we cannot subsist in life either of body or soul, without his power and grace.  

Exod. 13.2. Exod. 12.29.  3 God in old time ordained that every male that opened the womb, should be consecrated to the Lord: for at such time as for the bringing forth of his people, he slew all the first borne of Egypt, he willed that the first born of the jews should be given and dedicated to him, as being his own: And the more evidently to declare unto them this duty to be consecrated unto him, he took the Levites in stead of the first borne of all the other tribes, 
Num. 3.44.  to employ them wholly in his service: yet did he also ordain that all that were above twenty years old, 
Exod. 30.12.  should pay every man half a shekle, to be employed in the service of the tabernacle of the congregation, to be a memorial before the Lord of the redemption of their persons, and that being freed from the yoke of Pharaoh, and made a nation subject unto God, who had redeemed and delivered them, they might give themselves wholly to serve and obey him, and altogether to live to him. The fulfilling of these figures and ordinances we have in jesus Christ, who besides that he is our creator, as is aforesaid, hath also revealed himself in the flesh to be our redeemer and saviour: he it is that hath saved and brought us forth, not of the bondage of Pharaoh, but from the tyranny of the devil: 
Col. 1.15.  neither by smiting the first borne of Egypt, but by giving himself, even the first borne of every creature, to death for us. It were therefore a twofold rebellion, not to amend our lives, and so to obey him, who being as S. Paul saith, the saviour of all men, 
1. Tim. 4.10.  as concerning the bodily life, but especially of the faithful, in respect of eternal salvation, hath a twofold right and authority to command us. And the premises doth S. Augustine confirm by an excellent confession and prayer that he maketh to God, saying: I know, 
Aug. in his Medita. c. 39  O Lord, that I own to thee myself, because thou hast created me: yea more than myself, because that being made man for me, thou hast redeemed me, even so much the rather, as thou 〈◊〉 greater than he, for whom thou hast given thyself. But in as much as I have nothing more than myself, also that I cannot give to thee that which I have, without thyself: take me and draw me unto thee, that I may be thine in following and loving thee, as I am thine in being created and redeemed by thee.  
4 Moreover, in tha● in our belief we do confess that we do believe in jesus Christ our Lord, we do also by that title acknowledge in him a twofold authority to command us, and consequently, in ourselves a twofold obligation to obey him: For as being both God and man: in respect of his divinity he is Lord over all creatures: so having redeemed us by his death, he is our Lord, and we that do believe in him are his peculiar people and servants. And therefore it were a double disobedience in us, if we, as his creatures, should not obey the Lord of all, and as his peculiar people and proper purchase, be wholly subject to him that is more particularly Lord over us. jesus Christ is also called King of Kings, and consequently, king of the whole world, yet is he also particularly king over his Church. And in deed, 
1. Tim. 6.15 Psalm 2  as we read that the iron sceptre is given to him to reign and rule over all nations and kingdoms of the earth, so is he particularly established king over 〈…〉 here a twofold authority in Christ, which doth doubly bind us to amend by obeying of him, who being Lord of the whole world, is particularly and more excellently king over the burgesses of Zion, and the members of his Church.  
5 All th●se names and titles, jehova, Creator, Redeemer, Saviour, Lord, and king, attributed to him that commandeth to amend, being well considered, as is afore showed, doth teach us what authority he hath to command us, and how deeply we are bound to obey him, as his creatures, children, subjects, and servants, and wholly to consecrate unto him all, whatsoever we are, have, know, or can do, in his service, without whom we: neither have, neither are, neither do or know any thing. Let us therefore acknowledge that we are not in our own power, to live at our own pleasures, but do appertain unto jesus Christ, and must practise the same which the Apostle Saint Paul saith of himself, I live, yet not I, but jesus Christ liveth in me. 
Galat. 2, 20 1. Cor. 6.19  Let us remember what the same Apostle saith, You are not your own, for ye are bought with a price, therefore glorify God in your bodies, and in your spirits, for they are Gods. We are therefore bound, as our saviour jesus Christ admoniseth us, to deny ourselves, that is to say, our own sense and wisdom, and to follow his: also our own will, 
Math 16.24 Luke 9.23 Rom. 12.2  that we may will that which he willeth. And hereto also doth Saint Paul exhort us, saying: Be ye changed by the renewing of your mind, that ye may prove what is the good will of God, and acceptable and perfect.  
6 There be two sorts of servants and bondmen: the one borne at their master's houses, the others purchased by their masters. Neither of these may live after his own will, sense, or understanding, but as it shall please their master and Lord. Now are we borne the servants of Christ, for he created us all, and beside, he hath also redeemed and purchased us, that we may belong more particularly to him. As the master therefore of those servants that are borne in his house, or whom he purchaseth, do pretend that they do him wrong, when they spend any time either to their own particular profit, or in the service of others: so may jesus Christ, and much more justly complain of us, that are his two fold servants, namely, by birth and by purchase, if we employ even never so little of our lives to serve and please ourselves, the world, or the devil, our enemies: and this must needs redound to a double sacrilege and twofold profanation of that which by double reason ought to be dedicated and consecrated to him, who with double authority doth command us to amend.   

The second cause of Amendment, drawn from the name Holy, attributed to jesus Christ: wherein is handled Election, Reprobation, and God's providence. Chap. 2.  
THE Prophet Esaie rehearseth, that he saw the Lord sitting upon his throne, 
Isay 6.3.  and the Seraphims above him, crying one to another, Holy, holy, is the Lord of hosts. Hear did they speak of jesus Christ, 
john 12.41  as Saint john in his Gospel doth affirm, who also reporting another vision which himself saw, sayeth: There were four beasts which cried night and day without ceasing, Holy, holy, holy, is the Lord God almighty. 
Apoc. 4.8.  This title Holy, thus thrice repeated, among other things doth teach us that he is soverainly good, righteous, merciful, wise, mighty and true: even so excellently and perfectly, that in these and other like divine properties, he is most holy, and in them holdeth nothing in common with other creatures. And in deed, if in man there be any goodness, righteousness, wisdom, or truth, he hath them not of himself, but from God. Neither hath he thereof any more but small drops or sparks, and the same are but graces happened and accidents, or qualities, as they say in schools, so that even without them he is nevertheless a man. But as concerning God, he hath all these properties of himself, they be in him perfect and infinite: yea, they are in such sort his essence, that to deny his righteousness, wisdom, power, mercy, and goodness, is to deny God. Mark therefore how rightly he is called Holy, holy, holy.  
2 It is no marvel that this, and all that proceedeth herefro, doth pass man's understanding, for it exceedeth even the capacity of the Angels. And this doth Esaie in this vision testify, saying: The Seraphims covered their faces with two wings, 
Esay 6. ●  as not able to abide the brightness of this holiness. But the more incomprehensible that it is, the more doth it admonish us diversely and in many sorts to amend. And indeed, among the most dangerous & pernicious corruptions of men, which especially we ought to amend, there is none greater than a bold and presumptuous rashness, whereby men dare control the holy doctrine of God, which they do not understand: yea, even to deny or pervert the evident testimonies that he delivereth in his word: or accuse God (O intolerable blasphemy) of unrighteousness, iniquity, and cruelty, and reduce him to such bondage, that he may do nothing but that whereof every blind man is able to comprehend the reason, wisdom, and justice. And hereof we will propound one example, which is but too common and most pernicious.  
3 The holy Scripture in many places testifieth, 
Math. 20.16 Mark 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 Jude verse 4 Rom. 9 23. john 10.28 Rom. 9 22 Rom. 9.18 1. Sam. 2.6 Amos 3.6 jer. l. ●. 3. 38 job 38. & 39 Read Sect. 18. Acts 4.28 1. King. 22.20 job 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 salvation & life eternal, leaving the rest without any portion in such felicity, that this election was founded upon his only goodness and mercy, that he had power and authority to choose whom he pleased, and to leave the rest, that the names of the elect have from all eternity been written in the book of life, and the rest recorded to just destruction, that God so prepared the elect to glory, that they cannot perish, and that the vessels of wrath, as the Apostle termeth them, are in such wise prepared to destruction, that being by the decree of almighty God, given over to themselves according to their own corruption, they cannot but sin, & so be justly condemned, that God showeth mercy to whom he will show mercy, and hardeneth whom he will harden, that nothing cometh to pass without the will and providence of God, that God did so foresee the transgression of Adam, and that it was not without his decree and ordinance, that all that was done as concerning jesus Christ, by judas, Pilate, the Gentiles and the jews, was done by the definite counsel and eternal decree of God, directing the wicked work of men, that by them he might accomplish his excellent work of our redemption, that many times he employeth both the devil & the wicked, as a father to correct by their wicked works, the sins of his elect, and as a just judge, to punish the iniquity of the others.  
4 Now albeit there is no doctrine that may stand us in greater stead than this to engender humility in man, neither to produce any sitter argument to praise God, or to minister consolation, peace & content, to such as feel themselves to be the children of God: or that may be a more mighty or sharp spur to prick us forward to amend our lives, as we will hereafter show: yet are there some, who not being able to comprehend this doctrine, do thereof take occasion to seek so to bury it up, that it may not be preached in the Church of Christ. Others, that gather consequences of blasphemy, to pervert or reject it. As concerning the first, The apprehension and fear which they conceive in the blasphemies that the perverse do gather out of this doctrine, is commendable: but the means that they take to prevent them, are not to be received. Neither may we look to be more wise than Christ, who nevertheless desisted not from preaching, publishing and recording it by his Apostles. And surely albeit Saint Paul noteth some blasphemous replications against this doctrine, yet doth he not leave too teach and maintain it. Christ sayeth, He that hath ears to hear, let him hear. It must therefore be preached to those to whom he giveth ears to hear, 
Rom. 9.14.19 Math. 11.15 & 13.9.43 john 10.27  that they may hear, and not be buried because of those to whom he hath not given ears to hear. Christ the sovereign shepherd, requireth no less of his sheep to hear him, than he forbiddeth them to hear the voice of strangers. It is a learned ignorance, not to know that which God would have us to be ignorant of, but it is a pernicious ingratitude not to be willing to know that which God would teach us. The soul devoid of the doctrine of truth, is prepared to receive lies. It is no Christian simplicity or sobriety, to reject, as hurtful, the knowledge of that which the son seeketh to teach us. True wisdom and modesty in the children of God, consisteth in opening their ears to learn, when Christ openeth his mouth to teach: also not to desire to learn that which he is unwilling to reveal unto us. The holy Scripture is the school of the holy Ghost, wherein as there is nothing omitted that is necessary to salvation, so is there nothing taught, but what is requisite for us to know. And thus it is great injury against the holy ghost, that he hath taught or revealed unto us any thing meet to have been suppressed. Let us therefore conclude this purpose with the advertisement of Moses, saying: The secret things belong to the Lord our God, but the things revealed belong to us, and to our children for ever, 
Deut. 19.29  that we may do all the words of this law. Behold how for the amending of our lives, according to the exhortation of jesus Christ, we are to correct this ingratitude, pernicious counsel, and presumptuous rashness, which urgeth us to suppress that which it pleaseth God to reveal unto us, and serveth especially to the magnifying of his glory, to the begetting of humility in his elect, to strengthen their faith, and mightily to induce them to amend their lives.  
5 Others there are that proceed farther, for not being able to understand, & yet desiring to comprehend the causes and reasons of the points of the doctrine before mentioned, do take occasion to condemn and reject the evident testimonies by God delivered in his word, by consequences falsely gathered, which accuse God of cruelty and unrighteousness, and maintain that he is the author of the sin and iniquity of men. But how do they herein swallow themselves up? It is as if they should accuse the sun of darkness, because that seeking to look into the brightness thereof, their eyes be dazzled. Many artificers in their tratles, do work many things whereof we can conceive no reason, yet do we not condemn them, because we presuppose that they are not done without reason. How then? Shall we be so rash as to condemn the great builder and governor of this world, because we cannot comprehend the wisdom contained in his works? Shall the scholar say that his master is ignorant, because he cannot understand the profound knowledge that is in him? That we may therefore correct this rashness, & so according to the exhortation of Christ, amend our lives, let us remember that when he is called Holy, holy, holy, we are thereby admonished that in him there ●esteth a wisdom, goodness, mercy, righteousness, power, & truth, both perfect & infinite: yea, that his whole essence is no other but wisdom, goodness, & justice, which do infinitely surmount the capacity of man. Likewise that our true humility, simplicity, wisdom, & discretion consisteth in this, that albeit we do not comprehend it, we do nevertheless believe that his will is the rule of all righteousness: that he that demandeth any other reason or cause thereof than is declared in his word, entereth into a bottomless gulf, wherein he shall be swallowed up: that God is goodness itself, and can neither will nor do any thing but what is good: that his power to dispose of all creatures as he pleaseth, cannot be separate from his wisdom and justice, and therefore that he cannot do any thing unjustly or unwisely: that it is too great abasement to God, not to acknowledge in him a more profound wisdom than man is able to comprehend: or not to confess any other righteousness in God, than such as man shall find to be just: and to maintain that he is not able to do any thing, whereof man is not able to comprehend the reason.  
6 If proud and curious minds should object unto us, that we propound these allegations, because we are not able to answer to their replications, objections, and blasphemies, yet let us not be so carried away, or ready to minister contentment to their rashness and curiosity, but rather let us clean to the simplicity & most assured principles of Christian religion. Herein resteth the true sanctification of the name of God: As contrariwise, it is a most dangerous presumption, to seek to give account of the works of God, in the wisdom whereof he willeth that man, feeling his own ignorance, should humble himself: or to minister unto men any access to the inaccessible light of God, wherinto no man is able to penetrate, 
2. Cor. 12.2  but he shall be swallowed up: or in brief, to seek to nourish the presumption and rashness of men which God, to the end to engender humility in them, will kill. Saint Paul taken up into the third heaven, and there hearing words unspeakable, such as it was not lawful to utter, knew well enough how far he might wade in revealing the mysteries of God's wisdom and providence. And ourselves may perceive how moderate he was in this respect: Likewise how resolute & constant he showed himself, in opposing the only will, wisdom, power, & glory of God against all replications, reproofs, and blasphemies of men. And in deed, speaking of jacob the elected, and Esau the rejected, he saith: 
Rom. 9.11.  Before the children were borne, and when they had yet done neither good nor evil, (that the purpose of God might remain according to election, not by works, but by him that calleth) it was said unto Rebecca, The elder shall serve the younger, as it is written, I have loved jacob and have hated Esau. Hear doth he plainly declare, that jacob was elected and Esau rejected, not for either of their works, either good or bad, but according to the determination of God grounded upon his election. And hereupon the Apostle demanding whether there were any unrighteousness in God, answereth first, God forbidden. And that kind of phrase he ordinarily useth, whensoever he goeth about to reject any question as abominable, and unworthy of answer: and hereby admonisheth us, when men use the like replications, to abhor them, and to say, God forbid, as thereby maintaining, that it is a matter that cannot come to pass.  
7 Secondly, for a manifest explanation, that there is no iniquity in God, he addeth: For God said to Moses, 
Exod. 33.19.  I will have mercy on him to whom I will show mercy, and will have compassion on him on whom I will have compassion. Herein doth he first confirm that which we have already touched, namely, that election is grounded upon the only mercy and free grace of God, without any consideration of our works. Secondly, he allegeth no other reason of this mercy to some, and not to other some, but the only will of God, saying: He will show mercy to whom he will show mercy. Thus doth the Apostle teach us, that if man thinketh it no reason that God should choose some, and reject other some, only upon his goodness and mercy, without any consideration of their works: our most pertinent reason to justify God, is with the Apostle to say, It was his will. Thus when our Lord jesus Christ said, 
Math. 11.25  I give thee thanks O father, Lord of heaven and earth, because thou hast hid these things from the wise, and men of understanding, and hast opened them to babes. He addeth only this reason, It is so, O father, because thy good pleasure was such. So far therefore must we be from having any thing to reply against whatsoever Gods will, that even in this so strange a work, in the judgement of flesh: proceeding of the good will and pleasure of our heavenly father, he showeth, that we have an argument to praise him, and with jesus Christ to give him thanks. And Saint Paul followed these steps of his master: 
Eph. 1.3.4.5 11.  for first he praiseth God because he hath elected us in jesus Christ, and then he addeth, that it was done according to the good pleasure of the will of God. So often therefore as we read and see that God showeth mercy to some, whom he will save in his kingdom and glory, and leaveth & forsaketh other some: It is enough that we allege, that it is according to the pleasure and counsel of the will of God. Thus much to cut off all replications and objections.  
8 Earthly kings in the ends of their edicts and proclamations, do ordinarily in stead of a reason add this, For such is our pleasure. And thereby do prohibit their subjects from any farther enquiry and examination of the reasons of their ordinances. And shall not God be in as good credit as mortal man, to make us to receive and avow whatsoever he willeth and decreeth, only adding, For such is his will, and such is his pleasure? Men may many times be deceived in that which pleaseth them, but God forbidden that God should will any thing that were not righteous or good. Let us therefore so learn to sanctify the name of God, that so soon as in his word he declareth that such was or is his will, we reject all replications, and uphold, that seeing he willeth it, it is just, good, and holy, albeit we cannot comprehend the reason of it. This is the doctrine that the Apostle by his example doth deliver. And it is our duty not to covet to be wiser than the holy Ghost, who spoke by him, either to demand, or to render any reason of the will of God, which cannot be but most just and holy.  
9 Saint Paul proceeding in his purpose, speaketh of the hardening of Pharaohs heart, saying: For this purpose have I stirred thee up, that I might show my power in thee, 
Rom. 9.17,  and that my name might be declared throughout all the earth. But because it may seem strange, that God should so harden the heart of Pharaoh, that resisting his will and commandment, to suffer the people to departed, he should be swallowed up in the sea, and the people of God be so delivered: What doth Saint Paul allege in justification of God? Even again, his will, saying that in this horrible judgement executed against Pharaoh, and in the incomprehensible grace showed to the people of Israel, God showed mercy to whom he would, and hardened whom he would. If any man therefore should demand whereof it cometh, that God vouchsafeth to save these men, by causing the Gospel to be preached unto them, converting them by his holy spirit, giving them faith, and showing mercy unto them, either wherefore he causeth not the gospel to be preached to others, or giveth them not saith, but rather hardeneth them. Saint Paul admonisheth us to answer, Such is God's will, he showeth mercy to whom he will, and hardeneth whom he will. And therefore let it content us, to understand that it is his will, as also he willeth nothing but in justice and wisdom. And this only reason aught more to satisfy and content us, than all the expositions and reasons that the most subtle heads and spirits in the world are able to invent. And in deed, the reasons of the holy Ghost are stronger than the reasons of men: and whatsoever their knowledge is, yet must they not presume to have more knowledge than the holy Ghost, and this must we allege in defence of the justice and glory of God.  
10 This doth the Apostle also represent unto us in that he addeth. For having propounded this objection and replication, Why doth he yet complain? 
Rom. 9.19  For who can resist his will? he laboureth not to propound the discourse of man in the justification of God: but stayeth upon three points. First, he showeth that the only remembrance that we are men, aught to restrain us from arguing with God. Secondly, that God with his creatures may do what he will. And thirdly, that the manifestation of his glory must swallow up all replications and murmuring. For first he answereth, O man, who art thou which speakest against God? Thereby signifying, that where men dare reply, and thus accuse God of unrighteousness, because they understand not his reasons? the same doth proceed of this, that they remember not that themselves are men, either what man is in regard of God. If a child of eight or ten years old, hearing a philosopher discourse of the greatness and course of the Sun, should argue against him, and maintain that the same were no greater than a platter, neither of any swifter pace than a snail, would the philosopher stand upon the delivery of the reason of his discourse unto him? No, for the child could not be capable to conceive it. But he would tell him, Thou art yet a child: Even so is man in comparison of God, infinitely less in knowledge than is a child, in comparison of the most excellent philosopher in the world. We must therefore with Saint Paul marvel how man dareth strive or dispute with God, and in reason to stop his mouth, we may say unto him, O man, 
job 9.3, 32.  who art thou that speakest against God? If man would dispute with God (saith job) he could not answer him unto one thing of a thousand. And therefore he after addeth, saying: God is not a man as I am, that I should answer him, if we come together to judgement, neither is there any umpire that might take notice of our cause, or lay his hand upon us both. The same doth God also note, where he speaketh to job in a whirlwind, and saith: Who is this that darkeneth the counsel, by words without knowledge? Gird up now thy loins like a man, I will demand of thee, 
job. 38.2.  and declare thou unto me. When therefore we hear these replications, wherefore doth God complain of us, that we are so hardened, either that being hardened, we do offend him more and more? Seeing it is his will to harden us, we cannot stand against him. Let us answer with Saint Paul, O man, who art thou? Shall man that knoweth himself so to be, take upon him to dispute with God?  
11 As for the second point, the Apostle confirmeth the same that he had before spoken, namely, that God hath mercy upon whom he will, and hardeneth whom he will: declaring by the similitude of a potter, that he hath power and authority so to do: And in deed, Hath not the potter power of the clay, 
Rom. 9.21.  to make of the same lump one vessel to honour and another to dishonour? Yes even so much, that the earthen vessel cannot say to the potter, Why hast thou made me thus? What iniquity is it then, to suppose that God hath not as much power over his clay, namely, over man his creature, as man hath over the earth, which the creator hath given unto him: Men with this reason, I will do with mine own what I please, do stop the mouths of their equals: How much rather than may God so do, whose will is ever conjoined with wisdom and justice whereby he cannot do any thing but in wisdom and justice? If any man list to reply, that there is great difference between the earthen vessel to dishonour and the reprobate, because the vessel feeleth no evil, but the reprobate shall feel most horrible and eternal torments: We answer that the Apostle well enough knew that, and yet judged the similitude to be very fit and sufficient to justify God, as in deed it is great reason that he should employ his creatures as he will, for the manifesting of his glory in them.  
12 And it is the third point which the Apostle toucheth, where he saith, What if God would to show his wrath and to make his power known, 
Rom. 9.22  suffer with long patience the vessels of wrath, prepared to destruction, and that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory? He here doth declare first, that God doth so hate and detest sin, that immediately and without delay he would swallow up sinners, were it not that in patience he suffereth and beareth with them, yea, and endueth them with many bodily goods: but they upon obstinacy and with unpenitent hearts abusing this patience, do heap up for themselves wrath in the day of wrath, 
Rom. 2. 5  and of the declaration of the just judgement of God. Secondly, that God doth thus in patience tolerate the vessels of wrath prepared to perdition, that he may afterward show his wrath against sin, in the horrible and eternal punishment thereof: as also his power and authority to dispose of his creatures as he will, as it is showed in the similitude of the potter. Likewise he declareth, that the purpose of election tendeth to let men know the riches of his glory, in the vessels of mercy which he hath prepared to glory. To be short, he teacheth us that the declaration of his wrath against sin, and consequently of his holiness and justice in punishing the same: also of his power and authority to dispose of his creatures as he will: and lastly, of his great mercy to the elect, do all serve to the manifesting of the glory of God. As nothing therefore doth better beseem God than the manifesting of his glory, so for the justifying of God, and the shutting of the passage against all such blasphemies, it sufficeth with the Apostle Saint Paul, to maintain that his glory shineth in his mercy to the elect: in his justice against the vessels of wrath, prepared to perdition: and in his power and authority to dispose of his creatures, as he will. For such as are not content with this reason, do show themselves to be enemies to the glory of God. Besides, that this phrase of speech which he here useth, when he sayeth, Who is it, doth show, that in whatsoever God doth for the manifesting of his glory, man is not to murmur or reply, especially considering that it was and is the purpose of all God's works. 
Prou. 16.4  For he hath made all things for himself, saith Solomon, even the wicked for the day of his calamity.  
15 The same Apostle in another place very notably confirmeth the premises, saying, God hath shut up all in unbelief, 
Rom. 11.32  that he might have mercy on all. The purpose of Saint Paul in this place is, to show that the Gentiles were unbelievers, even until the resurrection of jesus Christ, and the jews after it, to the end that the Gentiles being converted by the preaching of the Gospel, might confess, that having so long remained in unbelief, plunged in idolatry, and given over to all wickedness, 
Ephe. 2. 1●  even as Saint Paul saith, without Christ, without God, and without hope, It was undoubtedly a work of mere & wonderful mercy of God, to receive & graft, them into the Church by preaching of the Gospel. Likewise that the jews, after their incredulity, which hath now continued above fifteen hundred years, receiving the Gospel whensoever it shall please God to call them thereto, may also confess that their salvation proceedeth neither from the worthiness of their ancestors, neither from the merits of their works, but from the sovereign and mere mercy of God. Behold here a number both jews and Gentiles, reprobates, vessels of wrath, whom God hath shut up in rebellion and unbelief, in whose just perdition God's mercy shall the more shine upon a small number of his elect. If any man list hereat to take occasion to murmur, in that he cannot comprehend Gods judgements, let him with David, remember that they are wonderful deep. And in am of labouring and seeking to find out the reason of them, let him in maintenance of God's justice, with Saint Paul cry out and say, O the deepness of the riches, 
Psal. 36.7  both of the knowledge and of the wisdom of God How unsearchable are his judgements, and his ways past finding out? For who hath known the mind of the Lord, or who was his Counsellor? Or who hath given unto him first, 
Rom. 11.33  and he shall be recompensed? For of him, and through him, and for him are all things, to him be glory for ever, Amen.  
Hear we see how the Apostle by the tenor of this exclamation, beating down the pride & rash presumption of man, teacheth us to contain ourselves in all sobriety, modesty, and humility in the sight of God, to reverence his judgements, which he hath said to be incomprehensible. In ourselves to feel that there is in God a depth of wisdom, which swalloweth up man's understanding, to confess that he is not bound to his creature, to acknowledge that it is not possible for us to comprehend his ways: and finally, that in this wonderful work we must glorify God for ever. How horrible therefore are the blasphemies of those that dare accuse God of iniquity and unjustice, because he openeth not unto them the treasures of this heavenly wisdom, whereby they may understand the reasons of his incomprehensible judgements, works, & ways, which cannot possibly be found out?  
14 The prophet Esaie rehearseth, that he received from God this commandment, Go & say unto this people, ye shall hear in deed, but ye shall not understand, 
Esay. 6.9.  ye shall plainly see and not perceive. Make the heart of this people fat, make their ears heavy, & shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and he heal them. This is a commandment that seemeth very strange, for it doth not only foreshow the hardening of the heart of the jews, and consequently, their destruction, but also that preaching shall be the occasion to blind them and to harden their hearts. Shall we therefore say that God is the author of their hardness, blindness, sin and destruction that proceed thereof? God forbidden. And therefore note what S. Paul said to the unbelieving jews, It was necessary the word of God should first have been spoken to you: 
Acts 13.46  but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. Moreover, wherefore hath God wrought in the hearts of some by his holy spirit, & given over others to hardness of heart, and blindness? True it is, that as a just judge, he hath punished the wickedness of unbelievers, in hardening them: yet must we ascend to the eternal decree of God, who hath elected those whom he would, to convert them, & given over the others to be hardened. Now albeit thou canst not understand why he hath chosen those rather than the other, why he causeth the doctrine of salvation to be preached to some, with such efficacy of his holy spirit, that thereby they do convert & believe: but unto others without any efficacy of his spirit, whereby they harden themselves, & so increase their condemnation: also, how God hardeneth, & yet is no author of the hardness of heart, either of the sins that thereof do proceed: yet see thou reverence the incomprehensible judgements of God, and consider what went before this commandment given unto Esaie, 
Esay 6.  He saith that he saw the Lord sitting upon an high throne, and lifted up, and the lower parts thereof filled the temple: The Seraphims stood over it, covering their faces with two wings, and crying one to another, Holy, holy, holy, Lord God of hosts, the whole world is full of his glory. This teacheth us to humble ourselves before this holy, most holy one, and to reverence the judgements of this king that sitteth upon the throne, 
john 12. 42  as most holy and most righteous, and in the execution whereof shineth his glory. Whereupon Saint john having alleged this sentence of Esaie, touching the blinding and hardening of the jews, expressly doth note, that the Prophet spoke this when he beheld the glory of jesus Christ.  
15 According to the purpose of the premises we say, that whereas God hath chosen some, even whom he would, and not other some: and in all that God in his providence hath ordained, & done for the execution thereof, there resteth such wisdom, goodness, mercy, and justice, that for the approving of that which in the wisdom of man's flesh seemeth strange & unjust, it sufficeth to show, that the same was so ordained and decreed in the eternal and determinate counsel of God. And indeed, if any man ask why the gospel is preached rather to some than to other some: also, why among those to whom it is preached, some do believe, & some do rest unbelievers: it is reason sufficient to answer, that some are chosen, and other some are not. So many, saith Saint Luke, did believe as were ordained to life everlasting. You believe not, saith jesus Christ, because ye are not my sheep. 
Acts 13.42 john 10.26  My sheep hear my voice and follow me. When the Apostles asked jesus Christ why he taught the people by parables, wherein they had no understanding, & which afterward he opened to them alone, he lifted them up into this consideration, that they were chosen and the other not. To you, saith he, it is given to know the secrets of the kingdom of heaven, 
Mark 13.10  but it is not given to them. And therefore when we read that some, even in am of converting and believing, have been hardened and become more wicked, whereby the preaching of the Gospel hath been unto them a savour of death unto death: It sufficeth that we answer, that this befalleth not the elect, but as Saint Paul saith, 
2. Cor. 2.15  those that perish, and are vessels of wrath, prepared to perdition. And therefore the preaching of the Gospel, whereby some are hardened, is nevertheless of a sweet savour before God, as he doth expressly affirm.  
16 Let us therefore conclude, that all that God hath willed in the election of some, and not of other some, and in his providence, and the execution of the same, is good, righteous, holy, and commendable. And albeit we cannot comprehend it, yet let us beware that of our ignorance we take no occasion to blaspheme God, but rather let us acknowledge that it is because we do not yet know any thing of the incomprehensible holiness of jesus Christ: namely, that he hath an infinite power to dispose of his creatures as he will, an incomprehensible wisdom to ordain most wisely: mercy and justice, which in him are but one essence, whereby he can do nothing but in mercy & justice. This if thou dost not understand, I say to thee again, accuse thine own ignorance, and reverence this holiness, which passeth thy understanding. Believe so much as in his word he testifieth unto thee, and permit this infinite power and wisdom to do, and to know even that which thou canst not comprehend. Remember that he dwelleth in an unaccessible light which thou must reverence, but not enter into. Beware thou be'st not an advocate for so wicked a cause, 
1. Tim, 6, 16 Rom. 3.4 Psalm 51, 6  as is the cause of the reprobate, to justify it in the sight of God. For howsoever thou thinkest it to be, he will always, as David saith, overcome when he is judged.  
17 In the mean time, for the better understanding of our intent, & knowledge in this doctrine, we say, that if we stand upon the consideration of man's creation to the image of God, both he and all that are descended of him were created to life, for in man created to the image of God, there was no matter or argument of death: But if we speak of the predestination hidden in the eternal counsel of God, the same is a profound depth, that should even ravish us into admiration. And whereas Saint Paul calleth those that are not elect, vessels of wrath prepared to destruction, he hath regard to their first original and nature of men, 
Rom. 9 22 Heb. 7.10 Rom. 5.12.  according as all, being yet in the loins of Adam when he transgressed God's commandment, did all sin in him, and are all guilty of death, and infected with mortal corruption. Not that there was not in God a former counsel which went before, whereby he had decreed and disposed of his creatures upon certain causes to us unknown: but for that from the transgression of Adam proceeded the curse and death of mankind. Saint Paul saith that God prepared vessels of mercy for his glory, because that all that the elect have to guide them to life everlasting, proceedeth of the grace of God: 
Rom. 9.13  but others are prepared to perdition, because they are given over to themselves, so that following their own corruptions, they go according to the eternal decree of God, to destruction. And hereof do we gather that albeit God had just cause, to us unknown, thus to dispose of his creatures, by choosing some, and rejecting other some, yet did he not hate or condemn any thing but sin and corruption. It is not therefore fit that we should seek the cause of the destruction of the reprobate in heaven, when we see that it resteth in earth: neither that we should impute that unto God which is in man himself: neither should the reprobate also murmur at the mercy of God poured upon the elect, considering that God may do good to whom he will, either at their own destruction, whereof there resteth a twofold occasion in themselves, namely, original sin, & the iniquities that do thereof daily proceed.  
18 Moreover, as concerning the transgression of Adam & Eve, 
1. Sam. 2.6. Amos 3.6 jere. La. 3.38. job. 30.39. Psalm 104. & 105. & 106 & 107. & 136 Math. 10.29  it is certain that the same never came to pass without the decree and ordinance of God. And in deed, the holy Scripture in infinite places doth testify, that all things depend upon his providence & decree. If a sparrow falleth not to the ground without the will of God, shall man, so excellent a creature, created after the image of God, take so horrible a fall without his providence and decree? A man may give a little child some small stripe with a rod, without the parents appointment, which notwithstanding they would peradventure dissemble and wink at: but none dare undertake to cut him of the stone, or to cut off any limb, without his father's good will and authority: Even so, the greater that the importance of Adam's transgression was, in that it tended to destroy & overthrow so excellent a work of God, namely, man, created to his image: the more are we to believe, that it was never done without his counsel or decree. Moreover, if in his providence he hath ordained what he will have done with all other creatures, hath he not, think you, ordained what shall be done with the principal and most excellent, for which he created all the others? Again, if God creating all the world, and man to his own image, purposed that the principal end of his work should be the manifestation of his glory: did he not also ordain means to attain thereto? But the fall of man was as it were, a preamble and a preparation, to declare his love in his redemption through Christ, & to make manifest his mercy to his elect, & his justice to the reprobate. And in this especially doth the glory of God appear. If there were sin in the fall of Adam, so was there in the pursuit against jesus Christ: And yet lo, the Apostles speaking unto Almighty God doth say: Doubtless against thy holy son jesus whom thou hast anointed, both Herod and Pontius Pilate, 
Acts. 4.27  with the Gentiles and the people of Israel gathered together, to do whatsoever thy hand and thy counsel had before determined to be done. Again, speaking to the jews in express words, they object unto them, that by the hands of the wicked, they took jesus Christ and crucified and slew him, 
Acts. 2.23  being to them delivered by the determinate counsel and foreknowledge of God. Albeit they cannot comprehend that Adam's transgression wherein there was sin, came not to pass without the providence and decree of God, and yet that God is not the author of sin. Must they therefore deny his providence, & those places of holy Scripture, wherein the holy Ghost doth so often and so evidently testify the same? Or contrary to so many testimonies of his word will they make God the author of sin? They do not murmur, blaspheme, or reply against us, but against the holy Ghost? Must they, because they cannot comprehend how it should be possible that God should prohibit Adam that thing, which nevertheless came not to pass without his decree, will, and eternal counsel, deny those testimonies which himself delivereth in his word, or maliciously gather, that in God there should be two contrerie wills? Let us believe so much as he testifieth in his word, and reverence so much as we do not understand. If we should conjoin the redemption wrought by jesus Christ with the fall of Adam, we should soon confess, that as well the one as the other came to pass by the providence of God.  
19 Yet if it were requisite to consider some reasons, the same which Saint Augustine doth note might well content us. We safely do confess, 
Augustine of reproving & grace. c. 10  saith he, that we do well believe that God, the Lord of all, who created all things good, and who both did foresee that from good they should digress to bad, or knew that it did better beseem his almighty goodness to make of evil good, than not to suffer the evil, hath so determined the lives of Angels and men, that in the same he would manifest, first what free will was able to do: next, what his grace, with the judgement of his justice, were able to bring to pass. First Saint Augustine saith, in that he calleth God the Lord of all, he doth show that he had power and authority to dispose of his creatures as he would. Secondly, in that he saith, that God created all things good, he noteth that God is the author of the goodness that hath been in all his creatures, namely, in man, created to his image, but not of the sin afterward committed. Thirdly, in that he knew, that from good they should degenerate to evil, and yet that voluntarily he permitted it, he propoundeth this reason: that it better beseemed him to show his almighty goodness, in making of evil good, then in permitting the evil: And then he showeth the good that God gathered out of the fall of Adam. First, that it served to show what free-will was able to do, thereby signifying that there is no steadfastness but in God: and yet that Adam was inexcusable in his fall. For having created man with free will, his sin was not upon compulsion, but voluntarily: and indeed he did eat of the forbidden fruit, not to the end to obey the decree of God, whereof he was yet ignorant: but at the instigation of Satan, and upon a lust to be like unto God. And therefore, when God reproved him, he complained not of God's decree but of his wife Eve, and his wife of the Serpent: 
Gen 3.6. and 3.12.13.14.  and God in his sentence pronounced against them, denounceth them all to be guilty and worthy of punishment.  
20 For the second fruit gathered in the fall of Adam, he saith: that it served to declare the benefit of the grace of God to the elect: and consequently to cause us to confess that our salvation is indeed free, and grounded upon the only love and mercy of God. Also that this we ought not to misdoubt, because hereby we are pulled out of the gulf of death and damnation, whereinto by Adam's transgression we were plunged: likewise that he hath elected us, to the end to make us partakers of so great a benefit: and left and abandoned so many others of like condition as ours, in the depth of everlasting woe: and to save us, hath delivered his only begotten son jesus Christ to the death. Finally, in that he saith that he vouchsafed to show the judgement of his justice, namely, upon the reprobate, he thereby representeth unto us, that they have no cause to murmur or contend: and indeed as already we have showed, that Adam was in his fall inexcusable, so are they who being in Adam, did with him fall into death and corruption: for the sin and corruption is in them, and proceedeth from Adam, not from God. And albeit that which they do is not without the providence and determinate counsel of God, yet not knowing, neither having any regard thereof, but voluntarily abandoning themselves to sin, and executing, as S. Paul saith, the l●stes of their flesh, 
Eph. 2.3.  they cannot impute the cause of their damnation to God, considering it is in themselves: neither the r corruption, seeing they take it from Adam. In this sense judas seeing that he was condemned, grounded not his excuse upon the determinate counsel of God: but accused and condemned hi●●elfe, saying: 
Mat. 27.3.  I have sinned in betraying the righteous blood: and overcome with the just judgement of God, he hanged himself.  
21 By the premises it appeareth, that the true wisdom, humility and sobriety of Christians consisteth in this, that when God openeth his mouth to teach us, we likewise open our ears to learn: and when he shutteth his mouth, we covet not to know. Let us in ourselves find that in God there is a wisdom & justice, which we must not search into, but reverence: and believe all that God's word doth teach us, concerning the election of some, and the reprobation of other some: as also of the providence of God, notwithstanding we comprehend not the justice or reason thereof: for the glory of God must even swallow up all our replications and murmurings, because it is a true sanctification of God's name to believe that he neither doth, neither willeth any other thing, but in wisdom and justice. Likewise it is to his glory, to have a justice, wisdom, and bounty, that shall infinitely surmount man's capacity. And therefore let us abhor all replications, murmurings, and blasphemies, used by those, who labouring to comprehend that which is to man incomprehensible, dare presume either to corrupt or to deny the holy doctrine of predestination and God's providence, and accusing him of unjustice and cruelty against mankind, dare maintain that he is the author of sin.  
22 Herein are such men worse than the very devils, and indeed they having been created Angels, just, holy, and good, did revolt, But came that to pass without God's providence? 
1. Tim. 5.21.  In that the Apostle Saint Paul maketh mention of elect Angels, he thereby doth note that the rest were given over to themselves, and so rejected. Besides, ever since the beginning of the world, they have still sinned more and more: neither can they but sin, in respect of their wicked malice and corruption, and thereby augment their horrible torments for the day of judgement. These I say, are in all extremity malicious, slanderers and liars, yet do we not read that any devils did ever accuse God of injustice against them, either object that he were the author of their sin, either maintain that necessarily sinning, they are to be excused. But contrariwise, they feel in themselves that they are justly condemned, and believing that there is a God, do tremble: neither do we read that they ever complained that jesus Christ came to torment them unjustly, 
james. 2 19  but before their time, and that in respect that already seeing their judge, they did apprehend the horrible torments, wherinto they should be by him cast headlong in the day of judgement, which they perceived to be nearer at hand then they could have wi●hed. In what degree shall we then place those men that seek either to abolish God's providence, or to accuse him of injustice, or to maintain that he is the author of sin?  
23 If any troublesome spirit, which cannot be satisfied with the premises, will still in questions and replications be skirmishing heer-against: let us not be ashamed with S. Aug. to say, Consider what God is, and what thyself art, that he is God and thou man. If thou thinkest to speak justly, shall the fountain of all justice be dry? 
Aug. upon the words of the Apostle. Serm. 20.  O man, dost, thou expect an answer from me? I also am a man, and therefore let us both give care to him that saith unto us. O man, what art thou? Surely a faithful ignorance is better than a rash knowledge: Dost thou look for merits? thou shalt find nothing but punishment. Oh the depth! Peter denieth Christ, the thief believeth in him. Oh the depth! seekest thou a reason for those things? I am amazed at the depth of them. I cannot attain to any bottom. Paul found where to rest, by growing into admiration, he saith that God's judgements do surmount all knowledge, and comest thou to search into them? he saith that his ways cannot be followed, yet thou wilt tread his steps: hereto also do the same tend which in an other place he speaketh very brief. Wilt thou argue against me? rather marvel with me, and cry out, Oh depth! 
Aug. upon the words of the Apostle. Serm. 11.  let us both agree in fear, lest we perish together in error. And indeed, what can the most learnedest wits of these days propound, which the Apostle knew not, in answer to the objections of those that seek to reverse this doctrine: yet he by holding his peace, doth by his example teach that against all replications, we are to oppose only the wisdom, justice, goodness, power and glory of God. And such as cannot be content with these answers, which contain the true sanctification of the name of God, and proceed from the holy Ghost, can never be stayed by any that proceed from the wisdom of men.  
24 As this name holy attributed to jesus Christ, doth teach us as is aforesaid, that his goodness, power, truth, wisdom, mercy and justice, is infinite and incomprehensible, so to the end we may amend, let us beware that we undertake not to sight against the simplicity and truth of this holy doctrine: let pretty, charity, and zeal to the edification & peace of the Church of Christ, mortify in us all curiosity, presumption, and ambition. Let us beware that we seek not to sound the depth of God's wisdom, which is infinite, least justly we be therein snared and swallowed up. And in case any, to the end obstinate to reject this doctrine which is confirmed with so many and such evident testimonies of the word of God, 
Rom 3.7,  do yet persist in the use of replication repugnant to the nature of God, let us with the Apostle say, that their condemnation is just. Behold therefore in what sort we are, for the amending of our lives, to learn to renounce the accursed wisdom of the flesh, and all devilish rashness, which will presume to condemn the thing which we do not understand: and contrariwise, to reverence the secrets of God, which do pass our capacities, and his works, which we are not able to comprehend: that so depending in all humility and faith, upon so much as it shall please him to reveal unto us, we may constantly sanctify the name of holy, most holy, with this holy resolution, that whatsoever he ordaineth, doth, or commandeth, cannot be but holy and commendable, as proceeding from his perfect and infinite holiness.   

The third cause of amendment, derived from the predestination and providence of God, entreated of in the former Chapter. Chap. 3.  
Such as cavil against this doctrine of predestination and God's providence, do among other matters allege this false inconvenience, which is an enemy to the amendment of life, and that in two sorts, and say, if we be predestinate to be of the number of the reprobate, it is in vain for us to endeavour to live well and uprightly, for albeit we should amend, yet of necessity we must be damned. Others say, if we be elect, we cannot perish, albeit we do evil and never amend our lives. But let us consider the absurdity of their speeches, and then we will declare in how many sorts, and how earnestly the doctrine of God's predestination and providence should move us to amend. First, it is a great presumption to reject the evident testimonies of God's word, upon an absurdity forged in man's brain, as in old time did the Saducees, who denied the resurrection: 
Mat. 22.23. Mat 20, 16. Mar. 13 20. Eph. 1.4. Rom. 9.11. and 11.5. Phil. 4.3. jud. verse 4.  God's word in many places, and very plainly doth testify, that God hath elected some to salvation, and rejected other some, that being given over to themselves, they might be reproved. Those men therefore do grow to great rashness, that dare allege that it is in vain to amend, in case they be reprobates: that by this absurdity forged in their own brains, they may cavil and reject this doctrine of predestination, and consequently deny the word of God: let them rather acknowledge their ignorance, and confess that they ought to believe and do that which God saith, albeit they cannot comprehend the reason thereof, and not complain in their false conceits, and so reject the evident testimonies of the holy scripture. Secondly, in as much as God, who knoweth both the elect and the reprobate, commandeth all to amend, 
2. Tim. 2.19. john 13.8.  with what conscience can they which know not whether they be of the number of the reprobates, think to exempt themselves from their due obedience, or allege that it were in vain, in case they were reprobates: for they cannot deny but that all men are bound to obey God, under pain of damnation, even albeit they could not comprehend whereto this obedience should serve, yea or that of their obedience they should not look to reap any benefit or profit.  
2 Thirdly, such as God hath forsaken, and so are reprobates, can never amend, and therefore it is a false presupposion, to say that it were in vain for them to amend, in case they should be of the number of the reprobate, considering that it cannot be that the reprobate should amend: as if a man should say, seeing that he that sinneth against the holy Ghost, shall never obtain remission of his sin, it is in vain for him to amend: this speech presupposeth false, namely that he can amend: so likewise that it is in vain for a reprobate to amend is a false imagination, because no reprobate can amend. Again, the same which those men do confess, must be done for the bodily life, 
Mat. 12.31.  because they know not how God hath ordained thereof, doth condemn them in that which they allege concerning the soul: for not knowing how God hath ordained of their bodily life or death, they can confess that they must eat and drink to preserve life, and never allege that it is in vain, in case God hath decreed that they should die the next day. In matter therefore of the soul they are likewise to confess, that they ought to amend, and never to allege that it is in vain, in case their place be among the reprobate: otherwise, that which they eat and drink for the preserving of their transitory lives, will bear witness against them, that the allegation of this ab●urditye by themselves forged, doth in matter of the soul proceed either of gross ignorance or of malice and peevishness.  
3 Moreover, as the effect of Predestination showeth itself either by the obedience or disobedience to God's word: so they which say that if they be not of the number of the elect, it is in vain for them to amend, do teach men to take the mark and way of the reprobate, which is, not to amend: rather should the horrible punishment of the reprobate induce them to amend, in hope that by amendment, they may grow into the number of the eject. 
Marc. 1.15.  To conclude, where God preaching his Gospel, declareth that it is his will that thou shouldest believe, & amend, and be saved, 
Mat. 4.17.  Why dost thou reject his revealed will, under a pretence that thou wottest not what he hath determined of thee in his secret counsel? Why dost thou not rather give credit to his protestation, 
Ezech. 33.11.  who saith? I will not the death of a sinner, but rather that he should convert and live. Convert therefore and live, and forsaking that wicked suggestion of the devil, who saith: Peradventure it is in vain for thee to convert, for if thou be'st none of the elect, thou shalt not live: do God that honour to believe that he is true and the devil a liar: for in that doubt, whether thou be'st elect or no, know thou that conversion and amendment, is a token & fruit of thy election: and contrariwise, obstinacy and proceeding in wickedness, is a manifest sign of reprobation.  
4 Let us now come to the other proposition. If we be elect, say they, we cannot perish, and therefore need not to amend. First, this is the speech of a hireling, who properly feareth not to offend God, but to be punished by God, for that he would not amend but for fear of damnation. Secondly, in as much as by the amendment of our lives, God is greatly glorified, and our neighbours edified, Confess, that either thou makest no account of the glory of God, or the salvation of thy neighbours, or else that thy speech is perverse, when thou sayest, Being elected I cannot perish, and therefore need not to amend: for albeit amendment should stand thee in no stead, yet is it requisite and meet that thou shouldst amend, were it but to glorify God, 
Mat. 22.37.  and to help to the salvation of thy neighbour: and hereto art thou bound, because God commandeth thee to love him with all thy heart, and thy neighbour as thyself. Thirdly, thou dost plainly beat down this purpose of election which S. Paul doth propound, 
Eph. 1.4.  when he saith: God hath elected us that we might be holy and unreprovable. As if a Soldier saith, I am enrolled, and therefore I need not to fight: will not every man say that he doth but mock, for he is not enrolled for any other end: even so do we mock with God, if we say that being elected, we need not to live virtuously, considering that contrariwise we are elected only to this end, to be holy.  
5 Again, election to salvation doth not abolish, but establish the second causes and the means by God ordained for the attaining thereto. And indeed, God for the saving of his elect, hath ordained that they should believe in jesus Christ: that to procure belief they should hear the Gospel: that they should pray to God to give them his holy spirit: that they should amend and walk in his fear: and that they should be exhorted to these duties, God, I say, hath in his wisdom ordained all these means, whereby to bring his elect to eternal salvation. What rashness is it therefore in man, to uphold that the elect need not believe in jesus Christ, hear the holy Gospel, or amend their lives? To be short, that they need not the means ordained by God for the bringing of them unto life everlasting? Is not this to seek to be wiser than God, to strive against his wisdom, to reverse his will, and to abolish the means whereby he hath ordained to bring the elect to salvation? When therefore to the end to bring the doctrine of predestination into hatred, thou sayest, that thereof it doth necessarily follow that the elect need not to hear the Gospel, to believe in jesus Christ, to amend their lives, to pray to God, or to be exhorted to these duties: thou seest that it is all false, and that contrariwise, God will save his elect by these means, which in his wisdom he hath ordained. necessarily therefore, the elect must be saved: yet by such means as God hath ordained for the bringing of them to salvation. God hath limited to every man the term of his life, but withal he hath ordained and appointed that for the preserving thereof, he shall both eat and drink. If thou sayest that thou shalt of necessity live thy course that God hath prescribed, and therefore that for the preservation of thy life thou needest not to eat or drink: thou dost the●in directly fight and strive against the will and pleasure of God: and this is temptation: neither dost thou notwithstanding God hath decreed the time of thy life, forbear to eat or drink. Why then dost thou not the like for thy soul? as he therefore that should abstain from food, and say that he need it not to live by, should draw to this end: so they that say, that being elect they need not believe the Gospel, nor amend their lives, for the attaining to the kingdom of heaven, do teach men to tempt God, and reversing his providence, striving against his will, and so far as in them lieth, abolishing the means and way to life and salvation, do draw on to death and eternal damnation. Which is more, if any man ask the cause why some do believe and amend their lives, and others do not, the holy Ghost doth answer, That it is election that maketh this difference: so far therefore are the elect from no need of this holy life, is they do pretend, that contrariwise, holiness and amendment of life is the token and fruit of their election. Again, wherefore do they say that if there be election, the elect shall not need to live in holiness? they do this, as is aforesaid, only by such an absurdity to prove that there is no election, notwithstanding there be so many and evident testimonies thereof in the word of God, 
john 10.27. Rom. 8.29. Act 13.48. and 28.24. Apoc 2.27. Mat. 20.16. Marc. 13.20. Eph. 1.4. Rom. 9.11. and 11.5. Phillip 4 3.  they do therefore upon an imaginary absurdity, which indeed is none, reject the express word of God, notwithstanding the same doth very well agree that both there are elect persons, and that they cannot perish, yet must live nevertheless in holiness, that is to say, walk in the way that leadeth to salvation, which is ordained for them from before the beginning of the world. And endeavoured S. Paul affirmeth both the one and the other, saying: that God hath elected us, to the end we might be holy.  
6 Having thus discovered either the gross ignorance, or the malice and bad consciences of those that use these allegations for the rejecting of the doctrine of Predestination: we will now prove that there is nothing of greater efficacy to move and enslame our hearts to the amendment of life, than the knowledge and feeling of our election. First, if we be elected to life eternal, we are also elected to have faith, and consequently to amend our lives: for those be the stairs▪ and passage from election to glorification, as S. Paul teacheth. 
Rom. 8.  The knowledge therefore of election to salvation, bindeth us to amend our lives: that is to say, to walk in that path whereby God vouchsafeth to lead the elect to the enjoying of everlasting life. 
Eph. 1.4.  God saith S. Paul, hath elected us in jesus Christ, before the foundation of the world, that we might be holy and unreprovable before him in love. 
Eph. 2.16.  Again, We are the work of God's hands, created in Christ jesus unto good works, which God hath ordained, that we should walk● in them. 
Col. 3.12.  Hereof also doth the same Apostle take occasion to exhort the Colossians to amendment, saying. Now therefore as the elect of God, and beloved, put on tender kindness, humbleness of mind, meekness, long suffering, for bearing one another, and forgiving one another The like ground taketh S. Peter, 
1. Pet. 2.9.  saying: Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the virtues of him that hath called you out of darkness, into his marvelous light.  
7 What poor maiden is there, who hearing that some king had among all other, chosen her to be his sons wife, and withal ordained that to that end forsaking her parents and kinsfolks, she shall come to him on foot in the midst of Winter, would not willingly and readily leave all, and even in Winter and on foot, come to the King to finish this great marriage? as we read of David, who hearing that Saul had chosen him to be his son in law, by giving him his daughter in marriage, in case he could bring him an hundred foreskinnes of the Philistines, ventured his life, to the end by satisfying the King's desire, to be his son in law. Even so we, understanding and having witness that God hath chosen us to be the spouse of his son jesus Christ, and coheirs of his kingdom: also that it is his will that forsaking the world and the flesh, we should walk through the path of good works, in amendment of life, to come to heaven, there to accomplish this happy marriage: how fervently should we renounce the world, the flesh, and every thing that cotrarieth his will, that we may the more speedily and cheerfully proceed in amendment of life, and so perform this blessed marriage?  
8 Moreover, he that knoweth that there is an eternal felicity, replenished with all glory, for the elect & horrible condemnation with most fearful torments, prepared for the reprobate: how happy would he think himself, if God should send him an angel to assure him that he is of the number of the elect, whose names are written in the book of life? But amendment of life is unto us as a message, witness and seal of our election, for as election is the cause and fountain of amendment, so doth amendment lead us to our election, as the effect to the cause, the fruit to the tree or root, the brook to the spring, and the light to the Sun. How earnestly therefore ought we to labour to amend our lives, and to increase in sanctification, to the end more and more to be assured of our election by the fruits of the same, as also S. Peter after he hath exhorted us to amendment of life and good works, 
2. Pet. 1.10.  doth admonish us to study by the same, to make sure our election.  
9 But above all let us consider the fountain of our election, and that is, the free love, goodness, and mercy of God towards us. As S. Paul alleging the authority of Malachy, doth declare. 
Malach. 1.2.  For to show that jacob was chosen & Esaw rejected, in the person of God he saith, I have loved jacob and hated Esaw. 
Rom. 9.15.  As also in the same consideration, he allegeth this sentence, written by Moses, 
Exod. 33. ●9.  I will show mercy to whom I will show mercy. And in the same sense are the elect termed the vessels of mercy, but indeed, 
Rom. 9.23.  in as much as God hath chosen us from among so many others like unto us, even before the foundation of the world, to an incomprehensible and eternal glory and felicity: 
Eph. 1.5.  what might be the original and foundation that his free love, 
Eph. 1.5.  his mercy, his incomprehensible goodness, and the only good pleasure of his will, (as S. Paul also saith) That even God himself hath chosen us, and predestinated to adopt us to himself through jesus Christ, according to the good pleasure of his will. If therefore we would diligently meditate and ponder that the cause that we are preserved from the horrible condemnation of the reprobate, which daily by our sins we do deserve, and assured of the possession of life and everlasting glory, without any our desert, proceedeth of the only election of God, grounded upon his goodness, love, grace, mercy, and good pleasure: how should it possibly be, but that the remembrance of our election should induce us, first to humble ourselves in the sight of God, 
Eph. 2. 3.  and acknowledge that by nature we were the children of wrath as well as others, as also that in us there was neither worthiness or merit that might move God to elect us, but that only of his mere goodness, mercy & love, he elected us to life everlasting? Secondly, this feeling of his love and mercy toward us, shining in our election, aught to kindle our hearts and souls in the love of God, that they might even burn in fervent love toward him: We love God, saith S. john, because he first loved us. 
1. john 4.19.  If the Sun in his force shining upon a stone, can so heat the said stone that a man shall not be able to touch it with his hand: how much rather shall we, if we meditate upon this love toward us in our election, albeit we were as cold as marble, be warmed and kindled to love him with all our hearts, with all our strength, and with all our minds, as himself hath also commanded us.  

Bernard in a tract of the love of God.  10 The cause, saith S, Bernard, why we should love him, is God himself, and the measure, is to love him beyond measure: he declareth that the divinity in itself considered, is worthy that we should love it beyond measure: how much then must we love God when he communicateth to us his love, goodness & mercy, in electing us to life everlasting? but if we love God in such manner as our election, that leadeth us to his love toward us, doth bind and admonish us, we ought to study to amend our lives, in keeping his commandments, as jesus Christ requireth at our hands, saying: If ye love me, 
Luke 14.15.  keep my commandments. As also it is our duty to love that which he loveth, and willeth us to love: and to hate that which he hateth, and willeth us to hate: and this is the root of our bond, to love our neighbour for the love of God, and contrariwise, not to love the world, 
james 4.4.  because as the Apostle saith, The love of the world is enmity with God. And for this cause must we also deny ourselves and the flesh, 
Rom. 8.7.  because the affections thereof are repugnant to God: yea even for this, must we be ready to forsake, father, mother, 
Luke 14 26.  goods, and life itself, for the love of God: for otherwise we are not worthy to be his.  
11 As in this love to God and in all that we have showed to depend thereof, the true amendment of life doth consist: so doth it sufficiently appear, that there is not any more lively or vehement argument to induce us to amendment, than the meditation and remembrance of our election, and consequently of the love of God towards us, which shineth in the same: and this doth the Apostle Saint Paul writing to the Romans expressly confirm: for in the 9.10. and 11. Chapters, having at large entreated upon predestination, he thereof doth in the beginning of the twelfth gather this vehement exhortation to amendment of life. 
Rom. 12.1.  I beseech you brethren by the mercies of God, that ye give up your bodies a living sacrifice, holy, acceptable to God, which is your reasonable serving of God. And fashion not yourselves like unto this world: but be ye changed by the renewing of your mind, that ye may prove what is the good will of God, acceptable and perfect. He here raiseth them up to the consideration of the great mercies of God, shining in their election to salvation, thereby to give them to understand how deeply it bindeth and should induce them to amendment of life. So often therefore as we find ourselves slack in the service of God, or attempted to offend him, let us think upon our election, and the love and mercy of God, the spring and original of the same, that so we may be moved to love God, and to show forth this love by a careful and continual amendment of our lives.  
12 Moreover, the remembrance of our election ought to stir us up incessantly to praise God: First, for the incomprehensible riches of the life and glory whereto we are elected: Secondly, by the apprehension of the horrible and eternal damnation of the reprobate, wherefrom election only hath saved and preserved us. The remembrance therefore of so great, so wonderful and mere incomprehensible a benefit, thus doubly considered, aught to ravish our souls, and open our mouths, night & day infinitely and uncessantly to praise God. Besides, if we consider the cursed state of the reprobate, and meditate upon the fire always burning: the worm perpetually gnawing: the darkness that shall be without end, to be short, the lamentations and gnashing of teeth proceeding of their anguish, that shallbe the woeful fruit of their sins, & the just reward of their iniquities: who can but detest the offending of God? Men use openly to execute the guilty, to the end that others by the apprehension of their punishment, may fear to commit the like transgressions: let then the representation of the so woeful estate of the vessels of wrath burning in hell fire, make us to fear to commit any thing whereby to deserve like punishment.  
13 Again the knowledge of our election ought in us to engender a steadfast assurance that we cannot perish. My sheep, saith jesus Christ, 
john 10.27.  hear my voice and follow me, and I give unto them life verlasting. None shall take them from me. My father who hath given them unto me, is greater than them all, and none is able to take them out of my Father's hand. 
john 6.37.  I and my Father are one. Again, All that the father giveth me shall come unto me, and him that cometh to me I cast not away. And this assurance is grounded, first upon the foreknowledge of God, for he cannot be deceived in the foreknowledge of that that is to come. As indeed, all is present in his sight, yea even more assuredly than are to us those things that we still look upon. Secondly upon the eternal decree and unchangeable will of God, whereof the Prophet Esay maketh mention, saying in the person of God: My Counsel shall hold, 
Esay 46.10.  and I will accomplish my pleasure. Thirdly, because he that hath elected us to salvation and life, hath withal ordained and prepared most certain and requisite means, undoubtedly to lead us to the enjoying of the same. S. Paul in a short sentence, noteth these three foundations of the assurance of the elect to attain to life everlasting. 
Rom. 8.29.  Those, saith he, which God knew before, he also predestinated to be made like to the image of his son, that he might be the first borne among many brethren. And whom he predestinated, them he also called: and whom he called, them also he justified: and whom he justified, 
2. Tim. 2.19.  them he also glorified. First he saith, that God did know before, that is, from all eternity, those whom he would save. Can he be deceived? 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 son. His will and decree is it not unchangeable? Thirdly, he showeth that he hath ordained for them, all that is requisite to lead them to salvation, saying that he hath called & justified 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 up into glory: for he saith not, that he will call, he will justify, or he will glorify his elect: but that he hath called, he hath justified and hath glorified them. And lest our infirmity should shake us, he opposeth the power of God against all the enemies of the elect, saying: If God be with us, who shall be against us? As also to show that they can want nothing, he addeth. He, who spared not his own son, but gave him for us all to death, how shall he not with him give us all things also? and withal he proceedeth saying: If any man shall lay any thing to our charge, God himself shall justify us, for that he findeth in us no cause of condemnation, because that Christ died and rose again for us. And in that he loveth his elect, to show that this love, the fountain of all goodness, 
Eph. 1.4.  is steadfast and immutable, concluding his speech, he saith: that whatsoever befall us, we may be certain that we shall be more than conquerors, through him that hath loved us, and who will love us constantly in jesus Christ the son of his love, the true pattern, pillar, and accomplishment of our election, and in whom we are elected, and not in ourselves. The elect therefore cannot possibly perish, as jesus Christ himself noteth, 
Mat. 24.24.  saying: There shallbe such assaults and temptations, that even the very elect, if it were possible, should be seduced: therein manifestly declaring, that it is unpossible that they should be seduced or drawn to destruction. The engendering therefore of an assured certainty in us, 
1. Cor. 9.26.  that nothing can let us, but that finally we shall come to heaven, is a most excellent fruit of this doctrine: for as we can have no greater consolation, 
1. Tim. 6.12.  so is it an especial encouragement unto us in all our assaults and combats, knowing that we sight, not as beating the air, or doubtfully, but the good fight of faith, and that undoubtedly obtaining the victory, we shallbe crowned with eternal glory. 
1. Cor. 15.18.  And this is it which should also augment in us a zeal and affection to suffer for the name of our Lord jesus Christ, to enlarge our goods to the poor, 
Apoc. 14 13.  fervently to employ ourselves in all things that may tend to the glory of God, and so to amend our lives, as knowing assuredly, that being elect, our labours and works shall not be in vain in the sight of the Lord, but shall, as S. john saith, follow us, and be unto us a blessed increase of joy and glory in his everlasting kingdom.  
14 There is yet another notable fruit, which some do beat down, by maintaining that God offereth to all men salvation and life everlasting, and according as himself did foresee that some should accept it, and believe and live well, so he did elect them, to increase in them his graces and to save them. And as for the others, that should reject the salvation offered, and live amiss, he hath predestinated them to take from them those graces that they had, and so to reject and damn them. These men are possessed with two errors, repugnant to the glory of God, and the salvation of man. Concerning the first which is the universal calling of all men, if thereby they understand the creation and government of the world. God doth indeed invite man to love, fear, and praise him: but as he offereth unto them neither jesus Christ, nor remission of sins, so can it not be termed a calling to salvation and life everlasting: and thus the creation of the world, is not a calling that may make man to be saved, 
Eph. 2.12.  and consequently elect: and therefore all that have had no other calling, have been (as Saint Paul saith of the Ephesians, before the gospel was preached unto them) Strangers from the covenant of the promise, out of Christ, without hope, and without God in this world. Secondly, if by the universal calling, they mean the preaching of the Gospel, experience showeth, 
Act. 19.6.7.  and the holy scripture sufficiently testifieth, that there were and yet are many nations in the world, to whom God hath not vouchsafed to direct his word, to call them: as we also read that God forbade Paul that he should not preach in Asia, neither suffered him to go to Bithynia, and therefore it cannot be truly said that this vocation was universal 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 peculiar to the elect, and not universal. Of the second, jesus 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 he also called. And whereas these men do allege the saying of the Apostle, that he will save all, because he addeth, and they shall come to the knowledge of the truth: it doth appear that he there speaketh not of these nations, 
1. Tim. 2.4.  to whom he would not have his word, which containeth all truth, preached. Secondly, the following of the text doth manifestly declare, that S. Paul there m●●●eth not to speak of every man, but of all sorts of men, as Magistrates and subjects, rich & poor, wisemen and fools: because it is the will of God to save of all callings. The calling therefore that offereth salvation, cannot be spoken of all men in the world.  
15 By the rejecting of this error, the elect may understand, that having been called: First, by the preaching of the Gospel: Secondly, by the power of the holy Ghost: there are in them as it were two elections. The one in that God almighty leaving so many others to whom he hath not at all addressed the doctrine of his Gospel, hath elected them, to deliver it unto them: the other, in that rejecting so many others, to whom he hath sent the preaching of his Gospel, and yet nevertheless calleth them not by his holy spirit: he hath elected them, that they might be called by the light and power thereof, to the end he might save them in his kingdom and glory. And this consideration is unto them as a twofold obligation wherein they are doubly bound as well incessantly to praise God, as also to love him, and consequently to amend their lives. And indeed, if they that had the first grace, namely the preaching of the Gospel, and do not believe and amend, shallbe more hardly entreated in the day of judgement than the inhabitants of Sodom and Gomorrah: what do they deserve that are partakers also of the second grace, 
Mat. 10.15.  and have the Gospel preached unto them, with the power & efficacy of the holy ghost, whereby they believe and are made the children of God: in case the feeling of such a benefit truly incomprehensible, and proceeding as it were from the bowels of God's mercy & love toward them, should not kindle their hearts with a holy affection and zeal to amend their lives?  
16 As concerning the other error: that the election of some and not of other some, came of this, that God did foresee that the men should do either well or evil, as the Pelagians did in old time teach: one only place of Saint Paul will be sufficient to condemn it. Blessed be God, saith he, 
Ephes. 1. 3  which hath blessed us with all spiritual blessing in heavenly places in Christ, as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. Who hath predestinated us to be adopted through jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherewith he hath made us accepted in his beloved. Throughout all this whole sentence there is not any word but may ●●fise to condemn this error. First, where the Apostle saith that God hath blessed us, he showeth that the spiritual blessings, whereof he speaketh, are the gifts of the Father of light, and come not of ourselves. Secondly, adding that he hath blessed us in Christ? he declareth that those blessings are imparted unto us, not for our own sakes, but for Christ's sake. Thirdly, in this, according as he had chosen us, and that in Christ, he noteth that our election cometh of God, and is grounded upon Christ, and not upon us. Fourthly, adding that he had chosen us, before the foundation of the world, and so before that man was, he would that we should acknowledge our election to proceed from the eternal will and counsel of God, & not from our works, or our acceptation of his grace unto us offered. Fifthly, he hath evidently declared this in that he saith that we were chosen, not in respect of any holiness that he foresaw in us: but to the end that we might be holy & unreprovable in his sight. And therefore it is not the acceptation of God's graces and the faithful use of the same, foreseen in us, that maketh us to be chosen: but even the election itself, which bringeth forth this acceptation of grace, and consequently faith and good works. Sixtly he addeth, according to the good pleasure of his will to show that our election dependeth upon the only goodness and will of God, and not of men. Seventhly, he confirmeth it, adding to the praise, and glory of the grace of God: for if election had proceeded from the free-will and works of men, the praise and glory thereof, as Saint Paul many times noteth, would have redounded to themselves, and not to God? 
Rom. 4.2.  and so God should not have elected them, but they should have elected themselves. Lastly, in adding, that of his grace he hath made us acceptable in his well beloved, he evidently doth show, that it is not our acceptation of his grace that hath made us acceptable, whereby we should be elected: but only his grace and the love that he beareth to jesus Christ.  
17 Moreover. if the election of some and not of other some, should have been wrought according to the good or evil works foreseen, 
Rom. 9  it were in vain for S. Paul to persuade us to acknowledge the power and authority of God, in showing mercy to whom he will, and hardening whom he will: and to make the good will and pleasure of God, the foundation of the election of some, and not of other some: for in maintenance of God's justice, he might have answered in one word, that he had chosen some, and not other some, according to the merits of their works, which he foresaw. In vain also had it been for him to cry out, O the depth of the riches of the wisdom and knowledge of God, 
Rom. 11.33.  how unsearchable are his judgements, and his ways past finding out? for could there be any thing more easily comprehended, or any answer more ready and plain, then to say that the election of some and not of other some, was made according to the merits foreseen in every one? But the Apostle in not propounding this for the maintaining of God's justice, doth sufficiently show that we must not use it: and that it is a vain and false allegation. And indeed in another place for the foundation of our election and salvation, opposing against the works of justice, not those which ourselves shall do, but the mercy of God, he plainly showeth that our election is not wrought by the works foreseen, either done or to do: but by the only mercy of God.  
18 Hereto will we also add one notable place of Saint Augustine. 
Augustine of predestination c. 12. & of t e benefit of perseverance. cap. 10.  If the children of the faithful (saith he) do die in their infancy, we nevertheless believe that according to the teno, of the covenant, they shall be saved. It must needs then follow, that they are elect and predestinate, yet not by their works foreseen, for they never did any. But where the Pelagians replied, that God elected them for the good works that he foresaw that they might have done if they had lived: He answereth, that no man is punished or rewarded for the works that he hath not done, nor never shall, or that he never had, neither could have any conceit or will to do. Whereupon it is written, 
2. Cor. 5.10  that every man shall receive, according as in his body he hath done good or evil. And for proof hereof, he allegeth the examples of the Tiryans & Sydonians, of whom jesus Christ saith, If his virtues and miracles had been done among them, 
Math. 11.21  they would have converted and amended their lives. And therefore God should have chosen them, that they might not have been damned. And contrariwise, the saying in the book of Wisdom, that Enoch was taken away by death, lest malice should have corrupted his heart, doth show, 
Wisdo. 4.10 Gen. 5.24  that he should have be●● reproved and condemned for the malice foreseen, wherewith he might have been corrupted, if he had lived. And thereof it must also follow, that God had been deceived, in foreseeing the thing that should never have come to pass.  
19 As this error therefore, which alotteth unto man for the foundation of his election, himself, his free will, and his works, doth divert him from the feeling and acknowledgement of the love, goodness, grace, good will, and power of God, and puffeth him up in false and most pernicious opinion of his own virtue and merits, to his overthrow and destruction: & withal, doth deprive God of his glory: so contrariwise, the doctrine of election understood and believed in manner as we have before declared, doth teach and admonish us, to attribute the whole glory of our salvation to one only God, incessantly to praise him, to reverence his power and infinite goodness: wholly to depend upon him, and to walk in all humility, confessing that in us there is neither beginning nor preparation, whereby God should be bound to choose and do well by us: and therefore that all good, namely our election, is the pure gift and free grace of the goodness of God unto us. And to conclude, This doctrine engendereth in us an assured certainty of our salvation, infusing comfort and joy into our hearts, with a zealous affection to consecrate ourselves to the service of God with our whole hearts all the days of our lives.  
20 As for God's providence, the only remembrance that nothing befalleth us but by the eternal will of him that hath elected us in his son jesus Christ, aught to bring forth in us many notable fruits. First, this doctrine teacheth us to banish the profane opinion of the heathen, that imagined that all things came by fortune, attributing to an idol forged in their brains, that thing which appertained only to one God, namely, the event of all that was done. But as this is an intolerable idolatry and sacrilege, so representing their Goddess fortune blind, they took away all fear of offending God, and all desire to live well. And in deed, if all calamities and prosperities should befall man, not by any conduct of providence, judgement, or reason, but by adventure, who would fear to do evil for fear of correction and punishment? Who would desire to live well, when he should stand in doubt whether in well doing he should be blessed? But when we do believe, that all cometh by the providence of God, who seethe all things, and loveth righteousness, and hateth iniquity: The only remembrance that it is God that sendeth both good and evil, will move our hearts to fear correction & punishment for doing evil, and to hope for prosperity and blessing in living in righteousness and holiness. Thus will the knowledge of God's providence stand us in great stead to induce us to amend our lives.  
21 The second fruit that groweth hereof, is a true sanctification of the name of God. For believing all things to come of the will and providence of God, alwise, all-righteous, all-good, and almighty, even every affliction & calamity that befalleth us: First, the remembrance that he is righteous will breed humility, as knowing that it is in justice that he afflicteth us for our sins. So Manacles king of juda, 
2. Chro. 33  being grievously afflicted in prison, was by this doctrine moved to acknowledge his sins, and consequently to humble himself before God. 
Dan. 9  So Daniel speaking of the captivity of the jews in Babylon, confessing the sins both of the people and of himself, among other things saith: To us O Lord, belongeth confusion, but thou art righteous. In this sense doth jeremy reprove the children of Israel, 
jere. 8.6  for that in their affliction no man said, What have I done? Not that God always taketh occasion of our sins to punish us, but because he never afflicteth us wrongfully, or before we have deserved it. And therefore should the knowledge, that it is he that afflicteth us, humble us, and make us confess that he is righteous. Thus also shall we beware of murmuring against God, and say with the Prophet David, O Lord, I held my peace, and opened not my mouth, for it is thou that hast done it.  
22 Which is more, this doctrine will teach us to sanctify his name, that we shall praise him, even in our afflictions. And in deed believing that this God that punisheth us, is good and a well doer: also, that loving us in jesus Christ without comparison better than a carnal father can love his children. Secondly, that undoubtedly he willeth the thing that is to our health and profit: believing moreover, that he is almighty, and so can do what he will. Thirdly, that being infinitely wiser than we, he better than ourselves doth know wherein our good and salvation doth consist. This feeling, I say, of his goodness, love, power, and wisdom, will force us to conclude, that all the affliction that he saith upon us, is to our profit and good, albeit in the judgement of the flesh we think otherwise. This is a true sanctification of the name of God, and induceth us to love him, when we are thus assured by the goodness, love, power, and wisdom of him that afflicteth us, that the same affliction is good and profitable for us: and renouncing the contrary judgement of our flesh, we do praise & bless God in the same: when our spirit shall find that to be good which our flesh thinketh to be bad, and that our spirit shall make us to praise God for that which maketh our flesh to weep. To this purpose is the example of job very notable. For he, 
job, 1  when he lost all his goods and children, said, The Lord hath given, and the Lord hath taken away, blessed be his name. Afterward being extremely tormented in body, he said: 
job. 2.1  If we have received good from the hand of God, shall we not receive evil? First, he acknowledged all his affliction to proceed from the will and providence of God. Next, he felt that God, by whose providence he was afflicted, is, as is aforesaid, all good, all wise, and almighty. And therefore in this sanctification of God's name, he concluded that affliction was good and profitable. And this was the cause and reason that he blessed God in his affliction: 
1. Thes. 5.18.  as also S. Paul admonisheth us to yield thanks unto God in all things.  
23 Again, this doctrine teacheth us, not to regard man that afflicteth us, but God who useth him for our affliction. In this sort did God use satan and the Chaldees, in taking from job his goods, his children, and his wealth: yet doth job attribute it to God, saying: God hath taken all away, as it pleased him, so is it come to pass. 
job 1 ●  This regard of God's providence will mortify us in all hatred, malice, bitterness, desire of revenge, injury, and wrong, whereto we give ourselves, when we regard the man that iniureth, wrongeth, and afflicteth us. 
2. Sam. 16.6  Thus when Semei wronged and did curse David, he contained himself, and held back Abisay, that would have slain him, acknowledging that it was by the will of God that Semei did thus injury him. 
Gen. 50.15.  Thus did joseph give over all hatred and desire to be revenged of his brethren, acknowledging that God had used them to afflict him, and out of his affliction to produce so great a good. But we do ordinarily the contrary, wherein we resemble dogs, who usually do run firceely at the stone that is cast at them, when in deed they ought rather to deal with him that cast it. Let us therefore acknowledge this providence of God, who useth the service of men to afflict us, that we may in humbling ourselves in the sight of God, and praising him: also in renouncing all hatred, bitterness, and desire of revenge against man, amend our lives.  
24 Now if this doctrine admonisheth us to praise God, even in our afflictions, how much rather in his graces and blessings? We are therefore to amend two great corruptions that rest herein: Some, as hogs that eat acorns under an oak, do never so much as look up whence they come: Thus do many swallow up the gifts of God, as the drunkards that drink beer and wine, and never taste the relish thereof, that with David they may say, O Lord thou art good and gracious. They never think that these benefits do proceed from the providence, goodness, and power of God, that so they may take occasion to praise him. The meditation therefore of this doctrine, which teacheth that it is God that giveth them meat and drink, air to breath, strength, understanding, and industry to labou: r To be brief, that giveth them both soul and body, and all things necessary for the life and maintenance both of the one & the other. This meditation, I say, would cause, that these goods leading us to the spring head, would open both our hearts and mouths to praise God incessantly. And this duty doth David teach us, almost throughout the whole book of Psalms, which is for that cause by the Hebrues termed, The book of thanksgiving. The other corruption that we are also to amend, is yet more dangerous, namely, when men attribute to their own industry, force, counsel, and labour: to be short, to themselves the blessings that proceed from God. This sacrificing to their net, and burning of incense to their yarn, is but too common. 
Habac. 1.16  And is it not a villainous ingratitude, to take to ourselves that glory which we ought to give to God for his benefits unto us: But if we could remember that it is in God that we are, that we live, that we have our moving, 
Psalm 9 3.  and that all goods both spiritual and bodily that we enjoy, do come of his providence: the knowledge of this spring would turn us from ourselves, & make us to look upon God: to rejoice in him, not in ourselves: to sing praises to his name, and not to ours: and to bless him only, 
Acts 17.28  who by his providence doth impart unto us all those goods that we have.  
25 This doctrine of God's providence, hath also respect to the time to come, that we may amend our lives. First, such as do attribute the event of every thing that they undertake, either to fortune, or to their own industry, wisdom, power, or to the help of man, do still rest in trouble of mind, in fear, and in doubtful and variable discourse. And when the success is bad, they think themselves wretched and miserable: and contrariwise, if they prosper, they attribute it to themselves, they be proud of it, and become stout undertakers. Thus leaning upon broken reeds, 
2. Chr. 25.19. jere. 17. 5  they finally receive the reward of their pride, and fall into confusion and ruin, and bring upon themselves the woe pronounced by jeremy against those that trust in the arm of flesh. But such as know that it is God that by his eternal providence guideth all things, do not stand upon their own wisdom or strength, 
jere. 10.23 Prou. 20.24  but with jeremy do say, O Lord, I know that the way of man is not in himself, and that the man that walketh cannot direct his steps. They also remember this sentence of Solomon, 
Esay 28.16  The steps of man are ruled by the Lord, how can man then understand his own way? They do therefore lift up their eyes to God and do call upon him. They labour not in their discourse, and as Esaie saith, He that believeth will make no haste. They stay and depend upon God, and will repose their whole confidence in him. If their success seemeth bad to the flesh, they will humble themselves, as knowing that he afflicteth them not without cause: yea, they will take comfort therein, 
jud. 20. 25.26 Rom. 8.27 jere. 17.7  as being assured that God will turn all to their good and salvation, according to his promise, that he will bless all those that trust and depend upon him. And contrariwise, if their success be to their minds, they do praise & bless him whom they called upon, whom they depended upon, & whom they acknowledge to be the author of all goodness.  
26 Also, as they know that God by his providence guideth every creature, and disposeth of them as he will, so are they assured that the most wicked and mightiest in the world, no not the devil himself can hurt them, or take one hair from their head, without the providence and will of God, who loveth them in jesus Christ. And not only so, but likewise that God will make both the devils and the wicked to serve to his glory, and to the benefit and salvation of his children. And in deed, as the holy Ghost doth testify, it was the providence and definite counsel of God, that the jews and Gentiles should persecute jesus Christ to the death. And that Satan should move the heart of judas to betray jesus Christ. 
Act. 2.23. & 4. 27 john 13.2.  And in this manner did God fulfil our redemption to his glory, and the salvation of his elect. Behold therefore how this doctrine ministereth wonderful quiet and contentment to the children of God in all assaults, even when they find themselves at deaths door. For respecting this providence of God, they do hope in him, as Abraham did, beyond all hope, assuring themselves, as David saith, that God is our God, to save us, & that the gates of death are in the hands of the Lord our God. Thus they do assure themselves that God in his providence and power will assist them, 
Rom. 4.18 Psal. 68.21  either by means ordinary, as are the same, which daily and continually he bestoweth upon us, or extraordinary, as when for the space of forty years he fed his children of Israel in the wilderness, daily sending unto them Manna from heaven, either without any means at all, 
Deut. 8.3 Exod. 34.28 1. King 19 8 Dan 3 Dan. 6  as when he fed Moses and Elias forty days without meat or drink: yea, or even contrary to natural means, as when he restrained the force of the fire for the preservation of the three Hebrew princes in the burning furnace, and stopped the hungry lions mouths, for the keeping of Daniel, that they might not devour him.  
27 This doctrine will also greatly avail us, to restrain us from many iniquities, as from seeking means condemned by the word of God, to save ourselves from affliction and calamity threatened unto us: likewise to bridle us from using any fraud or deceit in our affairs, or any bad conscience for the attaining of prosperity. For in as much as it is almighty God, that by his providence guideth and governeth all things, and man is not to hope for any blessing or prosperity but from his favour and good will: it were extreme folly, even very madness, to think to prosper by offending and provoking him to anger and wrath. As contrariwise, we are not to doubt, but he guiding all things by his providence, will bless those, who walking plainly, simply, and in a good conscience, shall depend upon him. This may be unto us a mighty buckler, to overcome the dangerous temptations wherewith otherwise we may be easily drawn to follow the sins and iniquities of those that seem to prosper in wickedness. For knowing that it is from Satan, whom in their wickedness they do serve, that they receive their imaginary prosperity (yet by God's susterance) we must believe that it is to them rather a curse than a blessing, considering that the only grace and good will of God is the mother and nurse of all peace and prosperity. Thus do we see how this doctrine of God's providence will in respect of the time to come, assure us that he will provide for all our necessities, either corporal or spiritual: that it will minister unto us a holy resolution to walk constantly in his obedience, and to surmount the apprehensions of all inconveniences that might by any means befall us: that it will cause us to forbear all fraud and iniquity, and to walk in all plainness and equity, and thereby to expect the blessing of God: that it will comfort us in all our afflictions and tribulations that he shall either send or lay upon us, and induce us to magnify him in all his works, namely, in those benefits and graces which we do receive through his great providence and good favour.  
28 To conclude, when we shall see revolts in religion, heresy in doctrine, schisms and troubles in the Church: that they which should be shepherds become Wolves: That by the preaching of the Gospel some are blinded and hardened: That troubles and wars do ensue the preaching of jesus Christ, the prince of peace: That the wicked do oppress the children of God, & account them as the offscum of the world, with many other like matters strange to the world: when (I say) we see all these things come to pass, and do remember that it was all foreshowed and so ordained in Gods almighty providence, we shall take no offence thereat, neither murmur against God, or be faint hearted: but rather reverencing the works of God, we shall abide and continue steadfast in the faith and our due obedience, as knowing that sith such is the will and pleasure of God, it cannot be but good and expedient for his glory and the salvation of his elect. And therefore it appeareth that they which reject the doctrine of predestination and God's providence, are enemies to his glory, and to the comfort, edification, and salvation of the faithful: so there is no doctrine that may or can more forcibly move us, as is afore showed, to amend our lives, in praising God uncessantly, in loving him fervently, in walking humbly in his sight, in obeying him constantly, in reposing our whole confidence in him, in bearing our afflictions patiently, & in surmounting all assaults virtuously. To be short, in sanctifying the name of God in his incomprehensible works, that so we may finally attain to the possession of life everlasting.   

The fourth cause of Amendment, grounded upon the title and name Emanuel, attributed to jesus Christ. Chap. 4.  
Our Lord jesus Christ, this holy, most holy, before mentioned, is also called Emanuel, 
Esay 7.14 Math. 1.23  first by Esaie, after by S. Matthew, in rehearsing what was forespoken by him, Behold, a virgin shall conceive, & bring forth a son, and thou shalt call his name Emanuel, which is as much to say, as God with us. True it is, that the holy scripture doth usually use this manner of speech, that God is with us, whensoever it goeth about to signify unto us that he is gracious, & that he is willing to assist and defend us: But in this place it signifieth & expresseth unto us the manner and means whereby God imparteth himself unto us, not only by receiving us into favour, but also by grafting us into himself in jesus Christ, and uniting us with him, as himself prayeth to God his father, saying: I pray not for these alone, 
john 17.20  but for them also that shall believe through their word, that they all may be one, as thou father art in me, and I in thee, even that they may be also one in us. This title therefore and name Emanuel, attributed to jesus Christ, which commandeth us to amend our lives, doth admonish us of two points that should earnestly move us to this amendment.  
2 First, is there is nothing more repugnant to the holiness of jesus Christ, whom we before learned to be by Esaie called Holy, holy, holy, than idolatry, injustice, malice, envy, ambition, whoredom, drunkenness, covetousness, lying, cruelty, with other like vices and corruptions: so is there nothing that aught more mightily to stir us up to correct these vices, and so to amend, 
Levit. 11 44 & 19.2. & 20.7.  than the remembrance of Emanuel, that is to say, of God with us, who being conjoined and united unto us, doth so often cry out, Be ye holy, for I am holy. And in deed this is as if a man should say, you cannot say Emanuel, God with us, unless you purge yourselves of all filthiness & corruption, as things that can have no fellowship with my holiness. In this respect doth Saint Paul earnestly exhort us to abstain from such things, 
2. Cor. 6.14  to the end we may keep him with us, saying: Be not yoked with Infidels, for what fellowship hath righteousness with unrighteousness? What communion hath light with darkness? What concord hath Christ with Belial? Or what part hath the believer with the Infidel? And what agreement hath the temple of God with Idols? for ye are the temple of the living God, as God hath said: I will dwell among them and walk there, and I will be their God, and they shall be my people. Wherefore come out from among them and separate yourselves, saith the Lord, and touch no unclean thing, and I will receive you, and I will be a father unto you, and you shall be my sons and daughters, saith the Lord almighty. And in the next Chapter following he addeth: Now therefore beloved, seeing we have these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, and grow up unto full holiness in the fear of God.  
3 The temple of jerusalem was called holy, because it was not a lodging for men, but the house of God, wholly dedicated and consecrated to his service: as were also the vessels belonging thereto in the same respect called holy. Now if balthasar king of Babylon, by using them in a banquet, & drinking in them with his princes and concubines, did profane them, and was for the same soon after rewarded, (for the same night he lost both his kingdom and life) surely they that shall abandon, not the vessels, but the temple itself, and not a temple of stone and of wood, but even their bodies and souls, that are made the lively temples of the living God, to the profane and filthy uses of the world and the flesh: in am of dedicating the whole to the holy service of God, who is with them, do most filthily profane the Temple of God, and can expect no other than a most horrible vengeance and punishment, as the holy Apostle Saint Paul protesteth, saying: He that destroyeth the temple of God, God will destroy him, 
1. Cor. 3.17  for the temple of God is holy, which you are. When a king maketh his entry into a Town or City, he findeth those streets where he is to pass, made clean, and his palace hanged: how much rather ought we, whom God chooseth to be his temple, and to make his entry into us, to be with us and to dwell with us, to purify and cleanse from all filthiness and uncleanness, and to adorn the place of his habitation with all virtue and holiness?  

1. Pet. 1, 13  4 Hereunto doth Saint Peter exhort us, saying: Gird up the loins of your mind be sober, and trust perfectly on the grace that is brought unto you by the revelation of jesus Christ, as obedient children: not fashioning yourselves unto the former lusts of your ignorance: But as he that hath called you is holy, so be ye holy in all manner of conversation, because it is written, 
Levit. 11.44 & 19 2  Be ye holy, for I am holy. Where he sayeth, that the loins of our minds must be girt, he showeth that as they that wear long garments, when they come in foul ways, do tuck and girt them up, lest they should load them with mire by dragging them through the same, so we, whose minds and affections do so bend to the earth, that they do even trail thereupon, walking through this world full of mire and corruption, must tuck them up toward heaven, lest they should touch such dangerous and damnable mire, from the which we ought wholly to retire and separate ourselves, that we may be made holy to the Lord. If any man, 
2. Tim. 2.21  saith Saint Paul, purge himself from these filthinesses and corruptions, he shall be a vessel unto honour, sanctified and meet for the Lord, and prepared unto every good work.  
5 jesus Christ prayeth unto his father to sanctify us: but how? Even by withdrawing us from the corruptions of this world, 
john 17.17  and guiding us by his spirit to be consecrated and dedicated unto him. If therefore we grow not in sanctification, we do make vain the prayer of jesus Christ so far as it concerneth ourselves. In the same prayer he addeth this protestation: For their sakes I sanctify myself, 
john 17.19.  that they also may be sanctified through the truth. If our saviour jesus Christ sanctified and consecrated himself to God his father, to the end his holiness might stretch unto us, and so in him and by him we might be sanctified unto God: we do falsely boast that he is Emanuel, God with us, conjoined and united unto us, and that we are members of his body, unless that separating ourselves from the corruptions of the world and the flesh, 
1. Cor. 1.30  we be sanctified in him and unto him. And in deed if Christ were of God made unto us not only righteousness, but also sanctification, it is in vain for us to boast of justification without sanctification: for God being with us and united unto us, this union must of necessity engender not only our justification in him, but also our sanctification by him.  
6 It is the holy Ghost dwelling in us, that hath conjoined us with jesus Christ, that he may be E anuel, God with us: For he (saith the Apostle Saint Paul) that hath not the spirit of Christ is not his. And as there can be no fire without warmth or light, so cannot God be by his spirit in us or with us, but he will also sanctify and purify us from all vice and corruption, 
Rom. 8.9  that he may consecrate us unto God. We believe the holy Catholic Church: Holy I say, because God is with it, causing it to participate in his holiness, We are not therefore members of this holy Church, unless we also be holy. As likewise we add, that we believe the communion of saints, that is, of the faithful and children of God. But falsely and in vain shall we bear the name of saints, or pretend ourselves to be the faithful and children of God, unless that denying the filthiness and corruptions of the world and the flesh, we be fully dedicated in all pureness and holynsse to the service of God. And in deed when the holy Apostle sayeth, Ensue peace and holiness, 
Heb. 12.14  without the which no man cometh to the Lord: He advertiseth us, that holiness is as it were the bond between God and us: also, that without the same we cannot behold the face of the Lord.  
7 This is the will of God, saith Saint Paul, even your sanctification, 
1, Thes. 4.3  that is, that we abstain from whoredom, that every one of you should know how to possess his vessel in holiness and honour, not in the lust of covetousness, even as the Gentiles which know not God. That no man oppress or defraud his brother in any matter, for the Lord is avenger of all such things, as we also have told ye before time and testified: for God hath not called us to uncleanness but unto holiness.  
8 Whereas Emanuel commandeth us to sanctify the sabaoth day, he therein showeth us how much his holiness doth bind us to amend our lives. The first reason of this commandment tended by the ceasing from manual labour, to figure unto us the spiritual rest, namely; the mortification and ceasing from all desires, wills, works, and words of the flesh, 
Esa. 58.13.  as the Prophet Esay also declareth, saying: If thou refrainest upon the sabaoth from doing thy will upon my holy day, and dost consecrate it to be a holy and pleasing Sabaoth to the Lord of glory, and that thou glorify him, in not doing thy own works, and that thy own will be not found therein, thou shalt prosper in God. Besides, this figure hath farther relation, even unto jesus Christ, as to the truth thereof, because it was he, who dying for us, purchased unto us the grace so to mortify the old man, that being dead unto sin, 
Col. 2.16.  we might sanctify this Sabaoth in resting from our works and labours. And to that purpose we read in Exodus, Observe my Sabaoth, for it is a sign that I am the God that sanctifieth you. 
Exod. 31.13. Ezech. 20.12  Now how necessary this amendment & sanctification of life is, it doth appear in this, that God never required any thing more strictly, than obedience to this commandment of the Sabaoth. 
Ezech. 20.13. & 22.8. & 23 38. jere. 17.21.27  For wheresoever he will note that all religion is subverted, he complaineth that his Sabaoth is defiled and violated.  
9 Where God also commandeth that he that had gathered a few sticks upon the sabbath day, should be put to death, he plainly showeth, that the least will, word, or work of our sleths, deserveth everlasting death. And in deed this Emanuel perfectly and infinitely holy, cannot endure any filthiness and sin in that which is joined and united unto him. As we do also read that when the so●s of Aaron Nadab and Abiu, offered strange fire before the Lord, the fire proceeded from the presence of the Lord and devoured them, 
Levit. 10. 1  and they died before the Lord: whereupon Moses said unto Aaron, This is it that the Lord pronounced, saying: I will be sanctified in those that come near unto me, and I will be glorified in the presence of all the people. Thereby showing, that the nearer that Emanuel cometh unto men, or draweth men unto him, the less will he bear with their corruptions, and the sooner will he punish than: as doth appear in a lump of wax, which the nearer that it is laid to the fire, the more doth the fire show his heat in melting it. And in this respect, when God appearing out of the burning bush to Moses, commanded him to put of his shoes of his feet, he addeth this reason, For the ground whereon thou standest is holy: not by nature more than any other, 
Exod. 3.5  but in regard of the presence of God.  
10 In old time God dwelled in the midst of the people of Israel, and the Ark and the Temple were testimonies of his presence, which presence tended to assure them, either of his savour to bless those that yielded due obedience, by amendment of life, o● of his wrath, to punish those most grievously, who contemning this grace should rebel against him. And this did josua most lively represent to the people of Israel. For when they had protested that they would serve God, and no Idols, he said unto them: You cannot serve the Lord, for he is a holy and jealous God, and will not pardon your sins and transgressions, so that if you forsake him, he will roughly entreat you. 
jos, 24.19  When God named his son jesus Christ Emanuel, he thereby declared unto us, that he is in the midst among us, and with us, after a more excellent fashion, as being united and conjoined in our flesh, and consequently unto us. And therefore we are also the more bound in duty to live in holiness, by amendment of life, as being assured, that as he is come nearer unto us, and more excellently into us through his son Emanuel, so will he show himself more severe and jealous in punishing us, when we turn from him, and serve his enemies, the world and the flesh. So often therefore as we shall hear or read this name Emanuel attributed to jesus Christ, let us remember that the same is a summon to us to amend our lives, that separating ourselves from all filthiness and corruption, we may be consecrated and wholly dedicated to the service of God, who is with us, in praying him fully to sanctify us both in body, in soul, and in mind, that we may be preserved without reproach unto the coming of our Lord jesus Christ, He (saith Saint Paul) that hath called us to this sanctification, joining us unto jesus Christ, 
1. Thes. 5.23  is faithful and will do it.  
11 Secondly, this name Emanuel teacheth us that God is with us, wheresoever we be, and consequently, that he seethe and knoweth all our thoughts, wills, words, and works. For, as we have before said, his divinity is in all places, and consequently by us, with us, and in us. Not that we should rest upon the bare contemplation of this divine essence, to us incomprehensible, but that we should refer all to his providence, by believing that it is he that seethe, knoweth, guideth, and governeth all that is done in heaven & in earth: neither that he should need to stand near us to look upon our affections and works. And in deed, mark how he reproveth hypocrites, 
jere. 23.23  that thought that they had to do with a God of a short or a dim sight. Weenest thou (sayeth he) that I am a God near at hand, and not a God a far off? Can any hide himself in secret places that I shall not see him, saith the Lord? Do not I fill heaven and earth, saith the Lord? Hypocrites did imagine such a God in heaven, that withal they represented him to themselves, to be like a man: yea, even short sighted, such a one as could not see far: & so persuaded themselves that God did not see their wicked thoughts and works. But he reproved them, saying, that he is not a God at hand only, that is to say, such a one as is like unto men, that had need to stand by when they will see any thing, but that he seethe a far of. As David also representeth him unto us, saying: 
Psalm 33. 13 Hebr. 4.13  The Lord looketh from the heavens, he beholdeth all the sons of men, and from his dwelling he seethe all the inhabitants of the earth. And the Apostle plainly declareth, that no creature can be hidden from him, but all things lie open and bare to his sight that we have to do withal. In the mean time, because that men, according to their nature, do more easily believe, that such as are near them do see them: let them think that in whatsoever place they be, God is near them, as this name Emanuel doth admonish, which signifieth, that God is with us: yea, even in us, as having joined and united us to himself, and therefore that he is not a God a far off only, as is aforesaid, but also a God near at hand. As likewise how often is it noted by the Evangelists, 
Math 9.4 Luke 5.22 Math. 12.25 Luke 6.8.  that he did both see and know the thoughts of those that went about to tempt him, or that hatched any other conspiracy, or that had any bad opinion of him.  
12 David in his own person doth very aptly represent unto us this providence of God, seeing all things, and being in all places, saying: O Lord, thou hast tried me, and known me, thou knowest my sitting and my rising, 
Psalm 139.1  thou understandest my thought a far of, thou compassest my paths and my lying down, & art accustomed to all my ways. For there is not a word in my tongue, but lo, thou knowest it wholly, O Lord: Thou holdest me strait behind and before, and layest thy hand upon me: Thy knowledge is too wonder full for me, it is so high that I cannot attain unto it (namely, in all and by all to comprehend it.) Whether shall I go from thy spirit, or whether shall I fly from thy presence? If I ascend into heaven, thou art there, if I lie down in hell, thou art there: let me take the wings of the morning, and dwell in the uttermost part of the sea, yet thither shall thy hand lead me, and thy right hand hold me up. If I say, yet the darkness shall hide me, even the night shall be a light about me, yea, the darkness hideth not from thee, but the night shineth as the day, the darkness and the light are both alike. For thou hast possessed my rains, thou hast covered me in my mother's womb: Thine eyes did see me when I was without form, for in thy book were all things written, which in continuance were fashioned, when there was none of them before. Behold here an excellent description of God's providence, which declareth unto us the efficacy of this title Emanuel, given to jesus Christ, and consequently teacheth us, that he seethe and knoweth all that we think, say, or do, for all is open in his sight, for he is with us and in us wheresoever we become.  
13 The knowledge and feeling of this truth may be to great purpose, to induce and resolve us to amend our lives. For what I pray you, is the spring of such abundance of iniquity as we see at this day among men? Even this false persuasion, or rather astonishment, to imagine that God is blind, and seethe not the works and thoughts of men. 
Psalm 59.8  They prate with their tongues, saith King David speaking of his enemies, and sword are in their lips. For, say they, who heareth us? Hereof have we a notable example in the ninety four Psalm. O Lord, saith David, how long, 
Psalm 94.  how long shall the wicked triumph? They prate and speak fiercely? all the workers of iniquity vaunt themselves, They smite down thy people, O Lord, and trouble thy heritage: They slay the widow and the stranger, & murder the fatherless, yet they say, The Lord shall not see, neither will the God of jaacob regard it. But let us now see how he reproveth the blindness and pride of these wicked ones: Understand ye unwise among the people, and ye fools, when will ye be wise? He that planted the ear, shall he not hear? And he that form the eye, shall he not see? Or he that chastiseth the nations, shall he not correct, even he that teacheth man knowledge? The Lord knoweth the thoughts of man that they are vanity. As David also having rehearsed the wicked & cruel enterprises of his enemy, objecteth unto him, that in his heart he saith, God hath forgotten him, he hath hidden his face, 
Psalm 10.11  and will not see him. What moved Cain to bring his brother into the fields, and to be so bold as to kill him? Even this false opinion, that God did not see him. And this did he very manifestly declare, in that when God asked him where his brother was, he answered: I know not: Have I the keeping of my brother? 
Gen. 4.8  As if he would have said, that God had not any reason to put that question to him, considering that he was not appointed to keep him, and therefore without blame he might be ignorant where he was.  
14 But what shall we say of David, (a man that did so greatly fear God) when he committed adultery with the wife of Urias, made him drunk, and afterward slew him by the hands of his enemies, thereby thinking to hide his iniquity from men? Must it not needs be that at that time he was much overseen, when he would imagine that God did not see him? Yet is this the ordinary persuasion of those that give over themselves to wickedness, and consequently, the fountain of an infinite number of sins and iniquities that they commit, upon an imagination that God seethe them not. Otherwise what an impudency were it in man to commit adultery, to be drunken, to deceive his neighbour, to backbite, etc. if he could think within himself, God is with me, I am in his fight, he heareth me, he seethe me commit this wickedness? And yet how often do men commit all these iniquities, even whoredom, drunkenness, deceit, and backbiting in the presence of God, from which they will very diligently forbear in the sight of men?  
15 That we may the rather therefore amend our lives, let us remember Emanuel, that is, that God is with us, even in us, joined and united unto us. And withal, let us well think that he seethe and knoweth all our thoughts, words, and works, as is before declared: yea, let it be a strong bridle to withhold us from wickedness, as Solomon teacheth us, saying: Why shouldest thou, my son, 
Prou. 5.21  delight in a strange woman, or embrace the bosom of a stranger? Seeing the ways of man are before the eyes of the Lord, and he pondereth all his paths? 
Prou. 15.3  And in another place, The eyes of the Lord are in all places, to behold both the good and bad. Ribby one of the wise men of the jews, in old time to this purpose did very aptly say, Grave these three things in thy mind, and thou shalt never sin: 
Drus. Apoth. of the Hebrues & Arabians. l. 1.  namely, that there is an eye that seethe thee, an ear that heareth thee, and a book wherein all thy words and deeds are written. Neither let us think, when we neglect our duties in relieving the poor, that God knoweth it not, albeit we allege that we know nothing of their want, or had not wherewith to help them: If thou forbearest (saith Solomon) to deliver those that are led to be slain, and such as are at deaths door, by thinking that thou wilt say, I knew not of it: he that pondereth the hearts, doth he not understand it? And he that keepeth thy soul, knoweth he it not? Or will not he recompense every man according to his works? God knoweth what means we have to help the needy: and let us not think to blind his eyes with any excuse, or by diminishing our fault. Let us not lie to men in his sight that seethe our dissimulation, and threateneth to punish it, as we have a horrible example in Ananias and his wife Saphira, who both fell down dead for lying in the sight of God, when they spoke but to men. O Lord (saith the Prophet jeremy) thou art mighty in counsel, 
Acts 9 jere. 32.4  and plentiful in thy actions: Thy eyes are open upon the whole course of the children of men, to give to every one after his course, and after the fruit of his works. Behold again what the same Prophet saith in the person of God, 
jere. 16.19.  I will send out many fishers, and they shall fish them: and after I will send out many hunters, and they shall hunt them from every mountain, and from every hill, and out of the caves of the rocks. For mine eyes are upon all their ways: They are not hid from my face, neither is their iniquity hid from my eyes.  
16 Let us continue steadfast in this resolution, that God is with us and in us, & seethe all our thoughts and works: That all things lie open and naked in his sight: that the very holes & darkness, that we seek out wherein to work our wickedness, are as light before him: that we can not go into any place, but he will be present with us and in us. To be short, that we cannot think, say, or do any thing but still it willbe in his sight: and hereupon let us imagine with ourselves what an impudence it will be in us, to presume, to think, say, or to do, in his sight, any thing that we would be ashamed of in the sight of men: and withal remember that he is not only holy, hating iniquity, and detesting such contempt of his majesty: but also righteous, punishing most grievously as well the iniquity itself, as the blasphemy to think that God is blind, & seethe not the thoughts and words of men: also, how horrible this impudence is, to presume to commit such filthiness and iniquity in the sight of God, as we would be ashamed to commit before men. Rather therefore, seeing this name Emanuel admonisheth us that God is with us and in us, let all our thoughts, words and works be holy, as he is holy: to the end, that in lieu of making a separation between God and us through our sins, we may persevere in this sovereign good, to have God with us, according as the name Emanuel given to our Lord jesus Christ, doth teach.   

The fift cause of amendment, drawn from these titles, wonderful, a Counsellor, the strong and mighty God, the Prince of peace, the Father of eternity, attributed to jesus Christ. Chap. 5.  
THere be three especial things that procure the subjects to love their Prince, and loving him, vountarily to yield unto him all obedience and fidelity: First, if he be wise to govern them with wisdom and discretion: Secondly, if he seek their prosperity: Thirdly, if he be able to defend them against the endeavours of their enemies, and to effect whatsoever may be requisite for the safety and good of his subjects. These three points and many more, shall we find in these titles, attributed by the Prophet Esay to our Lord jesus Christ: for in calling him Counsellor, 
Esay 9  the Prophet declareth that he is replenished with all wisdom, wherewith to give assured counsel in all trouble and perplexity: but chiefly in matter concerning the acceptable service of God and the hope of our salvation. Secondly, he calleth him the strong and mighty God, thereby to assure us that he is of infinite strength and power to execute and fulfil his will, whether in defending us against the endeavours of our enemies, in punishing such as disobey him, or in making those that are subject and obedient to him, partakers of his graces and benefits. Thirdly, he nameth him the Prince of peace, because he is the author and fountain of all prosperity and felicity both bodily and ghostly, signified by the word Peace: he doth moveover term him also wonderful, to the end to give us to understand, that from jesus Christ we are to expect things more high and excellent than any that we can discern in the ordinary course of the world: also that in him are hidden the inestimable treasures of wonderful things surpassing man's expectation and capacity: whether to the bliss of such as fear and obey him, or to the punishment of unbelievers and disobedient persons. To conclude, the Prophet also doth entitle him the father of eternity, therein teaching us that jesus Christ is the author and ground work of the eternity of the Church, preserving it upon the earth with a continual protection, and guiding it to heaven, there to remain eternally in the possession of perdurable joy and glory for ever.  
2 Behold therefore who and what manner of one he is that commandeth us to amend, by loving him, and fearing to offend him: and by our willing obedience unto him. And indeed, is not such a King or Prince most worthy the love, honour, fear and obedience of his subjects? First, if he be God's counsellor, he is of necessity replenished with the spirit of wisdom and understanding, as Esay more at large doth declare, saying: The spirit of the Lord shall rest upon him, 
Esay 11. 2.  the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge, and of the fear of the Lord: yet S. Paul goeth further, 
Col. 2.3.  saying: All the treasures of wisdom and knowledge are hidden in him. This Counsellor being thus replenished with all wisdom, knowledge, and understanding: are not we to believe that whatsoever he commandeth us is holy, good, righteous and necessary for the serving of him according to his will? must we not in ourselves find that it is mere folly to seek after the counsel of man in matter concerning the service of God, and the hope or path to salvation, and to listen unto the wisdom of our own flesh, that seeketh to turn us from the wisdom of that great counsellor? or to think it any wisdom to reject his counsel or documents? To be short, as all the members of the body do suffer themselves to be led by the sense and understanding that is in the head: even so the members of the Church must follow no other sense, than such as is in their head jesus Christ: neither harken to any other counsellors but him, and this also doth our heavenly father command us, saying: 
Mat. 17.5.  This is my well beloved son, in whom I am well pleased, hear him. So often therefore as the world, the flesh, or the devil shall solicit us to love, or to do any thing condemned by this counsellor jesus Christ, let this title given to jesus Christ waken us, and cause us immediately to resolve to deny them, and not to admit any other counsel than the same of jesus Christ, who by the ordinance of God doth bear the name counsellor.  
3 Let us also beware of seeking after witches, forcerers, or conjurers, and other like ministers of Satan, for any revelation or counsel, and to that purpose remember the prohibition of the Lord, 
Deut. 18.9.  saying: When thou art come into the land that the Lord thy God shall give thee, thou shalt not learn to do according to the abominations of those nations. There shall not be among you any witch that useth witchcraft, any observer of times, any prognosticator of seasons, any sorcerer, or enchanter, or that counseleth with spirits, or soothsayer, or that asketh counsel of the dead. For all that do such things are abomination unto the Lord, and because of those abominations the Lord thy God doth cast them forth before thee. And lest the people should reply and say, Why shall we be in worse estate than these nations? Shall we have no means to ask counsel? The Lord answereth, The Lord thy God shall raise thee up a Prophet from among thy brethren, like unto me: him shall ye hear. The Prophet here promised is this counsellor jesus Christ, as S. Peter affirmeth, saying: as Moses had foreshowed, that whosoever heareth him not, shallbe rooted out. 
Acts 3.22.  If any man replieth, saying: True, but jesus Christ is not now upon the earth, to be fought unto, as he was in the time of the Apostles: neither are we in the days of Abraham, David, Moses, and others, to whom God made answer when they craved his counsel: but our answer is, he hath in his word recorded in the old and new testament, sufficiently declared his counsel, as well concerning that which we are to do in obeying his will, as also in regard of all that we are to believe for our salvation. And to this purpose doth Esay the Prophet very well say, when they say unto you, Inquire at them that have a spirit of divination, and at the soothsayers, which whisper and murmur, answer thus. 
Esay. 8.19.  Should not a people inquire at their God? from the living to the dead? To the law and to the testimony? If they speak not according to his word, it is because there is no light in them: that is to say, no prosperity for them, likewise when the rich man prayed Abraham to send Lazarus to exhort his brethren to amendment, lest they should shall into the torments that he felt: Abraham answered, They have Moses & the prophets, let them hear them. And upon his reply, that if any should come from the dead, they would amend: he said again, If they hear not Moses and the Prophets, 
Luke 16.27.  neither will they believe though one should come from the dead.  
5 Likewise, as jesus Christ protesteth that he hath delivered to his Apostles, 
john 15.4.  even all that he had from his father, and hath appointed them to be witnesses and ambassadors: so have they faithfully discharged their offices. 
Acts 20.27.  First in their own persons, as S. Paul protesteth of his person, that to the Ephesians that came to Milet he had preached the whole counsel of God: next they have so laid it down in writing, that now we need not to seek after any counsel, or look for any revelation from else where: but even from this counsellor, who answereth us in the holy scriptures, in case we list to pray him by his spirit to open our wits, that we may understand him, 
Luke 24.45.  as he did for the Apostles. If therefore we desire to know the will and counsel of God, we must have recourse to his word, recorded by the Prophets and Apostles, and so ask at the mouth of the Lord, and carefully practise the same that David that so excellent Prophet speaketh of himself, 
Psal. 119.24.  saying: Thy testimonies, O Lord, are my delight, and counsellors. And if it come to pass that in time of trouble and sorrow, and in such affairs as breed perplexity, we know not how to resolve of our duties: let this title, Counsellor, be unto us an advertisement, by prayer and supplications to require at the mouth of the Lord, with full assurance, that he will give us to understand his will and wise counsel, to his glory, and our salvation.  
6 In the title of Strong and mighty God attributed to jesus Christ, we are to consider of two points: First, what his strength and power is: Secondly, what be the fruits and arguments of amendment of life that do thereof proceed. For the first, we are to acknowledge & apprehend in him such a strength & power, that as at his only word he created heaven and earth, and all this beautiful frame of the world: so by his only will did he work all that he willed: 
john 11.43. Luke 4 39 Psal. 14●. 8. Psal 115.3.  considering that his word is no other but a declaration of his will. And this did plainly appear in this, that when he directed his words to dead Lazarus that heard not, and to the fever of S. Peter's mother in law, that understood him not, with other insensible and unreasonable creatures: yet was all that he said or commanded, done. Our God, saith David, is in heaven: he doth what he please: howbeit to the end the better to represent this power of jesus Christ, the holy Ghost doth many times call him the God of hosts, thereby to signify unto us, not only that he hath the leading of the armies of men, and giveth the victory where he will: but especially that he hath mighty armies both in heaven and in earth, ready to obey him. First David saith, That his Angels mighty in power, do fulfil his commandment and obey the voice of his word. Of them there are great numbers, as Daniel also saith, that a thousand millions do minister unto him, 
Psal. 103.20.  and ten thousand millions do stand in his presence. They be mighty armies, as S. Luke calleth them, saying: 
Dan. 7.10. Luke 2.13.  When the Angel had declared the nativity of jesus Christ to the Shepherds, there was a multitude of heavenvly armies praising God. And David speaking of the Angels saith: 
Psal. 68.17.  The charets of God are twenty thousand thousand angels. And jesus Christ, saying that at his request he should have 12 legions of angels ready to defend him, doth show that all these so mighty armies of Angels, 
Mat. 26. 53.  by thousands of millions are at his commandment ready to obey him. If one Angel in one night slew all the first borne of Egypt, and in the Camp of Senacherib one hundred fourscore and five thousand men in one night, what exploits may this strong and mighty God jesus Christ perform, 
Exod. 12.29. Esay 27.36. 2. King. 19.25 2. King. 6.17.  who hath at his commandment whole armies of Angels by thousands of millions? we see them not no more than did the servant of Elizeus, but we should see them if it might please God but to open our eyes, as he opened the eyes of the said servant at the prayer of his Prophet, whereby he saw a whole mountain of horses and fiery chariots round about him.  
7 Moreover, he hath the heavens and all that is in them, the air, 
Deut. 28. Levit 26.  the clouds, the winds, the sea, the earth, the beasts and all other creatures, which are even so many mighty armies, ready to obey him, either to favour such as amend their lives, or to punish the rebellious and obstinate: 
exod 7. 8.: 10.  hath he not still in his power the like armies as he employed in old time against Pharaoh? can he not convert, not rivers only, but even all the waters in the world into blood? and make them to bring, forth such abundance of bring, that they shall cover all the face of the earth: to convert all the ●ust in the world into Fleas? to send a medley of beails able to 〈…〉 and houses? to stay both men and beasts with pestinence? to torment them with botches and bl●nes? to waste the fruits of the earth with hail and Grasshoppers? to change the light into palpable and continual darkness? with other like strange and deadly armies? If this mighty God Iesu● Christ, 
I●hn 18.6. Psal. 2.5.  speaking meekly to those that came to apprehend him, overthrew them, what shall he d●e when he shall come to speak in his wrath, holding in his hand an iron rod to bruise his enemies as a potter's vessel.  
8 Now let us proceed to the fruits and arguments of amendment of life, which come of the apprehension of the strength and might of jesus Christ, of these there be two especial. First, fear to offend him: Secondly, assurance against all our enemies that seek to divert us from our obedience towards him. Concerning the first, if we apprehend this incomprehensible power and strength of jesus Christ, who commandeth us to amend, how should not we be resolved and encouraged to yield unto him due obedience? how should we not fear to displease him that hath such armies at his commandment, ready to root out those that disobey him? how day we tread upon the earth that is ready to open and to swallow us up, 
Num. 16.31. Psal. 106.17.  as in old time it did Chorah, Dathan, and Abiron? how can we without fear think upon the Sea, which at his commandment is ready to break forth to drown us, as in old time it drowned all the rebellious and disobedient world? 
Deut. 11 6. Gen 7.  how dare we draw breath which he can infect to slay us with pestilence and other diseases? how day we go into the fields, 
Levit. 26.22  when we remember that there be even armies of wild beasts ready to devour us, according to his threatenings in his law, or as he sent Bears to devour the children that mocked his Prophet Elizeus? 
2. King. 1● 4.  how dare we dispense with ourselves to despise his commandment to amend, considering he hath all Kings and nations in the world ready to obey when be commandeth them to destroy us, as in old time he but whistled for the army of Nabuchadnezzer, 
Es●● 26. and ●●.  and it came against his people ●●●el? how can we but fear by our sins to provoke to wrath the mighty God, that threateneth to turn the heaven into brass, and the earth into iron, and to command the clouds that they shall not same, 
Leu●t. 26. D●●t 28. Gen ●.  who also can send scarcity of seven years, as he did into Egypt: yea even to deprive us of all sustenance, that we may perish for want of food? how day we disobey him in whom we are, we live, we move: who suddenly can send a palsy into all our members, take away our lives, and utterly root us out? but especially, how is it that we take no heed of displeasing him, that hath ready whole armies of devils, so mighty and terrible enemies, that wait not for his commandment, but even for leave to destroy us, as the history of job doth evidently declare? naturally we fear to displease him that hath most power to be revenged and to punish us, 
job. 1.  and in that sense we are more afeard to offend a King, than a subject: a man, then a child. We ought therefore greatly to fear to offend God, that hath such power to punish those that will not amend their lives: 
Luke 12.4.  to which purpose jesus Christ also saith: Fear him who when he hath killed the body, can also cast the soul into hell fire. Behold therefore how the apprehension of the power of jesus Christ should move us to fear to displease him, and consequently, to amend our lives.  
9 As touching the second fruit, which concerneth our assurance against the assaults of our enemies, we are to note two points: First, that we are subject to many and grievous afflictions and assaults: Secondly, that the assurance of the power and strength of jesus Christ should confirm our constancy in that obedience which we own unto him: for the first, S. Paul saith, 
2. Tim. 3.12.  that such as will live faithfully in the fear of God in jesus Christ, are subject to persecutions: also that the more we labour to put of the world and sin, the more sharply we are assailed by the world and sinners. 
john 13.19.  If ye were of the world, saith jesus Christ, the world would love her own, but now because you have forsaken the world, the world hateth you. This doth S. Augustin very aptly note saying: The world must necessarily hate us: because we hate the things that the world loveth. Likewise, 
Aug. Sent. by Prosper. 35. 3.  because jesus Christ hath freed us from the tyranny of Satan, he being an enemy to the glory of God and the salvation of man, doth labour the more to overthrow and destroy us: as also S. john saith, that the great dragon, the old serpent called the devil, seeing himself cast forth with his angels, 
Apoc. 12.  being moved because he could not swallow up either the whole body or the head of the Church, levied war against the rest that keep the commandments of God, and have the testimony of jesus Christ.  
10 Now to come to the second point: If we fear God, & seek to amend our lives, we shall not need to fear man, nor devils, nor any other enemies that labour to turn us from our duties, but may persevere constantly, with assurance that this strong and mighty God will keep us, and in the end destroy them, and convert all their endeavours to our good and salvation: & to this purpose let us remember how Balak king of Moab enterprised to destroy the people of God, by procuring Balaam to curse them, and how God opposed himself, and converted his wicked desire to curse them into blessings: Balaam declareth what Balak had commanded him, saying: Come and curse jacob for my sake, come I say and curse Israel. But the Lord compelled him to say, How can I curse them? 
Num. 23.  The mighty God hath not cursed them: or how shall I detest them? The Lord hath not detested them. Again, The mighty God cannot lie, neither is he as the son of man, to repent: He hath spoken, and shall he not perform? he hath said, and shall he not confirm it? Behold I have received his word to bless, and seeing he hath blessed them, I may not revoke it. This is the foundation of this safeguard and protection. He perceived no iniquity in jacob, neither did he see any frowardness in Israel: the Lord his ●●des with him and the King's triumph in him. To conclude, of the people of God, he saith: He that blesseth thee shallbe blessed, and he that curs●th thee shallbe cursed. This assurance have they that seek to amend their lives under the protection of this strong and mighty God.  
11 And indeed, albeit when we walk in simplicity, plainness and truth, and so labour to amend our lives, if the whole world should life against us to molest and destroy us, yet hath this strong and mighty God even whole armies of Angels to keep us, as in old time he had for Elizeus: he hath Seas to swallow up the Pharaohs of our time, 
2. King. 6.3. Dan. 6.  and all that persecute the children of God. If we be constant in the service of God, he is yet able to stop the throat, and to tie up the paws of the hungry Lions, that we shall not be rend or devoured, as in old time he preserved Daniel that was cast into the lions den. If in purpose to amend we will not fall down before idols, albeit men take upon them to burn us quick yet let us say with the three Hebrew Princes, Our God is able to deliver us, and with them protest that we will worship no Idols: and remember that God is able to deliver us out of the fiery furnace, yea even to preserve every hair of our heads from burning, 
Dan. 3.  as he preserved those three Hebrew Princes. To be short, that all creatures are even so many mighty armies at the commandment of the creator, ready to be employed to our good and salvation, either to preserve us from the assaults of our enemies, so long as we persevere in well doing, either to chastise us and so to bring us to amendment, either to punish the disobedient and obstinate. Let us therefore apprehend this sovereign power of this mighty God jesus Christ, that fearing to offend him, and so amending our lives, we need not to fear the endeavours of our enemies: let us undoubtedly believe that as he is almighty, and hath so many and such strong armies at his commandment, so he hath power to preserve those that shall amend their lives, and to destroy and root out all such as shall rebel against him, or seek to hurt his faithful and obedient subjects and servants. 
Luke 2 14. john 14.27. Eph. 2.17.   
12 jesus Christ is also called the Prince of peace, to represent unto us that it is he that is the author & giver thereof: This is witnessed, in that at his birth even millions of Angels sung this song, Glory be to God on high, and in earth peace: as also himself said to his Apostles, I give you my peace, and the same did he cause them to publish throughout the world in his name. As also S. Paul saith, that at his coming he preached the gospel of peace to all that were near hand or a far off: this peace may be considered in two sorts: First, it signifieth peace and tranquillity of conscience, whereof S. Paul speaketh, saying: that being justified by faith, we have peace toward God through jesus Christ. Secondly, this peace containeth all blessings both of body and soul. And as this Prince of peace, who commandeth us to amend, is author both of the one and the other peace, so this title Prince of peace given to jesus Christ, should be unto us a mighty argument, and a quick spur to move us to amendment of life. Lastly, being by nature the children of wrath, and all our affections Gods enemies, 
Eph. 2. 3. Rom. 8.7  and even so many soldiers in the devils pay to fight against God, and to incense him against us: this Prince of peace jesus Christ, vouchsafed to die for us, to the end to make satisfaction for all our sins, and so to appease God's wrath, and to take away the cause of this so mortal and woeful war between him and us. 
Rom. 5.1. Phil. 4.7.   
13 This is the groundwork of this so blessed a peace which the children of God do enjoy: for being justified by faith in jesus Christ, we have rest and peace of conscience: as knowing that God is our father, that he advoweth us to be his children, and loveth us in his well-beloved son. And this peace passeth all understanding, as S. Paul saith, because there is nothing so contrary to the sense of man, as in ourselves to feel this grace, that being sinners, worthy God's wrath, we should nevertheless be assured that we are righteous and well-beloved of God, whereby to hope well in the midst of despair, to see great riches of heavenly and eternal goods in the gulf of our poverty, and in this our weakness and infirmity, even indignity wherewith we are possessed, to be at quiet and in full assurance against the devil, death, sin, hell, and all other our enemies. Now to show that this peace is mighty and of force to make us to amend our lives, he addeth, that it will keep our senses and thoughts in jesus Christ, together with all our affections and desires, signified by the heart: but from what? even from diverting from God, and from the obedience and duty that we own unto him: for finely if we could feel what a comfort, peace, and consolation there is in this peace of our souls before God, we would be loath to lose such a sovereign felicity by displeasing him, and so in lieu of this peace, to bring upon our consciences trouble, terror and fear, through the apprehension and feeling of God's wrath.  
14 And indeed there is no such hell or anguish in this life, as a bad conscience: it is a cruel and intolerable tormentor, if we have a child that by crying is grievous unto us, we seek to appease him either by threats or promises, by gifts or stripes, but if he will not be so stilled, either we can send him away from us, or ourselves go from him, that we may not be troubled with his crying: it is not so with a troubled mind devoid of this blessed peace. The conscience once feeling or apprehending the wrath of God even but a little, will never suffer us to be quiet, promise, threaten, give, strike, what ever you do, still it crieth louder and louder, and still it tormenteth: yea when you seek to send it away, it sticketh closer unto you, neither can you depart from it, for being in you, it is always at hand. How diligently therefore ought we to amend our lives? that so we may retain in us this treasure of peace, whereof David speaketh, 
Psal. 16.11.  saying: Thy presence is the fullness of joy, and at thy right hand there are pleasures for evermore. Again, By lifting up the light of thy countenance upon me, 
Psal. 4.7.  thou hast given me more joy of heart, than they had when their wine and their wheat did abound. And in this sense did S. Paul say, that the kingdom of God consisteth in this peace that proceedeth of the righteousness of faith, and begetteth in us joy thorough the holy ghost: the miserable estate of those who by offending God, do deprive themselves of this peace, aught to make us to resolve constantly in the fear of God: and the rather, because this peace cost so dear unto the prince of peace, who purchased it, 
Rom. 14.17.  not with gold or silver, or any other worldly precious thing, but by the shedding of his precious blood, even by suffering trouble, fear, terror, and incomprehensible astonishment, which ourselves have deserved, and daily do deserve, to the end to deliver us from the same, and to give unto us that blessed peace and quietness. May it then possibly come to pass, that we meditating upon such a price of this peace, should suffer ourselves to be drawn to sin, and to offend God, and thereby to lose so excellent a treasure, purchased so dearly! Truly so shall we seem to think jesus Christ to be a very inconsiderate and unadvised merchant, that would give so excellent and incomparable a price for a benefit whereof we make so small account, and which we are so ready to leave by offending God, whereby we may please the world and the flesh, our enemies.  
15 Moreover, jesus Christ being the Prince of peace, is the author of all blessings both spiritual and carnal, assured unto those that obeying his commandment, do amend their lives. 
1. Tim. 4.8.  Godliness, saith Saint Paul, hath a promise both of this life, and of the life to come. As contrariwise, they whose hearts cannot repent and amend, do heap together the treasures of God's wrath, the fountain of all wretchedness. And indeed, 
Rom. 2. Levit. 26.  how many notable promises, even in respect of this present life, doth the Lord make unto those that walk in the fear and obedience of his commandments? and contrariwise, how many horrible and terrible threats doth he use against such as will not amend? 
Deut. 28.  having threatened the wicked & disobedient with great wounds, he many times saith, that if by the first they will not amend, but remain hardened, he will enforce them seven times more, according unto the multitude of their sins, 
Levit. 26.  and shall he not do it justly? for seeing that by offending this Prince of peace and author of all blessings, we provoke him to wrath: what can we attend, but in stead of his blessings a whole burden of curses? If a master hath promised his man great goods, in case he serve him in all reverence, obedience and fidelity, can he hope for those goods at his masters hand, if forgetting and contemning this duty, he apply himself to wrong him and do him injury?  
16 We read that Hanun King of the Amonites, when he had injuried and provoked David by wronging his servants, 
2. Sam. 10.  whom he sent to comfort him upon the death of his father, looked for war, and prepared to wage Soldiers, and according to his expectation, David came upon him and destroyed him. What then are we to look for, when we offend this Prince of peace, and do even levy war against him by such thoughts, wills, words, and works, as proceed from our flesh? what I say, are we to expect, either in lieu of peace, prosperity, and blessings, to have such a war as will redound to our eternal destruction and confusion? Contrariwise, if we endeavour according to his commandment, to amend, let us be assured, that he will bless us, who is the fountain and author of all blessing: for as there is no creature that can debar the sun from shining, and the clouds from dropping, at the creators will, so is there no creature that can divert the blessing whereof this Prince of peace is author, so long as by amendment of life, we do cleave unto him. And indeed the holy Apostle S. Paul saluting the Churches that he writeth unto, doth usually pray unto God to multiply his grace and peace upon them through jesus Christ: by this conjoining of grace and peace, showing that it is in vain to look for peace and prosperity at the hands of jesus Christ, unless we also have his grace: but having his favour and grace, which resteth upon such as amend their lives, we cannot doubt but he will pour forth his blessings upon us,  
17 We are also to think that this Prince of peace dying for us, hath with himself crucified our old man, that is to say, the corruptions and vices of our souls, to the end our thoughts and affections which naturally are enemies unto God, should no longer war against him: but remaining dead in his death, ourselves might serve God in heart & mind, walking in newness of life, and so amending our lives according to his commandment. What madness and ingratitude is it in us, to suffer this body to revive in sin, that again we may levy war against this Prince of peace, and provoke him to wrath against us? do we not hereby not only voluntarily deprive ourselves of all the blessings whereof this Prince of peace is the fountain and author, but also purchase unto us his curses, by provoking his wrath & indignation against us? let therefore this title of Prince of peace, bind and enforce us to hearty amendment, to the end that retaining this peace and quiet of conscience in the sight of God (which is an inestimable treasure) we may also keep this spring of all blessings always open unto us, that so we may be blessed in this life, but especially in the life to come.  
18 Lastly, let us acknowledge and apprehend these two titles, wonderful, and Father of eternity, that so we may assure ourselves, First, that in his wisdom, power and goodness, he will so surmount whatsoever wisdom, force, or blessing, that man can comprehend, that he will always show himself, as the Prophet Esay saith, 
Esay. 28.29.  Wonderful in counsel and magnificent in works: And this is to teach us truly to sanctify his name, and to assure us as the Apostle Saint Paul saith: 
Eph. 3.10.  that he is able more abundantly to pour his gifts upon us, than we can ask or think: also to make us to hope in him beyond all hope, as knowing that if it were requisite to alter the course of nature, and to work miracles for our preservation against our enemies, and to make us to feel the fruits of his promises, he would show himself wonderful to his glory and to our comfort and salvation. And hereof we have examples and assured pledges in his delivery of his people, 
Exod. 14.  whom he led dry foot through the sea, 
Dan. 3. Dan. 6.  in the three Hebrew Princes in the burning furnace, and in Daniel in the lions den.  
19 Finally he is called the Father of eternity, thereby to teach us, that it is he that poureth forth his blessings upon us all the days of our lives, and will continue unto us the fruition of the same with wonderful increase, eternally and infinitely in his kingdom and glory: and hereof to assure us, 
Mat. 28.20. 1. Thes. 4.16.  he hath promised to be with us even unto the end of the world. And S. Paul saith, that he will then lift us up into heaven into the house of God his father, there to abide with jesus Christ, the immortal King, 
2. Tim. 1.10.  who through his Gospel hath brought us to light, life and immortality. This eternity of joy and glory should bind us greatly to love jesus Christ, to obey him, and to put our whole confidence in him, considering that it is he by whom we are, by whom we shall continue to be, and be for ever blessed. Let therefore these titles, wonderful, Counsellor, strong and mighty God, Prince of peace, Father of eternity, be always in our sight, and in our minds, to the end that as jesus Christ, to whom they be given, doth command us to amend, so we diligently amending our lives, may finally by a happy path, replenished with all blessings proceeding from the wisdom, power, and goodness of jesus Christ, attain to the fruition of the wonderful and perpetually perdurable felicity, which this wonderful and father of eternity shall give us to enjoy, continually and without end.   

The sixth cause of amendment, derived of these two names, jesus, Christ. Chap. 6.  
THe angel of God being sent unto joseph when the virgin was conceived, 
Mat. 1.21.  declared unto him that she should bring forth a son, and commanded him to name him jesus, and for a reason of this name, added, That he should save his people from their sins, according whereto, as also to show that he is our Saviour, the angel that declared his nativity to the Shepherds, said unto them: 
Luke 2.11.  This day is borne the Saviour, which is Christ. As therefore it is this Christ that commandeth us to amend, so the consideration of these two names may stand us in great stead to move us to yield unto him all obedience, and so to amend our lives. First, this name jesus, signifying a Saviour, admonisheth us, that by nature we are lost, and that there is no other salvation for us, but in him only, as it is written, 
Act. 4.12.  that There is no other name under heaven given unto man, whereby we must be saved. This only title therefore of Saviour, doth already bind us to acknowledge that we are not our own, but his that hath saved us from everlasting destruction: and that in that consideration we are bound to deny ourselves that we may live, 
1. Cor. 19  not to ourselves, neither after our discretion and will, but according to the good pleasure of our Saviour, so that not living to ourselves, but he living in us, we may amend our lives.  
2 But let us moreover consider what manner of destruction this is wherefrom he hath saved us: it is from the fire of hell, from the curse and wrath of God, from darkness, from the worm that will ever be gnawing, and from the sorrows that engender eternal weeping and gnashing of teeth: this is a marvelous enforcement of our duty to amend. And indeed, if thou fallest into a deep river, in apparent danger of drowning, if any man should cast thee a rope, or himself leap into the water to save thy life, thou canst not sufficiently confess and acknowledge thyself his debtor, to do him pleasure and service all the days of thy life. But we were not only in danger of falling into hell, but were already fallen, even from our infancy, and daily through our sins fell deeper and deeper: yet Christ cast us not in a rope to pull us up and save us, but threw himself into our sea of woe, into our hell, to be short, into horrible death, wherein we were drowned, to pluck us forth: with what affection then ought we to say unto him: Lord we are more than bound to love, honour, serve, please and obey thee in all that we may with our whole hearts, all the days of our life? jonas being in the bottom of the sea in the Whale's belly, protested that being delivered, he would sacrifice to the Lord a Song of thanksgiving, 
jonas 2.10.  that he would pay unto him his vows, namely besides his praises, that he would no more disobey God, but readily and willingly would obey him, as in effect he well showed, when being again commanded to go to Niniveh, he went boldly, and spoke freely in the name of God. Now if we could feel according as we ought, that our sins do daily cast us, into the bottom not of the sea, but of hell: and that by them not a fish, but the devil doth swallow us up: what protestations would we make to jesus Christ, to hold our lives and salvations of him in case he would vouchsafe to pluck us out of this pit and gulf of death? how fervently would we vow to praise him, and to renounce all rebellion and disobedience, and to amend our lives? Being therefore by such a Saviour drawn out of such a gulf of death, are we not bound to perform such vows and by amendment of life to correct our passed disobedience with jonas, and to become ready and willing to do whatsoever he shall command us? If thou be'st upon a scaffold ready to be beheaded for thy drunkenness or adultery, and thereupon hast a pardon and thy life saved, upon condition, thou fallest no more thereinto: how heartily wilt thou promise, with thy hand subscribe, and with thy tongue swear, that thou wilt never more commit adultery or drunkenness: that thou wilt abhor all taverns, and drunkards, all whores and bawds, and to be short, amend thy life? Now jesus Christ hath saved thee, not from an apparent danger of death, but even from death itself: and not from the death of body, but from everlasting death. And what doth he require of thee? he commandeth thee to amend thy life: art thou not bound so to do? shouldst thou not feel thy heart even open to promise and swear to amend, and to shun all occasions that might procure thee to displease and offend him?  
3. How often doth the Lord represent to his people of Israel their delivery out of Egypt, thereby to make them to understand how much they are bound to love him and to keep his commandments? as a preface at the publishing of his law he maketh this protestation: I am the Lord thy God, that hath brought thee out of the land of Egypt, out of the house of bondage. And in another place, 
Exod. 20  I am the Lord thy God, that hath brought thee out of the land of Egypt, keep my statutes and my laws, and do them. Again, 
Levit. 19.36.  Profane not the name of my holiness, for I will be sanstified among the children of Israel, I am the Lord that do sanctify you, 
Levit. 22.32.  and that have brought you out of the land of Egypt, to be your God. Moreover, he commandeth all parents to show their children of this bond wherein they stand bound to obey his commandments, saying: When thy son shall hereafter ask thee, saying: What mean these testimonies, and ordinances and laws, 
Deut. 6.20.  which the Lord our God hath commanded you, thou shalt say unto thy son, We were Pharaohs bondmen in Egypt, but the Lord brought us out of Egypt with a mighty hand: And the Lord showed signs and wonders, great and evil upon Egypt, upon Pharaoh, and upon all his household before our eyes: And brought us out from thence, to bring us in, and to give us the land which he swore unto our fathers. Therefore the Lord hath commanded us to do all these ordinances, and to fear the Lord our God, that it may go ever well with us, and that he may preserve us alive, as at this present. 
Michens 6.1.  And whereas their children in the days of Micheas did not walk according to this bond to obey God's commandments he sharply reproveth their ingratitude saying: My people, what have I done to thee, or wherein have I grieved thee? Answer me: for I have caused thee to return out of the land of Egypt, etc.  
And this doth he allege, to show that he had just cause as the prophet declareth, to take the mountains and the foundations of the earth to witness and judge of his just complaint and accusation against the ingratitude and disobedience of his people.  
4 If the delivery from the bondage of Egypt were justly objected to the people of Israel to remember them of their duty, to love God and to walk in his holy ordinances: how much rather ought this name jesus, by advertising us of our delivery from the bondage and cursed tyranny of the devil, and out of the furnace of everlasting fire, make us bond and affectionate to the love of jesus, and loving him with our whole hearts, to amend our lives according to his commandment? Zachary the Father of S. john Baptist, saith in his song, that this was the oath that he swore to their father Abraham, 
Luke 1.73.  that he would give to his people: That being delivered out of the hands of their enemies, they should serve him without fear, in holiness and righteousness before him, all the days of their lives. Here doth he speak of the delivery which jesus hath purchased for us, in saving us from the power of the devil, of hell, and of all our other enemies. What an ingratitude were it then in us, that the remembrance of this name Saviour, putting us in mind of this happy deliverance from the power of the devil, and other our enemies, should not so kindle our hearts, as wholly to dedicate them to his service, and to think ourselves blessed, if we could please and obey him in amending our lives.  
5 But this obligation will the more plainly appear, if we consider the reason of this name added by the Angel, saying: For he shall save his people from their sins. first, he showeth that sin is the way to destruction and death everlasting, 
Rom: 6.23.  as the Apostle Saint Paul saith: The reward of sin is death: Now in as much as God is righteous, it was expedient for our salvation, that this Saviour, the righteous, should by dying for us satisfy for our sins: 
Rom. 6.6. Rom 6. Col. 2.11.  and as there is in us besides the sins that daily we have and do commit, the old man, that is to say, the vice and corruption, the fountain of the same: so this jesus crucified with him this old man and corruption, which Saint Paul so often termeth sin, and the body of sin, to the end to mortify him in us, and so to deliver us from him, that through our transgressions we should no more fall into the pit of hell. S. Paul writing to the Romans, doth at large represent unto us these two benefits of jesus: the first tending to justify us in the sight of God: the other to testify our justification to the glory of jesus. And therefore the same Apostle maketh, as it were, an inseparable conjunction of those two benefits, saying, jesus Christ is made unto us wisdom, 
1. Cor. 1.30  and righteousness, and sanctification, and redemption.  
6 The consideration of the first benefit, That he hath satisfied for our sins, should most lively kindle our hearts to love him fervently, and so in following his commandment, to amend our lives. If I should owe a man some notable sum of money, and not having wherewith to pay, he in compassion should acquit me: the greater the debt were, the greater cause should I have, & the more should I be bound to love and please him, as jesus Christ himself said unto Simon. 
Luke 7.40.  But who is able to comprehend the greatness of the debt of our sins, which this Saviour hath paid for us, that they might not be imputed unto us, but be quite discharged and blotted out? How great therefore should our love be towards him. as also our care and fervent affection to obey him, when he commandeth us to amend? or how much ought we to abhor the displeasing of him, whereby we again bind ourselves to everlasting death?  
7 As concerning the other benefit: Inasmuch as he hath with himself crucified our old man, and so put to death our vice and corruption. What a madness were it in us to revive, nourish, and maintain these our saviours enemies, and mortal poisons of our souls, even the soldiers of that infernal Pharaoh, which labour again to plunge us in the furnace of eternal fire. If we see a mad dog, every man laboureth to kill him, and therefore what should we think of him that should seek to preserve him, or after he were dead, to revive him again, if he might? Would not men think him to be an enemy to mankind? yea, even worthy to be rooted out? and is not this sin and corruption in man, even as bad as a mad dog? Are not the bitings thereof deadly? This mad dog hath jesus Christ slain, in crucifying him with himself, that so he might die in us. Are not we therefore very miserable wretches, that will hearken to the world and the flesh, and so revive, nourish, and maintain sin in us, as delighting in the damnable bitings thereof, which breed unto us everlasting death? Our old man (saith Saint Paul) was crucified with jesus Christ, to the end the body of sin might be extinguished, 
Rom. 6.61 & 6. 8.  that we might no more serve unto sin. Again, Being delivered from sin, ye are made the servants of righteousness. What else have we therefore to do, but still to have this name jesus, whereby we be advertised that he hath saved us from our sins, and consequently, from eternal death, before the eyes of our understanding, that we remembering that he hath withdrawn us out of hell, from eternal fire, darkness, weeping, and gnashing of teeth, may in heart be fervently inflamed in his love? And that the remembrance that he hath paid so many deadly debts, to discharge us, may more and more enforce his love? Finally, let the representation of the death of our old man, crucified with this Saviour, make us so to abhor sin and corruption, that we suffer it not to live in us to our own death. Thus shall the name jesus beget in us a fervent desire to love him, to please him, and to obey his commandment, wherein he willeth us to amend our lives.  

Acts 10.38 Luke 4.18. Esay 61.1 john 1.16 1. joh. 2.27  8 Now let us come to the title Christ. This name in Greek, as also the name Messiah in Hebrew, doth signify as much as if we should say Anointed. And by this anointing is meant, the fullness of the holy Ghost which he hath received, as Saint Luke noteth, and himself doth acknowledge, where he apply to himself this saying of Esaie, The spirit of the Lord God is upon me, for he hath anointed me. He was fulfilled, to the end we might be partakers of his fullness, as Saint john saith, who also speaketh of the holy Ghost, saying: The anointing that you have received from him, abideth in you, 
1. Cor. 3.16  and you need not to be taught, but as the same anointing teacheth you all things, and it is true, and is not lying, and as it taught you, ye shall abide in him. Saint Paul calling us the temples of God, addeth this reason, 
Rom. 8, 9  that the holy Ghost dwelleth in us. This name Christian, derived from Christ, and proper to his disciples, confirmeth the same: For likewise, as the same Apostle saith, They that have not the spirit of Christ are not his. But as there is no true or natural fire but yieldeth heat or light, so the holy Ghost cannot be in us without the feeling and showing forth of effects beseeming his holiness. And therefore this: name Christ advertising us that we are partakers of the anointing of his holy spirit, should be unto us a mighty and lively argument to amend our lives. And this shall we the better understand, by considering the names attributed to this spirit, to represent unto us the effects of the same. 
1. Pet. 5.2  First, he is called Holy, because that of himself and in himself being holy, even in all perfection, it is he that sanctifieth us by separating us from the common degree of other the children of Adam, to the end we may be dedicated and consecrated to God? Whereupon Saint Peter saith, that we are elect through the providence of God in the sanctification of the spirit, to obey and be sprinkled with the blood of jesus Christ. And that as being made the children of God through faith, we must be wholly renewed, Saint Paul teacheth us, that this cometh of the holy Ghost. He, saith he, that hath raised jesus Christ from the dead, 
Rom. 8.11. 1. Cor. 15.45  shall quicken your mortal bodies with his spirit dwelling in you. In this sense is he named the second Adam, that proceeded from heaven in a quickening spirit. For the Apostle compareth the spiritual life that Christ by his spirit imparteth to the believers, with the sensual life that men receive from the first Adam. And therefore we do in vain boast of Christianity and the spirit of Christ, so long as we are not so renewed, as to have nothing in common with the unbelievers that dwell under the tyranny of the unclean spirit, which infecteth with all corruptions & defilings, all those that have not the spirit of Christ.  
9 Particularly he is named the earnest penny of our inheritance. As when a man doth purchase an inheritance, he first giveth earnest, that is, some part of the money promised, 
Ephe. 1.14  that serveth as a beginning to the payment of the total sum: so God having redeemed us by the blood of jesus Christ, giveth the earnest penny of his holy spirit, that is to say, a beginning of knowledge of the true God, of sanctification, of love to God, of righteousness, and of peace & joy in the holy spirit, attending until he finish in us the communication of that light, joy, holiness, and glory, that we shall have perfectly in heaven. Whereby it appeareth, that we wrongfully boast ourselves to be christians, anointed with the spirit of Christ, so long as we be not endued at the least with some beginning of this heavenly light, sanctification, love of God, spiritual peace and joy, which are the earnest of the spirit: & do not endeavour daily to increase in these spiritual gifts and graces. He is also called Water: 
Esay 55.1. & 44.3.  for of the holy Ghost doth Esaie speak, saying: Come unto the waters all ye that thirst. Again, I will pour my spirit upon the thirsty, and my rivers upon the dry. Then to expound the same, he saith, I will pour forth my spirit upon thy seed. Hereby doth he show us, that as rain with the moisture thereof fatteth the earth to make it fruitful, so doth the holy spirit with his invisible grace make us fruitful, to produce the fruits of righteousness, as jesus Christ also declareth, saying: He that believeth in me, 
john 7.38.  out of his belly shall flow rivers of the water of life. This, saith S. john, he spoke of the spirit that all they should receive that believed in him. As therefore if herbs watered do still continue dry, we justly say they are dead, so can we not advow ourselves to be Christians, watered with the spirit of Christ so long as in stead of bearing fruit, by amendment of life, and giving ourselves to good works, we continue dry and withered.  
10 Sometimes he is also called Water, to signify his power to purge and cleanse our filth and corruption, as Ezechiel saith: I will pour upon you clean waters and ye shall be cleansed, 
Ezech. 36. 25  I will cleanse you from all your filthiness, and from your Gods of dung. And will give unto you a new heart, and will put into you a new spirit, and I will take your stony heart out of your flesh, and will give you a heart of flesh, and I will put my spirit into you, and cause you to walk in my statutes, and to keep my ordinances, and you shall do them. But if we in am of amending our lives, do abide in our filthiness and corruption, with stony hearts, and keep not the ordinances of the Lord, it is in vain for us to entitle ourselves Christians, watered with the holy waters of his spirit. And because that by watering us with the liquors of his graces, he maketh us strong and cheerful in the service of God, 
1. joh. 2.20.27  of the effect hereof is the name of oil and ointment given unto him. How then can we say, that we are anointed with the spirit of Christ, so long as we do not amend our slackness in the service of God, growing forward in strength and disposition to employ ourselves cheerfully therein.  

Luke 3.16  11 To conclude, he is called Fire, for two considerations: First because it is he that refineth, burneth, and consumeth our vicious lusts, which are as the superfluities and excrements of our souls: and on the other side, it is he that kindleth our hearts in the love of God, and fervent desire to serve and honour him. But if we perceive no effects of this fire of the holy Ghost in us mourning & consuming our vice and corruption, that by amending our lives, we may grow in pureness and holiness: With what conscience can we say, that the spirit of Christ is in us? As this spirit cannot be dead, neither can it bring forth vicious or corrupt fruit. Likewise if we increase not in zeal and love to God, this want of the operation of the holy Ghost, is an assured testimony of that he is not in us, 
Exod. 8.19. & 21.18 Luke 11.20 Luke 1.66  because we feel not his fire heating us in the love of God. Finally, the holy Ghost is called the finger and hand of God, because that by him he exerciseth his virtue, and that by his inspiration we are regenerate into heavenly life, that we may no more be driven or lead by ourselves, but be governed by his motion and operation. If therefore we deny not our own wisdom, and the affections of our flesh, and so suffer ourselves to be guided and lead by the hand of the holy spirit, we do wrongfully challenge the name of Christians, and boast of the spirit of Christ dwelling in us. Thus this name Christ, advertising us that he hath received the holy spirit, to make us partakers thereof, according to the measure to every one ordained, aught to be unto us a mighty inducement and sharp spur, to move us to amendment of life.  
12 This unction of the holy spirit did our Lord jesus Christ receive, to the end to exercise three offices requisite to our salvation: namely, to be our king, our Priest, and our Prophet. And this also to represent unto us, how deeply this name Christ bindeth us to amend our lives. First for the office of king: 
john 18.36  If his kingdom be not of this world, as himself confessed before Pilate, but spiritual, we are to correct our false imaginations that lead us to seek the world in his kingdom, as looking that he should give to his servants great riches, honourable offices, and other carnal commodities. For it is the part of the princes of this world, to present earthly kingdoms to those that reverence them: 
Math. 4.9.  but as for our king jesus Christ, he willeth us to seek all the felicity that he promiseth in heaven. And therefore when we are persecuted, or otherwise afflicted, we must correct this false opinion, of thinking ourselves miserable, or that our king hath no care of us: For contrariwise, afflictions should make us to lift up our hearts to heaven, the dwelling of our king, where he hath laid up the treasures, joys, and glory of his kingdom. Secondly, sith he is our king, that he may reign in us, we are warned to forsake the world, sin, and the devil his enemies, so that he only reigning in us, mortifying sin, may make us to deny the world, and strengthen us against Satan. Let not sin, saith Saint Paul, reign in you, 
Rom. 6.13 john 16.33 Rom. 16.20 Luke 1, 74  to obey the lusts thereof. And jesus Christ saith; Be of good cheer for I have overcome the world. And the Apostle promiseth us that God will tread down sathan under our feet. Thus this king having delivered us out of the hands of our enemies, bindeth us, as Zacharie saith, Without fear to serve him in righteousness and holiness all the days of our life: and so to amend. Let us also remember that the sceptre of a good pastor is delivered unto him blessedly to guide his sheep that shall hear his voice, 
Psalm 2.  and by amendment follow him. As also he hath an iron rod to bruise as a potter's vessel, all such as shall rebel against him. Let us therefore amend, and renounce every thing whereat this king may be displeased, that we may be happily governed by the sheephook of our good shepherd, and not bruised with the iron rod of this just king, that breaketh those that without amendment of life do continue in unbelief, and obstinate in their sin. The kingdom of Satan, from which Christ hath redeemed us, doth consist in darkness, infidelity, and bad conscience, and all vice, silthynesse, and corruption. Contrariwise, the kingdom of jesus Christ consisteth in light, in knowledge of the true God and his son jesus Christ, in faith, love, holiness, patience, and other like virtues. These are the true effects of the spiritual kingdom of jesus Christ. We must therefore effectually show that we are transported from the kingdom of Satan to the kingdom of jesus Christ. But how? By amending our lives, and growing more and more in faith, love, patience, and holiness: to be short, in all good works and virtues required in the subjects of this spiritual king, jesus Christ.  
13 The second office of Christ, is to be our high Priest, who offered himself a sacrifice unto God, that by his death he might satisfy his justice, and so reconcile us to him. Who is there then among us, that representing to himself, that it is the well-beloved son of God, and the prince of glory, that giveth himself, not to a common death, but even to the shameful and cursed death of the cross, together with the apprehension and feeling of the wrath and terrible indignation of God, engendering in his body horrible terror and mortal anguish in his soul: And all this for his enemies, by nature the children of wrath, poor sinners, and the bond men of Satan: What man is there, I say, that meditating upon these things, shall not be even ravished in admiration of his incomprehensible love towards us? which love Saint Paul doth at large and very often make mention of. Is it possible that this name Christ, 
Rom. 5 Ephes. 2  representing unto us this priest, thus offering himself in such a sacrifice for us poor and abominable sinners, and consequently the apprehension of his incomprehensible love towards us, should not ravish and force our very souls to love him with all our hearts, our minds, and our strength, and through fervent love to obey his commandment of amendment, and to abhor to think, say, or do any thing that may displease this Christ, our high Priest? 
1. Cor. 16. 22  If any man (saith the Apostle Saint Paul) love not the Lord jesus Christ, let him be had in execration, yea, maranatha, or excommunicate to death. That is to say, let him be cut off from the Church, as the reprobate shall be at the coming of Christ, whereof they are warned in this word Maran-atha, which signifieth, The Lord cometh. Yet is there more. This Priest dying for us, hath killed sin and corruption in his own body, as is before declared: And to the end that sin might die in us, and that we might practise this saying of the holy Apostle Saint Peter, Inasmuch as Christ hath suffered for us in the flesh, 
1 Pet. 4.1  that is to say, in his humanity, let us arm ourselves with the same mind, which is, that we having suffered and being dead with him, as concerning the corruption of the flesh, should desist from sin, to the end, that hence forward we should live (as much time as remaineth in the flesh) not after the lusts of men, but after the will of God. And this is the amendment that jesus doth command. Saint john saith, that Christ hath made us kings and Priests unto God: This is another reason to move us the more servantly to amend, in respect as well of the one office as of the other. First, 
Apoc. 1.6.  seeing we are raised to this honour to be kings, shall we be so miserable and senseless, as to make ourselves the vile and wretched bond men of Satan, and the servants of sin and the world. If a king redeeming a poor bond man, whom his master diversely tormented, should beside so far favour and honour him, as to adopt him for his child, Were it not a frantic or senseless part in him to forsake such honour and preferment, and to return to live under the tyranny and thraldom of his old master? Yet this do they, who being delivered from the tyranny and cruelty of Satan, and made kings in jesus Christ, do give themselves to the lusts and pleasures of the flesh, and the allurements of the world, thereby returning themselves into the wretched bondage of the devil, to abide eternally under his tyrannous dominion. Let therefore this title King, advertise and admonish us so to amend our lives, that forsaking and utterly renouncing the dominion and tyranny of Satan, and the corruptions of the flesh, we may effectually show ourselves to be spiritual Kings, and that the kingdom of jesus Christ is in us. Moreover, in as much as we are also made Priests, let us remember, that if we will amend our lives, we must with the kingly Prophet David offer contrite and broken hearts, pulled down and humbled with the feeling of our sins, with condition that we will hereafter beware and take heed of the same. Let us also call to mind, that we must offer our bodies a lively, holy, and acceptable sacrifice unto God, which is our reasonable service, and not to form ourselves after this world, 
Psal. 51.19  but be transformed by the renewing of our minds, to the end we may prove what is the good, perfect, and acceptable will of God. Neither let us forget always to offer unto God through jesus Christ the sacrifice of praise and thanksgiving, which is the fruit of our lips, confessing and acknowledging his name. 
Rom. 12.1  To conclude, let us remember his benefits and communication with us, for God is delighted with such sacrifices.  
Behold therefore how this honour which we receive of jesus Christ, 
Heb, 13, 16  even to be kings and priests to our God, may be a mighty inducement unto us to amend our lives.  
14 There doth yet remain the office of a Prophet, which also doth admonish us to amend, because he hath revealed unto us all that he hath known of his father, 
john 15.15  and declared as well what we must do in obeying him, as what we are to believe to our salvation. And this is an incomprehensible benefit, as we may evidently consider by the miserable and wretched estate of those to whom the word of God comprised in the Law and the Gospel, is not preached. And this doth Saint Paul in few words represent unto us, saying: They are not in Christ, neither have any portion in the commonwealth of Israel, but are strangers to the covenant of the promise, 
Ephes, 2, 12  without hope, and are without God in the world. And in deed, if God's word be, as David calleth it, a light to our steps, those men to whom the word is not directed, 
Psa. 119.105  are poor and blind, & cannot choose in all their words and deeds but stumble and fall. All that they do is sin, because they do it without faith, whereof the word is the foundation. Much less also have they any knowledge of the remission and satisfaction of their sins in the blood of Christ: 
Rom. 14. 25 & 10.17.  and therefore all their sins do remain and shall be imputed unto them to be in the day of judgement most horribly and eternally punished. If they then that never heard this prophet shall be justly punished in eternal fire, what judgement and vengeance are they to expect for their ingratitude and rebellion, that hear this Prophet, and by him, either by reading or hearing his word, do understand the will of God, and yet do make no care of amendment of life by obeying the will of God unto them revealed, 
Luke 12.47  and by them known? The servant, saith jesus Christ, that hath known his masters will, and hath not done it, shallbe punished much more grievously than he that never knew it. And surely the sins committed by those that know the will of God, are not only transgression against the law, but also contempt & misprision against the majesty of God. And in that regard doth jesus Christ denounce against many towns wherein the Gospel was preached, a more horrible and terrible judgement, than against Sodom, Gomorrha and other towns that heard the word of the Lord. Seeing therefore that this word, 
Math. 10.15  to us addressed by this prophet jesus Christ, doth tend to illuminate and to exhort us to amendment of life. Let this office and name of Prophet, attributed to jesus Christ, make us to remember our bond and duty, whereby we are bound to amend, and to yield obedience unto all that our Prophet Christ doth teach, ordain, and command, as being assured that as they that will not hear this Prophet to obey him, shall be rooted out: so contrariwise, they that shall hear and obey him, shall by the path of good works, proceeding of faith, apprehending the justice of Christ, attain to the fruition of life everlasting. In this sort must these two names and titles, jesus and Christ, serve to make us to feel our bond and duty, and to inflame our affections to amend all the days of our life.   

The seventh cause of Amendment gathered of the signification of this word Amend. Chap. 7.  
IN the first Chapter of the first book, we have declared that the holy Ghost commanding us to amend, doth ordinarily use two words, whereof the one doth signify, Be ye better advised, or learn to know your ignorance or fault, and the other as much as if we should say, Return and convert. By the first the holy Ghost teacheth, that it is a great folly to offend God, considering that God exhorting us to amend, commandeth us to be wise and advised. And the other confirmeth it to be in truth a great folly: For when God saith, Convert & return to me, namely, by amendment: he giveth us to understand, that by transgressing his law, we go to the devil, & by amending we turn back and go from the devil to the living God. And in deed, if any man list to demand what way the idolaters, fornicators, whoremongers, drunkards, covetous persons, dreamers, blasphemers: and to be short, all they that give themselves to the world, and to the lusts of the flesh, do take: the answer is certain and ready, even they that take the way that leadeth to hell, that forsaking life they go to death, and running from God, they draw near to the devil. Saint Paul making a catalogue of these people, doth resolutely pronounce, 
1. Cor. 6.10 Rom. 6.23 Deut. 27.26  that they shall not inherit the kingdom of God: also, that the reward of sin is death: and cursed is he that keepeth not the commandments of the law. And because there are few that take care to obey God, & to amend their lives, 
Math. 7.13  our Lord jesus Christ pronounceth, that broad is the gate and path that leadeth to destruction. As therefore if a man departing from Paris, taketh his way into Spain, and yet giveth out that he will take his way through Flanders or Holland, every man will scorn him as a fool, or take pity of him as if he were a senseless person, that goeth far amiss: even so is it with him, who taking no course to amend, but continuing in offending of God, doth nevertheless say & uphold that he will go to heaven: for every man may judge him to be senseless and greatly out of the way, because he taketh the contrary course which leadeth to hell.  
2 Now if there be no greater madness or pernicious folly, than by offending God, to take the way to hell and everlasting fire, jesus Christ in commanding us to amend, doth justly say: Be ye wise & better advised, and convert & return to me. And in deed if God should ask the sinner, Wilt thou amend? Wilt thou go to hell fire, into weeping and gnashing of teeth with the devils? There is no man so desperate but that he will answer, No Lord, God forbidden: yet hath not God good cause to reply? Why? thou takest the way thither, thy works do lead to hell and everlasting destruction, and therefore amend: But how Lord? be better advised: As now thou turnest thy back to me, and thy face to the devil: so turn & convert thou to me. Where thou goest from heaven, and drawest near unto hell, turn back, leave the world, the flesh, and all the corruptions of the same, & walking in my commandments amend thy life. Thus turning thy back to the devil, & thy face unto me, going from hell, thou shalt come to me the fountain of life everlasting. And in deed saith S. Augustin, we draw near unto God, who is every where, 
Prosper in his sentences out of Augustine Se. 91. Sc. 195  not by removing from place to place, but by alteration of manners. For as dissimilitude separateth us from him, so doth resemblance and imitation conjoin us with him. And what a woe is this, saith he, by displeasing God to abandon this sovereign felicity which is in all places? Let this commandment therefore Amend, that is to say, Be ye better advised, and convert unto me, waken and inflame our hearts to amend our lives, and to be wise and advised to convert unto God. If a merchant seemeth willing to trust another that is ready to be bankrupt with all his goods, one warning will be enough to reclaim him, ye shall not need to pray him to beware, or to allege many reasons to withhold him. The only fear & apprehension of the loss of all his goods will be reason and exhortation sufficient. What shall we then do, when jesus Christ saith, Be ye better advised, that is, Amend: and note that by offending God, & so taking the way to hell, we endanger ourselves, yea, we do even assure ourselves to lose both bodies and souls for ever? Is it not mere madness and ungrateful rage, to continue and not to be wiser and better advised, that we may convert to God, and by amendment preserve our bodies and souls unto life everlasting?   

The eight cause of Amendment, taken of the reason added by jesus Christ, where he saith, For the kingdom of heaven or of God is at hand. Chap. 8.  
NOw let us especially consider the reason added by jesus Christ, For the kingdom of heaven, or of God, is at hand. And for the better understanding thereof, let us note three significations of the kingdom of heaven. First, by this kingdom is signified the blessed estate and incomprehensible felicity that we shall enjoy after the resurrection, is when jesus Christ saith, 
Math. 8.11  Many shall come from the East and from the West, and shall sit at the table in the kingdom of heaven, with Abraham, Isaac, and jacob. Again; 
Math. 7.21  Not every one that saith Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father shall enter into the kingdom of heaven. Again, Suffer little children to come unto me, 
Math. 19.14  for unto such belongeth the kingdom of heaven. And so in many other passages. Secondly, by the kingdom of heaven is signified the estate of the regenerate man, which consisteth in the true knowledge of God, in faith, in mortification of the old man, and in newness of life. As when jesus Christ saith, The kingdom of God is in you. 
Luke. 17.21  Also in this saying of Saint Paul, The kingdom of God is not meat or drink, but righteousness, and peace, and joy in the holy Ghost. Thirdly, 
Rom. 14.17.  the kingdom of heaven many times signifieth the ministery and preaching of the Gospel: As when Saint Paul speaking of certain faithful servants of jesus Christ, said: 
Col. 4.11 Math. 11.11  These only are my companions in the work of the kingdom of God. Again, as where jesus Christ saith, He that is best in the kingdom of heaven is greater than john the Baptist. Whereto we also refeere this saying of jesus Christ, 
Math. 13.3. & 13.44.45  The kingdom of heaven is like unto seed that fell in diverse grounds. Thereby signifying, that the holy ministery bringeth not fruit in all men. Likewise, where he compareth the kingdom of heaven to a treasure hidden in the earth, and to a merchant that sought for good pearls, thereby to show how highly we are to esteem of the holy ministery.  
2 All these significations of the kingdom of heaven, ought mightily to move us to amendment. First, when by the kingdom of heaven is signified the blessed estate and incomprehensible felicity that we shall enjoy in heaven: therein are we taught that our estate is far different from the estate of bruit beasts, who by their death are reduced to nought: For as for men, when they die, all is not death with them, but they that believing in jesus Christ have amended, their lives shall departed into a life replenished with all glory, joy, and incomprehensible & eternal felicity, here signified by the kingdom of heaven: as contrariwise, they that remain hardened in their evil doings, shall for ever be tormented with the fire of God's wrath. 
Dan. 12.  Many, saith Daniel, that sleep in the dust, shall awake, some to life eternal, and others to eternal reproach and infamy. 
john 5.28  This sentence doth jesus Christ confirm, saying. The hour shall come that all that are in the graves shall hear the voice of the son of man, and shall come forth, even they that have done good, to the resurrection of life, & they that have done evil, to the resurrection of condemnation. And to this end shall jesus Christ come to judge the world, that the children of God that have amended their lives, may be exalted into the fruition of the kingdom of heaven, & contrariwise, the disobedient swallowed up with the devil & his Angels in hell. That we may the better feel the efficacy of this reason, For the kingdom of heaven is at hand, we are undoubtedly to believe, (& it is in deed an article of our faith) that jesus Christ shall come to judge the quick and the dead. And in this respect S. Paul writing to Timothy, 
1. Tim. 4.4  saith: I summon thee before God, & before the Lord jesus Christ, who in his appearance and kingdom shall judge the quick & the dead. 
Acts. 17.31  As also the same Apostle in another place saith, God hath ordained a day when he shall judge all the world in righteousness. This was an old resolute point of the jews religion, as it appeareth by these sentences of jesus Christ. The men of Ninive shall rise in the day of judgement to condemn this generation, 
Math. 12.41 Math. 10.15  Again, If it shall be more easy for Sodom in the day of judgement than for those towns that would not receive the Gospel. These threatenings would have been of small weight with the jews, had they not been persuaded that there was a day of judgement, wherein the children of God should be received in to the kingdom of heaven, and the unbelievers and obdurate in wickedness cast into everlasting death.  
3 To the end the rather to confirm us in the expectation of this day of judgement so much to be desired, and so blessed for those that do amend their lives, but so terrible to the rebellious & obstinate. 
Math. 25.31  S. Matthew representeth unto us the form thereof, saying: When the son of man shall come in his glory, & all the angels with him, then shall he sit upon the throne of his glory, and he shall separate the sheep from the goats, and he shall set the sheep on his right hand & the goats on his left, & to them on his right hand he shall say, Come ye blessed of my father, inherit the kingdom prepared for you from the beginning of the world. And to them on the left hand he shall say, Depart from me ye cursed into everlasting fire, which is prepared for the devil and his Angels, and they shall go into everlasting pains, and the righteous into everlasting life. Let us therefore be fully resolved, that the day will come that such as have amended their lives, increasing in faith, working in love, and fructifying in good works, shall be gathered into the fruition of the kingdom of heaven, and the others into everlasting fire. And in deed, sith it is so, saith Saint Augustine, that all things before prophesied in the holy Scriptures, 
August. in his Epist. 42. to Mandarens.  have come to pass and been fulfilled in their season, as the flood, the bondage of the seed of Abraham in Egypt, and their delivery, the captivity of Babylon, and the return from the same, the coming of Christ in the flesh, and all that concerned his passion, his resurrection, and ascension into heaven, his promise to send the holy Ghost to the Apostles, the calling of the Gentiles, & other like matters: what reason have we to doubt of this day of judgement, which hath been foreshowed in so many passages of the holy Scripture?  
4 Neither can we any way doubt thereof, if we have any reason or understanding. For if we believe that there is a God (which all nations in the world do confess) we must also believe that he is righteous: if he be righteous, he will reward the righteous that amend their lives, & punish the disobedient that are given to wickedness. But this reward or punishment is not performed in this life but in part, and that very seldom, as both the Prophet manifestly declareth in the 71. psalm, and experience doth daily teach. It followeth therefore that after this life there is another, wherein the righteous have their reward, even the fruition of the kingdom of heaven, and the disobedient shallbe punished with everlasting torments. This discourse doth S. Paul confirm in express words: for he seeing the persecutions of the faithful, 
2. Thes. 1.5  and their grievous afflictions, lest they should be shaken with some opinion that there were no providence or justice in God, he upholdeth, & to the contrary doth show, that the persecutions & afflictions that they suffered, were a manifest demonstration of the just judgement of God, To the end, saith he, that ye may be accounted worthy the kingdom of God, for the which ye do also suffer. For it is a righteous thing with God to recompense tribulation to them that trouble you, and to you that are troubled, rest with us. But when shall that be? Even when the Lord jesus shall show himself from heaven with his mighty Angels, In flaming fire, rendering vengeance to them that do not know God, & which obey not the Gospel of our Lord jesus Christ, which shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power, when he shall come to be glorified in his Saints, & to be made marvelous in all them that believe. If then it be a righteous thing with him to recompense tribulation, as is aforesaid, to those that trouble us, even us I say, that are poor upon earth, how much more righteous will it be with him, most horribly & eternally to punish those that have persecuted even the person of jesus Christ, the well-beloved son of God? In this sense is this day called the day of the restoration of all things, because the disorder and confusion that seemeth now to be in the government of the world, 
Act. 3 21.  shall be then reform, and the goodness, wisdom, and wonderful justice of God be revealed.  
5 True it is, as Saint Peter saith, that in the later times there shall come scorners, that shall walk after their own lusts, & say, Where is the promise of his coming? 
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 kingdom of heaven, or of the torments of hell, but are possessed with profane and devilish spirits, that take all to be but fables that is spoken as well of the kingdom of heaven, promised to the faithful, as of the torments of hell prepared for the wicked. And this is a pernicious policy of Satan, wherewith he discourageth the faithful from walking in the fear of God, from amending their lives, 
Psal, 73, 13.  from cleansing their hearts, and as the Prophet saith, from washing their hands in innocency. But to the contrary hereof, let us stand steadfast, and be well assured, that there is a kingdom of heaven prepared for the children of God, and a hell for the disobedient, and therefore let us labour to grow in faith, to fructify in good works, 
2. Cor. 15, 58  and so to amend our lives, as knowing that as S. Paul saith, our labour shall not be in vain in the sight of the Lord.  
6 This is the foundation whereupon the Apostle layeth hold to persuade men to repentance and amendment of life. God, saith he, 
Act. 17.30.  nothing regarding this time of ignorance, now admonisheth all men every where to repent, because he hath appointed a day in the which he will judge the world in righteousness. But how in righteousness? Every man shall, as else where it is said, receive the things that are done in his body, 
2 Cor. 5 10  according as he hath done, whether it be good or evil, and God will render to every man according to his works. That is, to them which by continuance in well doing seek glory, honour, and immortality, 
Rom. 2.6  eternal life: but unto them that are contentious, and disobey the truth, and obey unrighteousness, shall be indignation and wrath.  
7 Albet we see not this kingdom of heaven, 
Rom. 8. Heb. 11.  yet let us remember that the goods & salvation of God's children consisteth in faith and hope, and that as well the one as the other doth appertain to things to come, which we see not, so that not to believe or hope for more than we see, is to be short, the abolishment of faith and hope, and so consequently, the subverting of the assured foundation of our salvation. Let therefore this faith the mother of hope, and hope her mother's nurse, cause us patiently to attend the fruition of this kingdom of heaven, and our assured attendance for the same make us to amend our lives, 
Apoc 19.9. 'tis 2.11.  that we may  ourselves in garments beseeming those that purpose to come unto the marriage, and to have a seat at the banquet of the lamb jesus Christ. The grace of God, saith S. Paul, that bringeth salvation to all men, hath appeared, & teacheth us that we should deny ungodliness and worldly lusts, and that we should live righteously, soberly, and godly in this present world, looking for the blessed hope and appearing of the glory of God, which is our saviour jesus Christ. The same Apostle gave thanks to God for the Colossians, when he heard of their faith and love, for the hopes sake which was laid up for them in heaven. 
Col. 1.4 1. john. 3  And in this sense saith Saint john. Well-beloved, we are now the children of God, but yet it doth not appear what we shall be, and we know that when jesus Christ shall appear, we shall be like him for we shall see him as he is. And every man that hath this hope in him, purgeth himself even as he is pure.  
8 But to the end the more earnestly to encourage us to amend our lives, in hope of the kingdom of heaven, we are moreover to apprehend the incomprehensible excellency of the glory and joy that we shall enjoy in this kingdom, when our bodies being risen again uncorruptible and immortal, like unto the image of the glorious body of Christ, reunited to their sanctified souls, shall be lifted up into the house of God our father above all heavens, where we shall see the face of God, as the Sun in his brightness. & shall enjoy the fruit of the prayers of jesus Christ, when he said, 
john 17.24  Father I will that they which thou hast given me, be with me where I am, 
1 Cor 15.28  that they may see my glory which thou hast given me. When jesus Christ hath rendered the kingdom to God his father, then shall God the father, the son & the holy Ghost, be unto us all in all: yea, even such a fullness of good and felicity, that as sundry vessels cast into the sea are so filled with water that they can desire or hold no more, so this sea of divinity being in us all in all, we shall be replenished and satisfied with life, glory, and joy, so as we shall not be able to desire or have any more. 
Apoc. 21.18  Even when we shall be truly burgesses of the heavenly and holy City that shall be of fine gold, like unto pure Crystal, the foundations of the walls set with precious stones, the twelve gates made of twelve pearls, which shall need neither Sun nor Moon to shine therein, for the light of God shall illuminate it, and the lamb himself shall be the candle. To be short, when we shall be in the fellowship of the Angels, shining as the Sun in his pride, and ravished with joy that shall never be taken from us. A joy, I say, not only for our own felicity, but also for the felicity of all the elect, for we shall love them all as ourselves, and so shall rejoice as much for their felicity as for our own. And this joy shall be infinitely corroborated by the contemplation as well of the glory of jesus Christ, whom justly we shall love better than ourselves, as also of the glorious majesty of God, whom we shall love with our hearts, our strength, and our minds.  
9 If the representation & remembrance of this kingdom of heaven, doth not kindle our hearts with a fervent desire to attain thereto, and by desiring the same, to amend our lives, that we may take the path that leadeth to such felicity, the same is an assured testimony that we account of ourselves as of beasts, that look for no goodness after death. And on the other side, if the apprehension of the fire that never shall be quenched, of the worms that shall be always gnawing, of the terrible darkness, of the weeping and gnashing of teeth through the feeling of the heavy wrath of the living God, doth not move our hearts to fear to offend him, and in offending him, to cast ourselves into the gulf and bottomless pit of this eternal woe: The same is an evident token that we are either Atheists or Saducees, that believe neither the resurrection of the body, nor the immortality of the soul. To be short; neither heaven nor hell.  
10 When therefore we hear that Christ, to the end to induce us to amendment, allegeth this reason, For the kingdom of heaven is at hand. Let us steadfastly believe that there is a kingdom of heaven replenished with glory & immortal joy, & let the apprehension of such a felicity inflame our hearts with a fervent & resolute desire to deny ourselves, the world, and the flesh, & so to amend our lives, that loving God and our neighbours, and endeavouring to yield unto him all obedience, we may conform our actions to his holy and good will, as in heart to seek nothing so much as to please him, and to abhor nothing more than the offending of him. Let us always think with ourselves that we are no beasts, who after death have no feeling of good or evil: but contrariwise, let us consider that at the separation, either of the body or of the soul, the soul must go either to heaven or to hell, also that the body must follow after: yea night and day let us think and meditate upon the difference that shallbe between those that shall go into the kingdom of heaven, and the others that shall depart into hell.  
11 Let us remember that not for a thousand years, but even for ever and infinitely we shallbe either in sovereign bliss, or in extreme misery. Can we then possibly apprehend the glory and felicity of this kingdom of heaven, 
Mat. 7.13.21. Luke. 13. 2●.  without unspeakable joy and fervent desire to attain thereto: either consider of the cursed estate of the reprobate, without trembling and fear? let us therefore think upon the saying of Christ, Labour to enter in at the narrow gate, lest when you shall say Lord open unto us the gate of the kingdom of heaven, that we may come in, he answereth: I know ye not: depart from me ye workers of iniquity. There shallbe weeping and gnashing of teeth, when he shall see Abraham, Isaac, and jacob, and all the prophets in the kingdom of God, and yourselves shut out at doors. Let us behold the difference between the two thieves that were hanged on either side of jesus Christ, of whom the one departed into hell, 
Luke. 23.39.  and the other ascended into the kingdom of heaven, as jesus Christ said unto him: This day thou shalt be with me in Paradise. Let us look upon the soul of Lazarus, by the Angels carried into Abraham's bosom, where it rested in joy, as he testified, 
Luke. 16.19.  and the soul of the cursed rich man cast into torments, as S. Luke witnesseth, and himself confesseth, saying: I am tormeneted in this flame. When he prayeth to be refreshed with a little water, but was denied: To be short, let us behold the great multitude of the blessed that stood before the throne and in the presence of the Lamb, clothed in long white garments, with branches of palms of victory in their hands, serving God day and night, governed by the Lamb, and by him lead to the lively springs of water: 
Apoc. 7. 9  and withal let us look upon the others speaking to the rocks and mountains, saying: Fall upon us and hide us from before the face of him that sitteth upon the throne, and from the wrath of the Lamb: Let us I say behold them cast into the lake of fire and brimstone to be tormented day and night for ever. 
Apoc. 6.16 Apoc. 19.20. and 20.15.  For who is it that will not be earnestly touched in heart, hastily to depart and retire out of the way into hell, and diligently and constantly to walk by amendment of life into the kingdom of heaven? Can it be possible, if we should not think upon them? or can God think upon them and not amend? either can we amend and not feel ourselves blessed by being gotten into the way of such a felicity, 
Apoc. 6.16.  that we may constantly persevere, until that God fulfilling his work in us, do receive us into the fruition of this kingdom of heaven, to enjoy the same for ever and ever.   

The ninth cause of amendment, taken hereof, that the kingdom of God which we look for in heaven, doth admonish us that we are strangers pilgrims, and travelers in this life. Chap. 9  
THe holy scripture doth many times term us strangers, pilgrims and travelers: neither is it only as it was with Abraham, 
Gen. 23.4.  when he spoke to the Canaanites, saying: I am a stranger and a foreigner amongst you, and as it is daily with those who flying from persecution, and forsaking the land of their nativity, do go to dwell in another province and kingdom wherein they are strangers: but we are so termed in respect of the kingdom of heaven, our true and eternal country, And indeed if we be Burgesses of heaven, 
Eph. 2.10. Prosper. in his sentences out of August. Sent 17.  as S. Paul teacheth, we are strangers to the earth, according to the saying of S. Augustin also: All they that belong to the heavenly City, are pilgrims and strangers in this world, & so long as this their temporary life doth continue, they do live in an others country. And that we may the better understand this, we call that land our country wherein we were borne and brought up, wherein our parents and ancestors successively have made their abode, and wherein we have our principal goods, possessions and inheritances. Now whence do we take our spiritual birth, but from our father which is in heaven? 
Phillip 3.20.  where do we receive the soul of our spiritual birth, but in the Church, which is the kingdom of God? or where is the house of our father, but in heaven, and there dwelleth our eldest brother jesus Christ and all other our brothers and sisters in him. 
1. Pet. 1.4.  Moreover, our treasure & immortal inheritance, undefiled and uncorruptible, are reserved in heaven, as saith S. Peter, for us that believe in jesus Christ, heaven is then our true country, and in respect thereof are we here called strangers, pilgrims, and travelers on the earth.  
2 This doth the Apostle writing to the Hebrews evidently declare, 
Heb. 11.13.  where speaking of the ancient fathers, he saith: All these died in the faith, and received not the promises; but saw them a far of and believed them, and received them thankfully, and confessed that they were strangers and pilgrims on the earth: For they that say such things, declare plainly that they seek a country. And if they had been mindful of that country from whence they came out, 
Gen. 12.1.  they had leisure to have returned. But now they desire a better, that is an heavenly. Wherefore God is not ashamed of them to be called their God: for he hath prepared for them a City. Hear the Apostle showeth, that Abraham, Isaac, and jacob were strangers in the land of Canaan, in respect of Vr in Chaldea, from whence they came, when Abraham at God's commandment, left his country, his kindred, and the house of his father. But in that they were called foreigners and strangers, it was not in that respect, but in respect of heaven, where God had prepared a City for them: and therefore albeit they had time to return to Vr, their native country, yet sought they a better, namely the heavenly and in that regard, conversing upon earth, they are called strangers.  
3 Now the remembrance that we are strangers, pilgrims & travelers, aught to induce us to lift up & settle our thoughts, minds & cogitations upon our heavenly country: that in the contemplation of God, of the glory of Christ, and of the excellency of our inheritance, we might rejoice with the angels & souls of the saints that are already gathered thither, and incessantly sing praises unto God with them. And indeed as the Apostle saith: 
Heb. 12.22.  We that believe in Christ, are come to the hill of Zion, and to the city of the living God, to the heavenvly jerusalem, to millions of angels, to the church of the first born, that are written in the heavens, to God who is the judge of all, to the souls of the righteous that are sanctified, and to jesus the mediator of the new covenant. Being ascended so high, & having our conversation in heaven, as Burgesses thereof, if from thence we look upon the earth, and cast our view upon the kingdoms, riches, dignities, men, and the most excellent things in the world, all will seem in our eyes so small, that we will be even ashamed to esteem of them, yea even so much as to think upon them: so far will we be from setting our affections thereupon: and truly go up unto a high steeple, and look from the top thereof, look upon men that go in the streets, and they will seem to you not to be men, but children, & their houses even cabins: for if it were possible to climb five or six leagues higher, ye should see no men: yea, the greatest towns would seem but as one house, and the Sea a pool. Moreover, if possibly ye could ascend to the heaven of the moon, which is the lowest, the greatness of the whole world would seem nothing it would not show so much as a good pings head hanging in the midst of a great Church. What would it be, in case he were in the highest heaven among the stars? or above the heavens in the house of our father, and in the heavenly city whereof we are burgesses? Much rather, in those days will the universal world be unto us nothing at all.  
4 To this purpose do we read of a great Roman parsonage, who in a dream or conceit being ascended into the region of heaven among the Stars, 
Cicero in Scipio's dream.  and beholding their greatness and brightness, thence casting down his eyes upon the earth, it seemed that the whole world was so little, that he was ashamed of the Roman empire, which nevertheless extended into so many realms. Now as this Ethnic could in his discourse climb no higher: so if we that are burgesses of heaven do ascend above all heavens, & there conversing in spirit, do behold the glory of God, and his palace of light, of an incomprehensible extent, and afterward shall look down to the earth: we will be ashamed of the smallness thereof, and of all the kingdoms therein, which thence will not show so great as a grain of sand, but even nothing at all. The three Apostles when they had seen some part of the glory of Christ in his transfiguration upon mount Thabor, were so moved, that they said: 
Mat. 17.4.  Lord, it is good for us to be here, let us build three tabernacles. What then would we do if we should converse in heaven, and there behold the majesty of God, and the glory of jesus Christ? would not even the apprehension thereof allure us to wish to dwell there, and to forget and despise the earth? or then remembering and looking towards the same, would we not reprove ourselves, as that Romain was reproved by his father, who said unto him, why dost thou yet cast down thine eyes upon the earth?  
5 Among other the vanities that men do seek and so fervently desire, is glory, and the reputation of virtue, valour, riches, power, wisdom, and such other like: but this Roman Ethnic being in a dream, rapt above the stars, is by his father admonished in the smallness of all the world, to contemplate the vanity of this ambition, men will talk saith he, of thee and thy virtues, but where? be it throughout the Roman Empire: yet shall not thy fame pass such and such mountains: there will no man once speak of thee. What a folly is it therefore so to delight in the reputation of great wealth, ornaments of body, excess in banquets, goodly houses, honourable functions, even wisdom and humane discretion, sith all this fame and glory shallbe shut up in so small a corner of the world, that when thou art ascended into the City whereof thyself art a Burgess, thou shalt not be able to see it: most men labour to have fair houses, gardens of pleasure, lordships, and to heap up possession upon possession, as if themselves should dwell alone upon the earth, as Esay saith: 
Esay 5.8.  and yet when they have purchased whole towns and kingdoms, if they should from heaven, look upon them, they would disdain and contemn the smallness and baseness of them. And indeed, let a man look upon a town plaited in four leaves of paper, he shall somewhat discern the order of the streets and houses thereof, but afterward lay down in the like quantity of paper the whole province wherein that city standeth, and the same will not show so great as a man's nail: And lastly, let him represent the whole world in as much paper, and he shall see neither house nor town, yea scarcely the whole province, perhaps he may find the names of the realms, and see their extent in the breadth of two or three nails: and looking from heaven the whole world will not seem so much. What a folly then, or rather a madness is it for those that are strangers upon earth, and burgesses of heaven, diversly and by sundry means to offend God, 
Gen. 25 34. Heb. 12.16.  for the getting of so small a portion of earth, which is as nothing, wherein they resemble Esau, who for a piece of bread and a mess of pottage, sold his birthright?  
6 Again, such as are strangers in a foreign country, and have parents and great wealth in their native soil, being hardly entreated where they sojourn, and upon the point to return home into their country, are undoubtedly very glad thereof: even already they seem to see their houses, lands and possessions, and in their conceits, do talk with their parents, and feel a fervent desire to be soon there: even so we, if we remember that in heaven we have treasures of eternal riches, an undefiled inheritance, immortal and incorruptible, which is reserved for us: a heavenly father that loveth us in his well-beloved son, our elder brother jesus Christ in glory, the angels & holy spirits in joy, and that we their fellow burgesses, have our portion in all these goods, and are even upon the point to be really in heaven with them: why should we not be ravished with a fervent desire to be lifted up thither? and with S. Paul to say: I covet to be dissolved and to be with Christ: 
Phil. 1.23.  what letteth us when we feel how hardly we are entreated, and what mortal wounds our souls do daily receive, by offending God through their corruptions, to say with S. Paul: 
Rom. 7.24.  O wretched men that we are, who shall deliver us from this body of death? Shall not the very feeling of so grievous and so many bodily afflictions, whereto we are subject in this strange land, cause us servantly to pray to be delivered from the same: 
2. Cor. 5. 1.  especially, considering that we know (as S. Paul saith) that when the earthly habitation of this lodge is destroyed, we have a building in God, even an everlasting house in the heavens, which is not made with man's hand. And in this respect, we that abide in these earthly dwellings, do groan under our burdens, for we desire to be clothed with our habitation which is in heaven, as knowing that remaining upon earth, we are absent from the Lord (for we do walk in saith and not by sight) albeit we trust & love rather to be estranged from this body, and to dwell with the Lord.  
7 Howbeit attending until we may be really there both in body and soul, let us be there in spirit, let us be conversant in heaven, and begin to feel the felicity, whereof we shall hereafter have full and perfect fruition: in this conversation with God, with the angels, and with the holy spirits, let us more and more learn the language and manners of heaven, to the end we may resemble the angels & saints there dwelling. When Moses had conversed with God forty days upon the mountain, 
Exod. 34.29.  at his coming down his face shined and glisteren with the heavenly glory: so will it be with us, by than we have for twenty or thirty years been conversant in heaven, we shall become heavenly and spiritual both in word and deed: even as by experience we see that when a countryman hath dwelled some twenty or thirty years in the Court, he forgetteth his country speech and course of life, and groweth to be as good a courtier as if he were borne in the Court. Our earthly talk and communication, our worldly course of life, and the corruptions of the flesh, that bear but too much sway in us, do but over manifestly show, how little we are conversant in heaven, and consequently do testify, that we account ourselves Burgesses of earth and not of heaven. That we may therefore amend, let us continually think that heaven is our true country, that we are Burgesses thereof, that there we have our parents and blessed brethren, the treasures of joy and glory, an immortal and incorruptible inheritance: and that we are at the very point of going thither, to take possession, as in truth we do every hour look for the time of our departure: let this holy meditation make us to converse in heaven, and to live as heavenvly people, setting our hearts upon our treasure: let it even make us to forsake the speech, habit, fashions and manners of those among whom we are for a short time strangers, that we may enure ourselves to the language and holy life of the burgesses of heaven, and angels with whom we shall live for ever. Let it withdraw our affections from all that we must leave at our departure out of this foreign country, lest otherwise we lose the incomprehensible goods that are prepared for us in our heavenly and eternal country: let it cause us to renounce all that might detain us in this country, replenished with misery and calamity, that cheerfully we may aspire to our country which aboundeth in joy, glory and all felicity. Let it enforce us to say with David: Woe is me that I remain in Mesech, 
Psal. 120.5.  and dwell in the tents of Keder. That is to say, among barbarous nations, that love not the Burgesses of heaven: let the hard usage of the prince of this world in this strange country, make us to covet to live among the blessed Citizens of the kingdom of heaven: let all our thoughts, words & communication testify, that in spirit we are already there, yea let all our works be preparatives and paths to lead us thereinto: and to these ends, let us overcome all that might break of or hinder our so happy journey from earth to heaven.  
8 We must moreover remember, that we are pilgrims and travelers, and therefore for the attaining to the place whereto we are traveling, we must beware of three points. First, of turning back again: Secondly, of turning either to the right hand, or to the left: Thirdly, of standing still. The offending of God and transgressing his commandments, is a going back again, for as in walking after his word and in his fear, we go to God, to heaven, and to everlasting life: so by sinning, in lieu of going forward, we slip back and draw toward death, as we have before more at large declared. We cannot therefore turn back, that is to say, offend God, but with this condition, that we shall fall into ruin and everlasting perdition: much like unto him, who flying from his enemies that pursue him, in lieu of saving himself in some town, turneth back towards them, and so putteth himself into their hands: neither are we without many and mighty enemies that pursue us, and labour to make us to turn back by offending God, and these must we fight against: dearly beloved, saith the Apostle Saint Peter, 
1. Pet. 2.11.  I beseech you as strangers and pilgrims, abstain from fleshly lusts, which fight against the soul. Let us diligently note that he here saith, not against our goods, to rob us of them, neither against our bodies, to murder us: but against our souls, to induce them to offend God, & so to draw them into everlasting damnation. And hereof have we a notable example in the person of job: 
job. 1.  he was a just man, one that feared God, and eschewed evil, and so walked in the way to heaven: but Satan would withstand him, and therefore commenced war against his soul: but how? true it is he seemed as if he would have fought against his goods, in causing them to be taken away, against his children, in procuring their death, and against his body, in vexing it most cruelly: yet was it properly the soul that he assaulted, as himself declareth, where he saith: Doth job fear God for nought? Hast thou not made a hedge about him and about his house, and about all that he hath on every side. Thou hast blessed the work of his hands, and his substance is increased in the land. But stretch out now thy hand and touch all that he hath, to see if he will not blaspheme thee to thy face. He therefore fought against the soul, seeking by out ward tribulation to induce the same, by blaspheming to offend God.  
9 This is a strange war, for any other may have an end, either by making peace with the enemy, by flying far from him, or by over coming him in fight: but in this spiritual war, we can not lawfully make any peace or agreement with our enemies the devil, the world, and the flesh: God doth forbid it, and it would be our overthrow and destruction: for they be even so many traitors and irreconcilable murderers, yea it would be worse for us, then for the sheep to make peace with the wools: neither can we fly and so get from these enemies: for the devil will follow us into all places, who hath a whole army of Soldiers within us, even our affections and covetous lusts that we bear about us. Likewise wheresoever we become, we shall still find the world an enemy: it resteth therefore that only we sight and overcome in battle. Thus doth this war somewhat resemble the same that the Children of Israel prosecuted against the Kings of the land that was promised unto them when they went to take possession and inheritance thereof: 
Deut. 27. and 20.16.  for in respect that God had commanded them to destroy them, they might not make peace with them, or make them tributaries: as also forbidding his people to fear them, he would not suffer them to retire or to return into Egypt: they were therefore of necessity to fight and overcome them. True it is that if we consider our own weakness to withstand such mighty enemies, 
Ios. 1.  it may breed some cause of fear: but as God in old time commanded josua that he should not fear the Canaanites, and assured him that he would be with him, and that by overcoming them, he would bring his people into the land of promise: so likewise let us give ear unto God that calleth us to this battle, with assurance that he will stand with us, for us and in us: to the end that courageously fight under his banner against our enemies, that labour to turn us back and to recoil, we may finally by his grace and power obtain full and perfect victory: and so ending this blessed voyage, attain to the fruition of the heavenly City, and our true country, that we may live with him in glory for ever.  
10 As we must therefore beware of turning back by offending of God, so is it our duty to take heed that in this blessed journey we turn neither to the right hand nor to the left. By those that turn to the right hand, we understand such as do indeed fulfil God's commandment, yet not to glorify him, but either to glorify themselves, or to merit, 
Mat. 6.  and by those that turn to the left, such as following the traditions of men, do forsake the strait and assured path of God's word. Prayer to God, alms, fasting, and other like works are commendable and ordained by God, to the end by them to walk toward heaven: 
1. Cor. 13.  but such as do them that they may be seen and praised of men, do turn to the right hand, and deprive themselves of all reward in heaven, because they receive it upon earth, as our Saviour jesus doth teach. It is also a straying to the right hand, when having received the gifts of speaking the tongues, even of the Angels, of prophesying, of knowing all secrets and mysteries, of having faith to remove mountains, of destributing to the poor, and of abandoning the body to the fire: when I say all these gifts and graces are not accompanied with love. Such likewise as in the old time among the jews did observe the laws and ordinances of God, to the end to merit, did also stray to the right hand, and turned out of the way of salvation, as S. Paul testified of them, that they had zeal of God, but not according to knowledge, 
Rom. 10.2. Rom. 11.9.  and this sentence doth he pronounce of them, They strayed out of the right way: Their table shallbe made a snare and a stumbling block: On the other side, such do turn to the left hand as do think to come to heaven by the path of men's traditions and services, or voluntary devotions not commanded by God, as S. Paul termeth them: 
Col. 2.21-  as likewise jesus Christ objected to the Scribes and Pharisees, that in their ordinances they over went God's commandment, whereto he addeth: This people draweth near me with their mouth, 
Mat. 15.38. Esay. 29.1.3  and honoureth me with their lips, but their hand is far of from me: But in vain do they worship me, teaching for doctrines, men's precepts. In as much therefore as God hath so far favoured us, as to teach us the way wherein we should walk to heaven: let us beware that we turn not either to the right hand or to the left: but rejecting men's traditions, let us walk in that path which God in his word hath showed, yet not to seek any praise or commendation to ourselves, but to the end to glorify our God.  
11 Thirdly, by this name travelers, we are taught that we must not stand still in the way, but still go forward, that we may fructify more and more in good works, and by amendment approach and enter into heaven: and indeed such is the way to heaven, that he that goeth not forward, slideth backward: we nurse up little children to the end they may grow great and wax strong, and it were a wonder to see a child continue as little and weak as at the birth: even so, if we, who being members of the Church of Christ, and consequently entered into the path that leadeth to the kingdom of heaven, and daily do receive the food of God's word and sacraments, should not increase in faith, working in love & amendment of life, it were a great ingratitude and unexcusable obstinacy, which should not escape unpunished, to stand still in the way, and not to go forward; for having put a child to school, if at the end of four or five years he can neither read nor write any better than the first day that he went, there is then good cause to take him away, whereby he shall forget even that little which he had at the first. Nevertheless, of how many even of ourselves may we make the like complaint, as did the Apostle of the Hebrues, to whom he writ, saying: When, as concerning the time, we ought to be teachers, 
Heb. 5.12.  yet have ye need again that we teach you the first principles of the word of God, and are become such as have need of milk, and not of strong meat. Thus we see how this word Pilgrims or travelers, doth warn us not to stand still, but to march on and walk forward in that blessed path that leadeth to the kingdom of heaven.  
12 As they therefore that be upon their journeys do not abide in those hostryes' o● Inns where they are well used, lodged or entertained, and where they find pleasant gardens, walks, or such other enticements: but after their ba●t or in the morning do pass on their way. Even so we, albeit God in this life give us goods, honours, houses, and other carnal commodities: yet let us remember that we are travelers, and must not stay, but go forward on our journey toward heaven: yea, and in case we be afflicted with sickness, poverty, or any other calamity, yet must we still think that we are upon our journey, and therefore taking comfort, say: Peradventure we shall be better to morrow, but howsoever it be, our way lieth forward, that we may soon be at heaven: this doth S. Paul teach us, where he saith: Because the time is short, hereafter, 
1. Cor. 7.29.  that both they which have wine, be as though they had none: and they that weep, as though they wept not: and they that rejoice, as though they rejoiced not: and they th●t buy, as though they possessed not: and they that use this world, as though they used it not: for the fashion of the world goeth away. And I would have you without care. Thus we see that there ought to be nothing that should let us from proceeding and going forward on our way, and that we should not stop at any disturbance or allurement, either of the world or of the flesh.  
13 It now therefore remaineth, that as they who are to depart from a foreign land toward their own country, do prepare things necessary for their journey: so that we likewise provide that which is expedient for the happy performance of our journey towards our heavenly country: let us therefore make ready the chariots of good consciences, the horses of fervent prayer to God, the oil of holiness in our lamps, the sword of the spirit, 
Eph. 6.16.  which is the word of God, and the buckler of saith: that resisting all our enemies that war against us, 
Gen. 19.26. Luke 17.32.  we may constantly proceed in our journey: let us not as Lot's wife, look behind us, but without any sorrow for leaving the world and the flesh, let us cheerfully go forward in this blessed voyage. To conclude, as they that return into their country, do leave none of their goods in those places where they have been strangers, but do either send them before them, or carry them with them: even so let us look that we leave not our goods upon earth, but send and transport them into heaven, by enlarging them plentifully to the poor, who shall be our horses and moyses to carry them: and withal let us think that all that we leave upon earth at our departure, is even so much lost: also that we shall neither keep nor find any thing in our heavenly country, more than we have given, 
Apoc. 14.13.  neither carry thither any thing but the good that we have done: as S. john saith, of those that do die in the Lord, that their works do follow them.  
14 Thus may we see how the continual meditation of this, that in this life we be strangers, pilgrims and travelers, will stand us in great stead for the amendment of life, that denying the world, we may prepare ourselves by all good works, by faith, hope, prayer, patience, meditation upon God's word, and desire to be in fruition of our inheritance in heaven, whereof we are burgesses, and finally, taking possession thereof, we may rejoice in joy and eternal glory.   

The tenth cause of amendment, drawn from the kingdom of heaven which is in us. Chap. 10.  
HOw the kingdom of heaven which after the resurrection we shall enjoy, aught to induce us to amendment of life, we have already showed: now, as secondly by the kingdom of heaven, is signified the estate whereinto the Children of God, even in this life, 
Luke. 17. 21. Rom. 14.17.  are re-established through saith in jesus Christ: so let us behold how mightily this kingdom which jesus Christ hath said to be in ourselves, aught to inflame our hearts to amend. It consisteth, saith S. Paul, in righteousness, peace & joy in the holy ghost: by righteousness, he understandeth that singular benefit comprised in this, that jesus Christ having by his death satisfied God's justice for all our sins, and so paid all our debts, hath also given and imputed unto us his perfect obedience, to the end that by this his righteousness we may be justified in the judgement of God. This benefit is the assured foundation of our salvation, and therefore both in greatness & excellency incomprehensible: and indeed being by nature the children of wrath, poor sinners, such as hourly by our iniquities do deserve death and eternal damnation: what greater benefit can God bestow upon us, then in his judgement to be absolved and so justified, that we may be the children of God, and inheritors of life everlasting. The remembrance therefore of such a benefit, aught to induce us to amend our lives, and diligently to beware of offending God? and surely if only one sin may make us in his judgement guilty & worthy of damnation, can we be so unthankful to God, and such enemies to our souls, as by pleasing our flesh and the world, to tread under foot such a benefit, and so happy and blessed an estate? shall we that can appear before God justified by the righteousness of Christ, to be absolved in his just judgement, go & make ourselves guilty and worthy of sentence of eternal death, by offending of God? shall we, who by this righteousness are avowed to be the children of God, be such wretches, as by giving over ourselves to sin, make ourselves the children of the devil? when this righteousness hath freed us from the power of Satan, shall we by offending God, reduce ourselves again under his tyranny? when Christ by paying our debts hath so purchased this righteousness for us, that the devil can pretend nothing against us: shall we by our sins bind ourselves anew to eternal death?  
2 Sith one only sin is a handwriting given unto Satan, by virtue whereof he may detain us in the prison of hell, there to dwell for ever, unless we be delivered by the payment of jesus Christ, in dying for us: is it not a monstrous and horrible case that being brought forth of hell, and by this righteousness lifted up into heaven, we should by our sins so cast ourselves again into hell, that we should abide swallowed up therein: either that our sins should procure jesus Christ again to descend into our hell to fetch us forth? By the shedding of Christ's blood, all the spots of our souls are washed away, whereby we may appear clean, holy, and righteous before God: and shall we return to plunge ourselves again, in the cursed and damnable filthiness of our corruption and vice? I have washed my feet, saith Christ's spouse, 
Cant. 5.3.  how shall I soil them again? We must either remain filthy and infected in the sight of God, or else we must be washed again in the blood of Iesu● Christ: do we not then make too good a pennyworth, either of our souls, or of the shedding of Christ's blood? let us therefore to this purpose think upon the earnest exhortation of the Apostle, saying: He that despiseth Moses law, dieth without mercy under two or three witnesses: 
Heb. 10.28.  Of how much sorer punishment suppose ye he shallbe worthy, which treadeth under foot the son of God, and counteth the blood of the testament an unholy thing wherewith he was sanctified, and doth despite the spirit of grace? For we know him that hath said: vengeance belongeth unto me, I will recompense: And again, the Lord shall judge his people.  
3 The second benefit of this kingdom, is peace, even this peace with God and in our consciences, whereof S. Paul speaketh, saying: Being justified by faith, we are at peace with God through jesus Christ. 
Rom. 5.1. In the fourth book cap. 5.  As we have at large before declared, let us here remember: First, what it cost jesus Christ: it was requisite that in his soul he should feel the fearful terrors of God's wrath and indignation, when he bowed his face to the earth, that he might lift up ours to God, that we might find his so favourably inclined toward us, when he through anguish and fear sweat water and blood, thereby to minister rest and quietness to our souls: to be short, when he sought against the powers of hell, to reconcile us to God: yet doth even one sin disturb this peace, and kindleth God's wrath and indignation against us: and we must either abide plunged and swallowed up in terrible anguish and fear, or else we must be freed therefro by the sufferings of jesus Christ. If after a long & woeful war, peace be once concluded, how fearful are men of breaking of it, lest they should fall again into like afflictions? And shall we be so unthankful to jesus Christ, and such enemies to our own good, that for a little fleshly pleasure, for obeying our covetous affections, our ambition, lusts, and other corruptions, we should offend God and break this blessed peace, kindling his terrible wrath against our souls, and so bringing them into cruel and perpetual torments? truly we do but too evidently declare that either we are one desperate, or that we make small acccompt of those terrible fears that jesus Christ endured for us, yet is there no such tormentor as a conscience burdened with sin.  
4 The third fruit of this kingdom is the joy, not the joy of the world, and of the flesh, accursed in the sight of God, but as Saint Paul addeth, 
john. 16.21.24. john 15.11. Mat. 24.51.  joy of the holy ghost, which jesus Christ hath promised us, saying: your joy shallbe full, and shall never be taken from you. Hear is a singular benefit: for as the incomprehensible torments of hell, are in the holy scriptures signified by the weeping and gnashing of teeth that shallbe among the reprobate: so is the felicity of the elect signified by this joy: as jesus Christ noteth, where he giveth us to understand, that in the day of judgement God will say to all the faithful, 
Mat. 25.21. Mat. 26.37.38 Heb. 5. 7.  Enter into your masters joy. This joy did jesus Christ purchase with many sorrows and tears, as the history of the Gospel doth note that himself said: Now is my soul heavy even to the death. And the same doth the Apostle writing to the Hebrews affirm, saying: In the days of his flesh he offered up prayers & supplications with strong crying, to him that was able to save him from death, & he was also heard in that which he feared. Were it not therefore mere madness and folly to convert this sovereign felicity of joy, so dearly purchased for us by Christ, into damnable sorrows and tears, yea even into weeping and gnashing of teeth, by giving ourselves to sin, and so drawing unto us the effect of this common and true sentence, For one pleasure a thousand sorrows.  
5 It is a common saying, that men should not open or read any letters that come when they are ready to sit down to meat, for fear of troubling the benefit of meat or drink, by some bad news therein peradventure contained: how miserable then are we who even already tasting this joy of the kingdom of heaven, do voluntarily disturb and convert it into tears by offending God, for in truth we might find matter enough of sorrow, if we could but apprehend what a woe it is to depart forth of the kingdom of God, to become bondmen to the devil our capital enemy: this woe being indeed the just reward of sin. If at a marriage feast there should chance some such debate, that some one of the company should perhaps hurt or kill the Bride, the wh●le feast and all the triumphs thereof would be dashed and converted into weeping and mourning. And what do we, when being in this in the kingdom of heaven, we commit any iniquity, but kill both soul and body even with everlasting death: true it is, that having offended God, we do not so soon seel this sorrow & trouble of mind, and this comes of our own dullness, not because we deserve it not, but because God beareth with us: otherwise undoubtedly the only feeling of one only sin, would drown us in sorrow and fear of God's wrath, let therefore the remembrance of this kingdom which consisteth in righteousness, peace, and joy of the holy ghost, cause us to abhor all iniquity, to the end that amending our lives, we may retain this blessed kingdom of heaven, and never change this righteousness into iniquity, this peace into war & trouble of conscience, and this joy into weeping & gnashing of teeth.  
6 And that we may the more earnestly be stirred up hereunto, let us consider the difference between the kingdom of heaven, & of satan: if the kingdom of heaven consisteth in righteousness, peace and joy of the holy ghost, the kingdom of satan contrariwise must needs consist in wickedness, trouble of conscience, sorrow and heaviness: let us therefore imagine a man whose sins being imputed to himself, he must appear before God, clothed in wickedness & sin, to receive sentence of eternal death, and in him let us consider the fear & terror arising of his apprehension & feeling of God's wrath & displeasure: let us mark his gnashing of his teeth, his howling & lamentations, yea even himself dissolved into weeping & tears: 
Gen. 4.13. Mat. 25.5. Act. 1.28. Gen, 27.18. Heb. 12.16. Apoc. 6 16. Luke 13.30. Apoc. 9 6.  Let us look upon Cain, exclaiming that his pain is greater than he is able to bear: upon judas, who feeling his condemnation, for the avoiding of the apprehension of death, killed himself: upon Esau, having sold his birthright for a mess of red pottage, wept because he see no remedy for his mithap, upon those who apprehending the coming of Christ to be their judge, do cry to the rocks and mountains, saying: Fall upon us and hide us from the wrath of the lamb. In brief upon all those that seeking after death, death shall fly from them, to the end that dying they may live, and living they may always die. On the other side, let us behold a faithful man, the child of God, in his soul possessed of this kingdom of heaven, assured that the righteousness of Christ shallbe imputed unto him, whereby he shall undoubtedly be justified in the sight of God, feeling peace and quietness in conscience, and replenished with spiritual joy: is there any man that is not utterly desperate or besides himself, that will not account such a one to be blessed, and the other accursed? let us therefore have always the state of this kingdom of heaven in our view, that abhorring our vice and corruption, we may tremble at all motions to offend God, and so constantly resisting the world, the flesh, and the devil, we may endeavour more and more to amend, that in our souls we may retain this blessed kingdom, which consisteth in righteousness, peace and joy of the holy Ghost.   

The eleventh cause of amendment, taken of the kingdom of heaven, signifying the Ministry. Chap. 11.  
WE have before declared that by the kingdom of heaven, is signified also the holy Ministry: this kingdom of heaven and holy ministry do represent unto us many notable reasons that do bind us & aught to make us affectionate to amendment: First, the same which jesus Christ himself saith to his Apostles, 
Luke 20.16.  is spoken and meant by all faithful Pastors: He that heareth you, heareth me, and he that despiseth you, despiseth me: and in this same sense doth S. Paul testify of the Thessalonians. When ye received of us the word of the preaching of God, ye received it not as the word of men, 
1. Thes. 2.13.  but (as it is indeed) the word of God.  
2 When we go to hear a Sermon, we are to think with ourselves that we are going to hear God speak unto us by the mouth of a man: and therefore let us in all humility reverence and faith, harken unto him, and let us believe that he declareth unto us these things which we ought to believe to be saved, & which we ought to do in obedience to the will of God, and for the amendment of our lives: let us be desirous to know it, attentive to hear it, ready to believe it, & to yield to God all obedience: let us think that we cannot despise that which in the Sermon is preached unto us, but we must also thereby declare that we do not believe either that it is God that speaketh, or that the doctrine is true: and as it were a great impiety, 
Mat. 10.14. Mark. 6.11.  and horrible incredulity, even to think it: so the judgement that he will execute against the contemners of his word shallbe most fearful. Whosoever (saith jesus Christ) will not receive & hear your words, 
Gen. 19  when you depart his house, or the town, shake of the dust of your feet, for a witness against them, whereby I say unto you, it shallbe easier for Sodom and Gomorra in the day of judgement, then for that town. Let us represent to our view this fire falling from heaven, burning and consuming the town of Sodom, Gomorrha, and others there about, with all the men, women, and children, 
Mela. Chron. lib. 2 Egesippus. l. 4 c. 18  young & old, and all than cattle, even the very towns, and converting the Cities thereof into a stinking and polluted lake, for the compass of eight Dutch leagues, with other notable testimonies of God's wrath. And let the contemplation hereof make all such to quake for fear, as despise and contemn God, when he speaketh to them by the mouths of his servants the ministers.  
3 When our Lord jesus Christ by breathing upon them had inspired the Apostles with the holy Ghost, 
john 20.22 Acts 13.46  he also gave unto them and to all faithful pastors, power by preaching of the word to bind the unbelievers, and to unbind such as converting themselves should truly believe in jesus Christ. Whereupon Saint Paul beholding the stubbornness of the jews, who obstinately rejected the doctrine of the Gospel, he bond them, with protestation that he was free from their blood, & that forsaking them in the bonds of their incredulity, under the power of Satan, he went to preach to the Gentiles. Now if we see an offender bound, fettered, brought before this judge, and thence carried to the fire, who will not take compassion and horror thereat? How then are men so senseless and dull, as in their incredulity and obstinacy in evil doing, not to apprehend the bonds of their sins, whereof Satan hath taken hold, to pull them into eternal fire?  
4 Moreover, if the simple, ignorant, and such nations as never heard the preaching of God's word, by offending God do make themselves worthy of death and eternal damnation? What excuse may they pretend in the judgement of God, to whom he hath revealed his will by the preaching of holy doctrine, in case in stead of amendment, they remain obstinate in evil doing? 
Luke 12.47  The servant (saith jesus Christ) that knoweth his masters will and doth it not, shall be more grievously punished than he that knew it not. For, as we have before declared, so it is not simple transgression, but even contempt and misprision against the majesty of God. If being upon thy journey thou knowest not the right way, and some man coming by, showeth it unto thee, art thou not well worthy to go astray and lose thyself, if voluntarily and wittingly thou takest another clean contrary? But what do the ministers of the word in their sermons? Do they not show the way to heaven, to the end that men may take and follow the same? Or do they not declare in how many sorts men by straying amiss, do take the path to hell, with the remedies how to retire and turn back therefrom?  
5 But do the ministers of the word think it enough to say, Behold yonder is heaven, or the ware to heaven, walk therein? Do they not also show what benefits we have received of the Lord, for the which we are bound to love, serve, and worship him, and withal to amend? How oft doth Moses and other of the Prophets propound the great benefit of the people's deliverance out of Egypt, thereby to induce them to obedience? But especially how many earnest exhortations to amendment do the Apostles gather in propounding the incomprehensible benefit of our redemption, wrought by jesus Christ? Is it not then an intolerable ingratitude, to deny to obey him that hath already done us so much good both in body and soul? Not without cause therefore doth God so sharply complain of those that rent and tread under foot such vehement bonds, whereby they are summoned to their duty in amendment: as we have many notable examples in the writings both of the Prophets and Apostles. God's benefits are the cords of humanity, 
Osc. 11.4.  as Oseas termeth them, whereby he seeketh to pluck us from the way of perdition, and by amendment of life to lead us to salvation. Doth not the devil, think you, hold us fall fettered in mighty and strong chains, sith we cannot be drawn by these cords of mercy and humanity to the service of our God?  
6 Yet is there thus much more. The ministers do propound not only the benefits received, out also the promises of other most excellent and plentiful blessings and benefits both bodily and ghostly, to those that by amending their lives shall labour to obey God. And this it were to be wished, that every man would note in the reading of the old and new Testament, to the end they might both the better understand them, and be by them the more earnestly moved, when they are in the sermons represented unto us. For how wonderful is the goodness of God, who vouchsafeth to promise us so many benefits if we amend our lives, that is to say, if we perform the thing whereto we are already bound? If I own upon a very formal bill a hundred crowns, will my creditor to the end to induce me to pay the same, faithfully promise to give me ten times as many more? Yet thus doth God deal with us. For what is all our obedience and amendment of life, in respect of the benefits that God promiseth to obey him, whereto we are already bound? If he that is free, bindeth himself to serve another, then is it reason that his master should promise him some wages & reward for his service: but we are not free, but already bound to serve our God, yet doth he promise us great benefits, if we employ ourselves faithfully in his service by amending our lives. Are not we then very stubborn against God, and enemies to ourselves, that thus contemn the promises of his rewards and benefits towards us? If a Prince should promise a tailor or shoemaker son thousand crowns for one years service, would any man refuse it? Would not he to whom it were offered or promised be ready to leave his house, his wise, his children, and all other things, to go to service to such a Lord for one year? How unthankful or senseless are we therefore that will not be otherwise won and induced to serve God, who by so many, so excellent, and so assured promises doth daily invite us thereto?  
7 Besides the representation of benefits already received, and of promises of more to come, do they not also propound in the name of the almighty, righteous, and true God, most grievous and manifold threatenings, to the end that if we will not by courteous and fatherly gentleness be induced to amend, 
Levit. 26. Deut. 28 Leuit. 26.  we may be, as it were, forced by the threatenings of a severe and rigorous judge? What a scroll of woes doth the Lord by his servant Moses propound against such as will not amend? Wherein we are also well to note, that he denounceth if the first stripes can breed no amendment, he will add seven times as many more. Also if we will not yet amend our lives, he will yet double them seven times more. And in deed, as he afflicteth and punisheth us to the end to make us to convert and turn to him, and consequently to induce us to amendment of life, so doth he by his so often redoubling of his threats, show that we must either humble and bow ourselves by obedience, or else break them, to our everlasting and eternal destruction. Is it not then a horrible obstinacy and monstrous more dulitie not to fear and tremble at such threatenings of the living God? Are not the same which he heretofore hath executed and daily doth execute against the impenitent, even so many seals and mirrors representing unto us the very truth of his great and terrible threatenings, thereby to induce and persuade us steadfastly and undoubtedly to believe that ourselves, unless we amend, shall also feel the execution of his vengeance against us, as himself saith in Saint Luke, 
Luke 13, 3 1. Cor. 10.7  If ye will not amend, you shall perish likewise. In like manner also Saint Paul noting some punishments and vengeances inflicted in the wilderness upon Idolaters, fornicators, tempters of Christ, and such as murdered against him, thereby to warn the Corinthians to beware of the like iniquities, in conclusion doth add, that all these things were done for example sake, and are written for our learning, as those upon whom the ends of the world are come. Wherefore, saith he, let him that standeth, take heed that he do not fall. And in deed, wherefore are offenders publicly executed, but for example to those that look upon them, that they may beware of committing the like offences, lest themselves do also incur the like punishment? When he that hath committed some wicked murder, seethe another murderer executed, will he not say in his heart, If the judge witted what I have done, he would likewise condemn me to die? But God seethe all, he is just and will not be corrupted with rewards. When therefore the minister of the word doth lay before us the horrible punishments executed against those that will not amend, doth he it not to the end that they which hear of such judgements of God, should immediately resolve to amend, and say in themselves, If we will amend this fault which we so grievously punished in such and such, we also shall undoubtedly perish in like sort.  
8 Neither may we harden our hearts in wickedness, because there is no likelihood of occasion to fear any calamity or affliction: but contrariwise, let us remember the Ninivites: What likelihood was there that they should fear, that within forty days Niniveh should be destroyed? 
jonas 3 Math. 12.41  It was a flourishing town, the chief city of a mighty realm, yet at the preaching of jonas, a man to them unknown, they also heathen, devoid of all knowledge of the true God, or of his, holy doctrine, did convert to God in fasting & sackcloth. And shall not they be judges against such, as daily hearing God's threatenings at the mouths of those whom they know to be his servants, do notwithstanding continue obstinate without amendment? And albeit it seem that God slackneth the execution of his vengeance against many unpenitent persons, yet there is a time of their punishment ordained, and it shall be executed upon many in this life, but in the later day of judgement upon all those that make no account to amend.  
9 Hereof let us well note the examples propounded by Saint Peter and Saint Jude: If God (saith he) spared not the Angels that had sinned, but cast them down into hell, 
2. Pet. 2.4  and delivered them into the chains of darkness, to be kept unto judgement: Neither spared the old world, but saved Noah the eight person, a preacher of righteousness, and brought in the flood upon the world of the ungodly. And turned the cities of Sodom and Gomorrha into ashes, condemned them, overthrew them, and made them an example unto them that afterward should live ungodly, and delivered the just Loth? The Lord knoweth to deliver the godly that honour him, out of temptation, and to reserve the ungodly unto the day of judgement to be punished. Saint Jude in stead of the example of the flood, propoundeth the vengeance of God poured upon the unbelieving Israelites in the wilderness. Also, 
Jude vers. 5  making mention of the horrible punishment fallen upon Sodom and Gomorrha, saith that they were set forth for an example, and suffered the vengeance of eternal fire. When therefore we hear the threatenings of the living God by the mouth of his servants, let us make haste to convert to the Lord in amendment of life, lest by our obstinacy, as Saint Paul saith, and our hearts not knowing how to repent, we heap up wrath for the day of wrath, 
Rom. 2.5  and of the manifestation of the just judgement of God, who shall render to every man according to his works.  
10 Inasmuch therefore as through our infirmity, albeit we be taught the way to heaven, and that we be put in mind to walk in the same, by representation of benefits received, of promises, of blessings to come, yea, even of threatenings with the examples of vengeance, we nevertheless cannot desist from offending of God, and so from turning out of the way of salvation and life everlasting. The ministers of the word do moreover use reprehensions, reproving our sins and offences, thereby to reduce us into the right way, and in respect of our slowness to do good and to amend our lives, they also use vehement exhortations, yea, they do even pray, adjure, and entreat us in the name of God to amend, and to walk in the fear of God. And where we have many noisome hindrances that trouble us, and quail our courages, 
2. Thes. 2.11  they do likewise propound unto us mighty consolations in the word of God, to the end we may cheerfully and constantly proceed in the way of salvation. What man therefore enjoying the holy ministery, can excuse himself in the sight of God, in case he do not constantly resolve to amend his life, and daily to put the same in practice? How horrible a judgement shall he deserve, that is so hardened in wickedness, and so tied in the chains of Satan, that there is no light before his eyes, no path to the way of salvation, no feeling of God's benefits, no remembrance of his promises, no fear of his threatenings, no apprehension of the examples of his vengeance, no reprehension, no exhortation, no consolation that can be of strength and sufficient to move his heart to amend? Be not these men than that remain thus obstinate without amendment, even monsters in nature?  
11 Now, as the administration of the Sacraments is one part of the holy ministry, let us first see how forcibly our Baptism should move us to amend our lives. Baptism is the seal of the covenant of God, comprehending especially two graces, namely, remission of sins, & our regeneration, or spiritual renewing. When the children of Christians therefore are baptized, the same is as if God speaking by the mouths of his ministers, should say: O my people, acknowledge my great mercy and goodness towards these little babes, they are conceived in sin, borne in iniquity, by nature the children of wrath, yet do I advow them for mine: their sin a d corruption is washed away in the blood of jesus Christ, I do●●nite and join them unto him, to the end that being grafted into his death and resurrection, they may be regenerated, their old man be mortified, and themselves become new creatures in my sight. In them do I seal these graces, whilst they be yet babes before they know me, even before they have done any good, that so they may be acknowledged to be merely free, to my glory. Is not this a great bond unto children to bind them as they come to age, to love God, who loved them before they knew him, and to do the duty of children, because he avowed them to be his children, even before they had done any good? Surely love should beget love, and love fear to offend, and fear to offend, amendment of life. If by Baptism we be regenerate and made the children of God, are we not bound to live as the children of God, and as it may beseem the holiness of such a father? The king's children do not apply their minds to handle crafts, but to works fitting their greatness: much less than should the children of God apply themselves to the works of the dark. Such as by Baptism are recalled from death, should do no deadly works: & they that by Baptism are incorporated into jesus Christ, ought so to be guided by his spirit, that as it is the soul that worketh all the works of the body, so the spirit of Christ, as it were the soul of this new man jesus Christ, being considered as united with his body, there should be no motion, thought, word, or work, but such as should proceed from the spirit of jesus Christ, in all fullness dwelling in him and in us his members, according to the measure limited to every one of us.  
12 Moreover, if by Baptism we be grafted into jesus Christ, we must bring forth fruit worthy of jesus Christ, 
john 15, 5.  He that dwelleth in me, saith he, and I in him, beareth much fruit. If we speak of trees, experience teacheth us, that the sign that is thereinto grafted, doth in such wise draw away th● sap and force thereof, that it bringeth forth fruit according to itself kind, not after the kind of the tree whereinto it is grafted: but with jesus Christ it is contrary, for they that are grafted in him, do in deed gather strength from him, yet so that they altar their nature, & bring forth fruit, not after the kind of Adam's children, but of jesus Christ, into whom they are grafted. And therefore as it were a monstrous matter, to see an apple tree, whereupon nothing had been grafted, bear acorns: so is it as strange and repugnant to reason, that they who by Baptism are engrafted into jesus Christ, should not bring forth the fruits of righteousness according to his kind. Likewise, if Baptism be a pledge of our regeneration, of necessity the works and affections of our first generation, according to the which we are full of corruption and wickedness, must cease and be mortified, and now we must show forth the fruits and effects of our regeneration, in newness of life, sith by our baptism our old man was crucified with jesus Christ, we must not now raise him again, but leave him dead. And as a dead man is no longer possessed of the motions, thoughts, affections and works of a living man: so we by our Baptism being dead into jesus Christ, must no longer have any motions, affections, words, or works of our old man.  
13 There yet resteth this consideration, that by Baptism we do put on Christ. But Christ, whom we have put on, is holy, and of a sweet savour before God: 
Gal. 3.27  And shall we be so slothful as to trail this sacred garment through the mire and silthines of this world? Or putting it off, to put on the villainous and stinking garment of flesh, by walking in the affections thereof? Let us walk, saith Saint Paul, honestly as in the day, not in gluttony or drunkenness, 
Rom. 13.13  neither in chambering and wantonness, in strife, and envying. But let us put on jesus Christ, and take no thought for the flesh, to fulfil the lusts thereof. Thus doth our Baptism diversely and in sundry wise bind us to amend our lives. But because in Baptisms names are given as in old time in the circumcision, so oft as we hear our names, let the same be an advertisement unto us of our Baptism, putting us in mind of our duties to amend.  
14 Upon the holy ministery dependeth also the communion in the holy supper of the Lord. Many are the reasons for the which Christ did ordain it, all which do also bind us to amend. Of these we will now consider sour principal. The first, by the use of the holy supper our faith is strengthened, and our souls are spiritually fed in the hope of life everlasting. And therefore as the child when he cometh to age, is bound to honour his parents, not only for his begetting & bringing into this life, but also because they have fed and brought him up, & still do continue the same duties unto him: even so should it be with us whom God hath, as it were begotten into his Church through our Baptism, and to whom he hath since in his holy Supper ministered the food of our souls in the communion of the body and blood of jesus Christ: For not only our spiritual new birth by Baptism, but also the spiritual food which this good father ●●eth unto us in his holy supper, do bind us to honour him, yea, and should thereto mightily induce us, considering that for food to our souls he hath delivered his only son jesus Christ to be crucified for us. If any man had a child so sick, that nothing could serve for his food and recovery but pearls confected or preserved, how much should such a child be bound to love and honour his parents, that for his relief had not grudged at their expense? Truly it were a most bitter ingratitude not to care to please or obey them: Even so what reproof should we deserve of our heavenly father, who seedeth us in his holy supper, not with pearls, but with the very flesh and blood of his son jesus Christ, in case we should make no account to please him by amendment of life: withal considering, that as there is no comparison between pearls and the body and blood of jesus Christ, so the spiritual life of our souls is without comparison much more excellent than the life of our bodies  
15 Moreover, as meat and drink ministered unto the body, do maintain the life, motions, & senses of the body, so from the communion in the body and blood of jesus Christ, which is the food of the soul, must proceed the spiritual and heavenly life, cogitations, affections, words and deeds. And therefore as it were a strange case, if the body by eating and drinking should gather no sustenance, and consequently want all motions, sense, and bodily operation: so were it a monstrous matter, that the soul communicating in the body and blood of jesus Christ, should gather no spiritual food, that might bring forth newness of life and holiness in words and deeds.  
16 Besides, as the holy supper is the table of God's children, the faithful & members of the Church of jesus Christ: so the communicating thereat is a solemn protestation that we are the children of God: true believers, & members of the church of Christ: and that so we separate ourselves from the profane worldly and vicious people, and do purpose to live holily, righteously and religiously, as it beseemeth the children of God and faithful members of the Church. Such therefore as communicating in the holy supper, do not nevertheless amend their lives: but walking after the world and the flesh, are given to whoredom, drunkenness, gluttony, covetousness, deceit, fraud, ambition, pride, envy, hatred, backbiting, with other like vices and corruptions, do show themselves counterfects & hypocrites: do ear and drink their own damnation, and do horribly scandalise or offend the Church whereof they should be members together with the doctrine that they do profess. First what an impudence is it solemnly to protest by taking the bread and wine that thou thinkest thyself to be the child of God, and yet in thyself dost find that thou dost not so think: that thou art a member of Christ, and yet dost not believe him: that thou renouncest the world and the flesh, and yet art in love with them: that thou wilt live in holiness, and yet hast no will thereto: that thou seekest life in jesus Christ, when voluntarily thou dost cast thyself into death: that thou wilt amend thy life, yet hast no intent to forsake thy vice and corruptions: to be short thus to abuse this holy communion to the end to make men believe that which God seethe to be false and contrary to thy protestation. 
1. Cor. 11.27.  Dost thou not believe the protestation of S. Paul, who saith, that Whosoever shall eat this bread, and drink of this cup unworthily, doth eat and drink his own damnation, because he discerneth not the Lords body; namely from bodily and carnal food, which the mouth of the wicked and abominable do receive as well as the mouth of the righteous man & one that feareth God.  
17 Again, dost thou not apprehend the offence that thou dost commit, in that thou openest the mouth of the adversary to religion, to condemn the doctrine of truth, to reject the Church of Christ, to blame the children of God, and to blaspheme God himself? thinkest thou not that thou dost harden them in their errors, & in the way of destruction & damnation, dost thou not consider that thou dost arm and encourage them to seduce such as are members of the Church, and redeemed by the blood of jesus Christ, by declaring unto them that men so given over to the world and the flesh cannot be of the true Church: that the doctrine of truth can bring forth no such fruits: & that the Church is no house for drunkards, adulterers, covetous persons, deceivers, quarelers, envious people & men possessed with other like vices: shouldest thou not remember what jesus Christ pronounced. That it had been better for thee that a millstone had been hanged about thy neck, 
Luke, 17. 2.  and thou hadst been cast into the sea, then to have offended even the least of these. Thus do we see how mightily the communion in the holy Supper of the Lord should move our hearts to deny every thing that beseemeth not the children of God and members of the Church of Christ, and more and more to endeavour to amend our lives.  

Luke ●●. 19. 1. Cor. 11.26.  18 This holy Supper is also instituted, to the end to celebrate it in the remembrance of jesus Christ: or as S. Paul saith, to show forth his death. That is, not only to report & put men in mind that Christ is dead, but also to represent unto us, that he that died is the son of God, and prince of glory. Secondly that he hath suffered, not a simple death: but even such a death as was accursed in the law & conjoined with the terrible wrath of God. Thirdly that he died, not for the righteous and his friends: but for sinners & his enemies: as ourselves are all of us by nature the Children of wrath. 
Ephes. 2.3.  Can we then thus show forth the death of jesus Christ & with our mouths praise his great goodness, mercy and love towards us, which shineth therein, & yet in our works profane, deny & as it were even spite him, by living as men for whom Christ hath not died, & so in effect show that sin liveth & reigneth in us, which by the death of Christ whom we preach, should be mortified. Let us rather in eating the bread & drinking the wine, which lead us to the death of jesus Christ, so relish and taste therein his goodness and love, that our hearts may open our mouths to declare this his death, and that our hands and feet, that is to say, our works may agree herewith, to the end in a holy harmony to testify by amendment of life the feeling of this in comprehensible benefit of his death, whereof he maketh us partakers in his holy supper, to his praise and glory.  

1 Cor. 10.17  19 Finally as love is the fulfilling of the law and the mark of God's children: so is there nothing that can more mightily induce us thereto then the use of this holy supper. And in deed as Saint Paul saith. We that are many, are but one bread & one body. for we are all partakers of one bread▪ The bread made of many kernels, is but one bread: so we that communicate in the bread of the holy supper are but one body, under one head jesus Christ. There must therefore be among us such an union in thoughts, minds, and works: such a feeling of the benefit of joy and of the tribulation in sorrow: such relief and support: such equity & right: such peace & love: such help and succour, as if there were but one living soul among us all. 
1. Cor. 12.12  And this is it whereto S. Paul exhorteth us, saying. As the body is one & hath many members, & all the members of the body, which is one, though they be many, yet are but one body: so is Christ, that is to say, the Church united unto the head jesus Christ. Neither is there, as he saith in the same Chapter, any division in a body: but all the members have like care one for another, in somuch that if one of the members do suffer all the rest of the members do suffer with it: and if one of the members be honoured, all the rest do rejoice with it. & then he addeth, Ye are the body of Christ & the members thereof, each for your parts. This seal therefore of our union, should make us to remember that which before was touched in the Chapter of charity or love, even that we should not do that to others which we would not should be done to ourselves: also that we should so do to others as we would be done unto. And as a great part of our amendment consisteth in the practice of the●e two rules: so, so often as we do eat of the bread of the holy Supper, let us remember that that seal of our union doth bind us to amend in any thing that dependeth upon love, wherein consisteth the fulfilling of the law, as is aforesaid.  
20 Common prayers are also one part of the ministry: And in the same aught every one with heart and mind to accompany the mouth of the minister, as if the whole congregation spoke unto God in him. And what do we require in them? Is it not that he would vouchsafe to work in us, all that he requireth of us, that we may obey and please him? Hereof than it followeth, that the small amendment that appeareth in us is a manifest testimony that we suffer the minister to speak alone to God, and in our hearts have no feeling of any desite or fervent affection to obtain those graces that he craveth of God for us: and consequently, that we are overtaken with hypocrisy, and profanation of the holy prayers. Let us therefore remember that we do speak to God by the mouth of the minister, and that we do especially desire that he would give us grace to amend, that as our petition admonisheth us of our obligation, so being heard, we may show the fruit of our prayers in the amendment of our lives.  
21 To conclude, the exercise of ecclesiastical discipline is also a dependence of the holy ministery. And the principal end thereof tendeth that every member of the Church should walk in the fear of God, and that if any one go astray, he should be brought back into the way of salvation. This doth even already show us that we are most desperately wicked, if besides the documents, exhortations, reprehensions & public admonitions, we also despise & reject such as particularly may be made unto us by those persons to whom God hath committed the care of our salvation, by laying that burden upon them. When a man goeth astray in some forest is it not a comfort to him to be told of his error and taught the right way? And when a man falleth into a ditch ready to be drowned, is he not to thank him that pulleth him forth and saveth his life? Surely this is the end, and as it were the whole sum of this ecclesiastical discipline. And because there be some so hardened in wickedness, that they despise all admonitions and exhortations, jesus Christ hath given the Church authority to bind them: denouncing them to be heathen and publicans, that is, men that have no communion in the Church of Christ, And this is it that he teacheth, 
Mat. 18. 15.  saying. If thy brother trespass against thee, go and tell him his fault between him & thee alone: If he hear thee, thou hast wonre thy brother: But if he hear thee not, take yet with thee one or two, that by the mouth of two or three witnesses, every word may be confirmed. And if he will not vouchsafe to hear them, tell it unto the Church, & if he refuse to hear the Church also, let him be unto thee as the heathen and publicans. Verily I say unto you, whatsoever ye bind on earth, shall be bound in heaven: and whatsoever ye lose upon earth, shallbe loosed in heaven. This sentence & threatening aught so nearly to touch our hearts that we should not despise the exhortations & admonitions that tend to amendment. For if the impenitent be detained in the bonds of Satan, until by amendment they be unbound. As their estate is truly wretched & miserable, so is there nothing that we should have in greater regard, then by amending our lives to be dissolved and unbound. Thus may we see how the holy ministery, signified by the kingdom of heaven, & considered in all the principal parts thereof, aught to bind us in all affectionate desire to amend.   

The twelfth cause of Amendment, taken of this, That by the kingdom of heaven is signified, the most blessed felicity of the children of God in heaven: The kingdom of God in us: and the holy ministery in the Church. Chap. 12.  
THis is one thing worthy the noting, that by the kingdom of heaven or of God, is signified the felicity of God's children in heaven, the kingdom of God in us, and the holy ministry or the Church. This title, The kingdom of heaven, common to these three several estates, doth sufficiently show, that albeit there be a great binding & conjunction between them, yea, even such, that as being in the kingdom of heaven, that is, in the Church, and using the holy ministery, we are in the way to heaven: so the kingdom of heaven proceeding there hence, being in us, we are assured to enter into the kingdom of God which is in heaven. And in deed these are as it were two steps to climb up, and two gates which we must pass through to get in. And therefore who so desireth to be resolved whether he be of the number of the elect, and heirs of the kingdom of God, let him seek the certainty & knowledge thereof in himself. For if he be a member of the Church, and enjoy the holy ministery, men may have some ground, and are even bound to account him a child of God belonging to his kingdom: but if he be gotten up the second step, and seeleth the kingdom of God in his heart, let him be assured that God accounteth him his child, and that he shall enter into his kingdom of eternal glory. Now as there is no greater felicity than to enjoy the kingdom of God in heaven, so is there nothing to be more desired, than to enter through both the first and second gate of this kingdom of heaven. This is one sharp spur to induce us to practise this commandment of jesus Christ, First seek the kingdom of God, 
Math. 6.36  and the righteousness thereof, and consequently let us amend our lives. For if the apprehension of the kingdom of glory that is in heaven, ought even to ravish us into a fervent desire to attain theurnto. Likewise that we cannot attain thereto, unless the kingdom of heaven be also in us, that is to say, if we have not faith, fructifying in good works, & amendment of life. Furthermore, that we cannot have this kingdom of heaven in us, unless we also be members of the Church, and use the holy ministery. It followeth that there is nothing that we should so fervently desire, and so earnestly seek for● as the kingdom of heaven, that is, to enjoy the holy ministery in the Church, and by the use thereof to establish the kingdom of heaven in us, and thereby finally to enter into the fruition of the kingdom of God in heaven.  
2 But ordinarily we do the contrary. We seek first the things that concern this present life, and as for those that belong to the kingdom of heaven, we seek after them but seldom, slightly, and as it were for a fashion. Our reason: Because we do naturally love the body more than the soul, and the goods and commodities of this temporal life, more than the treasures of spiritual riches. We resemble little children, that esteem more of an apple or morsel of Sugar, than of an assurance of rents. Neither need we to open our eyes very wide, or to use any spectacles, to see this corruption in men, experience doth but too plainly show it. And for our more manifest conviction hereof, let us consider five proofs, which we may note upon all the fingers of one of our hands, that we may the better remember them, and so take some care to correct them. First, whereupon we do first think, when we wake, that is, what is nearest to our hands, for sometimes even the care of some matter doth waken us. If thou findest that thy first cogitations, when thou dost awake, are such as concern the body and this present life, and do nothing concern the kingdom of heaven, the duty, salvation, and comfort of thy soul, this is one pin upon the sleeve, and a prick in one finger, to make thee to remember that thou carest more for earth than for heaven, for the body than for the soul.  
3 Secondly, jesus Christ saith, that of the abundance of the heart the tongue speaketh. 
Mat. 12.34,  When therefore thou goest to bed, think what speech & communication thou hast had all that day, so shalt thou be forced to confess, that peradventure thou hast spoken little of the kingdom of heaven, or of the salvation of thy soul: but rather, or at the leastwise, that the greatest part, without comparison, hath concerned the body and this present life. The third point concerneth the care and affection that in many doth appear to be greater for the getting of goods and other the appurtenances of this life, than for the obtaining of the kingdom of God & his righteousness. And in deed, most men, and the wisest in the world, do not so much as understand the meaning of the kingdom of heaven and the righteousness thereof, so far are they from seeking it, rather than the riches & commodities of the flesh, wherewith they be better acquainted, and which naturally they do more desire. The fourth resteth in the care, which without comparison, is greater for the preservation of the body and this life present, than for the keeping of the soul, or any thing that concerneth the kingdom of heaven. And indeed all men do take more care to nourish the body than the soul: also to prevent the diseases or wounds of the body rather than of the soul. The fifth consisteth in this, that according as our love or inclination to any thing is great or small, so is our sorrow for the loss thereof more or less. If through drunkenness, falling into the fire, we chance to burn our face, it troubleth us more than when by drunkenness we lose the image of God, and cast our souls into hell fire. The losing of our body, life, or earthly goods for any offence committed by us, doth without comparison, more daunt and quail us, than the desert of everlasting death and the loss of the kingdom of heaven.  
4 Let us therefore plainly confess the truth, that naturally we love the body better than the soul, & the goods & commodities of this temporal life better than the treasures of eternity. And consequently, that in am of seeking first the kingdom of heaven and the righteousness thereof, and thereupon expecting that all other things shall be given us according to the promise of Christ, we contrariwise, setting the ca●t before the horse, do first and much more seek that which concerneth the body and this present life, than any thing that toucheth the soul & the kingdom of heaven. And yet he that knoweth not that the body is more than the soul, hath no soul, neither hath any understanding or reason, and is no man but a beast. And he that confesseth not the kingdom of heaven to be infinitely better than all the kingdoms of the world, showeth himself to be most perverse and malicious.  
5 That we may therefore correct these corruptions, & so amend our lives, 
Math. 13.44 & 45.  let us remember that jesus Christ likeneth the kingdom of heaven to a treasure hid in the field, which when a man hath sound, he hideth it, and for joy thereof departeth and selleth all that he hath, & buyeth that field. Also to a pearl of great value, for the purchase whereof the merchant selleth all that he hath. But what was this so excellent treasure, or pearl of so great price? even the Church or holy ministery. The kingdom of God in us, and the kingdom of glory in heaven. This kingdom of heaven therefore must we first & especially seek after, and after the example of those merchants, sell all we have, that is to say, forsake all that we account to be precious concerning this life, that we may enjoy this kingdom of heaven.  
6 And in deed, first they that being members of the Church, do use the holy ministery, are accounted to be the children of God and members of jesus Christ, who also employeth this holy ministery to drive from them the kingdom of Satan, and to establish his. And so are they gotten on to the first step, and entered in at the first gate. In the mean time because there be also hypocrites that do enter and abide there for a time, in show keeping the place of God's children, it is requisite moreover that the kingdom of heaven be in us. For as all they that are possessed with righteousness, 
Rom. 14.17  peace, and the joy of the holy Ghost, which Saint Paul calleth the kingdom of God, are certain to enrer into heaven: so is it in vain to pretend to enter into the kingdom of God, which is in heaven, unless the kingdom of heaven, which is the gate, be first in us, that is to say, if we have not the true knowledge of God and of his son jesus Christ, a lively faith, a fervent charity, unless we increase in sanctification of body, of soul, and of mind: unless in ourselves we do feel a good conscience conjoined with peace and joy in the holy Ghost, and unless we be regenerate in newness of life. As also jesus Christ himself doth plainly say, That unless we be borne again, we cannot see the kingdom of God. And in deed it is written, 
john 3.3 1. Cor. 6.9.  That neither fornicators, nor idolaters, nor adulterers, nor wantoness, nor thieves, nor covetous men, nor drunkards, nor evil speakers, nor ravishers, shall inherit the kingdom of God. Yet before he pronounceth this sentence, he wakeneth us, saying: Deceive not yourselves, to the end that casting off all illusions and sweet baits of the world, the flesh, and the devil, we may be assured that by amendment, & correcting of these vices and other like corruptions, we shall inherit the kingdom of God. Wherefore as where there be two gates to a town, it is not enough that we enter the first, unless we also pass through the second: so is it not enough that we being members of the Church, using the holy ministery, which we have said to be as the first gate to the kingdom of heaven, unless we thence proceed to the second, in living as true and lively members of the Church, declaring the effects of the holy ministery by the testimonies of our faith, mortification of the old man, newness of life: in brief, by daily amendment. For albeit we have preached the word of God, yea, and wrought miracles, yet shall we not therefore enter into the kingdom of heaven, unless we also amend our lives, as jesus Christ also said. Not every one that saith Lord, Lord, 
Mat. 7.21.  shall enter into the kingdom of heaven, but he which doth the will of my father which is in heaven. Many will say unto me in that day, Lord, Lord, have we not by thy name prophesied, and by thy name cast out devils, and by thy name done many great works? Then will I profess unto them, I never knew ye: Depart from me ye workers of iniquity.  
7 The parable of the seed sown in sundry sorts of ground, doth evidently declare, that for the establishing of the kingdom of heaven in us: 
Mat. 13.  also that we may assuredly enter into the kingdom of God, which is in heaven, we are to amend in three points: First, as the seed that fell by the way side, and so was devoured by the souls of the air: so must we beware that our hearts be not so hard and impenitent, that the word heard, when it cannot enter into them, vanish away and be as it were even violently caught away by satan. Secondly, we must be so firmly resolved to bear in patience the loss of parents, brethren, sisters, goods, dignities, yea, even of life, that being possessed with this good humour of patience, a good conscience, and faith, the sunny heat of persecution may not make this sacred seed unfruitful or unprofitable, or cause us to forsake the Church which is the kingdom of heaven, and so fall again under the tyranny of Satan, as a dog to his vomit, or a washed sow to her mire. thirdly, 
2. Pet. 2.12.  as the seed that fell among thorns cometh at the last to be choked up and stiffeled: so must we beware that the cares of worldly affairs, & the earnest desire of the commodities of this transitory life, do not choke up the good seed of the heavenly doctrine. These three pernicious inconuemences must we avoid and amend, in case we desire to enter into the kingdom of God that is in heaven.  
8 Now where it is said in this parable, that only the fourth part of the seed did bring forth fruit: we are thereof together for the inducing of us to amendment of life, that the number of those that shall be saved in the kingdom of God which is in heaven, sha●be small: and this doth our Lord jesus Christ confirm, saying: 
Luke. 12.32.  Fear not little flock, for it is your father's pleasure to give you the kingdom of heaven. And in another place: Wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat: 
Mat. 7 13. Luke. 13.23.  and contrariwise, Strait is the gate, and the way narrow that leadeth to life, and few there be that find it. This doth he speak as S. Luke noteth, in an answer to one that had asked him, saying: Lord, are there few that shallbe saved? Those men therefore are not the disciples of jesus Christ, but rather most pernicious instruments of Satan, that affirm that the gospel is no joyful tidings, because many do perish for want of especial grace, that all men shallbe saved by a certain kind of faith, which they have by nature of God the creator of heaven and earth, even they that never heard the Gospel, or believed in jesus Christ, always excepting such as even in this life, by their own malice and perpetual ingratitude, have purchased eternal pains: for they do maintain merits, they forge a faith to salvation without Gospel and without Christ, they promise eternal life to hypocrites, and to such as think themselves either to be no sinners, or to be saved with their sins, or to have remission of their sins without jesus Christ: to be short, they give assurance of salvation to all idolaters and sinners in the world, in case by their works they obstinately make not, neither show themselves abominable: truly they belie jesus Christ: for so should the gate of heaven be very large and wide, and not only many should enter in thereat, but even the most part of the world, as these men do verily infer, albeit contrary to the express protestation of jesus Christ.  
9 This is a policy of the devil, whereby he seeketh to rock men on sleep in their sins, and to lead them to death, under colour of saving them: 
Eph. 2.12.  First, where S. Paul speaking to the Gentiles saith: Before ye believed, ye were without Christ, and were aliens from the common wealth of Israel, and were strangers from the covenants of promise, and had no hope, and were without God in the world. Doth he not evidently show that all heathen that knew not Christ, to believe in him, and so not they only that were more wicked than the rest, are out of Christ, the only saviour of the world, are deprived of the promise of the covenant, and are without hope and without God? 
Phil. 2.16. Acts. 5.20. Eph. 6.15. Act 14.3. and 20 32. and 13.26.  what reason or ground can they then lay hold of, whereby to the contrary, to maintain that such men can have any hope of salvation, or that they shallbe saved in the kingdom of Christ? Moreover as the gospel is called the word of life, of peace, of grace, & salvation: so can there be no other faith that shall bring forth peace, life, and salvation, but that which is grounded upon the Gospel. Faith therefore in God the creator, unknown as a redeemer in jesus Christ, can bring no salvation or life everlasting, doth not this error likewise abolish the holy ministry, that is to say, preaching and the use of the sacraments, sith men may be saved without them? Is it not also a dispensation to all the corruptions and vices of the soul, even to an infinite number of sins, considering that only those men shallbe damned, that of their particular malice shall have declared a perpetual ingratitude against God the creator, or that having heard the gospel, have publicly rejected it: and so what a folly is it or may it be, to suffer for the name of jesus Christ? for let a man be an idolater, let him never come at Sermon, let him never communicate the sacraments, let him make profession of no religion, let him burn in covetousness and ambition, yea let him foster up hatred, malice and envy, yet if otherwise he live honestly after the manner of the world, it is enough in their doctrine for his salvation.  
10 These are such monstrous opinions, that the very show of them may suffice to confound them. Now let us return to our purpose, and with jesus Christ conclude to the contrary: namely, that the number of those that shallbe saved is very small: for if unto men there be given no other name whereby we may be saved, 
Act. 4.12.  but only the name of jesus Christ: such as boast that they believe in God and obey not Christ, who commandeth that we should also believe in him, can be no partakers of the salvation that is in him. Likewise, if unto those that know not Christ, we do adjoin all those that albeit he be preached unto them, 
john 14.1.  do not believe in him, neither live as the members of Christ, every one may easily understand the truth of his sentence who is the self truth, namely, that few shallbe saved, and that in respect of the others, it is a small flock that shallbe partakers of the eternal kingdom. And herein do we gather two points that should mightily induce us to amend our lives. First, that we must practise the exhortation that Christ himself gathereth thereof, when he saith: Labour to enter at the narrow gate: but how? by putting of the old man, by denying ourselves and the world: in brief, by daily amendment. 
Luke 13.24.  Let us therefore beware of the broad way, and consequently of these cursed dispensations to offend God: when we are attempted hereto, let us remember, that as sin leadeth unto death, so must we separate ourselves from the multitude that walketh in the broad way that leadeth to destruction everlasting, neither must we hearken to those that say, all the world doth thus, most men do live thus, we cannot make a world apart: if thou followest this world, & take the broad way, thou shalt with the world go into destruction.  
11 Secondly, the more steadfastly that we understand and believe that there shallbe few saved, the more earnestly let us praise God, who hath chosen us to be of that small number, and hath called us to bring us in at the narrow gate, to be of his everlasting kingdom: let us behold the multitude that go by the broad gate to destruction, & let the horror of their woe kindle our hearts, that we may praise God for his great mercy toward us, and walk cheerfully in the strait way that leadeth to heaven, let us courageously reject all desires of the flesh, allurements of the world, and all other temptations, to the end that by daily amendment of life, we may finally enter at the narrow gate that leadeth to the kingdom of eternal glory. Thus we see how the consideration of this title of the kingdom of heaven, attributed to the Church & to the holy ministry, to the restoration of man, consisting in righteousness, peac, e and joy in the holy ghost, and to the felicity of the Children of God in heaven, doth admonish and teach us that we must first enter into the Church and use the holy ministry: secondly, thereby increase in faith and amendment of life, and so attain to the fruition of the incomprehensible felicity and glory, prepared in heaven for the children of God.   

The thirteenth cause of amendment, derived of this saying of jesus Christ. The kingdom of heaven is at hand. Chap. 13.  
THis saying of jesus Christ, The kingdom of heaven is at hand. may be referred: first, to the kingdom of glory, which we wait for in heaven: Secondly, to the renewing & restoration of man: and thirdly, to the preaching of the gospel. And indeed, the kingdom of heaven considered in these three points, 
Gen. 3. 23.  did truly at the coming of our Lord jesus Christ, come very near unto man. As concerning the kingdom of glory that is in heaven, we know that our first parents Adam and live, when they had transgressed the commandment of God, were driven out of the garden of Eden, also that God placed the Cherubins on the east side of the garden, with a flaming sword continually moving, to keep the way to the tree of life. Then God, thereby having showed that man was put forth and banished out of heaven and life everlasting, by the building of the tabernacle, and afterward of the temple in Jerusalem, gave unto his people some figure of a passage into heaven, through the Messiah that was to come. For in that the people remained in the porch, & might have no access into the holy sanctuary, 
Exod. 28.9.  the figure of heaven, God gave them to understand that they were unworthy to come in: but in that the high priest once in the year, did enter with the twelve names of the twelve tribes, upon his shoulders and his breast: God thereby signified, that when jesus Christ, figured in this high priest, should come, he by his death should open unto them the gate of heaven, and should enter thereat, not for himself only: but as it were carrying his people in with him. And thereupon at the death of Christ, the vail of the Temple that separated, and did hide the holy Sanctuary, did cleave and rend to the bottom, 
Mat. 27.51. Heb. 9.8.  thereby to show that the way of heaven was now open to the members of jesus Christ, which was not before revealed: as the Apostle saith to the Hebrews. Thus did the kingdom of heaven begin to be at hand.  
2 Yet drew it nearer when jesus Christ rising from death, ascended into heaven. For as the high Priest, entering into the holy Sanctuary, upon his shoulders and breast, carried the twelve names of the twelve tribes of Israel: So jesus Christ entered not alone into heaven, but we also with him, as saith Saint Paul, 
Eph. 2.5.  That God quickened us together with Christ, and raiseth us up together, and made us sit together in the heavenly places in jesus Christ. And in an other place the same Apostle saith. If we be children, we are also heirs, even the heirs of God, and coheir with jesus Christ. And this he sayeth, to assure us, 
Rom. 3.17.  that jesus Christ hath so taken possession of heaven, that it is not only for himself, but also for us his coheir. As if upon the confiscation of an inheritance common to many brethren, when the prince afterward maketh a release, the eldest brother taketh the possession, for assurance that himself and his brethren are restored to their goods & the same is an assurance to the coheirs with the eldest, that in the person of their eldest brother themselves are put in possession of the inheritance common to them all. Thus did the kingdom of heaven draw near at the coming of jesus Christ: and this is it that he first wisheth us to note for our amendment, when he saith, Amend your lives, for the kingdom of heaven is at hand.  
3 The ancient fathers could never discern this kingdom but a far off and very obscurely. God promised to Abraham, Isaac and jacob, the land of Canaan: Not that they should settle their minds upon the fat of the earth, but that it might be to them as an image of this kingdom of heaven, whereto they should aspire. 
Heb. 11.13.  But saith the Apostle, They are all dead, and received not the promises, but saw them a far off, and believed them, and received them thankfully. And this he meaneth, not simply by the land of Canaan, but principally by the opening of heaven & approaching of this kingdom of heaven, fulfilled at the coming of jesus Christ. How near then is this kingdom of heaven comen unto us, by the coming of jesus Christ, in respect of them? sith he took possession both for himself and us: whom also we cannot behold in the fruition of this heavenly kingdom, but we must withal behold ourselves with him, because he is our head, and keepeth his members united to himself, and our spouse, who communicateth with us all his goods? in which sense Saint Paul also calleth us Burgesses of heaven. Doth not jesus Christ therefore, when he saith Amend your lives, justly allege this reason, For the kingdom of heaven is at hand? 
Ephes. 2.19.  And in deed, If Abraham, Isaac, jacob, the Prophets, 
john 8.56.  and the rest of the faithful before the coming of the son of God in the flesh, whilst the kingdom of heaven was yet so far from them and from their view: did notwithstanding rejoice, as it is written of Abraham, and accounted themselves Pilgrims and strangers in this world, and lived devoutly, righteously and religiously: to be short, did amend their lives, as aspiring to this kingdom of heaven: How much more earnestly ought we to feel in ourselves that we are strangers & pilgrims upon the earth, whereto his kingdom is come so near that we do therein behold jesus Christ and ourselves with him? How much rather (I say) should we be even ravished to asper to this kingdom, which we see open, by denying the world & the flesh: and all that might keep us back: that by amending our lives we might increase in faith, love, holiness, & in every good thing that might be unto us as a path, a Chariot & horse to transport us really into heaven? When winter is over, the nearer that the Sun draweth unto us, the more doth the earth, being warmed by the heat thereof, fructify. And the longer that the days are, the more work may we do. Even so the nearer that the kingdom of heaven doth draw unto us by the coming of jesus Christ, especially by his ascension into heaven, the more should we be heat in the love of God and charity to our neighbours, to bring forth the more fruit of holiness, & be the more addicted to all good works.  
4 Secondly, we are to consider the drawing near of the kingdom of heaven in the restoration & renewing of man. When Christ died for our sins, 
Rom. 4.25. Rom. 6. Heb. 2.14.  & rose again for our justification when by dying he mortified our old man, & by rising again, raised us up into newness of life: when by his death he destroyed him that had the empire of death: did he not by destroying this kingdom of Satan, bring the kingdom of heaven nearer unto us? And in deed this kingdom of heaven was never so near our fathers, & other the believing jews in old time. Well had they the promise that the seed of the woman should bruise the serpent's head: but we do see the performance thereof in jesus Christ, who by his death hath overcomen the devil and the power of Hell. Well had they the paschal lamb to figure unto them that for the avoiding of eternal death, they must be washed in the blood of Christ: But as john the Baptist even with his finger pointed to this Lamb jesus Christ, saying Behold the Lamb of God that taketh away the sins of the world: 
john 1. 2●.  so this lamb did afterward really shed his blood for the remission of our sins, to free us from eternal death. Well did they stay and ofter innocent beasts in sacrifice, as it were laying their sins upon them: that by their death signifying the death of jesus Christ to come, they might have as it were an assured pledge of the remission of their sins, & consequently, hope of life. But there was not as yet any payment or satisfaction for sins: And therefore these sacrifices were as it were bonds with sureties, wherein man, the principal debtor, 
Coloss. 2.14.  acknowledgeth the debt, & jesus Christ undertook as a pledge and surety.  
5 In this sense did jesus Christ in his death, make full payment for the sins of all the elect, & consequently also of those that lived under the first testament, as the Apostle saith: which also S. Paul under the same consideration, termeth the former sins: 
Coloss. 2.14. Heb. 9.15. Rom. 3.24.  not that they were not pardoned to the believing jews: But because until that day there was no price laid down for the satisfaction of God's justice. And in that sense doth the same Apostle say that he nailed those obligations to his cross, as having then satisfied & discharged the same. And therefore were the expiatory sacrifices, circumcision, with other like ordinances of the law abolished at his death. Neither could they have been kept as necessary, but that they would still have been witnesses that Christ stood yet bound. Besides not content to have by this abolition (as it were) canceled these obligations, he hath also ordained Baptism and his holy supper to be unto us as it were authentical acquittances and witnesses of payment made.  
6 It is likewise the benefit for the which he commandeth us to amend, adding this reason: For the kingdom of heaven is at hand. For it is as if he had said. Behold this is the time that I will break the serpent's head, and destroy him that hath the empire of death: and banish the prince of the world. Now do I go to make payment for all the sins of the elect: to crucify the old man, that he may no longer reign in them: to purchase for them newness of life: To be short, to re-establish them in state requisite & convenient for the children of God. Is not the kingdom of heaven then very near at hand? Amend therefore: for it is time that you feeling your justification and atonement to be made with God, should be at peace in your consciences: should renounce the devil, the flesh, the world, and yourselves: mortify the old man who is crucified with me, and become new creatures by virtue of my resurrection. But if contrariwise you remain hardened in your sins, and will not give over and mortify the ambition, pride, covetousness, fraud, whore doom, insolency, drunkenness, riot, hatred, envy, malice, and other corruptions, and do not amend by growing in all good works: shall you not so much as in you lieth, quench the kingdom of heaven that is in you, and with most villainous ingratitude tre●d under foot this incomprehensible benefit here offered. The heathen that never heard speaking hereof, for their continued impenitency, shall be justly condemned: The jews, who had some knowledge, albeit obscure and a far off, shallbe more grievously punished, because, they did not amend: But you to whom this kingdom of heaven is near at hand, unless ye amend, shall incur a condemnation without comparison more horrible and fearful. And the believing jews, who never saw this kingdom of heaven but from far off and obscurely, and yet as the Apostle saith to the Hebrews did believe it and rejoiced, and walking in the fear of God did amend: 
Eph. 3.9.  shallbe your judges, to your confusion.  
7 We are furthermore to consider the preaching of the Gospel, signified also by this kingdom of heaven. jesus Christ saith. Verily I say unto you, among them that are begotten of women, arose not a greater than john Baptist, 
Heb. 11.  notwithstanding he that is the least in the kingdom of heaven, is greater than he. He doth not here mean that the least in the christian Church shall either in piety, or in glory in the kingdom of heaven, excel john Baptist: but that they shallbe greater Prophets than he: that is to say, that they shallbe able more amply, particularly, and evidently to speak of every thing that concerneth our redemption & salvation in jesus Christ. And indeed, what evident & assured knowledge hath there been revealed to the Christian Church, concerning the person of jesus Christ that he was conceived by the holy Ghost: borne of the virgin Mary: very God and very man: likewise of his offices: that he hath received the anointing of the holy Ghost to be our Priest, king & Prophet. Consequently, of his sufferings, death, resurrection, & ascension into heaven: of the certitude of our justification, & salvation not by works, but by grace, & by the merits of his death. Moreover how the Gospel of salvation was directed to the Gentiles, whereby there was revealed to the world a mystery & secret, 
Mat. 11.11.  which as S. Paul saith, hath from the beginning, been hidden in God, containing a wonderful wisdom, then revealed to the Angels. And albeit the ancient fathers we●e never destitute of the spirit of God: Yet had they it not ever without comparison so plentifully as it hath been communicated by the preaching of the Gospel. 
2. Cor. 3.8.  And therefore doth S. Paul call it in excellency, the ministry of the spirit: And jesus Christ termeth it regeneration, 
Mat. 19.28.  as when he saith to his Apostles, ye that have followed me in regeneration, shall sit upon twelve thrones. Truly therefore in regard of the preaching of the Gospel jesus Christ did say, that the kingdom of heaven was at, hand, and that therefore we must amend. As indeed, 
Mat. 19.28.  what excuse may we pretend, if having such a son of light before our eyes, we be nevertheless given to the works of darkness? What an ingratitude will it be in us, who by nature are Gentiles, if when the kingdom of heaven is thus come upon us, by the preaching of the Gospel, we make no account thereof, neither have any care to amend our lives according to the commandment of jesus Christ? how mightily will the devil possess us, unless by the ministry of the holy ghost he be expelled, to the end to make room for the kingdom of heaven in us?  
8 jesus Christ saith, The men of Ninive shall rise in judgement with this generation, and condemn it: for they repent at the preaching of jonas, and behold a greater than jonas is here. Again, 
Mat. 12.41.42.  The Queen of the south shall rise in judgement with this generation, and shall condemn it: For she came from the utmost parts of the earth to hear the wisdom of Solomon: and behold a greater than Solomon is here. Woe than be unto us, if hearing the Gospel of our Lord jesus Christ, 
Rom. 13.12.  we do not obey his commandment and amend. It is now time that we should arise from sleep, saith S. Paul, for now is our salvation nearer than when we believed, by the preaching of the gospel, and were before unbelievers. The night is past and the day is come, let us therefore cast away the works of darkness, and put on the armour of light, so as we walk honestly as in the day, not in gluttony and drunkenness: etc.  
9 This kingdom of heaven is at hand, and daily gathereth upon us in two manners, which for a conclusion we will here add. First, all faithful believers do know and are assured, that at the separation of the soul and the body, the soul shallbe exalted into heaven with Christ. Now as daily this separation doth by death draw nearer and nearer to the faithful, so doth the kingdom of heaven also come upon them: how careful therefore should we be to amend our lives, and to prepare ourselves to make our entry into heaven? the holy Ghost protesteth, that there shall enter no unclean thing, 
Apoc. 21.27.  neither any that worketh abomination or lies. We must therefore put of all the works of the flesh, which are, as S. Paul noteth, adultery, fornication, uncleanness, wantonness, idolatry, 
Gal. 5.19.  witchcraft, hatred, debate, emulation, wrath, contention, sedition, heresy, envy, murder, drunkenness, gluttony, and such like. And afterward protesteth, that they which commit these things, shall not inherit the kingdom of God. Let us then beware of delaying of this amendment, lest in a matter of such importance we be surprised: we have not two souls, that we may hazard one. If the day of death findeth us a sleep in our sins, woe be unto us: let us remember the saying of S. Peter: The end of all things draweth near: 
1. Pet 4.  Be ye therefore sober and watchful in prayer. Every of us shall in our death find this end of all things: and indeed let us look upon a rich man carried dead out at doors, and we shall see that all is at an end with him, neither hath his body any more than his length of ground.  
10 Let us therefore remember to be sober, not in works of piety, for in them we cannot be too plentiful, neither in sin, for we must utterly abstain therefrom: wherein then? even in things appertaining to this present life, 
1. Cor. 7.29.  by practising this admonition of S. Paul. And this I say brethren, because the time is short, hereafter that both they which have wines, be as though they had none: And they that weep, as though they wept not: And they that rejoice, as though they rejoiced not: And they that buy, as though they possessed not: And they that use this world, as though they used it not: for the fashion of this world goeth away. And I would have you without care. Here doth he show that the sobriety whereto S. Peter exhorteth us, doth admonish us that there is drunkenness, not only of the body, but also of the spirit. And indeed where jesus Christ saith: See to yourselves, 
Luke 21.34.  that your hearts be not overcome with gluttony and drunkenness, neither with the cares of this life: He doth sufficiently declare, that there is another kind of drunkenness, then either with beer or wine: And that is, when the care for the things of this life, whether of war, or merchandise, or of lands and possessions, of wives, or of children, do so seize upon and entangle our minds and affections, that we are diverted & letted from that which is required for the service of God and the salvation of our souls: if a man rise in the morning and go to the Tavern, and tarry there all day, and at night cometh home drunk, and so again the next day, and the next, and all the week long, and never thinketh upon his family, but letteth his wife and his children sit starving at home, will we not say that he is a drunkard? and in case he continue this course a month or two, will we not report of him as of a perfect and desperate drunkard? What shall we then say of those that do so set their hearts and minds upon the affairs of this life, that so soon as they are up in the morning, they are presently at the Tavern of those cares, wherein they delight, and whereto they so give themselves, that they care neither for the kingdom of heaven, the service of God, nor the salvation of their own souls: which is more during this repast at home, their minds are in their taverns: yea, and which is worse, whether they speak to God in their prayers, or that God talketh to them by sermons, their minds are so wandering, that immediately they are in this tavern of worldly cares and affairs, and that so deeply, that they neither hear God speaking to them, neither wots what themselves do say to him: for there is no more but the body that speaketh or heareth, even a body as it were without a soul: for their mind is in their Tavern. If they then follow this course, not one month, or six, or ten, neither one year, but ten, twenty, thirty, yea even to the death: may we not well call them perfect drunkards? Likewise, as to that tavern that beareth the name to have the best drink or wine, the drunkards will soon resort, as seeking occasions to be drunk: so these spiritual drunkards do seek after towns and places of most practice, where there is great doings, which breed increase of cares, that likewise they may be the more drunken in them.  
11 This is an excessive and most pernicious drunkenness, yet over common among christians, and therefore let every man examine himself, that knowing it, he may amend. And indeed, sith the kingdom of heaven doth daily approach to the faithful by death, we are in duty to beware, according to Christ's admonition, that our hearts be not overcome with this drunkenness of cares, lest that day overtake us in that drunkenness, unreadye and unprepared to expect this kingdom of heaven, in assurance & joy. Let us take heed that we do not wittingly abuse ourselves, saying: When I have attained to such wealth, or to such dignity, I will take my ease, and come forth of this tavern to serve God: First, it is an ordinary course, that the more beer or wine that a man drinketh, the more he may, and the more the drunken man drinketh, the more drunk he will be. Even so the more wealth and dignity that thou hast, the more shalt thou find thy cares to increase: and the more they increase, the more drunken in them thou wilt be. Secondly, we must take great heed, that when God calleth us to repentance and amendment, we appoint him no time. 
Prosper in his Sent. out of Aug. Sent. 71.  He, saith S. Augustine, that hath promised forgiveness to him that repenteth, hath not promised another day to him that deferreth his amendment. 
●●●sius in 〈◊〉 Hebrew & ●●●bian apo●●●. lib. 1.  Among the sentences of the wise men that lived among the jews after their return from the captivity of Babylon, we read of one Eleazar, the son of Hircanus, who being demanded when it would be time to repent and amend: answered, One day before death. And when the other replied that no man knew the day of his death, he said: Begin then even to day for fear of failing.  
12 Inasmuch then as daily we expect not only death, but also the day of judgement, & that in that respect the kingdom of heaven cometh two sold upon us, that we may the more earnestly be moved to our duty to amend, let us remember this saying of jesus Christ. 
Mat. 24.43.  If the good man of the house knew at what watch the thief would come, he would surely watch, and not suffer his house to be broken. Therefore be ye also ready, for in the hour that ye think not, will the son of man surely come. And therefore he addeth, Blessed is that servant whom his master when he cometh shall find doing his duty. And this is also represented unto us in the parable of the virgins, For the foolish ones that took no oil in their lamps were shut from coming in to the marriage, 
Mat. 25.  but the wise that had made their provision, came in. Sith therefore that the kingdom of heaven is at hand, let us amend our lives, and make good provision of holy oil, increasing in the knowledge of God, in faith, love, holiness, and all other good works: let us in time put on our wedding garments, that when the bridegroom cometh, if it be suddenly, as himself hath warned us, we may be ready and prepared to enter into the marriage with him. Neither let us forget, that as jesus Christ doth advertise us, 
Apoc. 22.20.  It shall as a snare come on all them that dwell on the face of the earth. And as he addeth, Let us watch and pray continually, that we may be accounted worthy to escape all these things that shall come to pass, 
Luke 21.34.  and that we may stand before the son of man. Yourselves do know perfestly, saith S. Paul, that the day of the Lord shall come even as a thief in the night. 
1. Thes. 5. 2.  For when they shall say, Peace and safety, then shall come upon them sudden destruction, as the travel upon a woman with child, and they shall not escape. And then to comfort the faithful he saith, But ye brethren are not in darkness, that that day should come upon you, as a thief, ye are all the children of light, and the children of the day. And thereupon he also taketh occasion to exhort them to their duties, saying: Therefore let us not sleep as do other, but let us watch & be sober, putting on the breast plate of faith and love, and the hope of salvation for an helmet. Let us beware that we follow not the evil servant, who seeing that his master was long in coming, said in himself that he would not come, & thereupon gave himself to work wickedness. 
Mat. 24.48.  But as jesus Christ addeth, His master coming at an hour when he looked not for him, cut him off and punished his iniquity and incredulity.  
13 Saint Peter warneth us. that in the later days there will come like people, whom he termeth mockers, which will walk after their lusts, & say, Where is the promise of his coming? For since the fathers slept, 
2. Pet. 3.3.  all things continue alike from the beginning of the creation. But by a notable example he showeth, that they do wittingly and willingly deceive themselves in such discourses. For when Noah foreshowed the flood, and built the ark for his own safety, the like mockers rise against him, who seeing no appearance of the flould for above a hundred years, thereof concluded, that the world continuing in that estate, should not perish, but were surprised and swallowed up in the flood. Inasmuch therefore as jesus Christ commanding us to amend, doth affirm that his kingdom is at hand, lest seeming to be long in coming, we should therefore falsely conclude that it will not come, let us diligently note what S. Peter addeth, dearly beloved, be not ignorant of this one thing, that a thousand years is with the Lord as one day, and one day as a thousand years. The Lord is not slack as concerning his promise, as some men account slackness, God is patiented toward us, and would have no man to perish, but would all men to come to repentance. But the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a noise, and the elements shall melt with heat, & the earth with the works therein shall be burnt up. Then doth he thereof gather this earnest exhortation to repentance & amendment of life. Seeing therefore that all these things must be dissolved; what manner of persons ought ye to be in holy conversation and godliness? Looking for and hastening unto the coming of the day of God, wherein the heavens being on fire, shall be dissolved, and the elements shall melt with heat. But we look for new heavens, & new earth, according to his promise, wherein dwelleth righteousness, etc.  
14 Albeit therefore it seem to our flesh, that this kingdom is long in coming yet let us not slack our amendment, 
joel. 2.12.  but let us even this day convert and think upon the saying of the prophet joel, Even this day convert unto me, saith the Lord. Wherein he showeth that he yet giveth us this day to repent, but assureth us not of to morrow. Let the remembrance therefore of the drawing near of the kingdom of heaven induce us to amend, 
2. Tim. 4.8.  to the end that in amending we may gather argument to long after the coming of Christ, as it is the duty & desire of all the children of God. 
Luke 21.28.  And when we shall see the signs of his coming more & more fulfilled, let us lift up our heads & rejoice, because our deliverance is at hand, and that shortly we shallbe gathered and brought into the fruition of his kingdom and eternal glory.  
FINIS.