The amendment of life comprised in fower bookes: faithfully translated according to the French coppie. Written by Master Iohn Taffin, minister of the word of God at Amsterdam.

VVHEREIN MAN IS TO AMEND. The second Booke. (Book 2)

That man knowing Idolatrie and superstition, ought wholy to abstaine from all participation in the same. Chap. 1.

WE haue before declared, that the greatest Folly wherewith man is possessed, is the of∣fending of God. And contrariwise, that the beginning of all knowledge & wisedome re∣steth in walking in his loue, feare, and obedi∣ence. Also, that as all men are naturally incli∣ned to this Folly, namely, to offend God, so we ought by amending our liues, heereafter to become more wise and better aduised. Now are we more parti∣cularly to vnderstand, Wherein we are principally to amend. The first point therefore to be intreated of, consisteth in this, That man ha∣uing obtained knowledge of the truth, ought to renounce all Ido∣latrie, & in no wise to participate in the same. Many there are, who with their bodies assisting at Idolatrie and superstition, do neuer∣thelesse maintaine, that they deserue not to be reproued, because they disallow the same in their hearts. These men should remem∣ber, that sith Christ suffered both in body & soule for the redemp∣tion both of our bodies and soules, reason would that wee likewise should glorifie him, as Saint Paul saith, both in our bodies & souls, which are his. And in deed, inasmuch as man consisteth both of bo∣die and soule, we are to cleanse both bodie and soule of all polluti∣on, that we may, as Saint Paul admonisheth, fulfill our sanctificati∣on.* 1.1 It is therefore a most sacrilegious and intollerable diuision, to giue ouer our bodies to the seruice of the deuill, when we say that we reserue our soules to God. Will the worst husband among men bee content, that his wise prostituting her bodie to whoredoome, shall saie for excuse, that she reserueth her heart for him? S. Paule saith, our bodies are Christes members, and that applying them to whoredome, we take them from the body of Christ, & make them the members of an harlot. But the holy Ghost calleth Idolatrie whoredome: he therefore that with his bodie assisteth at Idolatry, dismembreth himselfe from Iesus Christ,* 1.2 and maketh himselfe a member of the Idoll.

2 In this consideration doth the Apostle exhort the Corinthians, to flie from Idolatrie: and least they should reply as these men do, saying: We disallow it in our hearts: we know that the Idoll is nothing:* 1.3 he addeth, I speake as vnto those that haue knowledge, not to the ignorant. Then doth he bring them back againe to their owne iudgment, & the feeling of their owne consciences by the vse of the supper. For as the communicants by eating the bread and drinking the wine, haue a participation in Christ, and are made his members, so they that be assistants in the sacrifice of the Idols, and doo eate of that that is sacrificed vnto them, are made partakers of the Idols, euen of the deuil, as he expresly saith, because that which is sacrificed to Idols, is sacrificed to the deuill. But (saith he afterward) yee cannot drinke the cup of the Lord, and the cup of deuils: yee cannot be partakers of the Lords table, and of the table of deuils. And to the end to pre∣uent all replication, he addeth, Do we prouoke the Lord to anger? Are we stronger than he? And this he saith, to shew vs that notwithstan∣ding whatsoeuer we aledge, that we do not apply our harts therto, or that we know that the Idol is nothing, yet in that we assist with our bodies, we prouoke the wrath and indignation of God, we le∣uie warre against him, euen a woful warre to vs, because God being stronger than we, wil ouercome vs. Spake not the same Apostle to those that had knowledge of the truth, when hee sayde, Be not vne∣qually yoked with Infidels,* 1.4 for what fellowship hath righteousnes with vn¦righteousnes? And what communion hath light with darknes? what con∣cord hath Christ with Beliall, or what parte hath the beleeuer with the Infidell? VVhat agreement hath the temple of God with Idols, for ye are the temple of God, as God hath sayd, I will dwell among them and walke therein. Here he speaketh of the whole man, and consequently not of the soule only, but also of the body, as in another place he saith, Our bodies are the temple of God, & therfore he addeth,* 1.5 Come out frō among the Idolaters, and separate your selues, sath the Lord, & touch not vncleane things, and I will receiue you. I will be your father, and you shal be my sonnes, & my daughters, saith the Lord. If God will not receiue vs to be his sonnes and daughters, & if he wil not be our father, but vpon condition, that wee touch no polluted thing, then contrary∣wise, those men that voluntarily do touch them, & yet do notwith∣standing maintaine that stil they are the childrē of God, do gain∣saie the very truth, and deserue to be cast off at his hands.

3 When God to comfort Elias, sayd,* 1.6 I haue yet reserued to my selfe 7000. in Israel, euē all the knees that haue not bowed vnto Baal, & eue∣ry mouth that hath not kissed him: doth he not shew, that he cōdēneth

all outward adoration and bodily reuerence to the Idoll, and ac∣counteth them markes of reprobation. As also saying by Esay, I liue,* 1.7 euerie knee shall bowe vnto me. Hee sheweth that all adoration, euen in bodie, is an homage due to God onely. When satan sayd to Iesus Christ,* 1.8 All these kingdomes will I giue thee, if falling down thou wilt worship me: It would haue sufficed him, if Iesus Christ woulde haue made him but an outward reuerence with his bodie onelie. And I praie what doo the tyrants, persecuters of Gods children pretend, but to cause men with their bodies to countenance theyr masse? For as they cannot command the heart, nor knowe the in∣ward secretes of man, so doo they require onely the outward view and obedience of the bodie. And in deed, such as persecute, euen against their owne consciences, the children and seruants of God, will not sticke to whisper vnto them and saye, Beleeue what yee will, so yee goe to masse. If it were lawfull to abandon our bo∣dies to such idolatrie, as in heart wee doo condemne, the crosse of Christ shoulde bee abolished, and all persecution taken awaie. A man might so professe himselfe a Iewe and Turke, yea, hee myght countenance and assist all the greatest and most abhominablest I∣dolatries in the world, so long as in heart he dislyked of them. But then what should become of Christs martyrs? Wherfore haue they suffered death? Why did not they, reseruing their hearts to God, abandon their bodies to the seruice of Idols,* 1.9 & obey the comman∣dements of Idolatrous kings? When Nabuchadnezzer comman∣ded to worship the golden Image, he required onely the outwarde adoration and reuerence, and yet the three Hebrew princes chose rather to bee cast into the burning furnace, than to obey it. S. Ci∣prian was heerein so certaine and so fully resolued, that when the tyrant offered to saue his life, if hee woulde obey his commaun∣dement, and offer incense or sacrifice to the Idol, counselling him to thinke vpon it: he constantly answered, that he needed neither consultation, nor deliberation in so iust a matter: that he would ra∣ther die than shew any testimonie of approuing such Idolatrie. Yet might he haue escaped by yeelding onely his bodie to idolatrie, & keeping his heart vnto God. Some Iudges there are, who hauing knowledge of the truth, do giue sentence of condemnation against the faithful: in hart disalowing the sentence, yet in mouth pronoun∣cing the same.* 1.10 Are these men, thinke you, excusable in the sight of God? When God in his law forbiddeth making any grauen images, or liknes of any thing: Speaketh he to the hād, or to the hart? Likwise when he addeth, Thou shalt not bow downe to them nor worship them.

When (for so the word that he there vseth doth signifie) he prohi∣biteth not only to worship & serue thē in mind, but also he speak∣eth of the whole man, & rather more expressely of the bodie, for∣bidding all adoration and outward seruice inuented by men.

4 Saint Paul protesteth that Idolaters shal not inherite the kingdome of God.* 1.11 Here he speaketh to the members of the Church and so to those who knowing the truth, did not in hart allow of Idolatry: he therfore threatneth those that shall assist therat in body. Likewise Gods horrible iudgemēts executed vpon diuers, euen in our time, as vpō Frances Spiera an Italian, & others, who knowing the truth became notwithstāding assistants at Idolatry & false seruice, alow∣ing in body that which they in hart condemned, do take away all excuse, & make those worthy double punishment, that do pollute their bodies in Idolatry, and so shew an outward testimonie of al∣lowing that which their hart (cōdemning the actiō of the body) do abhorre. To be short, what is this assistance at the masse, & bow∣ing of knees before the Idol, but an actual testimonie that they al∣low all the Idolatries & blasphemies there committed? It is an o∣pinion & impression which they seeke by their assistance to infuse into others: It is as if that the body should cry out & say, you see of what religion I am. The body speaketh in liew of the mouth. And thus instead of confessing Christ & his truth, they do in action re∣nounce him: & so are to looke for no other sentence then the same which Iesus Christ himself hath pronounced, saying.* 1.12 Whosoeuer shal deny me before men him wil I deny before God my father. If such men could but a little cōprehend how villanously Christ is dishonored in the masse, how his office is vsurped, his sacrifice abolished, his death made frustrate, & the institution of his holy supper reuer∣sed, the zeale of the house & glory of God would euen eate vp & consume their harts, whereby they should bee moued to shunne and abhorre the same, and neuer to be assistant thereat.

5 It may seeme to some, that I need not to stand so long vpon so plaine a case. But ther be hipocrites, that dare alledge, that they do it because they would not offend their neighbors. This surely is a goodly charity. First, they speake against their cōsciences: for their own harts do conuince thē that it is only selfe loue, with the feare of the losse of their goods, dignity, country, kindred & frends that induceth them to such dissimulation. Moreouer, that contrariwise they do by their going to masse & worshipping the Idols, offend their neighbours. For what is offence, but to cast a stone in a blind mans way to make him to stumble, that is to say, to giue the igno∣rant

occasion to offend God by confirming them in their error:* 1.13 & becomming an example, to such as haue some knowledge of the truth, to induce thē to commit Idolatry with vs? It is therefore a double offēce, & deserueth double punishmēt in the sight of God. S. Paul, sharply reprouing such as did eate of things sacrificed to I∣dols, sheweth what a stumbling block they therby make thēselues to the ignorant. Take heed saith hee least by any meanes this power of yours, to eate indifferently of al things, be an occasion of falling to thē that be weake: For if any man see thee which hast knowledge sit at the table in the Idols temple, shal not the conscience of him which is weake be boldned to eate those things wich are sacrificed to Idols? And through thy know∣ledge shall the weake brother perish,* 1.14 for whom Christ died. Because that thou who knowest that the Idol is nothing & therfore that the flesh sacri∣ficed therto is not polluted therin, abusing thy power that otherwise thou hast to eate, dost by thy example induce the ignorāt to eate without faith & so ••o sin. If then the eating of the thing which in it selfe is lawful, is an offence to thy neighbors, & a meanes to make him to perish, because after thy exāple, he eateth without faith: how much more grieuous is the offence of those, who by assisting at the masse, & o∣ther Idolatries, in their own knowledge damnable before God, do cōfirme the ignorant in their error, wherby they continue their of∣fence to God, & enduce others to follow them in the same? That good old man Eleazar chose rather to die,* 1.15 thē by his dissimulation to induce the Iewes to eate swines flesh, & so to offend God. Yea this fauor they offered him, that he should eate flesh alowed in the law that he might commit nothing prohibited therein, onely hee shold dissemble & make the world belieue that it was swines flesh. This is a wonderful constancy & notable example, to condemn al such as by their dissimulation giue others occasion to offend God.

6 They also make abuckler of the example of Naamā the Assirian but according to the prouerb,* 1.16 they couer thēselues w^t a wet sacke. First, wher he speaketh of bowing himselfe in the temple of Rem∣mon, whē his master leaneth on his arme, he therin doth seruice to his king, not to the Idol, & so it was but a ciuil bowing in respect of his office, & tended not to religion. This doth he cōfirme plainly protesting he wil worship no strang Gods: besides y^t he praieth that the bowing bee not imputed to him. Such therefore as will excuse their adoration of Idols by his example, ought rather to confesse their sin & to craue pardō at Gods hand, not for a politick bowing proceeding of som office, but rather for their worshipping of Idols. Yet is ther thus much more. This Naamā not only protesteth that

he wil not worship any strange Gods, but also he craueth two Asses laden w^t the earth of Iudea, y^t at his return into Syria, he might ther vpō worship the true God, & so make profession of the true religiō but these men do not abstaine from sacrificing to strange Gods, so farre are they from forsaking the false worship of Idols, & publike worshipping, as Naaman did of the true God, according to his word. But albeit there were (as there is not) some colour in this ex∣ample of Naaman, yet what reason haue they, leauing a path alre∣die beaten by the example of so many martyrs, and approued by so many testimonies of Gods worde, to enter into a blinde waie, where they see the steppes 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,* 1.17 in causing his head to be shauen in Cenchrea, & purifieng himselfe in the temple with other Iewes, The same is but badly alledged, and woorse argued from a matter indifferent (as at that time these ceremonies wer, Christ being new risen) to manifest abhomination and Idolatry. As also it is an abu∣sing of Pauls zeale and charitie, who conformed himselfe, in this matter indifferent, to the Iewes, that he might win them to Christ, to execuse their loue of themselues, in that they conforme them∣selues to the Idolatrous, onely for the preseruation of their goods, dignities, and other carnall commodities.

8 As concerning that which they alleadge out of Baruch,* 1.18 where he sayth, When being captiues in Babylon yee shall see Gods of siluer, of golde, and of wood, borne vpon mens shoulders, and the multitude before and behinde worshipping of them: beware that ye be not like vnto them, but saie in your harts, O Lord we must worship thee. First, Ieremy saith not, Bowing your bodies before the Idols, saie in your hearts. But rather this sentence, as also the whole sequel of the Chapter is a condem∣nation vnto them. For it doth euidently appeare, that the authors intent was to perswade 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 Babilonians that carried & worshipped their Idols, he sayth expresly to the Iewes. Bee not yee like vnto them. As in deede with what conscience coulde they haue worshipped those Idolles before men, when in theyr heartes they sayde and protested before God, that hee onely and not the Idols was to be worshipped? Moreouer, where the Author in the same Epistle addeth, that all they that do serue them shal be confound∣ed By that threatning, he indeuoreth to diuert the Iewes therefro, In briefe, his intent is to teach the Iewes, beeing strangers among

the Babilonians, & in their persons all those that shall hap into the like condition & estate, when they shal chance to see the ignorant carry their Idols in procession & serue & adore them, not to do as they do, neither to fall vpon them to beate downe their Idols, but rather to lift vp their harts to God & to say. O Lord, thee nly must we worship. Let thē therfore, in liew of wresting this sentence of Ba∣ruch to dispence with thēselues to be Idolaters with their bodies whereby to perswade that they be so in their harts, obey Ieremie who enioyned those poore Iewes, captiues in Babilon, to make cō∣fession of their religion, by condemning the Idols & mainteining the true God.* 1.19 You shal say thus, saith Ieremie, The Gods that haue not made the heauen & the earth shall perish from the earth & from vnder these heauens. He hath made the earth by his power, &c. Wherein we are to note, that albeit Ieremie writ al his prophecies in Hebrew, yet this one sentence is set downe in the Caldean or Babilonian speech, therby admonishing the captiue Iewes to disaduow Idols, & to cōfesse the true God plainly & sensibly, in a language know∣en to the Idolaters. If this confession bee required of these poore captiue Iewes, how can these men be excused, who being at liber∣tie to depart from among the Idolaters, do assist at their Idolatry, thereby to giue the world to vnderstand that they also are Idola∣ters, & therefore dare not vtter one word in reproofe of the Idols?

9 Sith therefore that the first sermon both of Christ & of Iohn the Baptist do notably proclaime, Amend your liues: Let all such as haue attained to the knowledge of the truth, resolue with thēselues to renounce all Idolatrie & superstition, & vtterly to denie all as∣sistance & participation whatsoeuer therin either in hart or body. Let them remember, that all abandoning of their bodies to Idola∣trie, is a prophanation of the temple of God: That the yeelding of the body to the deuill, & reseruing the hart to God, is intollerable sacriledge: That the denial of the true God & the worshipping of the deuill, is detestable hipocrisie: That thereby they blaspheme Iesus Christ & honor the Idol: that they giue offēce to their neigh∣bours, as well by confirming some in their errors, as by inducing o∣thers to follow their examples. But especially let them remember, that their pretended excuse, will redound to their double damna∣tiō. For if he who thinking to worship God, yet of ignorāce throgh worshiping an Idoll offendeth & deserueth death: surely then he that boweth his body to worship that which he knoweth to be an Idoll,* 1.20 yea a very deuil, as S. Paul calleth it, offendeth in far greater measure, & deserues greter punishmēt. And so doth Christ himself

pronounce concerning the disobedient seruant, who knowing his masters wil & not doing it,* 1.21 shall be beaten much more grieuously thē he that was ignorāt therof. And indeed, it is not only a simple sinne and transgression, as in the ignorant: but more contempt and misprision against the maiestie of the law-giuer, as God in many places complaineth of his people that they haue dispised him,* 1.22 yea euen hated him as himselfe faith in his law. And hereto likewise may be referred the sentence of the Apostle, where hee saith. That God gaue the law, that sinne might abound: because the knowledge of the law, taking away ignorance, maketh the transgression to be conioyned with contempt and despising of God.

10 The more therfore that we know the inconuenience of Ido∣latrie, the more we are to detest, abhor, and flie from it, and neuer flatter our selues in the presence of God who knoweth our hearts. It is but a foolish enterprise to vndertake to deceiue the Lord, or to thinke to prosper by offending him. We feare the losse of our goods, dignities, countrie and life, if we go not to masse with other men and counterfeate our selues to bee Idolaters as they are: yet we feare not to loose the treasure and inheritance of heauen, life euerlasting and the kingdome of God by polluting our bodies in Idolatrie, euen by the assured testimonie of our owne hearts. We are not to order our duties after the easements of our flesh, but according to the word of God. The meanes to obtaine safetie and felicitie consisteth not in prouoking God to wrath by seruing of Idols: but if we desire his mercie and fauour towardes vs, wee must renounce and denie our selues and the world that wee may worship and serue him onely. Let vs obey S. Iohn, who saith.* 1.23 My little children keepe your selues from Idols. And let vs remember that the holy Ghost pronounceth woe to all those that worship Idols. And contrariwise blesseth all those that adore and glorifie God both in hart and minde.

That it is not enough that we seperate our selues from Idolatrie, vnlesse we also ioyne with the Church of Christ, by frequenting Sermons, com∣municating in the Sacraments, and comming to common prayer. Chap. 2.

AS repentance and Amendement of life consisteth in this, that we forsake sinne and applie our selues to goodnesse: So it is not enough that we keepe both bodies and soules from Idolatrie and superstition, vnlesse that also seperating our bodies from Ido∣laters,

we adioine our selues to the Church of Christ by hearing his word, receiuing the Sacraments, & calling vpon God in the name of Iesus Christ. The titles that the holy Ghost attributeth to this Church, do euidently declare vnto vs, of how great importance to the glory of God & saluatiō of mankind, this duty of ioyning with the true Church is. First, it is in many places called the kingdom of God, yet not without great cause: For as this kingdome consisteth in euidēt & assured knowledge of the true God & of his Son Iesus Christ, in faith, righteousnes, peace, and comfort, of the holy Ghost, in sanctification, to be briefe, in euerlasting life & glory: So is it in the church wherin God manifests himself & reueales his truth & pleasure. To the mēbers therof he giueth faith, righteousnes, holi∣nes, peace & ioy, and finally life & glory euerlasting. Contrariwise the kingdom of Sathan cōsisteth in ignorance,* 1.24 infidelity, corruptiō, vice, sin & iniquity: in a bad conscience, trouble of mind, dispaire, death & damnation. The members therfore of Christs Church are the kingdome of God, retired from the power & dominion of Sa∣thā, to the end that God may raigne in them by his spirit & the scepter of his word: as contrariwise al that are without the Church do belong to the kingdome of Sathā: as S. Paul also doth say of the excōmunicate, that they be deliuered to Sathā, who raigneth with∣out the Church of Christ.* 1.25 This likewise is confirmed, in that the same title of the kingdom of God, wherby the Church is signified, is also attributed to that blessed & glorious estate which the elect shal enioy after the resurrection. Wherin we are taught that theris such a cōiunction betweene the Church & that glorious kingdom of Iesus Christ, that it is as it were the suburbes & gate thereinto: wherupon also al they that refuse to ioyne with the Church can pretend no portion in this kingdom of heauē. For the path to feli∣citie importeth an ascention frō the kingdome of God vpon earth to the kingdome of God in heauē. And that doth S. Luke note, say∣ing that God did dayly adioyne vnto the Church those that should be sa∣ued, thereby signifying that such as refuse to adioyne themselues therto, do minister no occasion to imagine that they haue attained the way to saluation and life euerlasting.

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 deuill:* 1.26 so are ther but two houses: the one wherin the childrē of God are gathered & norced together: the other wherin the chil¦drē of the deuil are scattered abrod. So many therfore as are in the Church, are the children & domestical seruants of God, as S. Paul

also calleth them:* 1.27 And contrariwise they that do refuse to adioyne thēselues therto, are forreners & strangers, as the Apostle nameth thē. Christ himself,* 1.28 wher he saith that In the house of God my father ther be many māsions, attributing the same title of the house of God to the heauēly Citie, which is the congregation of the elect in hea∣uen, replenished with the glory of God, as he doth to the Church and assemblies of Saints, which do enioy the ministery, doth ad∣monish vs that the house of God vpō earth, is the ready way there by to climbe, & the gate that we are to enter at into this house of God. And cōsequētly that they that refuse to enter into the house of God vpō earth, haue no accesse or entry into the house of God.* 1.29

3 This Church is also called a piller of the truth, in two conside∣rations: first, because that without the same ther is nothing but ly∣ing, & cōsequently the dominion of the deuill, the prince of dark∣nes, and father of lies: Secondly, to aduertise vs, that all they vnto whō God hath reuealed his truth, are by this title aduowed to be pillers therof, by confessing, preaching & defending it before & a∣gainst all men, yea euen by suffering for the same. Whereby it eui∣dently appeareth, that such as will not make profession but refuse to ioyne with the Church, do deserue to be giuen ouer to the pow∣er of the father of lies, because so far as in thē lieth, they suffer the truth to fall & be brought to nought.* 1.30 But especially we are to note this title Mother attributed to the Church, which sheweth her to bee the mother that brought vs foorth: the nouise that suckled vs with her two pappes of the word and Sacraments: the tutrix that bringeth vp, guideth & gouerneth vs, vntil that hauing put of this mortall flesh, we become like vnto the Angels. And sith it is the wil of God, that al they to whō he vouchsafeth to be a father shold acknowledge the Church for their mother: those that shal refuse to adioyne themselues therto are not Gods children. Which is more. S. Paul calleth this Church,* 1.31 the assembly of Saints and body of Christ, teaching vs that as the members therof are aduowed to be Saints & mēbers of Christ: so they that do refuse to adioyne thē∣selues therunto, are holden, as being no Saints nor members of the body of Christ, to be the members of Sathan,* 1.32 whom the Scripture termeth the vncleane spirit. Which consideration should minister as great terror & confusion to these, as contentment & consola∣tion to the members of the body of Christ. When Iesus Christ therfore & S. Iohn do cal vpon vs to Amend, they do admonish vs that among al other things, renouncing Idolatry, we are especially to adioine our selues to the church of Christ, to the end to become

members of his body, whereby departing from the kingdome of Sathan we may haue entrie & accesse into the house of God, wher hauing the Chruch for our mother, wee shall bee assured to haue God for our father: & finally renouncing al falsehood we shal be made pillers and supporters of the truth, by confessing and main∣taining the same all the daies of our liues, to the glorie of God and the saluation of our soules.

That we ought diligently to frequent Sermons. Chap. 3.

THe premises shall we much the better vnderstand, when wee shall more particulerly be instructed what the Church is, by the markes of the same: And these are comprised principally in three points: In the pure preaching of the word of God: In the law∣full administration of the Sacraments: and in the publike inuoca∣tion of one onely God in the name of our Lord Iesus Christ. Con∣cerning preaching Iesus Christ, saith: My sheepe heare my voice and follow me: Thereby declaring that so many as heare the voice of Christ are his flocke and his Church,* 1.33 and to that sence in another place he saith, He that is of God, heareth the voice of God. But how can we heare Iesus Christ who is in heauē?* 1.34 He that heareth you, saith he to his Apostles, Heareth me. It followeth then that he that refu∣seth to heare Iesus Christ,* 1.35 when hee speaketh by his ministers, is none of his sheepe: And this indeed is euidently confirmed by the scope and right vse of the preaching of the Gospel, noted in these titels which the holy Ghost attributeth thereunto. The ministerie of reconciliation:* 1.36 The Gospell of peace: The word of grace, saluation, and of life euerlasting. For who be Christs sheepe, the children of God and members of his Church, but onely they that are reconciled to God: That haue peace of conscience: That feele Gods fauour and grace in their soules: And that waite for saluation & life in Ie∣sus Christ according to the most assured testimonies of his holy Gospell? Whereupon wee see there is nothing which wee are to holde more deare or in greater estimation then the ministerie of the word.

2 Except we be illuminated, we cannot be saued. Now where Iesus Christ calleth his Apostles The light of the world.* 1.37 And S. Paul saith, that God hath sent him to be a light and saluation to the Gentiles: The same is likewise ment by all those that are called to preach the Gospell. Neither are they called light in respect of their per∣sons,

but of their doctrine. Who so therefore desireth to see cleerely into the waie of euerlasting lyfe, must diligently giue eare to those whose preaching is the light.* 1.38 No man (saith Iesus Christ) can come into the kingdome of God vnles he bee regenerated. Saint Paul who calleth himselfe the father of the Corinthians, and sayth,* 1.39 that he hath begotten them to the Lord, doth sufficiently declare, that this regeneration is wrought by preaching of the Gospel. Without faith we can neither please God nor be saued. The same Apostle sayth, that Faith commeth by hearing the preaching. If wee be not saued,* 1.40 we are for euer accursed. Saint Paul writing to Timothie sayth, that by the faithfull discharging of his duetie, he shall saue both himselfe and those that shall heare him. The same Apostle sayth, that when Iesus Christ ascended into heauen, he gaue giftes vnto men. And what giftes? He gaue some to be Apostles, some Prophets, some Euangelists,* 1.41 some Pastors and teachers for the gathering together of the Saintes, for the worke of the ministerie, and for the edification of the bodie of Christ. If therefore wee desire to be reestablished into life, gathered vnto Christ, and made liuely stones in the temple of God,* 1.42 wee must vse this gift of Christ, euen to heare sermons by the ministerie of the pastors. Iesus Christ commandeth Saint Peter to feed his lambes, and Peter exhorteth his companions in the holy ministerie, to feed the flocke of Christ. As also Saint Paul speaking to the Bishops of ••phesus, who were come to Miletum, sheweth them that the holy Ghost had established them in that vocation, to the ende they should seede the Church of God, which he had purchased with his bloud. Hee therefore that seeketh the foode of his soule, least it should famish & die,* 1.43 must labor that it may be fed with the worde of God, through the preaching of the same. Which is more, Prea∣ching is named the key of the kingdome of heauen, thereby to de∣clare, that as by preaching of the Gospell, heauen is opened to all that giue eare thereunto, and do beleeue the word preached, so al such as condemn the hearing therof, are excluded from the same.

3 Experience hath euermore borne witnes, and euen to this day do testify, what numbers haue bin illuminated, reconciled to God and drawen to saluation & life euerlasting, through the preaching of the Gospell. In one daie (saith S. Luke) by the preaching of the A∣postles there were added to the Church about three thousand persons. This efficacie of the preaching of the Gospel,* 1.44 doth Christ confirm saying, that when his disciples did preach it, he saw satan like light∣ning fall downe from heauen: therein shewing vs, that satan by the ministerie of the pastors preaching the Gospell, is banished & de∣stroied.

Doo we not euen in our daies see how by the ministerie of men,* 1.45 preaching the Gospell, the little graine of mustard seede, as Christ tearmed it, is growen into a great tree, that with the bran∣ches and fruit thereof ouerspreadeth many prouinces and king∣domes? As therfore there is no famine more dangerous, than is that whereof Amos speaketh,* 1.46 saying, God shall send a famine, not of bread but of the hearing of the word of God, so is there no haruest more ne∣cessarie and blessed, than that which is reaped by the workemen of Christ, when they preach the Gospell.

4 And in deede, albeit men when they preach the worde, haue not in them vertue and power to illuminate, to giue faith, to conuert harts and to saue soules,* 1.47 (for he that planteth, and he that watereth, as S. Paul saith, are nothing, but he that giueth increase) yet is this one point, which most soueraignlye commaundeth the holye ministerie of the worde, that God who hath ordayned it, doth also accompanie it with the efficacie of his holy spirit, that it may illuminate and saue men.* 1.48 This is my couenant with them, saith the Lord, My spirit which is vpon thee, and my wordes which I haue put in thy mouth shall not departe out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, from henceforth for euer.* 1.49 And this is most singularly performed in the preaching of the Gospell. Heereupon Paule calleth it The ministery of the holy Ghost. And in another place he sayth, that the Galathians receiued the holy Ghost by hearing of the faith preached. And therefore speaking of himselfe and his fellowes,* 1.50 he saith thus, We are Gods laborers, be∣cause that God imploying them in his seruice, wrought in them by his spirite.

5 Yet for the more commendation and authoritie of the mini∣stery of the word,* 1.51 Iesus Christ aduertiseth vs, that it is not so much that mortall men speake vnto vs, as in deed it is God in them and by them. He that heareth you, saith Iesus Christ to his Apostles, & consequently to all preachers, heareth me, and hee that receiueth you receiueth me. In this sense did the Prophets vsually begin their ser∣mons,* 1.52 saying, Thus saith the Lord, Heare the worde of the Lord: and made an end, saying: For the mouth of the Almightie hath spoken it. And where Ieremie rehearseth that God speaking vnto him sayd,* 1.53 I haue put my wordes in thy mouth: it importeth the same that Eze∣chiel setteth downe,* 1.54 saying, God gaue me a scrowle to eate, & comman∣ded me to declare his wordes: thereby signifying that his preaching was but an vtterance of the words declared in the scrowle that hee had deliuered him to eate. As also S. Iohn at the commandement

of the Angell, eate a booke which the Angell gaue him, with this addition, Thou must yet prophesie to many nations. Therein declaring that his sermons were a deliuerie of that which God had written in that booke.* 1.55 * 1.56 Dauid likewise exhorting the people of his time to conuert to the Lord, for the authorizing of his doctrine, saith thus: If at this daie ye will heare the voice of the Lord, harden not your hearts. The Apostle exhorting the Hebrewes to giue credit to the Lord, vseth the same sentence, saying: This daie if ye heare the voice of God harden not your hearts. The same doth S. Paule expresly confirme, saying, We are the embassadors of Christ, as if God exhorted by vs. And thereupon he testifieth to the Thessalonians, that they receiued his doctrine, not as the word of man, but as the word of God. Adding, as in truth it was. True it is, there is a difference betweene the ministers of the word and the Prophets & Apostles, neuerthelesse, if we be bound to receiue the doctrine of the Apostles & Prophets, as the word of God: and that the faithful ministers, preaching their doc∣trine, do likewise preach the word of God: then they that in these daies do contemne the preaching of the faithfull ministers, doo, as Christ said to his Apostles, contemne and reiect God in them: and therfore the vengeance by Iesus Christ himself denounced against those that would not heare his Apostles, who said, That it should be easier for Sodome & Gomorrha in the daie of iudgement, than for them,* 1.57 will likewise fall vppon the contemners of the preachinges of the faithfull pastours of our time. And they who for their contempt, incredulitie, and obstinacie in euill dooing, shall at this day bee bound in earth by the ministery of the word,* 1.58 shall also be bounde in heauen. It is not therefore, because man hath this power in him selfe, neither is it so great an offence not to heare men speaking vnto vs, but because God speaketh by them, and therefore who∣soeuer despiseth or resisteth them when they preach the worde of God, hee doth despise and reiect God in them.

6 The premises doo sufficiently shew, in what reuerence wee are to holde the ministerie of the worde, what a blessing it is to enioye it, how earnestly and diligently wee shoulde frequent sermons, especially in consideration of the benefites which wee reape by them, as illumination, reconcilement to God, and par∣ticipation of saluation and lyfe euerlasting. For this cause doth the Deuill, our auncient enemie, labour to diuert men heere∣from, and to bring them out of taste, saying vnto some, If God woulde speake vnto vs either by himselfe, or by his holie Angelles, wee woulde verie willingly beleeue and obeye him:

alledging to others, That they can reade Gods word in their hou∣ses, that they haue verie good bookes, and that they can heare no better instructions in the sermons of men, than in the preachinges of Iesus Christ written by the Euangelists: neither anie better do∣ctrine than in the writings of the Prophets & Apostles. But here∣to we aunswere, that our selues are also in duetie to read the holy Scriptures, as hereafter we will more at large declare. In the meane time, it is abhominable rashnes and presumption in man, to seeke to alledge reasons against the expresse declaration of the will of God. Albeit we should not vnderstand for what cause God would speake vnto vs by the ministery of men, or that thereby he would bring vs to saluation, yet might it become vs to humble our selues in his sight, and without replying, to obey his commandements & ordinances, as certainly beleeuing that to his elect hee appointeth nothing but in his wisdome & goodnes, to his owne glorie, and to their felicitie and saluation. And in deed first, euer since the fall of Adam, men haue bin so estranged from God, by reason of sin and their own corruptiō, that they cannot abide the presence of God, especially when he speaketh to them. And therefore this was in olde time a common saying,* 1.59 We shal die, for we haue seene God. Like∣wise, the people of Israel hearing God speaking vnto thē in mount Sinay,* 1.60 sayd vnto Moses, Speake thou vnto vs, and wee will heare thee, but let not the Lord speake, least we die. And God accepting this con∣fession of their infirmitie, together with their demaund, saide vnto Moses, They haue sayd well, and therefore I will heereafter speake vnto them by the ministerie of men,* 1.61 raising them vp Prophets, and putting my words in their mouthes. This experience of the people of Israel, that they were not able to heare God speaking vnto them: theyr de∣mand, that hee would speake to them by men: the approbation thereof, and Gods promise to send them prophets, do declare, that it is an intollerable presumption, if in stead of vsing the ministerie of men, we wil needs haue God himselfe to speake vnto vs.

7 Neuertheles, albeit God would not offer himselfe in such maie∣stie, as to terrifie men when he speaketh vnto thē, yet may we note sundrie notable reasons that moue him to vse the ministerie of men. First, it is a good proofe of our humilitie & obedience, in that he is content we should be taught and brought to saluation by the ministrie of men, that be like vnto our selues, & sometime our in∣feriors, for so will God haue the glory of our faith and saluation to himself, but if himself shuld speak vnto vs, or send his Angels, some might say, It is no maruell though men obey, for who will not

beleeue God when himselfe speaketh vnto vs? Who dare disobey him? But sith they bee men, and many times of lowe degree, yea, euen such as want the perswasiue wordes of mannes wisedome,* 1.62 as Saint Paul confesseth of himselfe: then, as hee also addeth, Faith must bee from God, and not from man. And therefore is it not re∣quisite, that the holye Ghost shoulde perswade vs, that when vve heare men speaking vnto vs, wee heare God speaking by them, and so doo receiue their, worde, not as the woordes of men, but as the worde of God? In this sense doth he also say, that the pastors doo beare the treasure of the heauenly doctrine (as it were) in earthen vessels, to the end to trie our humilitie and faith,* 1.63 whether without respect of the base and meane estate of the men, wee can finde in our hearts to esteeme of and accept the heauen∣ly treasure which they present vnto vs. Secondly, is it not a great honour that God doth to man, when from among men hee choo∣seth some to bee his embassadors, &, as it were, his owne mouth to preach and proclaime his will, together with the mysteries of our saluation, and to beare witnesse of his great mercie, goodnesse, and loue towardes vs, and of that eternall glorie which he hath prepa∣red for vs in heauen?

8 Thirdly, the establishment of preaching is an excellent & con∣uenient meane to maintaine loue, vnion, and truth among men. If there were no preaching but onely priuate reading of Gods word, we shuld presently find a horrible confusion in the doctrine, when euery one shall expound the holy Scripture after his owne sense & vnderstanding. As also by experience we doo but too plainly see that they which contemne preaching, doo finally fall into diuerse opinions and errours. Heereto had S. Paul especiall regard, when he writ to the Ephesians, There is one bodie, and one spirite,* 1.64 euen as yee are called in one hope of your vocation. There is one Lord, one faith, one baptisme, one God and father of all, which is aboue all, and thorough al, & in al. But vnto euerie one of vs is giuen grace according to the mea∣sure of the gifte of Christ. Wherefore hee sayth, when he ascended vp on high hee led captiuitie captiue, and gaue giftes vnto men. Hee gaue vn∣to some to bee Apostles, others to bee Prophets, others to be Euangelists, and others to be pastours and doctors, for the gathering together of the saints, for the worke of the ministerie, and for the edification of the body of Christ, till we all meet together in the vnitie of faith & knowledge of the son of God vnto a perfect man, and vnto the measure of the age of the fulnes of Christ, that we henceforth be no more children, wauering and carried about with euerie winde of doctrine, but let vs follow the truth in

loue, and in all things grow vp into him which is the head, that is, Iesus Christ, by whom all the bodie being coupled and knit together by euerie ioynt, receiueth increase of the bodie, vnto the edifying of it selfe in loue, through the grace that is ministred according to the measure of euerie member.

9 By this discourse the Apostle Saint Paule doeth manifestlye declare, that this gathering together of the Saintes, this build∣ing vp of the bodie of Christ, our full growing vp in him that is the head, our steadfast abiding in the doctrine of truth, and vnion in the faith of our Lorde and Sauiour Iesus Christe, are all wrought by the ministerie of the woorde, which Iesus Christ hath ordained in his holye Church. To bee short, that preaching is, as it were, the knitting and ioyning of the sinewes, to vnite the faithfull into one bodie. Whosoeuer therefore de∣spiseth or reiecteth this order and benefite of Iesus Christ, hee tendeth onely to scatter the Church, or vtterly to destroy it. Nei∣ther is the light of the sunne, yea, euen meat or drinke so necessa∣rie and profitable for the preseruation of this present life, as is the ministery, for the vpholding of the church and bringing vs to sal∣uation and life euerlasting.

10 The premises throughly considered, do also teach vs the rea∣son why God, where he might haue vsed the seruice of Angels, to reueale vnto vs the doctrine of saluation,* 1.65 and to instruct vs by the reading of his word: vouchsafed to speak vnto vs by the ministerie of men like vnto our selues, whereof we haue sundrie notable ex∣amples. The Eunuch, treasurer to Queene Cand••ces, read vppon his chariot the booke of the prophet Esaye.* 1.66 God was not sa∣tisfied with this his affection and dutie, neither did he send an An∣gell to expound it vnto him, but imploying the minister••e of man, he sent him Philip. When Iesus Christ appeared to Paul and con∣uerted him, yea, euen spak vnto him, he could also haue instructed him himselfe,* 1.67 or haue sent some Angell to doo it: but he contrary∣wise sent him to Ananias, that at the mouth of an ā he might learn his will. The Angell sent to Cornelius the Centurion, to declare vnto him that his praiers and almes were come vp before God, in liew of teaching him, appointed him to send for Saint Peter, that of him he might vnderstand the doctrine of saluation. What man therefore is he that now dare, either by expectation of reuelation from heauen, or by contenting himselfe onely with reading, pre∣sume to reuerse or controll the order established in the wisdome of God for the teaching of men, and the bringing of them to sal∣uation

by the ministerie of men? What confusion might insue of such rashnes and presumption? What ingratitude against God, to contemne such an honour and reuerence doone vnto men, and a benefite of such greate excellencie, yea, euen of profite and ne∣cessitie? Truely therefore inasmuch as the preaching of the Gospell is tearmed the kingdome of God,* 1.68 such as doo despise and reiect it, doo make themselues not onely vnworthy thereof, but also most wretched and accursed instrumentes to aduance the kingdome of sathan. Rather therfore apprehending the in∣comprensible treasure of the ministerie of the woorde, let vs with the Prophet Esay and the holye Apostle Saint Paule saye, O howe beautifull are the feete of them that bring gladde ti∣dinges of peace, and doo also bring gladde tidinges of good things.

11 Neither must wee imagine or thinke with our selues,* 1.69 that being a little entered thereinto, we neede not to heare anie more preaching, for euen all the daies of our liues must wee be Christs schollers in the schoole of his Church vnder the ministerie of men. As also the faithfull in olde time were called disciples, whereby the holy Ghost signifieth vnto vs,* 1.70 that the children of God must continue daily disciples, and so learn in Christs schole, vntill that departing out of the same they ascend into heauen. And in deede such as being impotent and weake, when they haue some voyage or iourney in hande, and therefore doo take a wag∣gon or a horse, and when they haue ridde some fifteene or twen∣tie leagues, doo not straight waie, without consideration of they: businesse, leaue theyr horse or chariot, but doo retayne the same vntyll they come to theyr iourneyes ende: but our iourney wyll neuer bee at an ende, vntyll that by death wee bee lyfted vp in∣to heauen. The forwardest among vs, as the holy Apostle Saint Paule saith, doo yet knowe but in parte.* 1.71 And the ministerie is ordayned to profite vs, vntyll wee become to bee perfect men, and haue attayned to the perfect measure and full age of Ie∣sus Christ, as the same Apostle more at large doeth teach vs. And this perfection and age of man is neuer accomplyshed vn∣tyll death. And truely as the office of the ministerie consist∣eth in feeding the flocke of Iesus Christ by the preaching of his holie woorde, so this woorde Foode, doeth teach and admo∣nish vs, that as for the time of our lyuing and beeing in this worlde, wee doo stande in neede of foode for our bodyes, so can wee not forbeare preaching and teaching for the feeding and

nourishment of our soules, vntill we be lifted vp into heauen.

12 But wert thou as skilful as Saint Paul, yet must thou confesse that thou still standest in need of the holy ministerie.* 1.72 For preach∣ing is ordained not onely to teach vs that which wee knowe not, but also to reprehend our vices, to exhort vs to our duties, to com∣fort vs, and to strengthen vs in the faith and obedience of God. Whatsoeuer hee bee therefore that knoweth himselfe, hee doeth sufficiently by these reasons and considerations vnderstande that hee hath neede of the holy ministerie all the dayes of his lyfe. Schollers haue nothing to learne but knowledge, and that euen of humane doctrine, and therefore theyr studies haue a limitation: but preaching is ordayned, not onely for increase of knowledge, but also to teach vs to put our knowledge in practise, that is to say, to aduaunce vs continually more and more in faith and amende∣ment of lyfe: wherein we shall neuer be perfect vntyll death. By the premises then it doth appeare, that euerie one that hath anie purpose to obeye this exhortation of Iesus Christ and of Saint Iohn, where they saie, Amend your liues, must resolue to ioyne with the Church of Christ, that diligently and carefully they may heare his worde all the dayes of theyr lyfe. Also, that it is the duetie of euerie Christian, to put in practise this saying of the Prophet Esaie,* 1.73 In the latter daies the mountaine of the house of the Lord shall bee prepared in the toppe of the mountaines, and all Nations shall flow vnto it, and many people shall go and saie, Come let vs goe vp to the mountaine of the Lorde, to the house of the God of Iacob, and hee will teach vs his waies, and wee will walke in his pathes. And that wee may inioye such a benefite, let vs euen feele in our selues that burning affection and desire, which that excellent Prophet Dauid had,* 1.74 that with him we may praie to God to giue vs grace, that wee abide and remaine in his temple all the dayes of our liues.

13 Some there are that confesse, that indeed it is their duetie to doe this, but they can not resolue, least they should be knowen to be of the religion, & so loose their goods, dignities & otherworld∣ly commodities. Is not the soule more precious then the body? Must we not haue more respect to the soule then to the body? In a time of famine we can be content to sell al for bread, rather then to die for hunger.* 1.75 Did not the Egyptians giue all their money, their cattle, and finally their possessions to Ioseph, for corne? Nay more then so, we will euen snatch bread out of the fire? And last∣ly, if wee haue no other meanes, wee can bee content to leaue

countrey, kinred, and friends, & to trauaile into forrein countries to seek for food, rather then to die for hunger. But why do we not as much for our soules. The famished soule cryeth out, I must liue: And is it not meere rashnesse to think to liue without food? We must therfore forsake all, for to obtaine the spirituall food of the woord: we must euen wrest it from out the fire and persecution, or els depart into some other countrey, where it may be had free∣ly. And thereto doth Iesus Christ lead vs, when he saith, Labour not for the meat which perisheth, but for the meat that endureth vnto euerlasting lyfe. Should we call in question his promise, who saith, Seeke first the kingdom of God, and his righteousnes, and all other things shalbe ministred vnto you? Hath he not effectually declared vnto vs, what care he taketh to feed those that follow him to heare his word? Behold, there were sower thousand, besides women & chil∣dren that folowed him into the desert to heare his doctrine: They knew not what to eate: but Iesus Christ had a care thereof. I am moued in compassion toward this multitude, said he, for three daies haue they been with me, and haue nothing to eate, and I will not send them a∣way fasting, least they faint by the way. Herevpon he blessed seauen loaues and a few fishes and gaue vnto them, so that they were all satisfied.

14 Some scorners and blasphemers will say, let God take care for the soule, and I will take care for the bodie. But contrarywise, let vs say, Let vs take such care for the soule as God hath com∣manded, and he will care for the bodie, as he hath promised. Let his promise be vnto vs as the pitcher of oyle, and the barrell of meale to the Widow of Sarepta, that neuer wasted: euen a more certain rent then the money in our purses, or the goods in our hou∣ses. What will it profit a man to win all the world, and to loose his owne soule? What a folly were it to buy a house for the bodie, laying out so much therevpon, that for want of goods the bodie so well hou∣sed must die for hunger? Euen so, what shall a man get by keeping his goods for to feed and cloath the bodie, which is the house of the soule, and in the mean time suffer the soule to pyne away and die for hunger? Sith therefore the question now dependeth vpon the amendement of lyfe, let vs resolue to frequent and heare the preaching of the Gospell, and so to feed our soules with the word of God, turning away our eyes from all incumbrances offered by the flesh, and assuring our selues that we can catch no harme by obeying God, and seeking food, life, and saluation for our soules.

15 Others there are, who albeit they may freely without danger

frequent Sermons, are neuertheles marueilous cold and negligent in that dutie, who think it sufficient that they haue the liberty, al∣beit they vse it not? Such men respect only the commodities of the flesh & the world. They be prophane in their harts and deuoid of religion, accompting of no other God but their riches, neither re∣ligion,* 1.76 but a care & skill to purchase wealth & to grow mightie in the land. S. Austen rehearseth three degrees of woe. He, saith he, that hath not that he loueth cannot be said to be blessed. Neither he that hath that which he loueth, if his loue be hurtful vnto him: Neither he that hath that which is soueraignely good & profitable if he loueth not that which he hath. Now as we may, to sample the first, bring in those who louing the holy ministerie, haue no meanes to come by it, & the second, such as loue superstition & Idolatrie and do enioy it: so for the third, among others we may place those that are in place where they may freely & commodiously haue the vse of the holy ministerie of the word and sacraments, but doe not loue it, & therefore doe either neglect it, or peraduenture despise it. These men shall incurre Gods double iudgement, for contem∣ning & treading vnder foot the food of their soules & the incom∣prehensible graces which God offereth vnto thē in the preaching of his word They be men that thinke not thēselues to be men: for they liue as beastes, that care only for the body and this life, but make no accompt of the soule and life euerlasting. If sometime they come to a Sermon, it is but for a fashion, because it is an hon∣our to be of the religion. But let them harken to Iesus Christ, who crieth, Amend your liues, & to that end meditat vpō that which we haue spoken, that therby vnderstanding that the preaching of the word is ordained to build Gods house & the body of Christ, which is his Church, to illuminate vs with the truth, to strengthen vs in saith, to reproue our vices, to exhort vs to liue acording to God, to comfort vs in our afflictions, to bee short, to saue vs: That vnder∣standing I say how profitable and necessarie it is, they may awake from their giddinesse and take hart to heare diligently the Ser∣mons, to the glorie of God and the saluation of their soules. Let them not thinke the time bestowed at Sermons, to be lost, as some doe: but let them assuredly beleeue that they cannot better em∣ploy their time, then in the preseruation of the life of their soules, in encreasing the health of the same, in strengthening their hearts against all temptations and mortal assaults, & in the more certaine apprehension of the kingdome of heauen, & the riches of the glorie prepared for the true disciples of Iesu. Christ in glory euerlasting.

Of our duties to communicate in the holy sacraments. Chap. 4.

NOw let vs come to the sacraments. As concerning baptisme, in as much as among all Christians, except the Anabaptistes, the institution & ordinance of Iesus Christ, to baptiste children, is obserued, reseruing to another place the corruptiō of not knowing, much lesse practising the vse of our baptisme, wee will proceed to the supper. The supper was ordained principally for two reasons. The first: As a mother hauing brought forth her litle one, doth not forsake it, but nurseth & bringeth it vp: So Christ hauing ordained baptisme to bee as a seale & pledge of our spiritual new birth into his Church, did institute the holy supper, to the end that by parti∣cipation in his body & bloud, we might the more be strengthened in this assurance, that Christ is ours, together with all his benefits, & so feede our soules spiritually to life euerlasting. And indeed as ther is no saluation but in Christ, so doth not Christ any whit pro∣fit vs, except we belieue that he is ours, together with all his bene∣fits. Well is he presented vnto vs in the preaching of the Gospell, but ther be yet two other points, & those very notable, in the cō∣muniō of the holy supper. For God who in his preaching speaketh generally to al men, in his holy supper directeth his particular pro∣mise, & as it were by name, to euery the cōmunicants therin. And not so satisfied, he also deliuereth them a seale and visible token to assure thē that his pleasure is that Christ with al his benefits should as certainely belong to euery of thē, as they see, touch and tail that they be partakers of that bread & wine that is deliuered vnto thē. He thē that careth not to be cōfirmed in this assurance, that Christ with all his benefits is his, is possessed with too much pride, if hee thinketh it needles, either that he prophane it, as not feeling what a comfort and ioy it is to haue assuraunce of his saluation in Iesu•• Christ. The second reason is, that we presenting our selues at the Lords table, may by so doing make as it were a publike protestati∣on that we haue no fellowship with Idolaters and heretickes, nei∣ther with the world: But that we take our selues to be the children of God, & the mēbers of the body of Christ, that we looke for life and saluation through him onely, and so shew forth the benefit of his death, & al this in remembrance of him to his glorie. The first reason declareth how necessary the vse of the holy supper is in re∣gard of our selues: The second, how requisite it is to the glorie of God and the edification of our neighbours. We might also add a

third reason: That is, that the holie Supper is a seale of our vnion & knitting together into one bodie, vnder our head Iesus Christ, as S. Paule expressely saith, That we who are many, are but one bread, and one bodie, because we are all partakers of one bread. And thus those men that voluntarily do abstaine therefro, do de∣priue their soules of their food, Christ of his glorie, and by their euill example, doe minister offence to their neighbours. To con∣clude: They seperate, or rather keep them selues seperate from the bodie of Christ. Hereby it appeareth, that they which be negli∣gent, and care not for communicating in the Lords Supper when he giueth them opportunitie, do deserue not onely not to be ac∣compted members of Christs Church,* 1.77 but also to incurre the most horrible iudgement and vengeance of God: As God in old time declared by Moses: That the man that did not celebrate his passe∣ouer should be cut off from among the people, and beare his owne sin, because he offered not the offering of the Lord in due season.

2 Againe, we see in sundrie reformed Churches a number of neg∣ligent hearers of sermons; but yet are there many more that care not for communicating in the Lords Supper, and that vpon sundry considerations: first, some that liue in bad consciences, in whor∣dome, theft, drunkennesse, or other iniquities, from which they are not determined yet to abstaine, do forbeare the communion, as doubting least they should aggrauate their condemnation, ac∣cording as saith S. Paule,* 1.78 He that eateth and drinketh vnworthely, eateth and drinketh his owne damnation. These men doe resemble those, who lyuing in fornication do refuse to marrie, least thereby their fornication, which they are not minded to giue ouer, should be the more grieuous, as being conuerted into adultery. They may also be likened to those, who hating their neighbours, when they say the Lords prayer, Our father which art in heauen, &c. do leaue out this petition, forgiue vs our trespasses, as we forgiue them that trespas against vs, as imagining that if they should say that, they should pray to God not to forgiue their owne sinnes, because they forgiue not their neighbours. But as they who lyuing in fornicati∣on and will not marry, least they should forsake their adultery, are in a wofull estate: so the others that aske no forgiuenes for their transgressions, and seek to continue in hatred against their neigh∣bours, are worthy double condemnation: one in respect of their hatred that they continue: the other, for their sinnes, for the which they aske no forgiuenes. Euen so, they that forbeare the holy Sup∣per, in respect of their bad consciences, do pronounce sentence

against themselues, namely that they deserue double death: first, for their sinne which they do continue in wicked consciences: and secondly, because they seperate themselues from the communion of Christ, in whom onely is the fulnesse of life. What shall they then doe? Let them put away their wicked conscience: Let them dissolue the bands of Sathan: Let them come forth of hell: If they say that they can not so farre master their affections: Why? haue they married themselues to fornication, hatred, theft and other like iniquities, vpon condition that they will neuer be diuorced from the same? surely that is a token, that they do not steadfast∣ly, beleeue that there is a hell prepared for such liners. Or at the least, the pleasure that they take in their sinne, doth quench all remembrance thereof. Otherwise, the sole apprehension of this horrible and vnquenchable fire, would force them to giue ouer the wickednesse that leadeth and draweth them thereto. And in∣deed if in a mightie tempest they should chaunce to finde them∣selues vpon the sea in daunger of drowning, they would a thou∣sand times protest to forsake their bad consciences, that so they might submit themselues to the obedience of God. But how can they lie downe and sleepe vpon a pillow of fornication, theft ha∣tred, and other wickednesse, giuing themselues as a pray to Sathan, if God in his long suffering should not recouer them? Let them flatter themselues at their pleasures: for if they continue in abu∣sing the pacience of God, and abstaining from the holy Supper to the end to goe on in a wicked conscience, their estate is most woe∣full and accursed. As he therefore, who wanting the gift of conti∣nencie, and liuing in fornication, ought to abhorre it, and to pro∣uide himselfe of a remedie by marriage: so as often as they haue aduertisment, or heare of the celebration of the Lords supper, let them at the least thinke themselues wakened and summoned to renounce their wicked consciences, and by participating in the ho∣ly supper, to seperate themselues from the societie of the wicked, to glorifie God, and to be confirmed in faith and courage, to goe forward from good to better.

3 Others doe forbeare the communion, because they will not submit themselues to Ecclesiasticall orders and discipline. If wee might admit of euery one indifferently, or that we would not care although afterward they liued other wise then might beseeme the children of God, or were occasion of offence to the weake, then would they surely come to communicate: But if they may not be admitted before they haue talked with some minister or elder

of the Church, yea & peraduenture be forced to beare with some Christian admonition, in case they do not afterward walke in the course of Christianitie: they will rather chuse to depriue thēselues of the communion. As also to the end to confirme them in this mislike, they shall find some discontented persons who to mislike the order of the Church, will euen against their owne consciences charge it with the title of a new tyrannie & inquisition. Yet must wee confesse that the Church of Christ cannot consist without some order, and as S. Paul saith, All things must be done in order and decencie.* 1.79 If no Cittie, or familie can long continue without esta∣blishment of some order and gouernment: Then the more excel∣lent that the Church is, the more necessarie it is therein to erect and obserue some gouernment, which we tearme Ecclesiasticall Discipline. Doctrine is as it were the soule of the Church, and order as the sinnewes of the same to vphold it. If the Church which is Gods house must not be a receptacle and harborow for dissolute persons and vnbeleeuing vnthrists, and as both the Pro∣phet and Iesus Christ himselfe termeth them a denne of theeues: Then must there bee some order,* 1.80 whereby to purge and preserue it from such.

4 Particularly, if the holy supper be ordained for the faithfull, the children of God and the members of Iesus Christ: Such as haue the gouernment of the Church, must also haue some testimo∣nie that they that desire to adioyne themselues thereto and to communicate therewith, are taken to bee such as approuing the puritie of the doctrine, doe not leade anie offensiue life. And as for those that are once admitted to the communion, they may continue therein by trying themselues, because by the rule of cha∣ritie we are to beleeue that they perseuere in the faith, godlines & loue, vntill either by reuolt from the doctrine, offensiue conuer∣sation, or obstinate refusal of Christian admonitions & exhorta∣tions, they shew themselues vnworthie the communion, whereto neuerthelesse vpon testimonie of their repentaunce and amende∣ment of life, they may bee againe admitted. Let those therefore that stumbling at this order doe depriue themselues of the com∣munion, euen iudge in their owne consciences, whether it bee not meete that order bee maintained, and all persons subiected thereto, rather then to bring in such confusion, as indifferently to receiue to the Lordes supper all fornicators, drunkerds, theeues, murderers, and other like offensiue people: whereof might ensue a most grieuous prophanation of the Lords table, to the condem∣nation

as well of those that so shall bee admitted, as of them that voluntarilie doe admit them. When Christ and Saint Iohn doe crie, Amend your liues, they speake also to such people, that they vnderstanding how requisite this order is for the happie conduct of the Church in the feare of God, accommodating themselues thereto, may so dispose of themselues as to communicate in the Lordes supper to his glorie, and theyr owne comfort and sal∣uation.

5 Some there are that voluntarilie doe abstaine from the com∣munion, because they cannot, saie they, resolue where the Church is, as stumbling at the infirmities of such as doe communicate, and still finding more faulte in the Church then in themselues. These men shaming to bee reputed either halfe Papistes, or of no Religion, doe sometime frequent Sermons: but they staie there, and ioyne themselues to no Church. Yea they euen doe seeme to reioyce when they heare of any the offences or in∣firmities of any of the members of the Church, that thereby they may haue some collour to stand a loose. Yet must they con∣fesse that there is a Church in the worlde, and that they must ioyne themselues thereto, if they desire to bee in Gods house, and partakers in the promises made to the Church: To bee short, if they looke to bee saued. By alowing no Church, they se∣perate themselues from the true Church that is vpon earth, and consequently from the entrie into that which is in heauen. If themselues should be in the fieldes ouertaken with some sharpe storme of wether, woulde they stand still and seeke no couert, vntill some great thicke leaued tree would offer it selfe to de∣fend them? Are they without fault? The onely pride that posses∣sing them, maketh them to condemne all Churches, conside∣ring they ioyne themselues to none, doth sufficiently shew, that they are not restrained so much by the particular faultes of some of the Church, as by their owne offences and corruptions,* 1.81 and consequently haue such a mislike, that they thinke no bread good. In Christs Church which consisted but of twelue Apostles, there was one traitor:* 1.82 There were ambitious disputations who should be chiefest in the kingdome of Christ: They all forsooke their master, and S. Peter thrice denyed him.* 1.83 How many faultes and corruptions did Saint Paule note and reproue in the Church of Corinth, and the seuen flourishing Churches of Asia?* 1.84 Yet all that ioyned in these Churches, and in them were partakers of the holy supper, were accompted faithfull & chosen, and contrariwise

they that kept themselues without, vnbeleeuers. Neither is it a matter indifferent, or at mens libertie, whether they shal commu∣nicate or abstaine: but a precept from God: Doe this, saith Iesus Christ in remembrance of me. And S. Paul, Let euery man trie him∣selfe,* 1.85 and so eate of this bread, and drinke of this cuppe. Againe, Take eate, Take drinke ye all. God in old time ordained, as is aforesaide, that they that had opportunitie to eate of the passe-ouer, and vo∣luntarily did abstaine, should be rooted out from among the peo∣ple, that is to say, be no longer accompted any members of Gods Church. We must therefore obey God and feare his iudgements, and so resolue to ioyne with his Church and communicate in the holy supper of the Lord.

6 There is a certaine decree ascribed to Zepherin Bishopp of Rome, wherein he ordaineth that all Christians should commu∣nicate at the least once a yeere.* 1.86 If wee consider the state of the Church in his time, we shall finde that they oftner did communi∣cate, then they now doe in our Churches. And indeed this com∣municating should bee better frequented then it is. Neither did Zepherin meane to permit or alow them to cōmunicate but once a yeere, but rather to reproue the corruption and sloth of those, who desiring the name of Christians, did neuer communicate: and so shewed themselues vnworthie of that name, if by communica∣ting with the faithfull in the holy supper of our Lord Iesus Christ, at the least once a yeere, they seperated not themselues from the Idolaters and heathen, shewing some testimonie of their Christi∣anitie. Let them that we speake of therefore consider, by what ti∣tle they may be called Christians, sith they neuer communicate in the supper of Iesus Christ. Neither may they replie, as some doe, that in ioyning with one Church they condemne all others: for it is true that all assemblies that entitle themselues the Church of Christ, are not so, yet to acknowledge or alow of none for feare of condemning of the rest, is to denie and condemne Christ in not condemning those, who calling themselues Christ, are Antichrists. If a man bring a payment in golde, where among there bee some peeces that seeme light or counterfaite, thou doest not straight say, I will take none, least by taking so much as I take to be waight and currant, you should complaine that I reiect the rest: but thou wilt bring thy ballance and touch-stone, and then wilt thou take so much as thou findest to be waight and currant, and boldly re∣fuse the rest. Let these men therefore set before their eyes the markes of the true Church, as their touch-stone and scales, and by

them consider where they are, thereto also adioyning prayer to God, that he will direct them by his holy spirit, and so knowing the true Church and ioyning themselues therto. Amend their liues by communicating in the holy supper of the Lord.

Of our dutie to assist at publique Prayer. Chap. 5.

AS concerning publique or common prayer,* 1.87 considering that thereby the holy Scripture signifieth the whole seruice of God, also that his seruants are called people calling vpon God, it alreadie appeareth that such as despise the same, do cut off them∣selues from the degree of Gods seruants. Where God calleth the temple the house of prayer, he sheweth that the principall part of that seruice which he requireth of vs, is that wee should assemble to pray and call vpon him, as indeed these publique praiers are of great efficacie. For albeit all priuate praiers directed to the hea∣uenly father in the name of Iesus Christ, haue promise to be heard: yet is it not without cause that Iesus Christ aduertiseth and pro∣miseth vs, that if two faithfull doe agree vpon earth, whatsoeuer they demaund of their heauenly father, it shall be graunted. This is a fauour, as it were peculiar to the Church, and noted by Dauid, where he saith. Praise waiteth for thee in Sion,* 1.88 and vnto thee shall the vow be performed. Herein he sheweth that the praiers of the Church signified by Sion, are so sure to bee heard, that God who heareth them, looketh for praise in thē, as indeed it is his dutie whose pra∣yers are heard to yeeld thankes & praisings to God. And truely as when a whole Burgeoysie of a Citie doe come before their Prince and with one voice craue pardon for some offence, or begge some grace or fauour, the Prince will be more moued, then if they be∣ing absent, some one mā should speake for the whole: Euen so whē the whole Church assembled together doth with hart and minde in the presence of God accōpanie the praiers which the preacher, as the mouth of the congregation, poureth forth, let them be assu∣red that those praiers do penetrate the heauens, and that God is moued to heare them. Not that he is subiect to passions (as we) but that by the feeling of our affections hee vouchsafeth to assure vs of his mercy & goodnes toward vs. Whē,* 1.89 diuers how few so euer saith S. Ambrose are assembled together, being vnited, they are great. And the praiers of a gret multitude cannot possibly be cōtemned.

2 Likewise all people and nations in the world, euen the Idola∣ters

haue euermore had their assemblies, & therein publique pra∣yers: This sence or feeling being grauen in all mens harts that haue any religion, that they ought to call vpon their God: that it is an honour that God requireth at their hands: and the true meanes to purchase his blessings toward them. But in Christian Churches there is also this farther reason: That their publique praiers are as it were a publique renouncing of all sects and societie with Idola∣ters and prophane people: an acknowledgement and confession of the true God, & a publique sanctification of his name to his glory. And therefore,* 1.90 as the Iewes in old time, so since haue the Christi∣ans euermore very carefully obserued this dutie of pietie and ser∣uice to God, as appeareth by the writings of the Apostles & Pro∣phets, and by al Ecclesiasticall histories. And to this purpose doth S. Luke rehearse that Paul and his companions being at the towne of Philippos, came forth vpon the Sabaoth day, and went to the riuers side where they vsed to pray. This vndoubtedly was some out corner where the faithfull vsed secretly to meete to call vpon God. So that albeit euery man priuately might haue prayed in his house,* 1.91 and so haue auoided both the paine and daunger, yet know∣ing that in dutie they were to separate themselues from Idolaters, and the efficacie of the praiers of the congregation, they ouercame the feare of the danger, & met in that place especially to pray, and with one consent to poure out their praiers to the Lord. When S. Paul and his companions departed from Tirus, all the congregati∣on with their wiues and children brought them out of the towne, and kneeling with them on the shore, prayed. Shall wee in these daies find this zeale among Christians? No: men will bee ashamed to imitate it and to kneele downe vpon a shore to pray to God publikely. And yet the faithful of those times neuer did it without both reson & fruit. It is therfore a holy ordināce of God & a most profitable exercise to come together to call vpon the Lord. As also it is y^t ••uty of al faithful carefully to come to such praiers, that they may be pertakers of the fruits of the same: especially in time of gret calamities, or vpō feare or liklihood therof. We should euē extraordinarily come together to call vpon God, as we read that the prophet Ioel in the name of God cōmaunded Blow the trumpet in Sion sanctifie a fast,* 1.92 cal a solemne assemblie, gather the people sanctifie the congregation, gather the elders, assemble the children, and together cry vnto the Lord in praiers feruent and extraordinarie, old and young, none exēpted. And as euery one in respect of himself is therto bound so is it not enough that he faithfully employ himselfe only, vnlesse

he sollicit & exhort others, according to the prophesie of Zacha∣rie saying. The enhabitants of one Cittie shall say to another. Ʋp, let vs goe and pray before the Lord, and seeke the Lord of hoasts, I will go also.* 1.93

3 Neither is it inough that in body we be present at praiers, vnles we also lift vp our minds to heauen.* 1.94 For if when the Pastor spea∣keth in the name of the Church, euery man at each petition saith not in hart Amen, feeling a feruent desire to haue his petitiō gran∣ted, then is ther both vanity & hypocrisie, & euē in this point may we find great corruption & infirmitie in many. For how many are ther who all the time of praiers do stād as men without life, think∣ing vpon nothing? How many be there whose minds are wandring? How many that haue no feeling or desire of the benefits that wee craue at Gods hand? To be short, how many be ther whose harts & minds are entangled & buried in earthly affaires, euen when their hands are lifted vp to heauen? As this vanitie therfore is odious in the sight of God, so for the amēding therof, let vs be both diligent comers to common praier, and so touched with a liuely feeling of the same, that we may reape the fruits thereof. And to this purpose let vs remēber that the deuil feareth nothing more thē the praiers of the Church, & that ther is no exercise of godlines wherin we are more often, more feruently or more attentiuely to employ our selues. For albeit the deuill be alwaies at hand, ready to induce vs to wickednes, yet is his readines most whē he seeth vs disposed to pray, that then intruding himselfe into our harts, & drawing away our cogitatiōs, he may hinder the sanctificatiō of the word of God & the most excellēt fruit of our praiers. Let the experience of this corruption & vanitie in all praiers, both publique & priuate, with the difficulty in amending the same, albeit it be troublesome vnto vs, yet make vs more wary, & the better to stand vpō our gard, to the end that so soone as we feele our selues amisse & our thoughts otherwise distracted, we may remember that Sathan is at hand, & among other our praiers, beseech God to driue him from vs, & to giue vs grace to lift vp our minds to heauen, & with one hart call vpon him, that finally we may receiue the fruit of our praiers.

4 By this deduction of the titles & markes of the Church afore mentioned, it doth manifestly appere, y^t they which refuse to ioyne therto & become mēbers therof, are not in the kingdome & house of God: that denying to take the Church for their mother, they cā not call God their father: that they deserue as cōcerning the soule, to languish & die, because they reiect the food therof, & that they are worthy to incur the vengeance pronoūced by Christ, importing

that in the day of iudgement he wil denie them before God his fa∣ther, because they would not cōfesse him before men. We can with S. Austen confesse that there be wolues in the sheepe-fould and sheep without:* 1.95 neither must we deny but ther be many hypocrites in the Church, whom God will finally disclose and reiect, to their confusion, or cast headlong into grieuous damnation, because they prophaned the honour & graces to them presented by the Lord in his Church.* 1.96 Likewise God forbid wee should say that all that are out of the visible & externall Church should be reprobates in the sight of God. God knoweth his, he waiteth, he beareth with them, & finally he calleth them: touching their harts, he maketh them to feele their fault, either inserting them into his visible Church, or euen in the middest of the Idolaters, through his great mercy and power, sauing them in his kingdome & glory, when vntil the very houre of their deaths, there is no shew or appearance that they be the children of God, as it happened to the theese that was hanged by Christ Iesus. But as by the iudgement of loue we are bound to thinke all to be elect that are ioyned to the Church, vntil they mi∣nister occasion either by reuolt or bad cōuersation to think other∣wise, so haue wee no ground to accompt those that refuse to ioyne therto to be members of Christ, because they beare not his marks or tokens, vntill by amendement they renounce the kingdome of Sathan, which is without the Church, and settle themselues in the house of God, as his children, there to call vpon him and to be fed with his spirituall food to life euerlasting. And in deed, Sith in hart we beleeue to righteousnes & with our lips do make confession to saluati∣on,* 1.97 as S. Paul saith, it is in vaine for vs to boast of faith whereby to be iustified, vnlesse we confesse Iesus Christ, that we may obtaine saluation by true faith iustifieng vs in Christ.

5 Sith therfore that the Church, called the kingdome of heauen, is like vnto a precious pearle,* 1.98 and a treasure hid in a garden, which when a man findeth, he selleth al that he hath to buy & enioy it: Let vs accompt nothing so deare or precious, but that we may be rea∣dy & resolued to leaue it, to get into the Church of Christ. To this purpose let vs remember the zeale of Dauid, who being depriued of this benefit, bitterly complained saying. As the hart brayeth for the riuers of water so panteth my soule after thee O God: My soule thirst∣eth after God, saying: When shal I come & appeare before the presence of God?* 1.99 In another place also, what a desire sheweth hee to bee in the temple of God? O Lord of hoasts, saith he, how amiable are thy taber∣nacles? My soule longeth, yea & fainteth for the courts of the Lord: for

my heart and my flesh reioyceth in the liuing God: Blessed are they that dwellin thy house & praise thee continually. And in another Psal. O Lord I haue loued the habitations of thy house, & the place where thy honour dwelleth. If Dauid a man, yea a Prophet, so excellent in faith & vertue, so plainly & so often doth confesse how needful it was for him to be in the Church of God, feeling himselfe as it were ra∣uished with a feruent desire to enioy such a benefit: What may we feele, euen we who are so ignorant, so weake, so corrupt, & among so many dangers and assaults? Will we how health-some & necess∣arie this grace for vs to be in the Church of Christ is, so far would we be from retiring therefro, or deferring to ioyne thereunto, that contrariwise, we would euen run chearefully to get a roome ther∣in. Yea we w••uld reioyce & boast of such a benefit and sauour,* 1.100 say∣ing with the Prophet Isay. One shall say, I am the Lords, another shall be called by the name of Iacob, and another shall subscribe with his hand vnto the Lord, & name himselfe by the name of Israell. When therefore we heare Iesus Christ and S. Iohn crying Amend your lines. Let vs know that the principall point wherin we are to Amend, consisteth in renouncing and denying both in hart & body al Idolatry & su∣perstition, & in adioyning our selues to the Church of Christ, ther to hear his word attentiuely: to participate in his sacramēts holily & deuoutly & with our whole affections to assist at cōmon praiers.

Of the duetie both of domesticall and priuate praiers of euery faithfull. Chap. 6.

NOw as we haue shewed that publique praiers in the Church, and the preaching of Gods word, are vnto vs most profitable & necessary, so are we to vnderstand, that notwithstāding the same we are not neuertheles to neglect the vse both of Domesticall and priuate praier, nor yet to forbeare the reading of the holy Scrip∣ture in our houses. These be two points, wherein, as in that they be more cōmon & pernitious, in respect of negligence & slouth, so are we the more hartely in dutie to seeke to Amend. As for the praiers which euery housholder is to practise among his family Morning & Euening, we will speake of them hereafter, where we entreate of the duties of housholders. But for the priuate praiers of euery perticuler person, ther is no man, but besides his publique and do∣mesticall exercises, ought dayly to exercise himselfe therin. Were we endued with the true knowledg both of our selues & our estate & condition, & of the efficacie of praiers, we should need no sol∣liciter

to put vs in mind many times to present our selues before God: to pray him more and more to reueale his truth: to encrease in vs faith, loue, & pacience, and other his spirituall gifts: to mor∣tifie our corruptions: to strengthen vs against the temptations and assaults of the flesh, the world and the deuill: to prouide vs of such and such necessaries wherof we are in want: to preserue vs from so many daungers wherwith we are enuironed: To be short, to grant vs his holy spirite, happyly to conduct vs all the daies of our life. He that feeleth not the necessity of such graces, and consequently of praier to obtaine them, is sencelesse and voide of al vnderstan∣ding, as also euery man perticulerly in his vocation hath great need of Gods assistance and consequently of praiers: Parents, that God will giue them grace vertuously to bring vp & wel to nurture their children: Ministers of the word, in holines to employ themselues in their ministerie: Marchaunts and artificers, faithfully to follow their traficke and trades: Generally all men, that God will vouch∣safe to blesse them in their vocations, workes and labours. And besides there may be many of our acquaintance whose estate and condition bindeth vs to pray to God for them also.

2 To be briefe, ther is not any, but after all priuate petitions ac∣comodated to the time, to the persons, or to the occurrēces, ought dayly to put in practise the doctrine of Iesus Christ, where he saith. You shall pray thus, Our father which art in heauen &c. as follow∣eth. In this forme of praier teaching vs that euery of vs ought day∣ly to present himselfe before God, is a procurer first of his glorie, then of the benefit and saluation of the congregation. The zeale of Gods glorie, as also our loue towards our neighbours do bind v•• dayly to make this praier, and that with greater diligence and feruencie, because that making it as it were from the month of Christ, the author thereof, we shall be assured of hearing, and con∣sequently it shall make greatly to the aduancement as well of the glorie of God, as of the good and saluation of our neighbours: whereupon also, as God in the obedience of his law, doth more respe••t the obedience of his children, then the worke it selfe, so may we say that this praier, whereby in the three first petitions we seeke the glory of God, and in the three last the good and necessi∣ties requisite both for the body & soule, as well of our neighbours, as of our selues, being dayly with hart and mind poured forth, is as it were a fulfilling of the lawe, the summe whereof consisteth in this, that wee loue God with our whole hearts and our neighbours as our selfe.

3 Moreouer, in these praiers lifting vp our hearts vnto God, and so communicating dayly with him, we do by little and little for∣get the earth and the world, and doe grow spirituall and heauenly: Euen as Moses in olde time hauing conuersed with God fortie daies and fortie nights, when hee came downe to the people, see∣med to haue shining beames in his face. And indeede as by little and little we learne the maners and language of those with whom we do ordinarily conuerse, besides that by such conuersation ther breedeth a certaine affection betweene them more then others: so by this our conuersing with God in our praiers, we learne both the manners and language of heauen: and in our selues doe perceiue some encrease of loue towards God. Which is more, as wee are but to much enclined either to our selues, or at other mens solliciting to some riot or iniquitie, so when we call to mind that in the mor∣ning we haue praied vnto God that he would vouchsafe to keepe vs, also that at night we are to return againe to do the like, the same is vnto vs a mightie bridle to restraine vs from wickednes and to retaine vs in due obedience towards God. Besides, as when we pray vnto him, we haue regard to his promises, & the experience of his benefits, and so cal him father, beseeching him to guide vs as a fa∣ther doth his children, the same is a good meanes to strengthen our faith, and a foundation of comfort in euerie vocation and estate whereinto it pleaseth God to call and place vs: assuring our selues that by such praiers euery thing that shall come to passe, shall be according to the worke and conduct of our father, yea e∣uen the accomplishment of his will, which cannot be bad vnto vs. To be short, such as through Gods grace doe dayly exercise them∣selues therein, do by experience find what a comfort, benefit and contentation they receiue by the same.

4 This is the reason why the most excellent seruants & children of God haue beene the rather addicted thereto. How seruently did Moses employ himselfe therein, when hee continued groue∣ling before God in prayer for the space of fortie dayes and for∣tie nightes. Likewise Samuell, when hee sayde. God sorbid that I shoulde sinne against the Lorde and cease praying for you.* 1.101 Especi∣ally the princely Prophet Dauid, who in his Psalmes sufficiently declareth that he was as it were tyed thereto by dayly exercise. As perticulerly wher to this purpose hee sayth. I preuented the mor∣ning light to praye to God, Againe. My prayer preuenteth thee in the Morning. Cornelius the Centurion so laboured therein that he prayed continually. Whereby finally the Lords Angell sayde

vnto him,* 1.102 that his praiers were come in remembraunce before God. S. Paul in many Epistles protesteth that he ceased not night and day to pray for the Churches. As also in many places he care∣fully commendeth himselfe to their praiers, and by his example exhorteth vs to pray without ceasing, and to perseuere in prayer with watching and thankesgiuing.

5 That we may the better therefore employ our selues in this dutie, it is meete that we practise the saying of Iesus Christ? When thou prayest enter into thy chamber,* 1.103 and when thou hast shut thy doore, praie vnto thy father which is in secret, and thy father which seeth in se∣cret, shall reward thee openly. True it is, that this exhortation ten∣deth especially to reproue the hipocrisy of those that seek to make a shew, and to boast of their deuotion: yet with all it ministreth a generall and very profitable instruction, that wee should exercise our selues in praiers, not onely in publique, but also priuate, with∣drawing our selues solitarily & apart, to employ some time ther∣in, with assurance that it shall not be without fruite. And to that purpose wee reade that Isaac went from among his familie into the field to pray: That Peter went into the toppe of the house (a∣mong the Iewes the roofes of the houses were flat) to pray: Did not Iesus Christ many times goe a side alone to pray to God his father?* 1.104 Saint Marke saith that he went vp into the mountaine to pray: Also, that rising while it was yet night hee went forth into a desert place and prayed. And Saint Luke saith, that beeing gone into the mountaine to praie, he spent the whole night in praier. As therefore by his example, we ought to seeke out all secret oppor∣tunities, wherby we may the more freely lift vp our hearts to God in praier: So when we find our selues alone, vpon occasion or o∣therwise in the house, or in the fields, by night or by day, such so∣litarinesse should be vnto vs as a warning and allurement by and by to thinke vpon God, that we may praie and praise him. For as the spirite cannot be Idle, so being alone from noise, companie, or companion to talke with, it giueth occasion to the children of God that are not to much entangled in worldly affaires, to enter as it were into familiaritie with God, and to call onely vp∣on him.

6 And in as much as we are but meanely enclined and giuen to these spiritual exercises, it might well beseeme the childrē of God to binde themselues to certaine houres: not in superstition, but for a remedie to our in firmities, because otherwise we will many times ouerslippe the whole day without this dutie. But hauing

limited some certaine houre for that employment, the striking of the clocke will admonish vs of our dutie, that wee shoulde not let it escape. Dauid, a man greatly exercised in praier, practised this course, as he sheweth saying, that he called vpon the Lord at night,* 1.105 in the morning, and at noone daie. Daniel also thrice a daie ente∣red into his chamber, to pray to God. And Saint Augustine wri∣teth, that the brethren of Egypt in his time, vsed many prayers to God, but verie short, cast forth as darts into heauen, least through tediousnes, the seruencie that ought to be in prayer might quaile. By the premises therefore it appeareth, that for the amendement of our liues, we ought according to the exhortation of Iesus Christ to correct the negligence and sloth that hath taken holde of vs, & to imploie our selues in praier and priuate supplications, & there∣to heereafter to giue our selues with such zeale,* 1.106 that by continuall watching and praying to God, our petitions in all things may bee made knowen to him by praiers and supplications, with thankes∣giuing, as beeing assured that the more that we exercise and accu∣stome our selues thereunto, the greater shal be our comfort and af∣fection to abide therin to Gods glory, and the benefit and saluati∣on both of our neighbors and our selues.

Of our dutie to reade the holy Scriptures. Chap. 7.

AS for the reading of the holy Scriptures, wherein euerie one ought diligently to exercise himselfe, experience sufficiently teacheth, that when without daunger of fire it was prohibited vs, wee then burned in seruent affection to reade: but nowe when lawfully wee may doo it, and that we bee thereto dayly exhorted, either wee haue no bookes, or if wee haue anie, wee neuer looke vpon them. How many whole families admitted to the holy sup∣per shall wee finde, that haue not among them all one Bible, no not a new Testament? And howe many of those that haue them, doo bestowe daily one quarter of an houre in reading vpon them? Nay, how many dayes, yea, euen weekes doo they passe ouer with∣out reading anie one woorde therein? They surelye thinke it e∣nough that they haue them, to make shewe of them vppon some cupboord or deske?* 1.107 Saint Iohn Chrisostome noted the lyke cor∣ruption in his time. Let vs bee ashamed, sayth hee, that a woman hauing had fiue husbands, and she a Samaritan, should bee so dili∣gent and attentiue to learne, that neither the time, neither her bu∣sinesse

could withdrawe her from Christs mouth, where she might bee taught, and yet that wee doo neuer enquire anie thing concer∣ning instruction in heauenly matters? Which of you at your returne to your houses doo applie your selues to anie thing worthie Chri∣stians? Which of you seeketh after the sense of the holye Scrip∣tures? Truely none. Wee many times finde you in hand with the Chesse boord, and playing Tables, but seldome with bookes. If ye haue bookes, it is as if yee had none, for they bee locked vp and kept in coffers: your onely care is to haue them of fine parchment and say•••• written, not that yee may reade them, but to make them an ostentation of your wealth and ambition. Heereto hee addeth, The vse of the Scriptures is not to haue them in bookes onely, but to reade and print them in our heartes. As in those dayes there was no printing, so were bookes rare and very dere, and in that re∣spect did men vse them for an ostentation of their riches, and she∣wed theyr ambition in this, that hauing bookes fayre written and in fine parchment, they referred them not to their right vse, name∣ly, to reade them, and so to take profite to saluation. But in these dayes where there is such plentie of bookes, through the helpe of printing, men care not for hauing them, much lesse for reading in them.

2 Before the new Testament was translated into our tongue, some would take pains to copie our Chapters, which their Curates beeing wel minded to religion, had secretly translated: now many will grudge a small portion of monie for the price of a Bible, yea, euen of a new Testament. And this hath beene a perpetuall infir∣mitie. Poore men (sayth Chrisostome) doo excuse theyr negly∣gence in reading Gods word,* 1.108 ••lledging want of bookes, & meanes to buy anie. A lyttle will I ••••••ake vnto them, and aske them whe∣t••••r they haue not all to••••••e necessarie for theyr trades and occu∣pations, notwithstandi•••• whatsoeuer hinderaunce of their pouer∣tie? Is not this a meere ••olly to excuse themselues by pouertie in this case, and yet to haue no want of things necessarie for theyr oc∣cupations? 〈◊〉〈◊〉 hee had cause to complaine when there were no bookes, but such as were in written hand, and consequently dere, howe much more bitterly might hee comp••aine of the negligence and slouth of our dayes, in all this great plentie and abundance of good bookes, that by the helpe of printing maye bee had for so lyttle money?* 1.109 Seest thou not (sayeth hee in another place) the worke-men in mettalles, the Golde-smith, the Siluer-smith, and all others that exercise anie occupation, keepe all theyr tooles

readie and in good order? Albeit hunger compelleth and pouer∣tie pincheth, yet will they rather beare all, than sell anie necessa∣rie or needfull toole of theyr occupation, to feede themselues withall: yea, many had rather borrowe vppon vsurie, than pawne foorth anie one toole, and good reason: For they knowe that by pawning foorth theyr tooles, they do depriue themselues of all ordinarie meanes to get theyr liuings: and contrarywise, that by keeping them, they maye with profite discharge theyr debt. But as hammers, stithes, and pinsers are the tooles of theyr occupati∣ons, wherewyth to get theyr liuinges: so the bookes of the Pro∣phets and Apostles, and all the bookes of the holy Scriptures, are the tooles of Christianitie, wherewith to obtaine saluation and life euerlasting. And as artificers with theyr tooles and instrumentes doo finish their woorke, so by the reading of the holye Scriptures our soules are corrected, formed, and renewed. Which is more, Artificers cannot transforme earth or woode into siluer or golde, onelie they can by theyr arte and workmanshippe giue forme and shape vnto thinges: but by the reading of Gods worde thou maist of a wooden or earthen vessell, make a vessell of golde or siluer, as the holy Apostle Saint Paule teacheth, saying: In a great house are not onely vesselles of golde and of siluer,* 1.110 but also of woode and of earth. If anie man therefore purge himselfe from these, hee shall bee a vessell vnto honour, sanctifyed, and meete for the Lorde, and prepared vnto euerie good worke. Thus concluding his speech, hee sayth, Let vs not be neglygent to buy books: For euen the sight of them, as he addeth, shall put vs in minde of our dueties, as well to withdrawe vs from sinne and iniquitie, as to cause vs to perseuere in holy∣nesse and righteousnesse, and to praie to God to giue vs grace so to doo.

3 What excuse shall wee pretende in the sight of God, when in this abundance and easie meanes to get bookes by the helpe of printing, wee are so loth to buy them, and so carelesse of reading them: thereby shewing our selues most vnthankefull and vn∣worthie that fauour and grace at Gods hande: considering with∣all, that wee are so often and earnestly exhorted to our dueties in reading and meditating vppon his woorde? Let the word of Christ, (sayth Saint Paule) dwell in you plenteous••ie in all wisedome,* 1.111 teaching and admonishing one another. Hee speaketh to the Collossians, both to men and women, and willeth that this doctrine of the Gospell should be so familiar vnto them, that it might take roote in them, whereby to be instructed both for themselues, & to teach others.

We haue (sayth Saint Peter) a most sure worde of the Prophets,* 1.112 to the which yee do wel that ye take heed, as vnto a light that shineth in a darke place. Hee compareth the writings of the Prophets to a candle shi∣ning in the darke, and therefore exhorteth vs to take the same to bee our light,* 1.113 as Dauid also sayth, The woorde of God is a light to my steppes. Saint Paule calleth Gods worde the swoord of the spirite, wherewith he willeth vs to bee armed to fight against the deuill. But how shall wee take this swoord in hande, vnlesse wee become diligent readers of the holy Scriptures, wherwith after the exam∣ple of Iesus Christ,* 1.114 to resell the temptations of the deuill, saying: It is written, It is written. If (as Saint Paule sayth) all that is written, is written for our learning, that wee maye haue hope by patience, and comfort in the Scriptures. Shall not wee make vaine the prouidence of the heauenlye goodnesse, which hath giuen and preserued the Scriptures for vs, if we doo not with diligence reade in them, to the end thereby to bee comforted and strengthned in patience,* 1.115 hope, and faith? If all holie Scripture be giuen by inspiration from God, and bee profitable to teach, to improoue, to correct, and to instruct in righteousnesse, ought not wee diligently to exercise our selues in reading and meditation thereof, to the end to reape such excellent fruit of the same?

4 Men are flatterers, and wee are blinde in our owne corrupti∣ons, whereto we are naturally affected, and therefore it is most ne∣cessarie that wee shoulde often heare God speaking vnto vs in the holy Scriptures, instructing, improuing, correcting and exhorting vs to our duties. When the young man mentioned by Saint Luke, asked of Iesus Christ what hee should doe to obtayne euerlasting lyfe,* 1.116 Christ aunswered, What is written in the Lawe? How doest thou reade? Thereby shewing that the Lawe is written for vs to reade, that in it wee maye knowe what wee are to doo in discharge of our duetie towarde God. When the cursed rich man prayed A∣braham to sende Lazarus to his brethren,* 1.117 hee aunswered, They haue Moses and the Prophets, let them reade them. He thereby taught vs that wee must reade the Scriptures, and in them learne the meanes to escape euerlasting tormentes with that cursed riche man, and neuer hope of anie mans comming from death to teach vs. Dauid, a most excellent Prophet, was well instructed in the Lawe, yet the hundreth and nineteenth Psalme doth at large de∣clare,* 1.118 how diligent and carefull hee was in reading and medita∣ting. Daniel, notwithstanding his many reuelations, lefte not off the reading of the bookes of Ieremie. Saint Luke highlye

commendeth the Birrheans, because they were of better sto∣macke than the Iewes at Thessalonica, to receiue with al readines the word preached by Saint Paul, and dayly to conferre the scrip∣tures, to know whether it were so, & so the better to gather know∣ledge by the conference of the Scriptures, with the truth which they had heard, that they might bee the rather confirmed therein. This zeale and diligence of the Birrheans shall rise vp in iudge∣ment agaynst vs euen against vs, who hauing heard the preaching, do no farther endeuor by reading the Scriptures, to confirme our selues more and more in the heauenly doctrine preached vnto vs.* 1.119 Queene Candaces Eunuch, might wel, as it seemeth, haue exemp∣ted himselfe from this duetie, beeing in his iourney, yet riding on his chariot, hee read the Prophet Esaie: but wee Christians will almost be ashamed to shew our selues so religious. Yet might this diligence of a great Heathen Lord, as yet ignorant, together with his feruent affection to reade the holy Scripture, make vs to blush for shame, for that we do neglect so many our conuenient oppor∣tunities and great leasure to reade the doctrine of the Gospell, so cleere and full of singular consolations.

5 Saint Augustine reporteth, that himselfe was conuerted to the true Christian religion by reading the holy scriptures:* 1.120 also that he was mooued to the sayde reading, by hearing the voyce, as it were, of some little childe singing and saying, Take and reade.* 1.121 And that obeying that voyce, he lighting vppon this place, Put on the Lorde Iesus Christ, and take no thought for the flesh to fulfill the lusts thereof: was conuerted to the Lorde whome hee had so mightily wyth∣stood. How many thousands euen in our dayes haue there beene conuerted and illuminated by reading the Scriptures, and other good bookes written vpon the same? But this is the mischiefe, that many are content with some small tast, and darke or weak begin∣ning, and neuer thinke it necessarie dayly to goe forwarde, albeit vndoubtedly such a beginning of lyght and comfort shoulde kin∣dle theyr heartes, and cause them to imitate the labourers in the mines of siluer and golde, who when they haue found a good vain of mettall, doo followe it to the end. But the end of this golden vaine of the holye Scripture will neuer bee sounde: for the far∣ther wee reade, the more wee shall finde, and such are the plea∣sures thereof, that the more wee eate, the more will our appetite increase.

6 It is surely maruellous, that all the endeauours of sathan, euer seeking to depriue vs of the holye Scriptures, cannot bee vnto vs

a manifest aduertisement & assured testimonie of the commodity or rather necessitie of reading the same. For to what ende did he in the dayes of Antiochus seeke to abolish all the bookes of the lawe?* 1.122 Or to what purpose dyd hee in the Romish Church pro∣cure that the people might not bee permitted to reade the holye Scriptures, especially in a vulgar or knowen language? Could hee more euidently declare himselfe to bee the prince of darknesse and father of lyes, than by taking from the people of God the light and truth of Gods most holy and sacred worde? May wee not thereof gather, that in vs hee feareth nothing so much as the reading of the same? Or ought wee not wyth greater courage to growe more diligent and feruent in this duetie? This zeale did appeare, when by Sathan wee were oppressed wyth this effecte, that wee myght not reade: but as violence is asswaged, so our zeale is quayled. The fire appeareth not, because the stone ligh∣teth not vppon the steele. Yet, sayeth Saint Augustine, hee that careth not for reading the holy Scriptures,* 1.123 sent out of paradise, is to feare not onely depriuation of eternall felicitie, but also that hee can neuer escape euerlasting punishment. For the neglect of reading Gods holy worde is so daungerous a matter, that the Prophet in greate sorrowe cryed out, My people are gone into captiuitie, because they had no knowledge. For, hee that is ignoraunt, shall bee ignorant, Vndoubtedly God will not vouchsafe to knowe him in eternall felycitie, which in this lyfe careth not to seeke after God by reading the holy Scriptures. It were good that we feared,* 1.124 least wee shoulde heare the same that was sayde to the foolish virgines when the doores were shutte, I knowe you not. Why, shall hee not knowe those whome hee wyll sende into e∣uerlasting fyre? Yes, so farre foorth as not to aduowe those, who in this lyfe cared not to knowe him, to bee his in the daye of iudgement.* 1.125 And therefore are wee dilygently to note the say∣ing of Salomon, Hee that turneth awaie his eare from hearing the lawe, euen his prayer shall be abhominable. Hee therefore that de∣sireth that God shoulde heare him, must first heare God. For, how can hee pretend that God shall heare or graunt his petiti∣ons, considering that himselfe careth not for hearing of God, when hee speaketh vnto him in his holy Scriptures? Then procee∣ding in his purpose, hee addeth this complaint. Some Christi∣ans, yea, euen some of the Cleargie, when they are vppon a iour∣ney, doo prepare bread, wine, oyle, and so foorth, or other things: sith they care so much for the flesh or bodie, can they not al∣so

care for feeding their soules by diligent reading of the holye Scriptures?

7 Bee diligent, sayth Chrisostome, before the Sermon,* 1.126 to take into your handes the Gospels that wee are to reade, and in your houses repeat them many times, seeking diligently the vnderstan∣ding of the same, then giue attentiue heede to the Sermon, so shall I more easily teach you by reason of your perfectnesse in the sentence which you shall haue read at home, and beeing your selues soone instructed, you shall bee the more readie to teach others. If anie man pretend excuse vppon his businesse and employmentes eyther publyke or priuate, surely it is a great abuse, so much to giue himselfe thereto that for temporall af∣fayres and worldly commodities, hee shoulde neglect the studie of such as bee eternall. The time that they sometimes spende euen by whole dayes together in conuersing with their friendes, in walking for theyr pleasures, in playes and pastimes, and in long sittinges, wherein they neuer excuse themselues by anie of theyr businesses, will take from them all excuse whatsoeuer in the daie of Gods iudgement. You vse such dilygence, sayth he, about these base, abiect, and vaine trifles, that you account such as bee spirituall and concerne heauen, to be vtterly vnprofitable and of no value.

8 Some there are which thinke reading to bee a studie to be∣long onely to the Minister, and for the most parte they will con∣tent themselues wyth a Sermon, and as for the rest they wyll dispense therewyth, that they may the more liberally employe the rest of theyr time in the affayres and businesse of this lyfe. Neyther is this anie newe corruption crepte in of late. For it had taken root in the time of Chrisostome, who also then complained thereof, and sharply reprooued it,* 1.127 as vtterlye dislyking of the same. You will aunswere (sayth hee) I am no Monke, I haue a wife, and children, and charge of familie and householde. But see, this is the plague that corrupteth all, that yee wyll laye the whole burden of holy reading vppon the Monkes, as if it belonged vnto them onelie: notwithstanding contrarywise, it be more requisite and necessarie for you than for them. For such as through worldly conuersation doo dayly receiue wound vp∣pon wound, and one infection vpon another, are in the greater neede of celestiall and heauenlie phisicke.* 1.128 And heereunto hee addeth also, That it is a greate deale worse to thinke or ima∣gine the holye Scriptures to bee fruitlesse or vnprofytable

for them, than to bee vtterly ignoraunt in them. And in another place prosecuting the same argument, he sayth, Therefore I desire you not onely to come hether often to heare the holye scriptures read vnto you, but also that in your owne houses you take in hand the holy Bible, and with feruent desire to profit, you receiue what so euer you finde therein. And soone after, Loose not, I beseeche you by your neglygence such a commoditie, but euen in your houses attend the reading of the holy scriptures.* 1.129 The same Chri∣sostome vppon these woordes of the Apostle, Let the worde of God dwell plentifully in you, sayth thus. You that liue in the worlde, you that haue wiues and children, marke how the Apostle comman∣deth you especiallye, to reade the holye Scriptures, and that not slightly or for a fashion, but plentifully and with great diligence. Then hee 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 dai∣ly instruction, for the ignorance in the scriptures is the cause of all euill.

9 Others there are that care not for reading the Scriptures, be∣cause therin they find no tast or comfort: and this is an euill signe. For as hee that for a while hath beene kept eating, and therefore refuseth good meat for want of appetite, must thinke that his sto∣macke is not wel, so he that findeth no tast in the reading of Gods word, may well feel that his soul is sick. Yet should he follow the counsel that the Phisition giueth to his patient, to whom he saith, Eate, by eating your stomacke will come to you. But this theyr want of tast proceedeth heereof, that they be not acquainted with the phrase of the holy Ghost, and so doo resemble those, who hea∣ring a sermon, but not beeing perfect in the language, doo therein reape neither instruction nor comfort to saluation. It were good for those men many times to heare God speaking vnto them, by reading the holy scriptures, so shall they by little and little learne the speech of the holy Ghost, euen as men vse to learne other lan∣guages, through the exercise of hearing, reading, & speaking. Some spices there are, which without brusing doo yeld no smell, but the more they bee chafed the sweeter they are: euen so is it with the holy scriptures, such as reade but little, can finde no taste, but the more they bee perused and read, the more doo they yeelde foorth the treasures and pleasant fruites hidden in them. And in deede, sayth Chrisostome, the cause why many doo vnderstand nothing, procedeth not so much of ignorāce, as that they wil not dayly haue

the writings of the Apostles, or reade them. That which we know,* 1.130 sayth hee afterwardes, if wee knowe anie thing, commeth not so much of the excellencie of our vnderstanding, as of this, that bee∣ing, as it were tyed to the writings of the Apostle, we neuer leaue reading them. If you therefore will in heart applie your selues to diligent and earnest reading, you shall vnderstand that which you desire, For the saying of Iesus Christ, Seeke and you shall finde, is true.

10 It is likewise a vaine and friuolous excuse to alledge, that the holy Scripture is darke and profound, and that we vnderstande it not. Plato, sayth Ierome, writ for few,* 1.131 and few doo vnderstande him: but the Apostles writ not for few, but for all. And therefore Chrisostome saith, Truely the grace of the holy Ghost hath so dis∣posed and moderated the holy Scriptures, that both publicanes, fisher-men, tent-makers, shepheards and Apostles, fooles, and men vnlearned, may by those bookes bee saued. Least also some foole might haue recourse to anie excuse in the difficultie therof, he hath vouchsafed that the thinges there spoken, shoulde bee easie, and that handy-craftes men and seruantes, widdowes, and the most ig∣norant among men, shoulde reape some benefit and profit by the reading thereof. For they whome God from the beginning hath accounted worthy the grace of the holy Ghost, haue not set down all these things for anie vaineglorie, like the Heathen, but for the saluation of their hearers. The Prophets and Apostles haue writ∣ten their bookes easie & plaine, as publike Doctors for the world, so as euerie one may learne their contents by reading and medita∣ting onely. Againe, how wilt thou vnderstand the contents of the Scriptures, when thou wilt scarse so much as looke vppon them? Take the bookes in hande, reade the whole historie, remember such thinges as are playne, and referre darker places to another time. But if by continuall reading thou canst not finde the mea∣ning, get thee to some wiser man, or to some Doctour, and impart to him those thinges that are written, declaring thy feruent desire: then if God seeth such a readynesse and diligence, albeit no man woulde teach thee, yet woulde he himselfe vndoubtedly declare them vnto thee. Remember the Queene of the Aethiopians Eu∣nuch, who albeit hee was a Barbarian,* 1.132 a man troubled with ma∣ny cares, one that vnderstoode not what hee read, yet woulde not passe his iourney without reading, howe much lesse beeing at home in his owne house? Also if hee read so diligently when hee

vnderstoode not, what dyd hee after hee was instructed? And in deede, God seeing his zeale and diligence, sent Philip to teache him. Neither wyll God at this time despise our desire to profyte in his woorde, but wyll make vs to feele the fruite of this pro∣mise, They shall all bée taught of God. And therefore sayth Saint Augustine,* 1.133 the holye Ghost hath so moderated the holy Scrip∣tures, that hee hath prouided to remedie the darke places, by others more easie and playne. For hardly is there anie obscuritie, but is layde open and expounded by some other place in the same Scripture.* 1.134 And heerein doeth the wisedome and goodnesse of God appeare. For, as hee sayeth in another place, as by easie places wee are fedde, so by the more harde and difficult are wee exercysed: by these wee put awaie sorrowe, by the others fa∣mine.

11 Others there are that take no profit by reading Gods word, because they reade it as it were some prophane booke, and ne∣uer thinke that it is God that speaketh to them, neither giue anie attention to the reading thereof, and so feele no feruent desire to profite to saluation, or to reforme theyr liues. To bee short, e∣uen wythout praying to God to giue them his holy spirite. But wee must ioyne to our reading both pietie and feare of God, wyth a desire to amend our liues, as it is written in the Psalmes. The secrete of God is reuealed to them that feare him,* 1.135 and his couenant to giue them vnderstanding. Agayne, If anie man (sayth Iesus Christ) will doo the will of my Father, to him it shall bee giuen to knowe my doctrine, whether it bee from God, or whether I speake of my selfe. E∣uerie man maye out of the holy Scriptures, sayeth Saint Augu∣stine, drawe so much as maye suffice to satisfie and replenishe his spirite, in case hee reade them wyth deuotion and holynesse, according as Christian relygion requireth. Moreouer, wee are to praie vnto God,* 1.136 that hee wyll graunt vs his spirite of vnder∣standing. Iesus Christ, sayth Saint Augustine, dyd open the harts of his disciples, that they myght vnderstande the Scriptures. Let vs lykewise praie vnto him to giue vs the lyke grace, and to open our mindes, and hee wyll heare vs. This prayer is to bee vsed before reading, and of euerie man put in practise: for if the prophet Dauid,* 1.137 so perfectlye instructed in the lawe of God, doth notwythstanding so often praie vnto him to giue him vnder∣standing to comprehende it: which of vs hath not neede to praie vnto God that wee maye profite in his holye woorde? Let

vs also accompt this doctrine of Saint Augustine as a holy rule,* 1.138 namely, to reade the holy Scriptures with fruite and due reue∣rence, that in those thinges which we shall vnderstand according to the analogie of faith, wee may reioyce as of a good foode: but for that which wee cannot vnderstand according to the rule of faith, to deferre the comprehension thereof. Yet in the meane time let vs not doubt but euen the same which we cannot compre∣hend, is both true and holy.

12 To conclude, as Saint Peter admonisheth vs, Let vs bee al∣waies readie to giue accompt of that hope that is in vs:* 1.139 And that wee may effect it, and dulie discharge our selues,* 1.140 let vs bee carefull and diligent in the practise of this our dutie toward the holy Scriptures. It is a straunge matter, sayth Chrisostom, that a Phi∣sition, a Shoomaker, a Taylor, generally euery Artificer is readie and able to yeelde a reason in defence of his profession and trade: and yet the Christians can giue no accompt of their religion. And yet ignoraunce in other Artes is no hinderaunce but in this life: but ignoraunce in religion is hurtfull to the saluation of the soule. That wee are so feruent and earnest in applying our mindes to o∣ther sciences, and yet in that which is most necessarie for vs, and as it were, the fortresse of our soules, wee are so negligent and slouthfull. This sayth hee, causeth the heathen to remaine obsti∣nate in their errors, and to skorne our religion: For they studi∣ing to maintaine falsehoode, and wee not knowing how to defend the truth of our doctrine, they conceiue that ours haue no soun∣dation, and thereof doo take occasion to blaspheame Iesus Christ, as if he cunningly abusing the simplicitie of the people had decei∣ued and circummented them. The same occasion doe we also mi∣nister as wel to those of the Romish Church, as to the Anabaptists and other sectaries, whereby to remaine obstinate in their errors, because most of vs are so ignorant, as you shall find very fewe able to yeelde any reason of the hope of their saluation, no not so much as to shew wherefore they haue forsaken the Church of Rome and will not goe to Masse.

13 Now as negligence in reading the holy Scriptures breedes this offence, so is there yet another greater and more daungerous: And that is that wee still abide in the former corruptions of the world and the flesh, wheras contrariwise we should resemble bur∣ning torches, to giue light to the poore and ignorant, wee should, I say, be wholy renewed & rauished in spiritual & heauenly busines:

As in truth were wee more diligent and feruent in reading the ho∣ly Scriptures, wee might greatly profite in this duetie, for as in our prayers wee speake to God, so in reading God speaketh to vs. Ei∣ther is there anie sitter meanes or of greater efficacie for the re∣forming of vs into newnesse of lyfe, than by dayly hearing them speaking vnto vs, teaching, admonishing, reproouing, and com∣forting vs, setting before vs the blessed estate of the kingdome of heauen, and lifting vp our mindes into the contemplation of Gods graces, and of the life and glorie euerlasting? There is no passion of our soules,* 1.141 sayth Chrisostome, but needeth phisicke and cure from the holie Scripture. Also whatsoeuer increase of strength groweth to the bodi•• by meate, the lyke groweth to the soule by the reading of the holy Scripture. To bee short, as a barre of yron by long lying in the fire waxeth hot, red, and of the nature of bur∣ning fire, so that soule that dayly imployeth it selfe in reading and meditating the worde of God, groweth to bee spirituall, diuine, heauenly, and kindled in the loue of God. The reading of the holy Scripture,* 1.142 sayth Chrisostome, is a strong fortresse agaynst sinne, and the ignorance thereof, a great daunger readie to cast vs head∣long into a deepe gulfe and bottomlesse pit. To knowe nothing of the holy Scripture, is a great maime to saluation. It engendreth heresies, it begetteth corruption of lyfe, and it maketh a mixture of heauen and earth. Truely it cannot bee, it cannot bee (I saie) that that man shal departe without fruit, who taketh pleasure in the continuall and attentiue reading of the Scriptures. As there∣fore this admonition of Iesus Christ, Amend your liues, ought con∣tinually to sounde in our eares, so acknowledging our neglygence, and former slouth in dayling reading Gods worde,* 1.143 let vs heartily giue our selues to amend, practising the same which Saint Augu∣stine sayth of himselfe: I delight O Lorde, to heare of thee, to talke of thee, to write of thee, to deuise of thee, and in my heart to print whatsoeuer I reade of thee. For this cause also doo I enter into the pleasant meddowes of the holy Scripture, I gather the greene hearbes of holy sentences, I eate them, I chewe them, I gather them together, and I keep them in the coffer of my remembrance. Let vs, I saie, doo our dueties better heereafter, so that endea∣uouring and applying our selues with our whole heartes and mindes to the reading and meditating of the holye Scriptures, with an carnest desire to profite, and praier to God to graunt vs his holie spirite, wee maye proceede in the knowledge of his

heauenly will, that so beeing instructed and readie to render a rea∣son of the hope of our saluation, wee may feele within vs the effi∣cacie of this doctrine, making vs to renounce the earth, the world, and the flesh, that through true and liuely faith wee may aspire to the inioying of the heauenly glorie, and finally attaine thereunto, through our Lord Iesus Christ.

That we ought to put in practise the word of God. Chap. 8.

NOw as we vnderstand, that in dutie we are to ioyne with the Church of Christ, carefully to frequent Sermons, deuoutly to communicate in the holy Sacraments, namely, in the Supper, zealously to assist at common praiers, feruently to exercise our selues in priuate praier, and diligently to reade Gods word: so the principall end and purpose of all these duties doth import, that we should order our liues according to the will of God, and thereaf∣ter put in effect and practise as well whatsoeuer wee learne in the worde and Sacramentes, as also euerye thing which in our prai∣ers we beg at Gods hand. For as medicines doo minister health to none but those that take them, whose nature also is strong and wel prepared to receiue their operations, so is it requisite that they which heare and reade Gods word, should receiue and apply it to themselues, and praie vnto God to prepare them, and by his holie spirite so to dispose their harts, that the doctrine and exhortations may worke their operation in them. And in deed, if the end of all sciences, as an ancient philosopher teacheth, consist not in the kno∣wledge, but in the practise, the same ought especially to take place in Christian religion and doctrine. Hee that studieth ciuill law or Phisicke, is not straight satisfied with the knowledge that he hath gotten, but proceedeth to practise. One becommeth an aduocate, a counseller, or a president, the other spendeth his time in the cure of diseases. They that haue learned the arte of sewing, of cord∣wainrie, of draperie, and so foorth, yet are not reputed taylers, cordwainers, or drapers, vnlesse they doo in act exercise those sci∣ences, which is in deede, the purpose of theyr apprentishippe: in like manner, let vs neuer looke to bee Christians or Gods chil∣dren, notwithstanding wee haue learned the manner thereof, vn∣lesse wee also performe the woorkes of Christians, and of the chil∣dren of God. Blessed are they (sayeth Iesus Christe) that heare the

worde of God,* 1.144 and keepe it. Agayne, The hearers of the lawe are not righteous before God, but the dooers of the lawe shall bee iustify∣ed. Wee must therefore, as Saint Iames saith, bee doers of the lawe, and not hearers only, otherwise we shall deceiue our selues. And in deede, as the holy Scripture is full of exhortations to obe∣dience to the will of God and Amendement of lyfe, so it im∣porteth not onely that wee shoulde knowe that wee must amend, but also that wee amend really and in deede.* 1.145 The figge tree that bare no fruite was threatened to bee cut downe: a Sunne without light,* 1.146 is but a painted Sunne: a coale without heate is dead: a bo∣die without motion liueth not: euen so saith without woorkes is dead, and the Christian that bringeth not foorth the fruites of the spirite of Christ, belongeth not to Christ, and so is no Christian. After we haue shorne our heads and our beardes,* 1.147 before we come foorth wee looke in the glasse whether it bee well, how much ra∣ther ought wee, after wee haue heard the Sermon, the end where∣of tendeth to amend our liues, immediatly to looke vppon and peruse our soules, to the ende to see whether our corruptions and vices beeing cut downe and mortifyed, the same bee cleere and pure in the sight of God. For as a certayne Philoso∣pher in olde sayde, The vse of the bath, and of the worde that purgeth not, is vayne and vnprofytable: and therefore sayth the Apostle Saint Paule, Yee haue not so learned Christ, if so bee ye haue hearde him, and haue beene taught by him, and the truth is in him. That yee cast off, concerning the conuersation in time past, the olde man, which is corrupt through the deceiueable lustes:* 1.148 and bee renewed tho∣rough the spirite of your minde, and put on the newe man, which after God is created in righteousnesse and true holynesse. Still labouring, that in the ende wee maye bee founde irreprehensible, without spot, wrinckle, or blemish, and that the image of God maye bee restored and shine in vs. This is it that wee are now to in∣treate of.

2 Heere haue wee worke inough cut out. For what is man become by the transgression of Adam? Euen the verie same as the Apostle Saint Paule describeth him, saying: There is none righteous, no not one: there is none that vnderstandeth: there is none seeketh God: they are all gone out of the waie? they haue beene made altogether vnprofytable:* 1.149 there is none that doeth good, no not one: Their throate is an open sepulchre: they haue vsed theyr tongues to deceite: the poison of Aspes is vnder theyr lippes: whose mouth is

full of cursing and bitternesse: Destruction and calamitie are in their wayes: and the waie of peace haue they not knowen: the feare of God is not before their eies. True it is, that some sparkes of the image of God doo yet remayne in man, but verie fewe, small, and of no strength: which also wee doo quench, or at the least so a∣buse, that man is neuer more deuoyde of reason, than when hee suffereth himselfe to bee lead by reason, and of those sparkes he is to looke for no profite, but that thorough them hee shall bee made the more inexcusable in the daie of the Lorde. Manye beastes and fowles doo in vertue goe beyonde man. The Doue in simplicitie, the Ant or Emet in diligence and industrie,* 1.150 the Storke in kindnesse, the Dogge in loue and fidelitie, the Oxe and the Asse in memorie and acknowledging of benefites, the Lambe in meeknesse, the Lyon in magnanimitie, the Cocke in wakefulnesse and lyberalitie, the Serpent in wisedome, generally all in sobrietie and contentment: But in vice man passeth them all: For hee is more traiterous and cruell than a woolfe, more craftie and subtill than a Foxe, more proude than a Peacocke, more voluptuous and vnthankefull than a Hogge, more daun∣gerous than an Aspick. Moreouer, al vices and wickednesse what∣soeuer that resteth particuler and seuerall in sundrie beastes, are altogether or for the most parte in one man. For wee shall see one man both couetous, proude, craftie, cruell, enuious, vn∣thankefull, and a theefe. To bee short, as many members vni∣ted make one bodie,* 1.151 so the holie Apostle Saint Paule tearm∣eth this heaping of vices in man, the bodie of sinne, euerie vice beeing, as it were, a member to that bodie. It is sayde that in a sheepe euerie thing returneth to profite and commoditie, the flesh for foode, the wooll for clothing, the sinnewes for strings for musicall instrumentes, and so foorth: But contrarywise, eue∣rie thing that is in man, is eyther naught or tendeth to euyll. The reason, to beguile and deceiue: the lybertie, to riotous licen∣tiousnesse and other wantonnesse: the eyes, to see and beholde vanitie: the heart, to couet and thirst thereafter: the handes, to beate, to strike, and oppresse: the feete, to runne after sinne and wickednesse: the tongue, to backbite, lie, and blaspheme: to bee short, all the members are instrumentes of iniquitie,* 1.152 as Saint Paul tearmeth them.

3 Heereby maye euerie man whatsoeuer hee bee, perceiue and knowe that Christes exhortation, saying, Amend your liues,

stretcheth verie farre. Also that manye are the vices that we are to amende, especiallye considering howe Saint Paul admonisheth vs,* 1.153 not to mortifie two or three members of this bodie of sin, but the whole body, as also to put of the olde man, and as Iesus Christ saith, to denie our selues. In the deduction of this matter, we will therefore deale somtimes with the names of the vertues which we are to put in practise, and sometimes of the vices that wee are to shunne, according as the names doo import some generalitie, or do best fit our intent. So shall euerie one vnderstand, that the amen∣ment of lyfe consisteth in the deniall of vice, and contrariwise in the aduancement of vertue.

Of Loue and Charitie in generall. Chap. 9.

WE will begin with loue, which hath two respects. The first is to God,* 1.154 as it is commanded, that wee shoulde loue him with all our heart, with all our strength, and with all our mind. The second, to our neighbour, whome wee ought to loue as our selues. As for our loue to God, the same, as Saint Iohn saith, proceedeth of his loue to vs, We loue him because he first loued vs. He loued vs euen when we were dead in sinne, when we were his enemies, yea, hee so loued vs, that he gaue his onely begotten and welbeloued sonne to die for vs. This his incomprehensible loue toward vs, doth therefore bind vs most feruently to loue him. And in deed, as a colde stone by li∣yng three or foure houres in the warme Sunne, gathereth heate, so this loue of God shining vpon our soules, should kindle them in his loue.* 1.155 As for loue toward our neighbor, we are the rather to desire it, and to put it in practise, because it is the marke of Gods chil∣dren, the disciples of Iesus Christ. And therefore sayth Saint Iohn, God is loue, and he that loueth is borne of God, and knoweth God. And as all Gods children are the disciples of Christ. Heereby also (sayth Iesus Christ) shall men know that ye are my disciples, if ye loue one ano∣ther as I haue loued you. They that are not my disciples, saith Saint Augustine in the person of Christ, doo notwithstanding participate in many other my benefites. They haue not only nature, life, sense, reason, and common preseruation among al mankind, but also the gift of tongues, the sacramentes, prophesie, knowledge, faith to worke miracles, distribution of their goods to the poore, yea, euen the giuing of their bodies to fire, but because they haue no loue, they are as sounding brasse and tinkling cimbals, they are nothing.

It is not therefore by these my benefits,* 1.156 which euen they that are not my Disciples may also haue, that men shall know you to be my Disciples: but onely in this, that ye loue one another: Likewise a man may receiue the sacraments, and yet be wicked, but no man can haue loue and be wicked. Not without reason therefore doth Saint Paul, writing to the Galathians, say. Neither circumcision auaileth anything, neither vncircumcision,* 1.157 but faith which worketh by loue. In which sentence the Apostle sheweth, that in the king∣dome of Christ the matter wherein we doe most testifie our faith: which is of greatest accompt: and whereto wee are especially to apply and giue our selues, is loue,* 1.158 which also Saint Augustine cal∣leth the fountaine of all goodnesse, as couetousnesse is the roote of all euill.

2 That this loue may be pure and true,* 1.159 it must so proceed from our loue of God, that we may loue our neighbour in respect of that loue which we beare to God. For as Saint Augustine saith, we loue not God so much as we should, if we loue any thing but him, which we loue not for the loue of him, and therefore in another place he saith. Blessed is he that loueth God, and his friend in God, and his enemie for the loue of God. Hereby are we to gather three points: First, that albeit some heathen may seeme to haue done workes of great charitie and loue, yet was the same no true or liuely charitie, which is proper and peculier to the children of God: for they on∣ly doe know and loue God, and their neighbours for Gods sake. And indeed loue ought to proceed from a pure hart, as both Paul and Peter doth teach. By faith our harts are purified.* 1.160 None there∣fore but the faithfull haue true loue which proceedeth not from the loue of themselues, but from their loue to God. Secondly, it appeareth in this, that in vaine we boast that we loue God, if wee loue not our neighbour for his sake. This is it that Saint Iohn no∣teth, saying. If any man say, I loue God, and yet hate his brother, the same is a lier. For he that loueth not his brother whom he seeth,* 1.161 how can he loue God whom he seeth not? And this commandement haue wee of him, that he which loueth God, loueth his brother also. Thirdly, here∣by we vnderstand the truth of the saying of Saint Paul, that Loue is the fulfilling of the law. For if we cannot loue God, vnlesse wee loue our neighbour, neither our neighbour, vnlesse our loue to him proceed of our loue towards God: It must needes follow, that lo∣uing our neighbour, we also loue God, and so fulfill the law, which is comprehended in this: That wee loue both God and our neigh∣bour.

3 The better that we may yet vnderstand what our loue ought to be, we are diligently to note the commandement of God, that we should loue our neighbor as our selfe and explane this duty by two very naturall and iust rules which necessarily doe ensue. The first, by this auncient prouerbe, common euen among the hea∣then.* 1.162 Do no otherwise by another, then we would be done vnto. Alexan∣der Seuerus, an Emperour endued with many excellent vertues, had this sentence ordinarily in his mouth, thereby reprouing such as wronged or iniuried others. Yea in publishing any sentence of condemnation against transgressors, he caused the same to be ad∣ded as the ground thereof. Doe no otherwise to another, then thou wouldest be done vnto. To be short, he had such a liking, and so har∣tely embraced this sentence, that he caused the same to be written and engrauen in his imperial pallace and in many publique works. The other rule resteth in this, which Iesus Christ commaundeth saying.* 1.163 Whatsoeuer yee would that men should doe to you, euen so doe yee to them. Now the loue of our selues importeth, that men shoulde not only forbeare doing of vs hurt, but also that they should do vs good. Draco, Licurgus, Solon and other lawgiuers haue written and set foorth many good lawes, whereby to maintaine man in equitie and vpright dealing: many Philosophers haue written good bookes for the framing of the manners of men: Yet all their great volumes, their long discourses, and the multitude of their lawes, haue alwaies had great imperfections, and tended as it were to the ordering but of the outward man, and so in parte to make men hypocrites, because they could neuer attaine to the knowledge of true Christian loue. But God in one onely short sentence, saying: Loue thy neighbour as thy selfe, hath comprehen∣ded the whole dutie of man, one towarde another, that they may liue together in al equitie: peace, loue and felicitie. And thus may these two naturall rules, Doe no otherwise to another then thou woul∣dest be doone vnto, and Doe as yee woulde be doone vnto, be sufficient commentaries vpon all Christian pollicie. In this sence did Saint Paule iustly call this loue,* 1.164 the bond of all perfection. And indeed if we would loue one another as our selues and declare our loue by these two naturall rules, then should there bee among vs, neither fraud, iniurie, wrong, nor deceitfull dealing. Then should all ambi∣tion, pride, couetousnesse, enuie, hatred, euill speaking, and other like passions cease. We should see nothing but equitie, peace, con∣cord,* 1.165 loue reliefe and mutuall assistance. And these fruites of loue doth Saint Paul note saying. Loue suffereth long, it is bountifull, loue

enuieth not, loue doth not boast it selfe, it is not puffed vp: It disdai∣neth not, it seeketh not her owne thinges, it is not prouoked to anger, it thinketh none euill: It reioyceth not in iniquitie, but reioyceth in the truth: It suffereth all thinges, it beleeueth all thinges: It hopeth all thinges, it endureth all things. To be short, if wee practise this loue, we shall euen in this life beginne to tast the blessed estate of the kingdome of heauen, whereto being lifted vp, wee shall loue one another as our selues, and reioyce at our neighbours good, as at our owne. Let vs alwaies therefore remember this commaundement, that we loue our neighbour as our selues, and hartely let vs endeuour to shew it by the practise of these two rules, still harkening to nature, who crieth saying. Doe no other∣wise to another then thou wouldest bee doone vnto: And Doe as thou wouldest be done by.

4 We are also farther to consider,* 1.166 that this loue must not bee colde, but seruent: not slacke, but earnest and vehement, as Saint Peter admonisheth vs. And that it may bee such, it is requisite first that we hold nothing so deare or so precious as to bee alwayes readie to employ our selues for our neighbour, yea euen to the spending of our liues,* 1.167 after the example of the loue that Iesus Christ shewed vnto vs, as Saint Iohn sayth: Hereby haue we knowen his loue, that he gaue his life for vs. So are wee also to giue our liues for our brethren. Secondly, the heate and seruencie of our loue and charitie ought to bee such, as might su••mount any thinge that shoulde quaile it, as ingratitude, hatred, iniurie, or vnwor∣thienesse of our neighbours. And indeede if wee must loue our neighbour for the loue of God: If the Image God in him doth thereto binde vs. If being parcell of our flesh wee ought there∣to to bee affected: then notwithstanding whatsoeuer vnworthie∣nesse bee in him, yet God must not loose his right: his image is not vtterly defaced: Neither is that coniunction wherewith God bindeth vs together, taken away.* 1.168 Therefore doth Iesus Christ by the parable of the Samaritan teach vs, that euery one know∣en, vnknowen, straunger, yea euen an enemie, as were the Sa∣maritans to the Iewes, is our neighbour, whome wee must loue as our selues. And so did Iesus Christ,* 1.169 correcting the false glose of the Pharisies, expound it, saying. You haue heard that it hath beene saide. Thou shalt loue thy neighbour and hate thine enemie: But I saye vnto you loue your enemies. And which is more, hee willeth that wee shoulde testifie this loue, not with our lippes on∣ly, but also in deedes and workes, by blessing those that curse vs,

by doing well to those that hate vs, and by praying for those that molest and persecute vs.

* 1.1705 This did Moses in his daies teach, saying, If thou meetest thy enemies Oxe or his Asse going astray, thou shalt bring him to him a∣gaine: Againe. If thou see thy enemies Asse lying vnder his burden: leaue thy busines that he may not rise alone, yea leaue thy busines & help him vp.* 1.171 Or as others doe expound it. See thou dost not forsake him vn∣till his master hath first forsaken him: Careth God for beastes saith S. Paul That he should thus commend them to vs. Is it not rather hereby to shew vs what we are to doe to the person of our enemie, sith we are bound to such a dutie to his Oxe or his Asse,* 1.172 as Saint Paul tea∣cheth vs, saying. If thy enemie hungereth, giue him meate: If he thirst giue him drinke. And because the practise hereof is very difficult, Iesus Christ himselfe,* 1.173 the rather to induce vs to this dutie, protest∣eth that In so doing we shall be the Children of his heauenly father, who maketh his sunne to shine vpon both good and bad,* 1.174 and causeth his raine to fall vpon the righteous and the vnrighteous. Hereby we gather, that if our charitie be bound••d onely to our friendes, and that we ex∣tend not the same euen to our enemies, it is not the charitie of the children of God, but as Iesus Christ addeth, of publicans and infi∣dels. Also in workes and deedes if we shew not the loue that wee beare to our enemies, it is in vaine for vs to protest that wee wish them no more hurt then to our selues, or that wee loue them, or wish as well to them as to our selues. The holy historie expressely noteth, that Absalom vsed no hard words to his brother Ammon who had defouled Thamar the said Absalons sister: Yet loued he him not, neither wished his good, but in his hart nourished cruell hatred against him, which hee finally declared by pro••••••••••g him trayterously to bee murthered. And thus it appeareth, that speaking neither well nor ill, betokeneth hatred and mallice. For loue can not but both speake wel and do well euen to her enemies.

6 This loue is the rather to bee esteemed and commended, be∣cause the giftes of speaking with tongues, working of miracles, prophecying, and such like, are nothing without loue. Yea which is more then al those gifts, euen faith & hope shal haue an end, but loue, as Saint Paul saith, abideth for euer. Albeit therefore that by faith and hope we be made heires of wonderfull ioy and felici∣tie, yet is the effect and fruite of loue greater, in this respect, that thereby the ioy of our perticuler felicitie, obtained by faith, shall be infinitly doubled and encreased for euery of the electes sakes, whom we shall then loue as our selues, and whose felicitie will be

vnto vs as great a comfort as our owne. Thus wee see what loue is required at our hands, and how much wee are to esteeme it. Now if wee would examine our selues, and trie our loue with the same which God requireth at our hands, as is afore shewed, we shal find that it cometh very short. And indeed what man loueth his neigh∣bour as himselfe, and that for the loue of God? Who doth not ma∣ny times by his neighbour otherwise then himself would be done by? Who dealeth with another as he would be delt by? Who is re∣solued to giue his life for his brethren? Who loueth his enemies as himselfe, and in hart praieth for them? If loue, as is aforesaid, suffe∣reth long: if it enuieth not: if it seeketh not her owne: if it thinketh none euil: if the patience therof be such as that it endureth & suste∣reth al things:* 1.175 Then doth it sufficiently appeare that we do wrong∣fully boast our selues to be the children of God, because his cha∣racter cannot bee seene in vs, which is loue: or that in purpose to amend, we doe not mislike our owne corruption. When there∣fore we heare the holy Ghost say, Amend your liues. Let vs be assu∣red that he doth admonish vs so to encrease in this loue, that wee may loue God with all our harts, and our neighbours as our selues: and that to the same end these two naturall rules may continually sound in our eares: and that our consciences by the same exami∣ning all our wordes and workes, may bee our iudge to condemne whatsoeuer we shall peraduenture doe to others which we would not should be done to our selues, and to reproue our want of loue, when we do not that to him that we would haue done to our selues that so in amending whatsoeuer it shall find in vs not conformable to this loue, we may dayly encrease therin, and thereby more and more get printed in vs the Character of Gods children and of the true Disciples of Iesus Christ. And now let vs proceed to another examination of our loue.

Of Almos and relieuing of the poore. Chap: 10.

AMong other the testimonies of our loue, and charitie, the due reliefe of the poore is not the least. And indeed in vaine doe we boast of charitie, vnlesse we practise the same by relieuing the poore in their necessities. Who so hath this worlds goods,* 1.176 saith Saint Iohn, and seeth his brother haue neede and shutteth vp his com∣passion from him, how dwelleth the loue of God in him? Whereto hee addeth. My children let vs not loue in word, neither in tongue onely, but

indeed and in truth. This dutie of loue did the Apostles of Iesus Christ so hartely commend, that finding themselues to agree in the doctrine of the Gospell with S. Paul,* 1.177 they commended nothing vnto him, but to remember the poore. And thereof was himselfe also very carefull as he doth affirme in his Epistle to the Galathi∣ans, and did effectually shew the same in his second to the Corin∣thians. As also it is not amisse to note that the last iudgement and sentence of felicitie or miserie shall bee pronounced in part vpon the performance or neglect of this dutie to the poore in affliction.* 1.178

2 This reliefe of the poore is commonly tearmed Almes, which word signifieth pitie and compassion. The rather to teach vs, that this reliefe must proceede of compassion, through the feeling of their afflictions. And this doth Esay declare, saying. If thou openest thy hart to the hungerie, and satisfiest the needy soule, thy light shall shine in darkenesse, and thy darkenesse shall bee as the none day. The word which the Prophet heere vseth,* 1.179 signifieth as much as if wee should say, if thou pullest forth thy heart to giue to him that hun∣greth: therby teaching vs, that true Almes importeth the opening & communication of our harts, by feeling the necessitie of others and therefore doth S. Augustine say,* 1.180 that if our reliefe ministred to the poore, proceedeth not of loue and compassion, it neuer ascen∣deth into the presence of God. Hereto may we also refer this sen∣tence of S. Paul: If we giue al that we haue to the poor, & haue no loue, it profiteth not. Yea saith a good auncient father: In hart to take com∣passion of the poore, is more then to giue them our goods: for hee that giueth, importeth externall things: but hee that taketh com∣passion, openeth and giueth his owne hart. This compassion pro∣ceedeth of the vnion that God hath made betweene vs, in that we all discending from Adam, are as it were one body and one flesh. As Esay exhorting vs to this compassion, doth say. Hide not thy self from thy owne flesh.* 1.181 Which the Apostle also confirmeth, saying. Re∣member them that are in bondes, 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 vnion should breede such a feeling of the weale or woe of the members of this body, that wee should re∣ioyce for the prosperitie of the one,* 1.182 and be sorrie for the miserie of the other, and as in another place he saith, that wee should weepe with them that weepe. Otherwise, as hee addeth, there is no con∣iunction in the body, but deuision & partialitie. And in that sence Saint Iohn denieth that ther is any loue in him who seeing the want and necessitie of his brother, closeth vp his bowels, by the bowels

signifieng the compassion and mercy wherewith he should be mo∣ued at the sight of the pouertie of his brethren. Iesus Christ also to assure vs that he will take compassion of vs whom we are persecu∣ted for his name, saith,* 1.183 that he is persecuted in vs that are the mem∣bers of his body. Yea he protesteth that who so toucheth vs, touch∣eth the apple of his eye. Therby declaring that as the apple of the eye is so tender that it may not be touched but with great griefe, so the coniunction betweene him & vs is such,* 1.184 that he seeleth our afflictions, & therof taketh great compassion. After whose exam∣ple, we likewise ought in our selues to feele the necessitie & want of our neighbours, because they be our flesh, and members of the same body, and so to apprehend their paine, anguish and sorrow, as thereby to be moued with compassion towards them,

3 In as much therefore as in the consideration of a woefull est∣ate, the apprehension that we take by the eare, can neuer so forci∣bly moue the hart, as that which commeth by the eye,* 1.185 saith an an∣cient Orator, euerie man ought diligently to visite the poore in their tribulations: to the end that with their eyes beholding those that lye vpon the straw, that are sicke, that are naked, that quake for colde, that want bread, that mourne for the lamentation of their poore children that crie for hunger, that are lodged in pla∣ces where wee would scarce lay our dogges: this spectakle might moue the bowels of their harts to take compassion of their pouer∣tie. In this consideration Iesus Christ is not content that we giue to the poore bread, drinke, or cloth only, but also doth require vs to visite him in his members. I was sicke saith he, and ye visited me, and therefore S. Iames saith. Pure religion and vndefiled before God,* 1.186 euen the father, is this to visite the fatherlesse and widowes in their aduersi∣ties. And indeed as visitation will vndoubtedly engender compas∣sion in the hart, so will it the more aboundantly stretch foorth the hand to the reliefe of the needy: and this doth experience dayly teach vs. And therfore such as thinke it a great grace of God to be charitable to the poore, as indeed it is, are to exercise themselues in the visitation of them, to the end to comfort them both in word and deede, which giueth great efficacie to the word. This exercise of charitie ought the mightie and rich men of the world to put in practise: for as by visiting the poor, their humilitie would minister great force to their charity, so would such visitatiō moue their harts the more liberally, with their aboundance to relieue the needie.

4 But because most men do thinke it to rest at our owne choise, whether wee will relieue the poore or not, let vs contrariwise

assure our selues that it is a matter commended by God which we may not neglect whensoeuer God ministreth occasion and meanes least wee, offend God, and deserue euerlasting damnation. And indeed it is a work of charitie, which charitie is vnto vs com∣manded by God, and comprehendeth the summarie of the second table of the law. God in old time prescribed to his people this du∣tie of charitie, saying. Because there shal euer be some poore in the land, therefore I commaund thee,* 1.187 saying, Thou shalt open thyne hand vnto thy brother, to thy needie, and to thy poore in thy land. To which effect Saint Paul also commandeth vs, to impart to the necessitie of the Saints. Also, to doe good vnto all, but especially to the houshold of faith,* 1.188 & because we are so negligent in this dutie, the Apostle wakeneth vs saying. To doe good, and to distribute forget not, for with such sacrifices God is pleased. Saint Paul calleth Almes the workes of righteousnesse, because there is nothing more righteous before God, or wherein wee stand more indebted vnto man, then to re∣lieue his necessitie by loue. God in old time forbad the people of Israell saying.* 1.189 When you reape the haruest of your land, you shall not reape euerie corner of your field, neither shalt thou gather the gleanings of thy haruest. Againe, Thou shalt not gather the grapes of thy vineyarde cleane, neither shalt thou gather euerie grape of thy vineyard, but shalt leaue them for the poore and for the straunger. Sith God sheweth him∣selfe so liberall vnto vs, as to permit vs to reape for our selues the haruest and Vintage, yet withall testifieth vnto vs such a care of the poore, that he commandeth vs to leaue vnto them whatsoeuer shall remaine of the saide haruest and vinetage:* 1.190 will it not at this day be a great testimonie of disobedience and ingratitude, not to impart to the poore some smal portion of the plentie that he hath put into our hands? In olde time God commanded his people to offer vnto him all the first fruits of such goodes as grew to them from the earth: Moreouer the first loaues of the first dowe of the new corne: also the first licour pressed either out of the oliue or out of the grape. And this was an acknowledgement that the land that they possessed was the Lordes, and an homadge testifieng that all the goods that they enioyed, proceeded from his liberali∣tie. In consideration therefore, saith Dauid, that our wealth commeth not to his hands, he at this day substituteth the poore in his place,* 1.191 as hee also addeth saying. But vnto the Saints that are vp∣on the earth, am I wholy enclined. And therefore whensoeuer the poore, or the deacons in their name doe come vnto vs, wee are to take them to bee Gods receiuers, that come to chalenge his right

at our hands: And in refusing to pay vnto them the homadge that we owe vnto God, for the goods that we hold of him, sending thē away emptie, and not relieuing their necessities, we doe commit not onely theft, but also sacriledge. The image of God that the poore do beare about them, should be some reason to know them, and Gods commaundement to relieue them, is their commissi∣on and letters patents, which wee cannot disaduow without great contempt to his maiestie.

5 The tenne commandements of the law of God doe vndoub∣tedly comprehend the whole duty of man to God & to his neigh∣bour, and thereof it followeth that the reliefe of the poore and all other the works of charitie are therein comprised & commanded. But in which commandement of the law? In the sixt: Thou shalt not kill. What is the ground and reason of this commandement? Be∣cause mans life is deare & precious in the sight of God, he forbid∣deth all hurting of it, and commandeth vs to preserue it. As there∣fore he prohibiteth whatsoeuer may tend to the hurt of mans life, so doth he command any thing that may serue to the maintenance therof: & cōsequently it appeareth that all reliefe requisite for the preseruatiō of the poor is here commanded vnto vs. And being cō∣manded by this word, Thou shalt not kil: It necessarily ensueth that he which relieueth not the poore at their need, is a murderer. And in deed, as we quench a lampe, not only by blowing it out, but also by keeping awaie the oyle that shoulde seed it: or as wee quench fire, not onely by casting on of water, but also by keeping awaie woode from it: And in a great drought as many hearbes doo die, not onely by plucking vp, but also for want of watering: so is mannes lyfe taken awaie not onely by swoord or violence, but al∣so by not ministering vnto his necessities. And therefore Saint Ambrose sayth, Hee that refuseth the poore in theyr necessitie,* 1.192 killeth them. Let vs therefore, as hee addeth, beware wee burie not their liues in our coffers. Iesus Christ himselfe confirmeth the premises. For when vppon the sabbaoth daie hee purposed to heale the man that had the withered hand, hee asked of the Pha∣risies that were offended thereat, whether it were lawfull vppon the sabbaoth daie to do good, or to hurt: to saue, or to kill: thereby shewing, that the deferring of the cure of the poore man, was an euyll deede, yea euen murder. Moreouer, God forbiddeth to steale, but when wee giue to the poore, wee giue nothing of our owne, onely we distribute to them that which is theyrs, yea, which it were the euerie to keepe from them. It is the hungrie mannes

bread, saith Saint Ambrose, that thou keepest locked vp, and the naked mans garment that thou reseruest. If thou canst helpe him, thou takest from him whatsoeuer thou deniest him in his necessi∣tie. And indeede, euery man must thinke that he is not master and Lord, but onely steward of those goods that God hath put into his hands. And therefore as a receiuer, a treasurer or a steward, if he keepe backe that which he is commanded to furnish or deliuer forth, is an vnfaithfull seruant and a theefe, euen so are we so long as we retaine that wherewith we should relieue the poore in their necessitie. And as the Moone receiuing her light from the sunne doth impart it vnto men, so are men to impart vnto the poore of the goods which they haue receiued from the Lord. Thinke not therefore that the reliefe of the poore is left at our choise: for it is Gods commandement as is before declared, and so it is disobedi∣ence, ingratitude, vnrighteousnesse, sinne, yea euen murder and sacriledge in the sight of God, because we relieue not their neces∣sities according to such ability as we haue receiued from the Lord: And albeit such murder and sacriledge passeth vntouched by the sworde of the magistrate, yet in the presence of God it is worthie of death and euerlasting damnation.

6 Which is more through this neglect and contempt of the poor, we doe so much as in vs lieth, ouerthrow Gods prouidence. For in as much as he is our creator, it is also his part to feede and main∣taine vs: and hee therefore so far honoreth some, as to giue them more plenty of goods then to other som: Yet not that they should riotously wast them, but rather to lay them vp, that they may bee his ministers,* 1.193 to nourish and relieue the needie, so that if wee neg∣lect the poore, their want their hunger and nakednesse will crie out vpon vs before God, and accuse our infidelitie and ingrati∣tude: And God hearing theyr crie and being therein dishonored, will take reuenge thereof.* 1.194 But contrariwise when wee doe relieue the necessitie of the poore, our charitie, saith Saint Paule, causeth them to praise God, by acknowledging his care of them, in that hee giueth to men both charitie, and meanes whereby to releeue their necessitie. God by this his prouidence, sayth Saint Basill, hath ordained for man two crownes, for the poore, the crowne of pacience, and for the rich, the crowne of liberalitie: And as the poore doe depriue themselues of their crowne by impaciencie and murmuring: so ought the rich by helping the poore, to striue to obtaine the crowne of liberalitie. And to this purpose, they are to remember this sentence pronounced by Iesus Christ, as Saint

Paule saith, It is a more blessed thinge to giue then to take. Because he that taketh, receiueth onelie corporall assistaunce: But hee that giueth,* 1.195 besides the commoditie of meanes whereby to helpe himselfe and the honour to bee a stewarde of Gods goods, hee al∣so purchaseth a crowne & a permanent treasure in life euerlasting. And this is one pointe which shoulde also kindle vs in the dutye of charitie.

7 Most men doe imagine, that all that they giue to the poore, is so much diminution of their owne goodes and losse to them, yea euen as money cast into the sea, And this theyr false opinion groweth heereof, that in their conceite they reape no profite thereof in this lyfe: because they doe not apprehend the rewarde promised in life euerlasting: But these men shoulde first remem∣ber the prouerbe: hee that payeth, empouerisheth not. But wee are endebted to the poore in their necessities: Whatsoeuer then wee giue them, is not money lost, but so much employed toward the discharge of our obligation in the sight of God. Moreouer, by this mistaking, they abolish faith which assureth vs, not of things that wee see with our eyes, but of thinges inuisible, neither of that which is present, but of that that is to come. As therefore the pro∣mise is the foundation of faith, so are wee carefull to meditate thereupon, that wee may assure our selues that our charitie hath great reward in the sight of God, and so be stirred vp therto. First it is one thinge to bee noted, as is aforesaide,* 1.196 that the sentence which Iesus Christ shall pronounce in the daie of iudgement, shall be grounded vpon the helpe and reliefe, or neglect and contempt of the poore: as also that the Sonne of God shall call and bring in∣to the possession of the inheritance of his euerlasting kingdome, all those that shall haue ministred foode or apparell vnto the poore, that shall haue visited the sicke, or in generall haue relie∣ued those that haue beene in affliction: and contrariwise shall send all such as haue beene negligent and slacke in these workes of charitie, into euerlasting fire with the deuill and his Angels. And as hee shall call the one sorte the blessed of God his father, and the other the cursed, so shall the sentence bee imediatelie ex∣ecuted, as the holy Euangelist Saint Mathew reporteth, and such as haue beene mercyfull shall enter into euerlasting lyfe, and the others into euerlasting tormentes of hell fire prepared for the deuill and his Angels. This sentence should continually ring in our eares: not that wee shoulde thinke our selues able through

these works of charitie to merite this euerlasting kingdome, con∣sidering it is called an inheritance, and hath beene prepared for vs, as Iesus Christ himself saith, from before the foundations of the world: also that hee purchased it for vs by dying for our re∣demption: and hereof he assureth vs by the testimonie of the holy Ghost ingendering faith in vs, but because these workes of chari∣tie are the true fruites, effectes, and markes of our faith, and con∣sequently of our election and adoption: and the way whereby he willeth vs to walke toward the possession of his euerlasting king∣dome. To the end also that wee should not doubt of the perfor∣maunce of this sentence, Iesus Christ aduoweth whatsoeuer our doings to the poore, whether to their reliefe or to their contempt, to bee doone to his owne person. Yea I say hee will make ac∣compt of it and rewarde it, as if it were done to himselfe. Were it not our dutie therefore to abhorre all contempt of the poore? For who would not thinke him either mad or desperate that shoulde denie Iesus Christ of meate and drinke in his hunger or thirst, or cloth in his nakednesse, or harborrow in his necessitie? Euerie one would euen spit in his face that shoulde shew himselfe so vn∣thankefull and peruerse: Or who would not euen take the bread out of his owne mouth, and the garment from his owne backe to relieue Iesus Christ if in his owne person hee shoulde shew him∣selfe vnto vs naked or famished? Who woulde not thinke it a great blessing to lodge him in his house, and by displacing him∣selfe, to lend him his bed? Who woulde not goe to meete him, and with olde Abraham and Lot, saie vnto him. If I haue found fa∣uour in thy sight,* 1.197 I pray thee turne into my house and take thy repast? The contempt and neglect of the poore in this behalfe doth, to our confusion, mightilie crie out that wee beleeue not Christ, where he protesteth that whatsoeuer wee doe to the poore, wee doe it to himselfe: and so are wee conuict of this incredulitie. Be∣sides wee may boldly saye, that the reliefe giuen to the poore in the name of Iesus Christ, is vnto him more acceptable, then if it were giuen to his owne person: because that in relieuing the poore, besides our charitie, wee also shew faith apprehending the truth of his promise, where in he accepteth any thing done to the poore, as done to his owne person.

* 1.1988 Moreouer the holy Ghost many times compareth Almes to the seed cast into the ground, and thereupon Saint Paule expresly saith. He that soweth sparingly, shall reape sparingly, & he that soweth li∣berally,

shall reape liberally.* 1.199 The poore mans field saith S. Augustine is fruitefull, and doth quickly and plenteously returne that which it hath receiued: The husbandman byeth land, oxen, and horse, and feedeth them: he tilleth his ground, he casteth in seed, and all vpon hope of a doubtfull and vncertaine haruest: but in giuing to the poore it is not so: he shall not neede to lay out any money for fieldes or cattle: neither to till or soyle his ground. God doth shew and offer it readie prepared sit for to receiue the seede, which be∣ing cast into the hands of the poore, returneth assured, plentifull and euerlasting fruite. If any man shoulde offer his land readie tilled, and soyled, and will vs to sow it, vpon condition the crop should be our owne, we would neuer tarrie for much entreatie, nay, rather then to want seede we would sell our clothes for such a purpose, sith therefore that the poore are a fat and fruitful soyle, readie prepared by the Lord to receiue our seede, what is that let that hindreth vs from sowing in that ground, by imparting of our goods to the poore, especially considering that there is neither frost nor drought, neither weede nor darnell, nor grashopper, nor armie of souldiers to debarre vs from reaping the euerlasting crop thereof. By experience we finde, that if wee keepe our corne long in the garner, it will at length take heate and spoyle, but in sow∣ing it, wee doe not onely keepe it, but also it is encreased, and greatly multiplyed. Euen so is it with our goods, or rather better: for seeking to keepe them, they doe not onely decaie,* 1.200 as Iesus Christ sayth, by ••ust, moath or otherwise, but also they doe cor∣rupt vs by a peruerse confidence that wee repose in them, and by the pride and surquidrie which they engender in our harts: Wher contrariwise being sowen and scattered in the hands of the poore, they are safely preserued and layed vp for vs with encrease in the kingdome of heauen.

9 Againe, Almes is called not onely seede, to teach vs that we shall reape a blessed croppe therof:* 1.201 but also it is likened to a loane made vnto God. Salamon expressely saith, that hee that sheweth mercy to the poore, lendeth to the Lord. If wee thinke nothing lost that wee lend to a goodman, and one that is of abilitie, but looke to receiue it againe: much rather may wee looke to recouer that which wee haue lent to the almightie and faithfull Lorde. What excuse may wee pretend in the presence of God, when sin∣ners doe lend to such as be like to themselues,* 1.202 vpon an vncertaine hope to recouer their loane: and yet we refuse to lend vnto Christ, when in his members he desireth to borrow, and becommeth him

self surety for it, with promise of great reward, as Saint Luke saith. Lend to the poore, looking for nothing againe, and your reward shall bee great in heauen?* 1.203 Of two thinges wee must confesse the one: either that we doe not make so much accompt of the spirituall and euer∣lasting vsurie and rewarde, is of a little money subiect to losse, which at the farthest we must forgoe at death: either else that wee accompt that which wee lend foorth vpon vsurie to men, by na∣ture lyers, to be more safe, then that which we lend to him that is truth it selfe, who cannot shrinke or become banquerout, a pay∣ment worthy diuers couetous persons that trust more in man, then in God.* 1.204 If thou wilt be a good Marchaunt, sayth Saint Augustine and an excellent vsurer, giue foorth that which thou canst not keepe, if that thou maiest receiue that which thou canst not loose: Giue a little, that thou maiest receiue a hundred times as much: Againe giue a temporall possession for an euerlasting inheritance. And againe Christ saith vnto thee, giue mee of that which I haue giuen to thee: I aske but mine owne, giue and restore: I haue beene a liberall giuer to thee, now make mee thy debtour, and I will pay thee euerlasting goods. If some mightie towneship should vse such liberalitie towardes her Burgeoyses, as to deliuer them good letters and sure assignations to receiue for a hundred in rea∣die money, a hundred of Annuall rent for life, who would not de∣liuer foorth his money to such profit? But God promiseth to these that shall giue to the poore a much greater rent without compari∣son, and that not for a temporall life, but for a hereditarie and e∣uerlasting rent. What then is it that letteth or stayeth vs from cōming & deliuering our mony to him by the hands of the poore? Euen our incredulitie, because we think al that we giue vnto them to bee our losse: Albeit contrariwise it is the onely way to keepe our goods for euer. But all that we keepe during our liues, is lost at our death: so that which in our life time we giue to the poore we shall finde againe after our death, and enioy it in life euerlasting, as Iesus Christ also saith, that God his father will reward vs openly, for that Almes that we giue in secret.* 1.205

10 To this end also doth hee counsell vs to inuite to our feasts, not the rich men that are able to requite feast with feast, but the poore that are not able to restore, and thou shalt bee, saith hee, blessed,* 1.206 because they can make no recompence: for thou shalt haue the rewarde in the resurrection of the righteous: and in that sence doth hee also exhort and teach vs to vse the wisedome of the vniust steward; for saying, Make you friends of the vnrighteous

Mammon that whē you want they may receiue you into euerlasting habi∣tations, he sheweth that the vniust steward had that descretion,* 1.207 to giue away his masters goods, thogh with a bad cōscience, that ther∣by he might be able to liue when he should be put from the admi∣nistration of his masters goods: much rather then should we giue to the poor that which god hath lent vs, seeing we haue frō him both a commandement to do it, & a promise, that whatsoeuer we giue, we shal find it againe in heauen, when by death the administration of our goods shall be taken from vs. And therfore if we be in loue with goods, it is best for vs to enlarge them to the poore, that they may transport them for vs to heauen, & ther purchase for vs an e∣uerlasting tresure, he is vniust & vnfaithful, saith a good father,* 1.208 that coueteth not to retaine that which hee loueth with al his hart, for euer. What a folly is it, saith Chrisostome, ther to leaue thy goods, from whence thou must depart, and not rather to send thē before thee to the place where thou goest to enhabite. Let thy goods bee wher thy countrie is. He that hordeth vp treasure vpon earth, hath nothing to looke for in heauen. Why lookest thou vp to heauen, wher thou hast laid vp nothing? whatsoeuer thou dost for thy soule at thy death, shal be nothing, & the rest shalt thou loose. If we be so desirous to keep our goods safe, how can we do better thē to make vse of the admonitiō of Iesus Christ who saith.* 1.209 Sell that ye haue and giue Almes: make you bagges which wex not old, a treasure that can ne∣uer faile, in heauen wher no theefe commeth, neither moath corrupteth.

11 Sith God so commendeth & commandeth Almes & reliefe of the poore, euen with assured promises that whatsoeuer we giue vnto thē is a tresure fasly laid vp for vs in heauen, & shal be againe restored vnto vs with plentifull vsury & euerlasting reward: what else haue we to do, but to Amend our former negligence and spa∣ring, and more and more to encrease in the workes of charity, and relieuing the poore, by giuing liberally according to our abilitie, as S. Paul saith: according to the goods that God hath imparted vn∣to vs? And this is yet one thing that we are to note, namely, that as many are ashamed to giue nothing to the poore,* 1.210 so their giuing is alwaies as litle as may be, & cōmeth from them as if a man should plucke some rib out of their sides. If it cōcerne the priuate benefit of the poore, ther must be some long Oration to prepare & induce them to their duties. If a man come to them againe in any short time, then will they complaine that still wee come to them, that wee neuer leaue begging: the poore, will they saye, must not bee fed so fat, and many doe abuse their Almes: Then will they

come in with their losses, the smalnes of their traficke, their sclen∣der gaine, their housholde charges: To be short, ye shal find them wonderfull full of inuention & cunning to excuse themselues, that they may giue as little as may be. But if they wist how profitable it were to giue to the poore, and what a sauour God sheweth vs whē he vouchsafeth to touch our harts with a purpose to distribute liberally to the needy, then will they thanke those that come to summon and stir thē vp to their duties, and so will resolue to giue largly according to the portiō that they haue receued of the Lord.

12 To this duty may the example of the Macedonians greatly incite vs: to whō S. Paul gaue this commendation that in the great trial of affliction,* 1.211 they enioied plentifull comforte, & in the depth of pouerty they aboūded in the treasures of their simplicitie: They were sore afflicted, yet feeling aboundance of ioy in God, without respect to the consideration of their pouerty, or standing vpon any long discourse of distrust, but in all simplicitie depending wholly vpon Gods prouidence, they thrust their hands into the bottomes of their coffers, to helpe the poore with that small remainder that was left, being redy as S. Paul testifieth of thē, to distribute to their power, yea euen beyond their power. And so far were they frō nee∣ding any to intreate or sollicite them, that euen with great instan∣cie they required S. Paul to receiue of them that which they had contributed: And this reliefe did they call the grace of God & fel∣lowship in relieuing the Saints. This example of the Macedoni∣ans ought euery man cōtinually to behold, to the end that the rich by cōsideration of the willing liberalitie of these poore Macedo∣nians, might be ashamed thus to keepe backe their aboundance, & that others which be not so welthy, might neuerthelesse, acknow∣ledging their duties, bee ready to giue, if not as the Macedonians, more then their abilitie would beare, yet at the least according as God hath made them able. Esay speaking of the conuersion of Ty∣rus, saith. Her occupying & her wages shall be holy vnto the Lord: It shal not be laid vp, nor kept in store: but her marchandise shall be before them that dwel before the Lord,* 1.212 to eate sufficiētly, & to haue dureable clothing If marchants & other welthy persons would well consider this ex∣ample of the Tyrants, they shold vnderstand, that al that they haue ought to be cōsecrated to the lord, & that it belongeth not so iust∣ly to thē, as to the poore & needy seruants & childrē of God. And albeit God suffereth them to be more honorably clothed & more daintily sed, yet ought they so to enlarge themselues, that when their own garments be of fine cloth, the poore may haue freeze, &

whē they eate whitebread, the poor may be satisfied with browne.

13 As these titles bee attributed to Iob, that he was an vpright and iust man, and one that feared God,* 1.213 so did he declare the same by his workes of charitie, protesting that he neuer denied the petition of the poore, neither caused the eies of the widdow to faile, that hee eate not his morsels alone, but that the fatherlesse hath eaten thereof: That from their youth hee brought them vp as hee had beene their father, and that from his mothers wombe hee had gouerned the widdowe: That hee neuer let the naked perish for want of clothing, but that their loines bles∣sed him, because they were warmed with the flecce of his sheepe. Corne∣lius the Centurion was an Ethnike, and a soldier,* 1.214 yet hauing some knowledge and feare of the true God, hee so extended his almes, that the Angell testifyed thereof, saying, Cornelius, thy almes and thy praiers are ascended before the Lord. And God sent Peter vnto him, to instruct him more largelye in the doctrine of the Gospell. Let all Christians, especially such as professe themselues to bee of the reformed Churches, behold themselues in the mirror of these examples, and thereby bee ashamed of their neglygence and spa∣ring from the poore. Let these examples stir vp and inflame theyr hearts to imitate the same, and so farre to surmount them, as in do∣ctrine they haue more instructions, and in examples more plentie before their eyes, which, no doubt, will take from them all excuse in the daie of iudgement, except they amend, and increase in the workes of Charitie: especiallye let them euer remember the example of Iesus Christe, who as Saint Paule sayeth, albeit hee was rich, yet made himselfe poore,* 1.215 that by his pouertie we might bee made rich: Christ was verily rich, not onely as God creator of all the world, but also as man, vnited to the diuinitie, being made the vniuersall heire of all things Neuerthelesse hee voluntarilie dispossessed himselfe of all worldly riches and honour,* 1.216 so far forth as to be content to be borne in a poore st••ble, not hauing so much ••s a pillowe to laie vnder his head. And why? To the end to ree∣stablish vs in our dominion ouer all creatures,* 1.217 which was loste by the sinne of the first Adam, as also to purchase for vs the treasures of spirituall and euerlasting riches. But heerein consisteth our fe∣licitie, that wee conforme our selues to Iesus Christ, and as Saint Peter sayth, followe his steppes. Whereupon God might require vs to giue both our selues and all that wee haue,* 1.218 to the seruice and releefe of the poore, as Saint Paule testifieth of the Macedonians, that they surmounted his hope, giuing not only the verie bottome of theyr goods, but euen themselues to the Lord. Yet God in mer∣cie

doth so farre spare vs, that he is content wee should bee dispo∣sers of his goods, but so, that the poore may haue a parte, as the A∣postle sheweth:* 1.219 where hee noteth the Manna in olde time giuen to the people of Israel. Moses rehearseth, that hee that gathered more than hee needed for the sustenance of his familie,* 1.220 might not reserue it till the next daie, but was to leaue the rest to those that had not gathered sufficient for theyr families, so that hee that had gathered much, had nothing lefte, and hee that had gathered too litle, yet wanted not. Let vs in like sort so take the goods, that God hath imparted vnto vs for the maintainence of our families, that at the least we giue of our abundance to the poore, for the reliefe of their want and necessitie.

14 The example of the charitie of the primitiue Church pene∣trating into our harts, might moue vs to practise this dutie. There was not, saith Saint Luke, anie needie person among them, for all that possessed lands or houses,* 1.221 solde the same, & brought the price of that which was solde, and laide it at the Apostles feete, and this was distributed to euery man according as hee had need: It would in these daies be a wonder to see any man sell his house or land to releeue the poore, so farre are Christians now from this duetie of charitie. Yet the commandement to loue our neighbor as our self, and consequently to doo to him as we would be done by, exhort∣eth vs to this dutie, if need require, euen to sel our goods to relieue the poore,* 1.222 for so would we do for our selues in case of necessitie by sicknesse, or otherwise. And in deed, if Saint Paul command that we should labour with our hands, to haue wherwith to relieue the needie, it appeareth that our labour or our goods whatsoeuer, wee are to imploy in relieuing the necessity of the Saints: as also we see that God in many places most earnestly commendeth vnto vs the poore, by expresse commandementes, by excellent promises, and by notable examples, as is afore shewed.

* 1.22315 Moreouer, this dutie we must practise, not only to those that are among vs, but we must also extend our charitie to other chur∣ches, that want wherwith to releeue the necessitie of their pore. So did the Macedonians contribute beyond their abilitie for the re∣liefe of the poore faithfull that were at Ierusalē: so did the Achai∣ans straine themselues & depart with their goods to the like end: so did the faithfull and disciples at Antioch (when by the prophe∣sy of Agabus they were warned of the famine that shuld take hold of the whole world) determine euery man according to his ability to send somwhat to the brethren in Iudea, to relieue their wants: so

did S.Paul ordain amōg the Corinthians,* 1.224 that the first day of eue∣ry weeke (which since was called sunday) each of thē shuld lay vp & make, as it were, a litle tresure, of so much as through the good∣nes of God they could spare, to the end to haue the same in readi∣nes at any gatherings for the reliefe of the poore faithfull at Ieru∣salem.* 1.225 The like order did hee prescribe to the church of Galatia. Hereby may we more & more perceiue, how far our charity shuld extēd, & how worthy reprofe we are in the sight of God, if we neg∣lect the pore that are among vs, & do not releue their necessities.

16 Whatsoeuer is before spoken of our duties to relieue the pore, doth sufficiently declare, that they which shal despise them & not help thē in their need, cannot but expect a horrible vengeance frō God, as Christ Iesus hath alreadie set down, saying that in the day of iudgement he will say vnto them,* 1.226 Depart from me ye cursed into euerlasting fire, prouided for the deuill & his Angels, for I was hungrie & a thirst, I was naked, a stranger, & sicke, and ye cared not to helpe me. If many times we could consider of the incomprehensible great∣nes & eternity of this punishment, how durst we despise the pore in their necessities? Or can we thinke the sentence vniust, conside∣ring that we are sufficiently aduertised that wee contemne Christ Iesus in the person of the poore? Or how dare man desire God to take pitie of him, to pardon his sins, or to succor him in his calami∣tie, seeing himself wil take no compassion of his neighbor,* 1.227 neither releeue his necessitie? Iudgment without mercie (saith S. Iames) shall be vnto him that sheweth no mercie. Contrariwise, Blessed are the mer∣cifull, saith Christ, for they shal haue mercie. We read that in Athens there was a Church dedicated to Mercie, whereinto none might enter, but such as by the Senate were deemed mercifull & gentle: wherupon the people vpon a desire to go in, would studie to exer∣cise themselues in the works of mercie & gentlenes: neither could there be any greater iniurie offered to an Athenian, than to obiect vnto him that he neuer came within the Church of mercie. But as we may iustly tearme heauen the true temple of mercy, so haue e∣uen the Heathen taught vs, that none shal enter therinto, but they which haue done the workes of mercie. And if the Athenians ap∣plied themselues to the same, because they would not be challen∣ged that they neuer came in that temple built by men, how much more feruently are we to imploie our selues, least we fall into this obiection and horrible iudgement, that wee shall neuer enter into the temple of heauen? In vaine, sayth an auncient father, do they lifte vp their handes vnto heauen, to craue pardon for theyr

sinnes, which refuse to extend the same to the poore in tribulati∣on. And to the same purpose doth Salomon saie, Hee that stoppeth his eare at the crie of the poore,* 1.228 shall also crie and not be heard. The pu∣nishment inflicted vpon Sodome and Gomorrha was horrible and terrible, and Moses reporteth their hainous and abhominable ini∣quitie, yet the Prophet Ezechiel therein noteth also contempt of the poore, as theyr principall iniquitie, or at the least as the steppe whereby they ascended to the fulnes of wickednesse: Behold (saith hee) this was the iniquitie of their sister Sodome, Pride, fulnes of bread, and abundance of idlenes was in her, and in her daughters, neither did shee strengthen the hand of the poore and needie. Let these threats and horrible vengeance so touch our heartes, that wee no longer de∣spise the poore, but releeue them according as God maketh vs able.

* 1.22917 Neither must we reply, as some do, that all that we can do is but a little. For God (sayth Saint Augustine) asketh no more of vs than hee hath giuen vs. If willingnes go before (sayth Saint Paul) it is accepted according to that a man hath, not according to that hee hath not. So that albeit thy gifte bee small, yet thy affection shall be of no lesse estimation with God, than if beeing a rich man, thou ga∣uest a great summe of thy abundance.* 1.230 The oblation of the poore who in old time for the tabernacle of the Lord offered goats hair & sheepes skins, was as acceptable vnto God, as the oblations of the rich that offered vessels of golde. Moreouer, the poore mans almes,* 1.231 saith Saint Augustine, is more to bee esteemed than the rich mans: for the rich man giueth, as relying vpon his abundance, but the poore man as depending onely vppon the Lord: And threfore the poore widdowes mite cast into the boxe, was of greater ac∣count with Iesus Christ, than the great presents of the rich, and his reason was, For they of their superfluitie haue cast in their offerings, but the widdowe of her penurie hath cast in all the liuing shee had,* 1.232 euen that which her selfe might well stand in need of.

18 True, will the flesh saie, but if wee giue so, and besides bee bound to releeue those that are faire from vs, as is aforesayde, our selues maye soone want and stand in neede. Heereto doeth Saint Ciprian answere,* 1.233 saying: If thou giuest liberally to the poore, thou fearest lest thy goods should faile thee, yet, thou wretch, thou wo••∣test not, that fearing the losse of bodily goods, thou wantest both lyfe and saluation: and caring lest thy goods should faile, thou ne∣uer thinkest how thy self doest wast, in that thou louest riches, bet∣ter than thy soule. Also doubting least thy goods shoulde bee

lost for thee, thou loosest thy selfe for thy goods. But yet what husband-man, when hee is to sow, will make anie difficultie of fet∣ching corne to that vse out of his garner, for feare of want? Or ra∣ther will hee not hope, that by sowing of his corne, he shall in har∣uest reape it againe with increase, both to releeue his familie and to sowe againe? Euen this doeth Saint Paule aunswere and teach saying: God is able to make all grace to abound in vs,* 1.234 that wee alwaies hauing all sufficiencie in all good things, may abound in euery good work. And in deede as hee addeth, He that findeth seede to the power, will likewise minister bread for foode, and increase the fruites of our beneuo∣lence. Hee that giueth to the poore (sayth Salomon) ••hall ••••t want,* 1.235 but hee that turneth awaie his face shall abound in all miserie. These pro∣mises might bee an assured pledge vnto vs, that by releeuing the poore wee shall not impoue••••sh our selues,* 1.236 but the Lorde will pro∣uide for all our necessities. Wee reade that Alexander the greate departing out of Macedonia toward Persia, gaue all his goods to his friendes and seruants: which when Pe••dicas perceiued, hee as∣ked him what he reserued for himselfe: To whom Alexander an∣swered, Hope: Then Perdicas refusing his gifte, sayde that he al∣so woulde bee a partaker in his hope. If hee vpon an vncertayne hope coulde bee content to giue awa••e all his goods, what excuse may Christians make, who albeit they haue an assured foundation of certaine hope in God, they will notwithstanding denie euen a small portion of theyr goods vnto the poore? If the example of Alexander was able to induce Perdicas, to bee content one∣lye to participate in his hope, howe shall Christians bee excused, when by the examples of Christ, of Iob, of the Centurion of the Macedonians, and so many others, they cannot bee moued wyth them to participate, in hope of spirituall and euerlasting riches in heauen, yea, euen of Gods blessings in this lyfe, as is afore shewed, by liberall distribution to the poore? Againe, Who blesseth mans labour? Who preserueth his goods exposed to so many dangers? It is God, sayde Hanna the mother of Samuel, that inricheth and maketh poore. Wee are therefore greatly deceiued,* 1.237 to imagine that wee shall rather by being vnfaithfull seruantes and stewards, con∣••inue the administration of Gods goods, than by distributing the same faithfully, according to his will and pleasure. One only ban∣querupt wil be inough (without any thanks at Gods hands) to car∣rie awaie and defeat vs of more at one time, than great & boun∣tiful liberalities & almeses to the poor can do throughout our life time, which neuerthelesse will bee so many sacrifices of sweete sa∣uour

vnto the Lorde. Besides, wee ought to account his promises more certaine than monie in our purses, and bread in our cup∣boordes. They should bee vnto vs as a spring alwayes running, wherein our purses should serue but as cesterns, and those all bro∣ken and crackt in many places. This confidence in Gods promises should more content vs, and make vs thinke our selues better pro∣uided of wealth and assurance, than such as abound in all wealth, and haue theyr houses furnished therewith. The widdowe of Sa∣repta was more rich and better assured of foode than anie in all the Countrie,* 1.238 because by Gods promise shee was certefied that her cruse of Oyle and her barrell of Meale shoulde not fayle her.

19 Others doo extend their reasons farther, namely, to theyr children,* 1.239 for whose sakes they cut off the due reliefe of the poore, to the end to leaue them the more riches. But these men deserue to bee sent to schoole among the Heathen, who without respect to this dutie of Charitie, did neuerthelesse reproue and condemne this excessiue and dangerous care. And in deede, many times it commeth to passe, that when the parents doo leaue to their chil∣dren great wealth, before the second or third generation one vn∣thriftie successour shal squander awaie and wast all that they haue gathered by wronging both themselues and the poore: Besides, What can children learne in such a schoole, but likewise to keepe theyr goods after the example of theyr parents, without anie care of the poore? Better it were to induce and frame them to Chari∣tie, by giuing liberally to the needie. The loue and reliefe of the poore is a goodly inheritance and fauour of God. Blessed is hee that trayneth vp his children therein: better it is to be charitable than rich. In the time of a great famine in Israel, the aforenamed widdowe of Sarepta had but one handfull of meale for her and her sonne,* 1.240 yet the Prophet Elyas comming vnto her, willed her to make him a cake, and promised her that her meale in her bar∣rell shoulde not faile her: Shee beleeued him, and brought him the cake, albeit it was all that was lefte for her selfe and her sonne. This was a notable example of faith and of Charitie. And in deede, soone after shee founde the truth of the Prophetes promise: for in her barrell she had, as it were, a fountaine of meale, whereof she and her sonne liued so long as the famine lasted. If therefore thou hast many children,* 1.241 sayeth Cyprian, bee the more carefull to bring vppon them Gods blessing and fauour, by distri∣buting to the poore. Deliuer vnto him the goods that thou woul∣dest

keepe for thy children: let him bee their tutor, guardian, and protector. No man shall wreast out of his handes the patrimonie that thou hast deliuered him to keepe. This doeth the Pro∣phet Dauid by experience confirme, saying, I was young,* 1.242 and nowe am olde, yet did I neuer see the righteous man forsaken, nei∣ther his seede begging their bread: Hee daylie giueth to the poore, and lendeth, and his seede is blessed. And in another place he saith,* 1.243 The good man giueth almes and lendeth, hee distributeth to the poore, his righteousnesse remaineth for euer, and his horne shall bee exalted. Contrariwise, sparing and keeping from the poore to make his children rich, is the subuersion of himselfe, his house, and his children. Of what heauenly and euerlasting treasures doest thou voluntarily depriue thy selfe, for the leauing of worldlie riches to thy children, who peraduenture may abuse them to theyr confu∣sion and euerlasting dampnation? Must the inriching of thy chil∣dren bee a cause to suffer Gods children to die for hunger? Must thou leaue the members of Christ naked, that thou mayest cloath those with excesse, who peraduenture thereof maye take oc∣casion to offend God, yea, it may bee, euen to denie Iesus Christ? What answere wilt thou make in the daie of iudgement, when he shall obiect vnto thee, that thou diddest denie him meate, drinke and cloth? Will hee, thinkest thou, accept of this excuse, I spa∣red my goods to inrich my children? Hee commaunded thee not to leaue them wealth, but to releeue the poore. If thou lo∣uest thy children better than God, canst thou thinke that he will acknowledge thee to bee his childe? What is it to thee although thy children inherite but six or seuen hundred in sted of a thou∣sand? Or how many sacrifices of sweete sauour maist thou offer to God out of the two or three hundred that thou shalt diminish from them, which vnto thee will bee a mightie treasure to euer∣lasting life?

20 Some againe seeing the manifest and euident sparing of such as they take to bee better prouided for than themselues, wyth murmuring complaintes will giue out and tell those that come to demaunde anie thing for the poore, that they must solicite and call vppon the others, and so seeke by all meanes to ex∣cuse themselues, that they wyll by theyr good wills giue verie lyttle or nothing at all. But Chrisostome doeth verye fit∣lie make them aunswere, saying.* 1.244 Thou wylt saie that such a man is rich, and gyueth nothing, or verie lyttle: But what is that to thee? So much the more wonderfull and commendable is

thy charitie, if thou hauing lesse than hee, art more lyberall than he. Neyther maruelled the Apostle at the Macedonians because they gaue, but because being poore, they gaue so liberally. Iudge not another, but of thy selfe make thy selfe so commendable, that thou maist eschue all accusation. For the greater tormentes do at∣tend thee, if in that whereof thou condemnest others, thy selfe doest not thy duetie, but art guiltie of the same fault. Let vs not iudge others, neither let vs haue an eie to their slouth, but let vs looke vppon our Lorde Christ, and of him take example of all good woorkes. Haue not I, sayth hee, giuen vnto thee heauen he benefites? Haue not I redeemed thee, that thou mightest looke vppon mee? Wherefore then, leauing thy Lord, doest thou looke vppon the worke of thy fellowe seruant? I haue set you an exam∣ple, that you should doo as I haue done. Moreouer, seeing among men thou hast examples of charitie, in Abraham, Iob, and others, why doest thou not imitate them, rather than stumble at those whom thou doest looke vnto?

21 Others againe, to excuse themselues from giuing of theyr goods to the poore, will plaie the good husbandes, and saye that many doo abuse almes. This is in deed but too true: yet no doubt as well they that take almes without neede, as they that doo a∣buse it,* 1.245 shall one daie, as sacrilegious persons, feele Gods iudge∣mentes for it. But as Saint Paul reproueth such people, and exhor∣horteth them to their duties, so hee commandeth vs that we shuld not notwithstanding desist from wel doing. The husbandman ne∣uer looketh that all the seed which hee soweth, should bring forth fruit, but that some shall be deuoured by the fouls of the aire, and some otherwise, yet doeth hee not therefore forbeare to sowe: e∣uen so must we sowe our almes, notwithstanding wee bee assured that all is not well bestowed. Wee must vse discretion and dily∣gence, that we may be faythfull stewardes, not so seuere as to for∣get the simplicitie of charitie so highly commended and praysed by Saint Paule,* 1.246 who sayth, Loue imagineth no euill, Loue beleeueth all things, Loue hopeth for all things. And in deede it is better to feed and cloath two wicked ones with one child of God, than for feare of helping the wicked, to suffer one of Gods children to perish for hunger or colde. The marchant is many times deceiued in his ex∣pectation of gaine, by tempests on the sea, by banqueroutes, and otherwise, yet doth hee not giue ouer his traffique. When Iob had clothed the needie with his wooll, hee sayde that theyr loines did blesse him:* 1.247 thereby teaching vs, that albeit the lips of the poore

whom we haue clothed, should curse vs, and that he should abuse the reliefe that we haue ministred vnto him, yet his loynes com∣forted with our garments, shall testifie our charitie towarde him, and blesse vs in the sight of God.* 1.248 The Prophet Esaie exhorteth Gods seruants, the preachers of his woorde, to bee strong and of good comfort, albeit the seede of theyr doctrine fructifie but in few, shewing them that their labour and worke is neuertheles be∣fore the Lord. Euen so is it with the goods that wee distribute to the poore, albeit some doo abuse them, yet is our charitie in the sight of God. Let vs therefore vse discretion and diligence in the well bestowing of our almes, & reproue those that abuse the same, yet let simplicitie and charitie so guide vs, that vnder colour of neglecting those that are vnworthie, wee doo not refuse to relieue those that in deed are poore and needie.

22 Many times such great husbands are the men that do most abuse the goods, wherof God hath made thē not absolute Lords, but stewards. They be as prodigall in theyr owne vses, as niggard∣ly to the poor. They exceed in rich & costly attire: in vnordinarie and sumptuous diet: to be short, in all superfluous, vnprofitable, carnall and worldly expenses: but if there be anie speech of help∣ing the poore, there is nothing to bee had, they haue neuer a whit too much to satisfie theyr owne prodigalitie and ambition. But what account can they giue of their administration in the daie of iudgement? Will Christ in his account passe these articles? So much spent in ryot, so much in excesse and banquets, so much in the pleasures of the flesh? Can they alleadge that they had not wherewith to helpe the poore? No, the former articles will con∣uince them: so shall they be conuict as wel for despising the poor, as for abusing the benefites, whereof they should haue bene faith∣full stewardes. If Saint Paule commaundeth vs to worke wyth our handes, to the ende to get wherewyth to releeue the needie, how much rather shoulde wee, according vnto Gods wyll, cut off parte of our superfluitie and excesse,* 1.249 therewyth to helpe such as want? It is a kinde of sacriledge, sayth Saint Hierome, to giue the goods of the poore to such as bee rich inough. Let the hun∣grie boweles commende thy charitie, not the panches of those that are bursten wyth thy abundance. Oh wofull calamitie of mankinde, sayeth Saint Augustine,* 1.250 howe many maye wee finde that doo vrge and compell those that bee alreadie satisfied, to drinke more than be commeth them, and yet wyll denie euen a glasse of small drinke to the poore that begge at theyr doore?

Those men doo neuer consider, that the drinke which euen per∣force they offer to drunkardes, ought rather to bee giuen vnto Ie∣sus Christ in the persons of the poore,* 1.251 as himselfe hath sayd: What∣soeuer you haue doone to one of the least of these, you haue doone it vnto me. Wee doo commonlie saie to those that haue inough, yee eate not, and so vrge them to eate, and yet do denie a morsell of bread to the hungrie. VVhen men haue delicate wine and daintie fare, which doo but too much whet on the stomacke, wee vse to call vppon them to make good cheere, and in the meane time forget them, who hauing peraduenture neuer a bit of bread to giue to theyr children, doo weepe and lament. Had the rich man that liued in pleasures,* 1.252 taken pittie of Lazarus that laie at his gate, and cutting off parte of his superfluitie, releeued his necessitie: in sted of tormentes in hell fyre, hee had receiued the crowne of Chari∣tie, as Lazarus receiued the crowne of patience in lyfe euerlast∣ing. Let vs beware, least the superfluitie of our banquets, appa∣rell, and other vanities, that are good for nothing but to displease God and offende our neighbours, bee not vnto vs as tormentors, and burning coales in our consciences in the da••e of iudgement, calling for vengeaunce agaynst vs for our contempt of the poore in theyr necessitie. Neither let vs complaine of the meruailous increase of the poore that want reliefe, but let vs accuse our owne coldnesse and slacknesse in distributing for theyr succour and reliefe. Can wee complayne of want of abilitie, when our one∣ly superfluitie beeing cut off and gathered together myght suf∣fice? What man at his death coulde not with that hee had cut off and employed the same vppon the releefe of the poore? Or who coulde not at that time bee content that hee had after the example of the poore widdowe, or the Macedonians, imparted vnto them of his substance in theyr necessitie,* 1.253 considering that the same shoulde haue beene vnto him so much treasure in Hea∣uen?

23 Let vs therefore amend our former neglygence and slouth, and while wee haue time, as Saint Paul sayth, Doo good vnto all, but especially to those that bee of the householde of faith.* 1.254 They all doo beare the image of God, they all are of our flesh, whome wee must loue as our selues. Wee cannot therefore neglect and contemne them without great iniurie to God and our selues, and breach of that vnitie that God hath made among vs: yet as there is greater affinitie betweene the members of Christ and as the image of God doeth more cleerely and euidently shine in them:

so are wee more bound to care for theyr reliefe, and to doo good vnto them in theyr necessities. Let vs then imploie our selues heerein while wee haue time, which may bee considered in three pointes. First, while God lendeth and giueth vs wherewith, for we knowe not whether by fire, warre, banqueroutes, thefte, or anie o∣ther inconuenience our goods shal be taken frō vs. The husband∣man hearing of approch of some armie, and fearing thereby the losse of all his graine, which might by them be carried away or wa∣sted, himself would transport as much as he might into the towne, and commit the custodie thereof to some friend: euen so wee bee∣ing aduertised of the daungers, which dayly experience doth ac∣quaint vs withall, howe the man that this daie aboundeth in all prosperitie, by to morow is made a begger: let vs deliuer so much of our goods to the poor as conueniently we may, before we loose all: let vs by theyr handes transport at the least some part thereof into heauen, and there deliuer it into the custodie of Iesus Christ, who in the da••e of iudgement will restore it vs to our euerlasting ioy. Secondly, let vs doo good to the poore while wee liue here, for, as is aforesayde, all that we giue in our life time, shall remaine to vs for euer, and what wee leaue at our death, that wee loose. Thirdly, let vs doo it while the poore come among vs, or that o∣thers do craue it in their name, for we must thinke, that then God maketh vs a signe to giue, and whispereth in our eares, saying: Now is the time to doo well, let not this occasionslip. Thus wee see that dooing good to the poore while wee haue time and meanes, wee shal giue them occasion to praise and blesse God, and he, acknow∣ledging vs to bee his children, wyll so faire fauour vs, that in the great daie of the Lord, standing at the right hand of Iesus Christ, wee shall heare this blessed and comfortable speech directed vnto vs, Come yee blessed of God my father, inherite the kingdome of heauen prepared for you from the foundation of the world.* 1.255

Of the dutie of the Poore.

24 HEreto will wee adde some few instructions touching the duetie of the poore. First, as almightie God in commaunding the riche to relieue the necessitie of the poore and needie, and for the same promising such great and euerla∣sting reward, as is afore mentioned, shoulde thereby so pierce and take possession of their harts, as to constrain and make them both

liberally and cheerfully to relieue them: so are the poor therin to cōceiue a stedfast foundation of comfort, as vnderstanding therby how carefull the Lord is for them, who ordaineth men (whom hee hath endued with wealth) to be his seruants, through whose mini∣stration he will prouide for theyr necessities. They are therefore to assure themselues, that God doth not despise or neglect them: but because in his wisdome he hath decreed that there shall bee both rich & poor, his will is to vse the rich in the releefe of the ne∣cessities of the poore. When Iesus Christ, to the end to induce the rich to performe their dueties, did protest that whatsoeuer they did to the poore, either in releeuing, or in contemning them, they did it to himselfe: Could he more certainly assure them of helpe and releefe, than by aduowing such releefe as they receiued, as performed to himselfe, and such contempt or deniall as was vsed in their behalfes, as done to himselfe in theyr persons? Coulde he declare anie greater care or affection to the poore, than by recom∣mending them to vs as his owne person? Could hee more liuelie testifie how highly hee esteemeth, or how heartely hee accepteth of theyr releefe, than by bringing into his kingdome all those that haue releeued theyr necessities, and by thrusting such into hell as haue despised them?

25 If the poore doo call God their father, can they doubt of his loue, either that he louing them, is not also willing to helpe them in theyr necessities? Withall considering, that by his Apostle he chargeth vs not to forget to doo good,* 1.256 and to distribute, thereto adding, that with such sacrifices he is pleased. If a mother careth for her child before it be borne, prouiding for it such things as may be necessarie when it commeth into the world: thinke you that your heauenly father careth not to prouide for the necessities of his children alredy borne into the Church, who do cal him father, & say vnto him,* 1.257 as it were by the mouth of Iesus Christ, Giue vs this daie our daylie bread? Surely there is no doubt but hee is wyl∣ling to releeue their necessities, as also they may bee well assured of his power to doo it. First, in regard of that which Iesus Christ teacheth, Man liueth not by bread onely, but by euerie woorde that proceedeth out of the mouth of God:* 1.258 They are to learne, that euen without anie naturall or ordinarie meanes God can feed them, on∣ly with his blessing, the example whereof we haue in Moses, He∣lias and Christ, who liued forty daies without meate. And in deed as he can when he purposeth to send a famine,* 1.259 whereby to depriue man of the meanes to liue, so take awaie the strength of bread, 〈…〉〈…〉

but eate a man neuer so much, it shall not nourish him: So can hee blesse euen one morsell of the bread, that it shall yeld vs more su∣stenance than we ordinarily receiue of greater plentie. He can so multiply it, as he did in the wildernesses,* 1.260 where he fedd fiue thou∣sand men with fiue loaues. Hee can prouide vs of foode, as he fed his people in the desart for the space of fortie yeeres, sending them Manna from heauen, and as he did by them,* 1.261 so cause that our gar∣ments and shooes shall not weare or consume. He can blesse our bread and oyle, as he did for the widdow of Sarepta, so that vsing that which we haue, it shall not diminish. To be short, he can vse the seruice of Rauens to bring vs foode, as hee did for Elias. These testimonies & examples of Gods will and power, might assure the poore that God will prouide for their necessities, to the ende that they in assurance of faith maye trust and depend vppon him one∣lie.

26 By this assurance of Gods will and power, they ought to bee stirred vp to praie vnto God, that hee vouchsafe to prouide for theyr necessities: and theyr praiers must proceed of faith. For the will of God is, that we begge of him whatsoeuer wee steadfastlye beleeue that he can and will giue vs.* 1.262 And in that respect it beho∣ueth them to praie to God to touch the heartes of the rich, and to moue them to charity and compassion, that they may stretch forth theyr hands to releeue those that stand in need. They are moreo∣uer to vnderstand, that as God hath ordained the office of deacons to prouide for their releefe, acknowledging therin his wisdome & goodnes, they are diligently to praie vnto him, to send such dea∣cons as may be endued with giftes and graces requisite for such an office, to preserue them vnder his protection, to guide them wyth his holy spirit, and to strengthen them, that they may ouercome all labors and difficulties, so that following their charge faithfully & cheerfully, they may by that means receiue, as it were, at the hand of God, all meet reliefe for their necessities, & thereby praise God for his care ouer them, & for the meanes that he vseth in releeuing their want and necessitie. Let them therefore beware of mur∣muring at their owne pouertie, because others haue such plenty & welth. Let thē think that this is ordred by the skilfull prouidence of God, who being their father, loueth them, and louing them, wi∣sheth their good and saluation. And as hee is able to do whatsoe∣uer he willeth, so would he make them as rich as other men, if hee thought it expedient, but being wiser than we, we ought as obedi∣ent children to be content to be lead by him.

27 Besides praier, it is also conuenient that euerie one shoulde labour in his vocation to maintaine his familye, by caring for to keepe it without almes,* 1.263 except vpon great necessitie. First, God hath commanded that we should labour sixe daies in the weeke, wherein euerie one is so to discharge his duetie, as if hee were to giue account vnto God for such time as he looseth in idlenes whē he might worke,* 1.264 but doth it not. Secondly, they are to remember, that as Dauid saith, the man is blessed that eateth the labors of his owne hands: wherin he sheweth, that as such as will not work, that they may liue of theyr owne labours, doo therein feele the curse of God: so doeth not mans felicitie consist in hauing great rich∣es heaped vp for him, but rather in that he laboring in his vocati∣on, and contenting himselfe with a mediocrity, doth eate the fruit of his owne labours. In correspondence whereof, in the time of Saint Paule,* 1.265 when there were some that alreadie walked licenti∣ously in idlenesse, who liued curiously, and medled in thinges no∣thing appertaining to theyr vocation: he chargeth and exhorteth thē in the name of Christ, to labor to eate their bread in quietnes. How grieuously would he now therefore reprooue those that ne∣uer worke but against theyr wils, and doo lesse than well they are able, waiting vppon the reliefe of the Church, as if it were a cer∣taine rent, and take no care to husband that which they get either by worke or by such reliefe? Yet how much more sharply would the Apostle reproue others, who beeing wholie giuen to idlenesse, the mother and nurse of all mischiefe, doo haunt Tauernes, there, in stead of getting by theyr labours, to spend in drinking, suffering their wiues & poor children in the meane time to starue for hun∣ger, if they had not reliefe from others, whereon also they will de∣pend:* 1.266 shewing themselues cruell and vnkinde to theyr wiues and children, yea, euen worse than Infidels, as the Apostle tearmeth them, because they haue no care of theyr families. Let such there∣fore as receiue the almes and reliefe which they might well spare, eyther by earning by theyr owne labors, or soberly sparing that is ministred vnto them, thinke and well vnderstand, that they are but as Church robbers in the sight of God, who seeth all, and to whome all must yeelde account in the day of iudgement.

28 Moreouer, if the poore doo thinke theyr calling to be base and contemptible in the sight of the worlde, let them looke vpon Iesus Christ, the prince of glorie, theyr sauiour, who made him∣selfe poore to inriche vs, and comfort themselues in that they beare his image in their pouertie,* 1.267 which they maye assure them∣selues

selues is blessed, sanctifyed, and made honorable in the pouertie of theyr head Iesus Christ. Let them imagine, that the seruant which is as well vsed as his master, hath no cause to mislyke. If they bee poorely or meanely housed, let them beholde Iesus Christe, the creator of heauen and earth, borne in a stable, in stead of a cradle, laid in a manger, afterward protesting,* 1.268 that the foxes haue holes and the birds of heauen neasts, but the son of man hath not wheron to rest his head. If their lodging be homely and base, let them looke vppon the Patriarke Iacob, who tooke a stone for his pillow. If their clo∣thing be pore, let them remember that S. Paul was molested with nakednesse. If at anie time they hunger, thirst, or bee a colde, let them hearken to the same Apostle, protesting that himselfe also hungred, thirsted, and was a colde: as also that the same which he saith of himselfe, he also affirmeth in his fellowe labourers of the Lordes worke, Vnto this houre we both hunger and thirst,* 1.269 and are na∣ked. If in sicknesse or otherwise thirsting, they haue but water, or small beere: let them behold Iesus Christ vpon the crosse,* 1.270 to whom in his thirst they ministred vineger to drinke. If after wealth and dignities they be fallen into pouertie,* 1.271 let them thinke vpon Mo∣ses, who when he might haue bin called the sonne of Pharao,* 1.272 refu∣sed it, and accounting reproch with Christ, to bee greater riches than all the treasures of Aegypt, forsooke all and became a shep∣heard, and not for his owne, but for another mans.

29 If rich men haue, as it seemeth, greater commodities as con∣cerning the flesh, and are in greater estimation with the world, let the poore think, that many times they sleep not so quietly as they: also, that theyr carnall commodities haue theyr recompence in cares and labours of minde, wherewith they are more troubled than the poore. Let them also remember,* 1.273 that riches make not a man blessed in the sight of God, for they are also common to the wicked,* 1.274 yea and oftentimes doo minister occasion to offend God as also they be sometimes tearmed thornes, & vnrighteous Mam∣mon.* 1.275 And in that sense Iesus Christ pronounced that it was a ve∣rie hard matter for a rich man to enter into the kingdome of hea∣uen. And contrariwise,* 1.276 as in old time the good tidings of the birth of our Lord Iesus Christ was by the Angell first deliuered to the shepheards, so vsually the Gospell is especially preached to the poore. As also S Iames saith, that God hath chosen the pore of this world, which are rich in faith, and heires to the kingdome that he hath promised to them that loue him. To bee short, in bee∣ing poore,* 1.277 they haue not anie such occasion or temptation to

to be proud, or to trust in the vncertaintie of their treasures, as the rich men, but to repose themselues vpon the liuing God, to depend wholy vpon him, and dayly to saie, Giue vs this daie our daily bread, and dayly to waite for the same,* 1.278 as for Manna descending from heauen. To conclude, as the prodigall childe, hauing goods, in the wasting of them, gaue himselfe to the world and the flesh, but ha∣uing fallen into pouertie, thought vpon his fathers house, and re∣turned thereto: so shoulde the discommodities and wantes which the poore doo find in their estates, loosen their heartes from the earth, and cause them to aspire to the house of their heauenly Fa∣ther, where they shall inioy all spirituall and euerlasting treasures.

Of Couetousnes. Chap. 11.

ALreadie haue we spoken of Charitie, and Almes proceeding therefrom. To this vertue there is nothing more opposite than couetousnes, whereof we will now intreate. And that we may the better vnderstand what this vice is, wee are to note, that the worde Auarice, signifyeth couetousnes. The Grecians tearme it sometimes, Desire of Siluer, sometimes, Desire to haue more. And in deed, as it is hard for a man that loueth siluer, to moderate his couetous affections and desires, so by experience we perceiue, that the man that loueth money, and longeth to haue more, that is to saie, the couetous man, is vnsatiable in his affection, alwaies hungring, still out of tast, euermore burning in a feruent desire to increase that which hee hath. That which hee hath, hee ac∣counteth nothing, and styll aspireth to that hee hath not. And as that which hee hath not, is among men infinite, so is mannes appetite neuer satisfied. When our children aske more to break∣fast than wee thinke meete, wee chide them, and saie, Better fill theyr bellies than theyr eyes, or at the least if wee fill both theyr handes, they depart contented, and wyll not peraduenture craue theyr breakfasts agayne in three or foure dayes: but the coue∣tous man, whose eyes of couetousnesse are greater than his bel∣lye, and whose desire exceedeth his necessitie, is not content wyth his handes full, and inough for many dayes and yeeres: but coueteth after all that is in the worlde, yea, if hee myght possiblie haue it all, yet woulde hee not bee satisfied. Saint Augustine compareth a couetous man vnto a sepulchre, which neuer cryeth,* 1.279 Inough: yet is there some difference betweene them, for the sepulchre, sayth he, consumeth all that it receiueth,

but the couetous man, neuer employing that which hee hath, will not neuerthelesse crie enough. Hee is neuer satisfied with siluer,* 1.280 saith Salomon, hee imagineth that hee wanteth all that other men haue. Bruite beastes, saith Saint Augustine, euen the greatest raue∣ners, are sometimes satisfied: neither hunt they after their pray or giue themselues to rauine, but whē they hunger: but both the hart & hand of the couetous man are still stretched forth to robbe and reaue. Epicurus said, that nothing could suffice the couetous man:* 1.281 Purses & coffers may wel be filled but couetousnes hath no more bottome thē a bottomles pit. Whē the Emperour Lacinius had re∣plenished all with golde and siluer, yet did he euen with sighs be∣waile his pouertie. And indeede couetousnesse neuer regardeth that it hath, to be therewith content, but what it hath not,* 1.282 to co∣uet there after. It resembleth a riuer whose spring is small, yet by receiuing other brookes and streames groweth strong and violent. The couetous man resembleth them that are sicke of the dropsie, who by drinking are neuer satisfied, but still encrease in thirst. His hart is like a flame which is neuer abated with quantitie of wood, how much so euer a man layeth on, well may it for a while be sup∣pressed and yeelde foorth nothing but smooke, the witnesse of a hidden fire, but breaking out, it waxeth greater according to the a∣boundance of woode.

2 In this respect the more the couetous man hath, the greater are his wishes. And indeede the wish of the Artificer is one, of the Marchant another, and of the King another. The Artificer, to at∣taine to wealth, wisheth some foure or fiue hundred Florens: the Marchaunt, eight or tenne thousand, and the King, whole realmes to be adioyned to those hee hath. Thus they that haue most,* 1.283 doe wish for most: Therefore saith Seneca, the poore man content, is richer thē the richest couetous mā: for the poor man desireth litle, the rich man coueteth much. Thus may we vnderstand this olde prouerbe, that the one halfe is more then all, because the couetous man not contenting himselfe with the one halfe, depriueth him∣selfe of the enioying thereof, and encreasing that which hee hath, encreaseth his couetousnesse, which the more vehemently that it burneth in him, the more poore and needie doth it make him: For no encrease can satisfie that minde which wanteth contentment The more the Lacedemonians had, saith Iustin,* 1.284 the more accor∣ding to mans nature, did they couet, and therefore hauing con∣quered and ioyned to their dominions the power of the Atheni∣ans, they beganne to couet 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 vnto them that ioyne house to house and lay fielde to fielde,* 1.285 till there be no place, that yee may be placed by your selues in the middest of the earth. Hee sheweth that this couetise and auarice is so vnsatiable, that it extendeth e∣uen to al that it hath not, in so much that it coueteth euery foot of land in the world, euen as if the couetous man should alone pos∣sesse the vniuersall world, and that there should no other inhabi∣tant dwell vpon the earth.

* 1.2863 This is a common disease among men, as experience hath al∣waies declared: neither need we to represent it by the examples of Balaam, Laban, G••ezie, Ioell and Abia the sonnes of Samuell, the Pharises, Iudas, Simon Magus, Demetrius the siluer smith, the ma∣sters of the maide that had the Pithonicall spirit, and such like. The only testimonies of Esay and Ieremie, speaking of their time, shall suffice. They all looke to their owne way, euerie one for his aduan∣tage, and for his owne purpose. And Ieremie saith. Euen from the greatest to the least they all apply themselues to couetousnes. Our Lord Iesus Christ, and Saint Paul by reprouing and condemning coue∣tousnesse in sundrie passages, doe shew that it was a common dis∣ease in their daies. As also the Apostle foresheweth that in the latter daies there shall be couetous men. And as Saint Peter saith, seducers and false Prophets that by couetousnes shall make mar∣chandises of soules, and this, as they note, shal bee no lesse in their daies then before, as by experience wee doe find: which is more, where all other vice, saith S. Ierome, doe with age wax olde, only couetousnes with age groweth young and gathereth strength.* 1.287 And yet saith Seneca, it is a monstrous case that an old man should be couetous. For there is nothing more sencelesse then the lesse way we haue to goe, the more to loade our selues with prouision, and as our way shortneth, so to encrease our burden. The shortnes of our life reproueth the large extent of our couetousnes. There is no reason that wee shoulde take or carrie any great prouision for our iournie,* 1.288 when the place that we go vnto is at hand. But herein may we vnderstand how truely Cicero spake, when he said that the dis∣ease that lurketh in the raines, & is tyed to the bowels, and which waxing olde cannot be pulled vp, is called couetousnesse.

4 Yet is there nothing more pernicious, or that engendreth greater corruption, sin, iniquitie, and strange diseases then this cur∣sed couetousnes, which maketh a man to bee at enmity with God, with his neighbour, and with himselfe: And this is it which we are

first to note, to the end we may vtterly renounce it, and so mend our liues according to the commandement of our Sauiour Iesus Christ. They that will be rich,* 1.289 saith Saint Paule doe fall into temptati∣ons and snares, and into many foolish and noysome lusts, which drowne men in perdition and destruction: For the desire of money is the roote of all euill, which while some lust after, they erre from the faith, and pierce themselues thorow with many sorowes. Euen this only sentence might suffice to make vs to abhorre couetousnesse: For, because the tempter is euermore ready and at hand, we daily pray to God that he lead vs not into temptation: & yet we still feed our couetous∣nes which drowneth vs therein. The deuill doth dayly pitch his nettes to ouertake & hale vs into hell: and couetousnes causeth vs to stumble there into. Moreouer it engendreth such folish & noy∣some desires that they drown men in destructiō & perdition: And what may a man say more, but euen terme it the roote of all euill, & therto ad that they which delight therein, do fal from the faith, which is the fulnes of all mischiefe? To conclude: As the fi••h swal∣lowing the hook together with the baite, is taken & killed, so co∣uetous men do pierce thēselues thorow with a thousand sorowes, which do entangle them in death euerlasting. Couetousnesse ther∣fore is as the fire & the stithy,* 1.290 yea wher the deuill forgeth a thou∣sand chaines of iniquity to pul men to hel, & a thousand fiery darts where with mortally to wound men, by poysoning their harts with all vice. As a certaine Ethnik in old time said,* 1.291 that couetousnesse is the Metropolitan Citie of all corruption & vice: And S. Bernard compareth it to a Lady in a chariot, whose wheeles are foure vices Cotempt of God: Inhumanitie: forgetfulnes of death: & faintnesse of hart, or mistrust: whose two horses, are nigardlinesse and rauine, and whose carter is desire to haue.

5 To be short, couetousnes resembleth a wicked mother bring∣ing forth sundry wicked children,* 1.292 enemies (as is aforesaid) both to God and man: yea euen to him that harboureth & norisheth them. First S. Paul calleth the couetous man an Idolater, & couetousnes Idolatry, but why? Because the couetous man maketh siluer his God: he reposeth more confidence in his riches then in God: hee loueth siluer with his whole hart, euē more thē God: he forgetteth & despiseth the seruice of God, to the end to serue his owne coue∣tousnes and desire to haue: When his mony is in his coffer he think∣eth himselfe more safe then through all Gods promises. If by a banquerupt or otherwise hee loose some portion of money, it doth more trouble and grieue him, then to loose the kingdome

of heauen by offending God, he will without comparison be more sharpe set vpon getting of money, then vpon calling vpon God, or hearing his word.* 1.293 Iesus Christ plainely protesteth that No man can serue two masters: but he shall either hate the one and loue the other, or he shall cleaue to the one and depise the other. And the rather to shew whereof he speaketh, he addeth, that we cannot serue God and Mam∣mon. Can there be any greater iniquitie then to despise, yea euen to hate God? Yet let men flatter themselues as they list, this is the cursed fruite of couetousnesse, as Iesus Christ himselfe affir∣meth. And least any man should wrongfully complaine, as think∣ing he might notwithstanding he were couetous, yet loue God and serue him, Christ, who best knoweth the strength of man, doth re∣solutely protest that No man can serue two masters. And indeede when for loue of money thou doest that which God forbiddeth, or neglectest that which he commandeth, dost thou not despise God, to please thy couetousnesse? To steale other mens goods, or to de∣ceiue men by giuing counterfaite come for good, is a villanous vice,* 1.294 yet couetousnesse perswadeth men so to doe, not onely to men, but euen to God: as the Prophet Malachie obiecteth to the Iewes, that they offered for sacrifice the blinde, the lame and the sicke beastes, whereas by the law they were commanded to offer those that were found: Againe that as theeues, or sacriledgious persons they robbed God, defrauding him in his tenthes. What moued Iudas an Apostle to become a sacriledgious person, in stea∣ling money from the poore? Also as the fulnes of al impietie, to be∣tray,* 1.295 sell, and deliuer to the death for thirtie pence, his master, his Lord, the sonne of God, &c?

6 Now if the couetous man doth wrong and iniurie vnto God, so doth hee also in sundrie sortes and manners to his neighbour. Chrisostome calleth the couetous man an enemie to all men, and indeede he hath infinite wicked, cruell and lewd meanes to draw other mens substance into his owne purse, without sparing of any: imagining all others to be cast foorth for a pray, that he may robbe and reaue at pleasure.* 1.296 Ezechiell, where he saith, I haue smitten my hands vpon thy couetousnesse, that thou hast vsed, and vpon the bloud which haue bene in the midest of thee, doth shew that mixing bloud with couetousnesse, the same hath bred in him al crueltie and in∣humanitie against his neighbour.* 1.297 As Ieremie also, speaking to Io∣achim king of Iuda doth note, saying: Thine eyes and thy hart are but onely for thy couetousnesse, and for to shed innocent bloud and for op∣pression and wrong. Whence came these corruptions which the

Lord forbiddeth, as deuouring of the poore with vsurie:* 1.298 taking giftes which blinde the eyes of the wise: keeping away the wages from the hireling: receiuing rewards to shed innocent bloud: sel∣ling by false measures & waights, or counterfaite marchandise: re∣mouing the bounds or markes of their neighbours land: to bee short, treading our brethren vnderfoote? Truely euen the roote of couetousnes bringeth forth these cursed fruites. Were they not the fruits of couetousnes, which Esay so sharpely reproueth in the princes and gouernours of Gods people, where he saith.* 1.299 Thy Prin∣ces are rebellious and companions to theeues: euery one loueth giftes and followeth after rewardes: they iudge not the fatherlesse,* 1.300 neither doth the widdowes cause come before them? Couetousnesse, saith a certain hea∣then, putteth all things to sale: It ouerthroweth faithfulnesse and honestie among men.

7 How many plots doth the couetous man lay to cut the poore mans throate, deuising and practising sundrie shiftes to sell his corne deare, and all other wares at so high a price, that so he may sucke the verie bloud of the poore? The Iewes haue in our daies but too many Disciples, whom the Prophet Amos likewise doth reproue for the like couetousnesse, saying. Heare this,* 1.301 O yee that swallow vp the poore, that yee may make the needy of the land to fayle saying. When will the new month be gonne, that we may sell corne? And the Sabbaoth, that we may set foorth wheate, and make the Ephah smal, and the shekell great, and falsifie the waights by deceite? That wee may buy the poore for siluer, and the needie for shoes: yea and sell the refuse of the wheate? All inhumanitie, crueltie, fraud, guile, trecherous practises and infidelity doth the couetous man inuent and practise to encroch other mens goods. O blinde couetousnesse, euen with∣out all sence? Thou dwelling in man vnder a false semblant of selfe loue, makest him to become an enemie both to God and man, as is afore shewed: yea and which seemeth more straunge, euen to him∣selfe, as now we shall vnderstand.

8 Riches, saith Ecclesiasticus, beseeme not a nigard,* 1.302 and what should an enuious man doe with money? He here speaketh of the coue∣tuous man that enu••eth his owne good, as he addeth. He that gathe∣reth together from his owne soule, heapeth together for others that will make good cheer with his goods. He that is wicked to himself, to whō wil he be good? For such a one can haue no pleasure of his goods.* 1.303 There is no∣thing worse then when one enuieth himselfe: and this is a reward of his wickednesse. In this sence saith Solomon. I haue seene vanitie vnder the sun. That is, the man that is alone, and hath no second: neither hath hee

sonne or brother, yet is there no end of all his trauaile: neither can his eyes be satisfied with riches: neither doth he euer thinke. For whom doe I trauaile and defraud my soule of pleasure? This also is vanitie, and this is an euill trauaile. To the like purpose and the rather to confirme it, the same Salomon saith also thus. I haue seene an euil vnder the sun, and it is much among men.* 1.304 A man to whom God hath giuen riches, tre∣sure and honour, and he wanteth nothing for his soule of all that hee desi∣reth: But God giueth him not power to eate therof, but a strange man shal eate it vp: This is vanitie, and this is an euill sickenesse. The couetous man is like a rich Orphane that dyeth in his youth, before he may enioy his goods: he is in effect as poore as he that hath nothing, ac∣cording to the olde prouerbe. The couetous man wanteth as well that which he hath as that hee hath not: as saith also an Ancient Poet. He is alwaies poore and needy, that loueth or coueteth mo∣ney. Couetousnesse maketh him labour to haue all, as if all should be his, and hindreth him from the vse of that hee hath gotten as if nothing were his owne. He is not master and Lord, but keeper & storer of his money. There is no tirant so cruell as couetousnesse, which with care and labour slayeth the man that is subiect therto. It draweth him through fieldes and woodes, sea and land: in the cold of winter and in the heate of summer, night and day: in raine, winde and daunger, admitting no rest, and all to seeke and hunt after goods: Yet doth it graunt him onely the sight, but not the vse of them: yea it debarreth him of his necessarie meate, drinke, cloth, and other his necessities. To bee short, if a King should vse such crueltie to his subiects, he would bee called a ty∣rant. Euerie man would abhorre him, and seeke to get out of his subiection: yet couetousnesse holdeth a man so sure, that the more he purchaseth for it, the more doth it subdue him to the seruice thereof, so binding and bewitching him, that hee taketh a plea∣sure & thinketh himselfe happie that he may be so tyrannised. Yet doth it holde him in that wretched estate and miserable conditi∣on which the Poets in olde time noted of Tantalus, who standing among fruite and in water vp to the lippes, yet dyed for hunger and thirst. Through his labour he replenisheth his sellers, garne••s, and costers with goods: but Ladie couetousnesse layeth vp the keyes and taketh from him the vse of them either for himselfe or for others, as Lucian compareth her to a dogge lying in the haye, which when hee can not eate, with his barking, hee will not suffer others to eate thereof. As also the Indian Ants or Emets, who ga∣ther the golde and keepe it, yet neither can vse it, neither will

suffer men to haue it, so farre foorth as they may. To bee short, the couetous man doth take great paines to get, but hath no plea∣sure in the vse. Hee resembleth the Mule, who going loaden with golde and siluer, yet eateth nothing but hay.

9 Ther is moreouer this inconuenience in it: that he being as it were the bondman of couetousnesse, subiect to labour to get, and to care to keepe that hee hath gotten, and wanting the vse thereof, yet if hee perhaps loose any portion thereof by theeues, banquerupts or otherwise, he falleth into great afflictions and tor∣ment with sorrow and griefe, as Saint Bernard verie well noteth,* 1.305 where he sayth. The getting of riches consisteth in great labour: the possession and keeping of them in much care and feare: and the losse of them in extreame sorrowe and heauinesse. These bee three cruell tyrannies which shee practiseth ouer man: and yet vr∣ging him to such difficult, vnreasonable & pernicious matters, she so bewitcheth him, that he is more readie to obey her then God, who cōmaundeth the things that be easie, iust & profitable. This doth Saint Augustine note in this sentence, Couetousnesse sayth vnto man. Let me bee possessed of thee:* 1.306 but Iesus Christ aunswe∣reth, thou commaundest thinges difficult, but I such as are easie: Thou layest vpon him an heauie burden, but mine is light: O man, suffer not couetousnesse to possesse thee: for she commaun∣deth thee to abandon thy selfe to the windes and tempestes of the sea: But I commaunde thee, standing at thy doore, to giue that thou hast to the poore. Thou art slouthfull to doe a good worke, yet thy courage will serue thee to passe the seas. When co∣uetousnesse commaundeth thee, thou seruest it: but when God commaundeth thee, thou hatest him. This verily is a frantike rage in man, thus to submit himselfe to couetousnes which engendreth so much vice and iniquitie: making him an enemie both to God, to men, and to himselfe. We are therefore so to abhorre it, that it be not once named among vs,* 1.307as Saint Paule doeth giue vs war∣ning.

10 Moreouer, in as much as Auarice is a loue of siluer, and a coueting of riches: Let vs for a second remedie consider whether there bee anie ground or occasion why wee shoulde so loue them,* 1.308 or couet after them. Iesus Christ saying that the deceitefulnesse of riches choaketh the good corne of Gods worde doeth there∣by declare, that they resemble a wanton strumpet, such a one as by her beautye causing manie men to lust after her, depri∣ueth such as giue themselues to enioye her, of all vertue, honour

and felicitie: That they be like vnto wine, which by the sweetnes and delicacie thereof, allureth man to excessiue drinking, yet with all taketh the man from the man, that is to say, his sences and reason frō him. And indeed as the good corne of Gods word is a sanctified seed of saluation & life, so the falsehood and deceite of riches doth in such sort draw men to aboundance, and with all to the peruerse vse of the same,* 1.309 that thereby this seede of saluation and life euerlasting is choked vp. In another place our Lord Ie∣sus Christ calleth thē riches of iniquitie, either because they ordi∣narily doe spring from iniquitie, or else that they do engender and bring foorth iniquitie. Saint Paul writing to Timothie, saith thus: Charge them that are rich in the world,* 1.310 that they bee not high minded, and that they trust not in vncertaine riches. Riches doe commonly breede pride, arrogancie, contempt of others, pleasures, pompe, forgetfulnesse of God, despising of eternall felicitie, peruers con∣fidence,* 1.311 and other like plagues. And this doth Basill signifie, wher he saith, that the mad man desireth nothing so much as to get wa∣ter, by reason of his excessiue distemperature: yet is ther nothing that so much tormenteth him: for the onely sight thereof is able to cast him into his fit, and to trouble him, and so it is with riches: Euerie man longeth for them, yet are they the onely things that encrease his longing, trouble his mind and replenish his hart with passions. When rich men, saith Socrates, will vse their riches, they pollute them selues with pleasures and pride: when they list to keepe them, care consumeth them and eateth foorth their hearts when they labour to get them, they grow wicked and full of all miserie. Chrisostome verie fitly compareth them to wilde beastes, whome a man can hardly take, and when he hath them, hee must take great care how to keepe them from doing hurt. And in truth as he that walketh in the raine shall hardly escape wetting, or hee that traueleth in the whote sunne eschew heate: so is it almost vn∣possible for a rich man to auoid vice and corruption by his riches.* 1.312 And hereof speaketh Iesus Christ verie resolutely, saying. How hardly doe they that haue riches enter into the kingdome God? True it is he afterwards expoundeth this speach saying. Children how hard is it for them that trust in riches to enter into the kingdome of God? But then adding that It is more easie for a Camell to passe through a nee∣dles eye then for a rich man to enter into the kingdome of God, Hee de∣clareth how hardly a rich man can escape confidence in his riches, and consequently enter into the kingdome of God.* 1.313 And in this re∣spect doth Dauid admonish vs when riches abound, not to set our

harts vpon the same:* 1.314 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 poyson to humilitie, modestie, courtesie, and al other vertues, which it transformeth into pride and arrogancie, as the Apostle noteth in the place before aledged. Some haue written that Bucephalus the horse of Alexander the great, so long as hee was naked, would suffer any man to backe him: but if hee were once furnished with the royall Sadle, Bridle, and other furniture, he grew so proud that no man might ride him but the king: euen so many who in their pouertie were modest, humble and vertuous, by encrease of wealth haue chaunged their vertues into vice.* 1.315 Thus we see that there is no lesse care and labour to beware that riches hurt not, then sorrow and paine in getting them. Thus did Phoci∣on, albeit a heathen man, verie well vnderstand. For when great Alexander sent him a linge sūme of mony, asking him that brought the present, what moued Alexander to send him such a present, & by the answere vnderstanding that it was in respect of the same of his vertue: he refused it, saying: Let him leaue me as I am. Wher∣in hee shewed, what regard the vertuous man shoulde take, least riches should chaunge him and make him vicious.* 1.316 The Lace∣demonians, according to Licurgus Lawes, expelled from among them all vnprofitable members, as Cookes, Players, Sophisters and such like. Also the vse of siluer and golde, vsing no money but of yron, & so did vtterly banish couetousnes. And so long as they obserued this discipline, they remained not only vertuous, but also inuincible to other nations: And contrariwise as soone as for∣saking Licurgus lawes, they had opened a waie to wealth, coue∣tousnesse crept in, who making them vicious, deliuered them in∣to the power of their enemies. And indeede as these mountaines that containe mynes of golde and siluer, are otherwise barren: so they that haue riches, and vaynes of golde and siluer, are in their harts made vnprofitable to the seruice of God and man. True it is, Riches are Gods good creatures & instruments of vertue to those that can well vse them, as Saint Paul well noteth, saying:* 1.317 God gi∣ueth vs all things to enioy, to doe good, to be rich in good workes, readie to distribute and communicate: Laying vp in store, for our selues, and ma∣king a good foundation against the time to come,* 1.318 that wee may obtaine eternall life. Neither doe wee simply condemne either the rich or their riches. Poore Lazarus was receiued into the bosome of rich Abraham. But the desire and possession of them is dangerous vn∣to

man, who naturally is enclined to peruert the vse of Gods good creatures. To man they be so plenty as Suger & fruite in the power & libertie of a child: as plesant wine to a drūkerd, & as a sword in a mad mans hand, to vse rather to hurt thē to do good. At the least, it is euident that they can not make a man blessed: for otherwise God would more plentifully distribute them to his welbeloued children in Iesus Christ: whereas contrariwise they are more com∣mon to the wicked, who for the most part are better prouided of them, whiles the poor is more aduanced to the kingdome of God. The gallant Bridles & golden Sadles do nothing amend the horse, but rather his agilitie, nimblenesse and strength. Euery beast, saith Epictetus, is estemed by his virtue: & shal man be so by his wealth. Musicall instruments are to no vse to him that cannot play vpon them, & so are riches vnprofitable to him that cannot vse them. As the horse is of no vse without a bridle, so are riches without reason. Wel may they make a vicio••s man more honorable in the sight of the world: but as faire Tapisserie, which couereth soule & broken walles. Besides, they are endued with another dangerous vse: for they draw flatterers, who are euē so many poisners of vertue. How many other dangers are they also subiect vnto? Lay not vp for your selues tresures vpon the earth,* 1.319 saith Iesus Christ, wher the moth & can∣ker corrupt and where theeues breke through and steale. Whereof wee haue 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 vse of them whiles he liueth,* 1.320 yet at death he must forsake them. To this necessity is euery couetous man driuē, neuer to doe good vntill his death, according to the prouerbe, & then he leaueth his goods to his heires. And indeed as we came naked into the world,* 1.321 so must we certainely carrie forth nothing with vs. Great Constantine, speaking to one of his courtiers, said. Oh couetous man, how farre shall thy insatiable couetise extend? Then with a Iaueling that he had in his hand, marking out a mans length vpon the ground, he said vnto him. When thou hast gotten all the world, yet at the last thus much must be thy portion, if thou canst obtaine that. Let the couetous man therfore that mindeth to Amend according to Christes exhortation diligently thinke, that in lou ng and desiring riches, he loueth and coueteth vanity: he lo∣ueth & coueteth the thornes that choake all vertue: yea he loueth & coueteth the rootes of all mischiefe, & the fountaines of al vice. In liew of coueting, if he haue any, let him imagine, how to auoide then allurements & abuses, as vnderstanding that in riches, in stead

of vertue & felicitie, he shal find occasion of corruption & misery.

13 The third remedy consisteth in careful meditation vpon the horrible vengeance & grieuous punishmēt which the couetous mē must of necessity expect from him who iustly detesteth such vice. Are we not already to note this one pointe, y^t as charity is the gift of God proceeding from his fauour & grace, so contrariwise, coue∣tousnes is a vengeance which he poureth vpon those whō for their sins he hath giuē ouer into a reprobate sence, as S. Paul also noteth? God so detesteth the couetous persō, that if any of those that pro∣fesse his word, doth giue himselfe to that vice,* 1.322 S. Paul willeth vs to hold him excōmunicate, & not to eate or conuerse with him. And this he saith to confirme that which he hath said in another place: namely, that the couetous man shal not enherite the kingdome of heauen, & in that sence doth S. Iames summon thē to Gods iudge∣ment seate, admonishing thē to consider of his horrible vengeance.* 1.323 Now, saith he, ye rich men, houle ye & weepe for your miserie that is at hand, your riches are corrupt, & your garments are motheaten, your gold & siluer is cankered, & the rust of them shal be a witnesse against you, & shall eate your flesh as it were fire, ye haue heaped vp treasures for the last daies. Behold,* 1.324 the hire of the laborers which haue reaped your fields (which is of you kept backe by fraud) crieth, & the crie of them which haue rea∣ped is entred into the cares of the Lord of hoasts. The couetous mā saith S. Gregory in this life burneth in desire to get, & care to keep that he hath: but hereafter he shall burne in fire of euerlasting tormēts. What a madnes is it saith Augustine, to win gold & to loose heauē. The couetous man saith Ambrose hath as it were steppes to coue∣tousnes, & the more that he climeth, & y^e higher that he goeth, the greater is his fal. What shal be his last fal for gathering, saith Augu∣stine, cōsidering that he hath lost himself before he make any gain? Couetousnes is a horrible giddines, which maketh man insatiable to climbe high y^t he may fall low: to kindle the fire of Gods wrath, that he may feel y^e euerlasting slaine therof: & to lose the celestiall tresures to get terrestrial riches, which fil him with vice & misery.

14 If they say that in this life at the least they shall reape cōmo∣ditie, plesure & felicitie by thē: let them think how miserably they are therin deceiued: First, be they such beasts, as they cannot con∣sider what this life is? If they cannot deny but they must die, what cōtentation can they reape in cutting the wood & making the fa∣gots, wherwith they shal hereafter burn for euer? we read of an Eth¦nike, who being demāded whether he had rather be Socrates, wise & vertuous, or Crassus welthy & lustful, answered in life he would

wish to be Crassus, but in death Socrates, which he said in respect of the felicitie and reputation which hee imagined in Socrates af∣ter his death, and he had some reason, if being Crassus in his life time, hee might haue beene conuerted into Socrates at his death. But sith that might not bee, he confesseth that he who in this life is Crassus, vnlesse he be a beast deuoide of soule, is in death most wretched, as consequently also in life, which in such men is no o∣ther but a path to woe, & an encrease of miserie. Are not these co∣uetous men then in this life miserable, considering that they bee wretched, except they bee beastes, in that it is a heauie curse to them, that they be men endued with immortall soules? If there remained in them any sparke of the image of God? If they had any remorse of conscience: would not the same be to thē a tormentor, vrging them to exclaime that they are miserable in the middest of al then wealth? As if a man vexed with the Gout or with the Col∣licke, should lie in a rich bed, and haue al pleasures that might be, so that to mens seeming he should be thought most blessed: & yet in himselfe he should feele all miserie and sorrow. Againe, albeit such were the dulnes of his conscience that he should haue no ap∣prehension of the state to come, yet can hee not bee so happie as beasts, who haue neither labour in getting, neither care in keeping neither griefe in loosing, as is afore mentioned: which also Grego∣rie noteth in this only feare to loose saying. If a couetous mā spieth a stronger then himself, he feareth that he wil take away his goods: If a weaker, that he will steale them: wherupon he addeth, O poore wretch: he endureth as much hurt, as he feareth to endure. Neither feareth hee without cause. For as among a flocke of sheepe, the Wolfe alwaies choseth the fattest, and the Egle among Geefe the best, so do theeues and robbers among men, lay for the richest.

15 Which is more. It is a prouerbe, that couetousnesse maketh but a small hill: for many times it is with the couetous as with Aes∣ops dogge, who swimming with a peece of flesh in his mouth & se∣ing the shadow thereof, taking that to be another piece of flesh, o∣pening his mouth to catch that also, lost the same which he before had, so the couetous man being vnsatiable, and euerie way seek∣ing to encrease that he hath, doth many times loose that which is in his hand.* 1.325 To conclude, He that hateth couetousnes, saith Salomon, trobleth his hous: but he that hateth rewards shal liue. Likewise in ano∣ther place. He that hateth couetousnes, shal prolong his daies. Thus the couetous man hauing euen in his self imaginatiō, no felicity but in this life, is much more miserable, because throgh his couetosnes he

shortneth the course of his felicitie. If the couetous man kindleth an vnquenchable fire for the life to come (vnlesse hee bee a sence∣lesse beast) euen in this life he shal feele a tormentor of his wicked conscience which astonishing him, in liew of pleasuring him with that which he taketh for his felicitie, ministreth to him nothing but hinderaunce, feare, care, anguish and heuinesse. The onely meditation and apprehension of these vengeances & iudgements of God against the wicked, should so pierce our harts, that wee might, abhorring couetousnes, Amend our liues.

16 The fourth remedie is this, that as the principall spring of couetousnes is distrust of God, so we may learne so to rest vpon his prouidence, that dayly begging of him our dayly bread, wee ne∣uer doubt, but that he will giue vs all things necessarie for this life, and neuer forsake vs. And this doth the Apostle note, saying: Let your conuersation be without couetousnesse:* 1.326 and bee content with those things that ye haue: for he hath said, I will not fayle thee,* 1.327 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 manie other things, we doe great iniurie and dishonour to God: For as golde of it selfe can neither feede, nor cloth vs: so that which we buy with golde or siluer, pro∣ceedeth not out of the gold or siluer, but from Gods prouidence, neither can it minister any help without Gods grace and blessing. If wrongfully thou hast gotten gold, it is accursed: what blessing canst thou then looke for in it considering the same commeth not, as is aforesaid, from the fauour of God? If thou hast any substance well come bye, thou hast them from the hand of God: for it is hee that hath giuen them. Should this pledge of his care for thee, en∣gender mistrust of him? Experience, saith S. Paul, engendreth hope.* 1.328 Thou, as fearing least he should take frō thee that which he hath giuen thee, or that he would not giue thee more at thy neede, wilt haue it against his will, and as it were in despite of him: But it will proue to thee poysoned bread, and cursed money

17 Imagine therefore that life is better then food,* 1.329 as Iesus Christ said, and the body of more valew then the rayment or sustenance. Before the creation of man, the world was made, wher into he was brought as into a pallace replenished and adorned with all goods, created expressely for his vse. And before the soule the body was created to receiue it. Sith hee nourished the body before it was borne into the world, and by his only prouidence prouided it of sustenance in the mothers brestes, and through her care of clothing before the birth, shall we call into question his fartherly care ouer

vs?* 1.330 Shall wee that are borne, and that put our trustes in him, feare that he will faile or forsake vs? We are more precious in his sight, then either foules or hearbes, of whom neuerthelesse, he sheweth a manifest care to feede them. Will the housholder take care to water the hearbes of his garden, or fodder his cattell, and suffer his men and maides to famish for hunger and thirst? Will he take care for his men and maides, & let his own children starue? Moreouer, haue not we our liuing, our being & our mouing from God? What will al the worlds good thē auaile vs without Gods blessing?* 1.331 Take heede and beware of couetousnes, saith Iesus Christ, for though a man hath aboundance, yet his life standeth not in his riches. Sith our life de∣pendeth not vpon our riches, but vpon God onely, let vs put our trust, not in our goods, but in God, vpō whose pleasure our goods doe depend, who also hath promised that he wil not forsake those that put their trust in him.

18 Among the rest, there is yet one mischiefe, and that is this. We are gluttenous & licorous childrē. And knowing that our hea∣uenly father will not please vs in our foolish appetites, we wil pro∣uide for our selues, & that plentifully, that we may haue the lesse neede to depend vpon him. Whereas contrariwise our duty requi∣reth that we should be content with our daily bread that we craue at his hands, euen for euery day that we craue it, & not to heape vp riches for the last day as S. Iames saith. Many that say to God Giue vs this day our dayly bread,* 1.332 would be very loth he should take them at their word, as concerning themselues, & dayly giue them bread but for a day at once: but such men by vsing that praier do make a skorne of God. And therfore let vs learne to depend vpon his pro∣uidence, & to that end to moderate our appetites: let vs renounce couetousnes, & behold we haue wealth enough. Let vs practise the speech of a heathen philosopher to a couetous mā:* 1.333 Labor not to en∣crease thy possession, but rather to diminish thy couetousnesse. As also another being asked how a mā might become rich, answered: by growing poore in couetousnes. Socrates being demanded who was the richest: he (saith he) that coueteth least, & is content with a little. And indeede the remedy to quench his thirst that is vexed with a whote feuer, cōmeth not of giuing him drinke, but of taking away his feuer, which causeth his thirst. Euen so the way to grow rich, ••s not by heaping of riches, but by diminishing the couetise of the same.* 1.334 It will be, saith S. Augustine, no griefe to be depriued of riches, if a man be not desirous to haue them. Yea which is more. Socrates very wel said that man is neuer so happie, neither so fully

enioyeth his desire, as when he is willing to desire nothing. Nature is content with little. And man should neuer be poore, if he could liue according to nature. Chilon the Lacedemonian, whose repu∣tation & glory was such that when hee was dead, all Greece cele∣brated his funerals, & accōpanied his body to the sepulcher, while he liued vsed many sententious speeches: but among the rest there were three of such estimation that they were written in letters of golde: The first, that ther is no better knowledge then for a man to know himselfe: The second, that the end of al strife & contention, is misery: The third, that man ought not to couet too much, but to be content with that which may suffice & costeth litle, so long as it is ordered according to nature, & not according to our lusts which are infinite & miserable.* 1.335 To this effect do we also read of a certain Romane captaine, to whō the Embassaders of the Samnites offered a great sum of mony, to the end to diuert him frō taking the charge & conduct of the warres against thē. When he had heard their O∣ration, he shewed them a little pot vpon the fire, containing a few hearbes & rootes for his supper & answered, that he which was cō∣tent with such a supper, need not so much mony & so sent them a∣way. When King Archelaus sent for Socrates with promise of great riches, he returned him answere, that at Athens meale cost but a halfepenie, and water nothing.

19 But what is the end of al these labors, trauailes & dangers that we in our for to get thē? Is it not rest? Yet might we both sooner & with more safetie attaine thereto, if we could bee content with so much as might suffice. And to this effect we reade y^t whē king Pir∣rhus determined to leauie war against the Romaines, his coūsellor Cyneas to the end to diuert him therfro, asked him saying, wel Sir: When we haue ouercome & taken Italy, what shal we thē do? Pir∣rhus answered: we wil passe into Sicil: thēce into Libia & Carthage. And what more said Cyneas? Then wil we go into Macedonia, said the king, & conquer all Greece. Againe, said Cyneas, what shal we then do? We will then said Pirrhus take our rest, & passe our time in pleasure. Then said Cyneas. Why do we not euen now take this rest & ease, but that we must needs with such paine danger, labour & trauaile goe to seeke that which already we haue in our handes? This wise counsellor sitly shewed him that if he could be content with his own realme, & not haue coueted after other mēs, he might haue enioyed rest, & beene more happy, thē by seeking to conquer other mens & so to endanger himselfe after great labours to enioy none. For contentation onely ministreth rest and giueth happines.

20 Now therefore, sith both Iesus Christ and Saint Iohn in their first Sermon doe admonish vs to amend, and that this vice of co∣uetousnesse is so common among men, so deepely rooted in their harts, so daungerous and pernitious: Let vs to the end to refraine therfro, diligently meditate vpon the remedies afore mentioned. And first that we may denie this cursed couetise, let vs remember that it is the mother and nurse of most wretched fruite, which causeth vs to become enemies to God, to our neighbor and to our selues, as we haue more at large declared. Secondly let vs not for∣get, that riches are so farre from giuing contentment and making men happie, that contrariwise they engender a thousand sorrowes and cares: they are vnto vs as thornes that choke the good seede and the originall of all vertue in vs, which they chaunge into vice and so make vs most miserable and wretched. Thirdly, that the vengeaunce and horrible punishment which God inflicteth vpon the couetous euen in this life, but especially such as hee will poure foorth vpon them after this race, make vs to abhorre this coue∣tousnesse which is the roote of all euill. Lastly, let vs learne not to put our trust in these vaine and vncertaine riches, but in the liuing God, and depend wholly vpon his prouidence in all thinges ne∣cessarie for the maintenance of this life. And let vs apprehend the treasures of the euerlasting kingdome, contenting our selues with so much as God alloweth vs for this our pilgrimage and iournie from earth vnto heauen. But because it is God onely that wor∣keth in vs both the will and the performance, let vs feruently and continually pray vnto him to purge our harts from this couetous∣nesse, working in vs by his holy spirite, whatsoeuer he requireth of vs in his word.* 1.336 And with Dauid let vs say, O Lord, encline not my hart to couetousnesse, but to obey thy precepts. And with Salomon let vs say this praier. Giue me neither pouertie nor riches: feede me with foode conuenient for me:* 1.337 least if I be full I denie thee and say, who is the Lord, or least if I be poore, I steale and take the name of my God in vain. Now let vs proceede to ambition.

Of Ambition, and Pride. Chap. 12.

AS Auarice is an excessiue coueting of riches, so ambition i•• an vnmeasurable desire of honour, glorie, and reputation with men. That wee may therefore the more plainely laie open this vice, we will consider it in three sortes. First in that man, not

content with his estate, coueteth to be greater, and to haue more reputation and honour. Secondly, in that hee pretendeth a glory and praise in the giftes and graces which hee hath receiued from the Lord: and this kinde of ambition may properly bee tearmed arrogancie and pride. Thirdly, when man saith or doth anie thing whereby to seeme to haue or be more than he hath or is, & it may well be tearmed boasting. As for the first,* 1.338 it is most liuely presen∣ted vnto vs in the fall of man. Adam beeing created after the i∣mage of God, and appointed Lord & master ouer al his creatures, was not content with that excellencie and greatnesse, but by the instigation of Satan, coueted and endeuoured to bee greater, yea, euen to bee lyke vnto God. This plague hath so infected his po∣steritie, that there is no imp of Adam but is tickled, yea, & woun∣ded with this desire to be great, euen greatest of all. And in deed as the couetous man is neuer satisfied with monie, so is the ambi∣tious neuer full with glorie and honour. Ambition, sayth Seneca,* 1.339 neuer suffereth man to rest in the same measure of felicitie which himselfe hath before time wished. No man is content wyth the same estate that hee hath attained vnto, but seketh a higher. Man is neuer satisfied so long as one may go before him, for Ambition suffereth him not to see whence hee came, howe farre thee is gone, or whether hee doeth aspire. Euerie souldier desireth to be Cap∣taine: beeing a Captaine, he climbeth higher, and seeketh from degree to degree to come to bee a king, yea, if hee might attaine to be Emperour of all Europe, he then would couet to be Emperor of the whole world. Great Alexander was not content wyth the realmes that his father left him, & therefore vndertooke the con∣quest of all the world, yea, when he had obtained a great victorie agaynst Darius king of Persia, refusing the offer that he then made of his daughter in marriage, and halfe his dominions, he answered, That as there was but one Sunne in the world,* 1.340 so would he bee the onely king in the world. How many such Alexanders are there in these latter daies? Whereto tended this roiall deuice taken of the increase of the Moo••, Vntill shee fill her whole compasse. Also of an Emperour, Farther. Bee not these euident testomonies that mans heart is ambitious and vnsatiable: that it is so farre from beeing satisfied by increase, that the same increase doth whet the appetite and still minister more increase to the vnsatiable coueting of more honor and glorie?

2 There is not anie that in estate or dignitie, either in towne, prouince, or kingdome is second, but hee aspireth to climbe and

to bee first, if not in the principall degree, as king, yet to bee next to his person, as Ionathan sayde to Dauid, Thou shalt raigne, and I will bee next to thee.* 1.341 The mother of the Apostles Iohn and Iames, made a petition to Iesus Christe, that in his kingdome the one might sit vppon his right hande,* 1.342 the other on his lefte. Saint Iohn also taxed one Diotrephes, that coueted to bee chiefest in the Church.* 1.343 The Romane Emperour Iulius Caesar, when some mar∣uelled that in a little towne where they passed through, there was strife who shoulde be greatest, freely sayde, that himselfe had ra∣ther bee the chiefest in that litle towne, than the second at Rome. Were not the Apostles at controuersie who shoulde bee greatest? And dyd not they demaund of Iesus Christ who shoulde be grea∣test in the kingdome of heauen?* 1.344 They imagined that Christe shoulde raigne vppon earth, as Salomon before had doone: and before they saw the crowne vpon his head, they demanded which of them shoulde haue the chiefest offices. Which is more, he that might attaine to the soueraigntie of the whole worlde, woulde yet seeke to bee greater, and if it laie in him, to climbe euen into hea∣uen, and as Adam dyd, to bee lyke vnto God. Some are of opi∣nion, that the sinne of the Angels that were turned to deuils, pro∣ceeded of the lyke ambition,* 1.345 taking it to be the same which Esaie noteth, where hee speaketh not directly of them, but of Nabu∣chadnezzer king of Babylon, declaring him to be in deede of the race of Adam, in these woordes, I will ascend into heauen, and exalt my throane aboue, besydes the starres of God? I will syt also vppon the mount of the congregation, in the sides of the North, I will ascend aboue the height of the cloudes, and I will bee lyke to the most high. All the kingdomes of the earth coulde not satisfie the ambition of greate Alexander,* 1.346 who by the readinges of Anaxarchus, vnderstanding that his master Democritus maintayned that there were sundrye worldes, cryed out, saying: Woe is mee, wretch that I am, that haue not yet attained to the possession of one of them. Wherevp∣pon Valerius fitly noteth, yet speaking as a Heathen man, that mortall man esteemeth his glorie to bee straighted, because it is bounded in one worlde, which neuerthelesse might suffice for the habitation of all the Gods. Hee also writ to the Lacedemonians, requiring them to place him among the Gods, and to offer sa∣crifice to him,* 1.347 as vnto a God. Wherevppon one named Damis, scorned his ambition, and sayd: Well, let vs giue Alexander leaue to bee called God.

3 It is no maruell that the Heathen so exalted themselues, con∣sidering

that some who not onely take vppon them the name of Christians, but also doo boast to bee Saint Peters successors, haue growen to as great ambition. For the Bishops of Rome, not con∣tented with the title of Bishops of the first sea, haue taken vppon them to be called vniuersall Bishops, heads of the Church vppon earth, placed themselues aboue kinges and Emperours, compared themselues to the Sunne, and Kings and Emperors to the Moone, because as the Moone 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,* 1.348 suffering themselues by their parasites, to be called Gods vpon earth. Whervpon Pope Nicholas concluded, that sith God might not be iudged by man, neither might the Popes. And this is it which Saint Paul foretold,* 1.349 that Antichrist should exalt himself against al that is called God, or that is worshipped, so that he doth sit as God, in the temple of God, shewing himselfe that he is God. Thus we see that the ambitious man is vnsa∣tiable, and cannot be satisfied with all the glorie of the world, but that hee must also climbe into heauen to become God, euen hee who beeing a poore worme vppon the earth, and coueting to bee great, like vnto God, through his ambition fell so lowe, that he is not now worthie to be mentioned among the least creatures in the world.

4 As this ambition burning in the hart, flameth euen vp to hea∣uen, so is there no vice, corruption, sinne, or iniquitie,* 1.350 but it en∣gendereth, and in deede, the eldest daughter of the first sinne, namely, of the incredulitie of Adam and Eue, coulde not but bee a fruitfull mother and plentifull in vicious, pernitious, and dam∣nable children. Ambition (sayth Saint Barnard) is a secrete poy∣son, a hidden sinne, a forger of fraude, a mother of hypocrisie, a spring of enuie, a fountaine of all vice, a moath to holynesse, a blinding of the heart, conuerting remedyes into diseases, and medecines into languishing. First, what poyson or plague is more mortall than ambition, whereby man seeking to bee equall wyth God, was made lyke vnto the deuill, not onelye worthie of death, but also so vicious and corrupt, that at euerie moment hee hastneth more and more to death.* 1.351 This vnthankefull ambition which was also the breeder of disobedience, hath infected vs with this plague and scabbe, that wee are conceiued in sinne, borne in iniquitie, and by nature the children of wrath. It is truely a for∣ger of fraude and mother of hypocrisie, for ambition disguiseth it selfe into a thousande fourmes and shapes, to the ende

to deceiue others, and by abasing them to exalt it selfe. How dyd Absolon, beeing reconciled to his father Dauid, flatter the people, taking one by the hand,* 1.352 kissing another, speaking kindly to all, of∣fering to fauour them in theyr businesse, and to procure their dis∣patches? And to what end was all this? Euen to steale the hearts of the people, as the holy Ghost saith, & to turn them from his father Dauid, so beating a path to come to the kingdom. Ambition is the ape of Charitie, Charitie is patient for eternall goods, Ambition endureth all for temporall honour, Charitie is courteous to the poore, Ambition to the rich. Charitie endureth all things for the truth, Ambition for vanitie. Moreouer, as Saint Barnard sayeth, that it is a spring of Enuie: so Saint Augustine calleth Enuie the daughter of Ambition. And truely the ambitious man euer enuy∣eth the prosperitie of others, either of those that are greater than hee, because he is not so great as they, or of his inferiours, least they should attaine to his greatnesse, or of those that are his equals, be∣cause they be equall with him.

* 1.353Agayne, there is no iniquitie or crueltie so hainous, but Ambi∣tion wyll vrge a man thereto. What mooued Corah, Dathan and Abiron to murmure agaynst Moses and Aaron, and to stirre vp sedition? Athaliah to murther all the kings seed, that shee myght raigne? Sellum Zembri, and many others to murther their Lords and princes? Abimelech to murther his seuentie brethren, the sonnes of Gedeon? Absolon that hypocrite and ingratefull per∣son, to driue his owne father from his kingdome, and with his ar∣mie to prosecute him and to destroie him? Pope Siluester the se∣cond, to consent to giue himselfe to the deuill, that hee might at∣taine to the papacie? To be short, there is nothing so deuillish, but man by Ambition may be vrged thereto.

6 The second kinde of Ambition, which we cal Arrogancie & Pride, is no other but a meere sacriledge against God, in that man attributeth to himselfe the glorie of those graces which hee hath receyued from God. And this arrogancie may be considered in two sortes: first, when man glorifyeth himselfe, in the giftes and graces of God: secondly, in that hee seeketh and taketh the glory of another, reioycing when it is attributed to him, and sorrowing when it is denied him. Concerning the first, man is so vnthankfull to God, as if he giue him either knowledge, wealth, dignitie, ver∣tue, or anie other commendable or excellent gifte, hee attributeth the same to his owne industrie, & in hew of giuing the glorie ther∣of to God, hee assumeth it to himselfe, and waxeth proude there∣of.

Saint Paul was a chosen vessell to preach the Gospell, yet doth he confesse, that himselfe was in daunger of beeing exalted aboue measure, through the abundance of reuelations,* 1.354 had not God pro∣uided a remedie. Againe, where he sayth that knowledge pulleth vp, he noteth this to be a common infirmity among al men, name∣ly, of the increase of Gods giftes, to take occasion of pride In this consideration, as hee writeth to the Corinthians doth God vsually call the poore, contemptible, simple, and fooles, to the knowledge of the Gospel, rather than the rich, mightie, noble, and wise: to the end, that if anie will glorie, he should glorie in the Lord: thereby declaring, that if God should call the rich, the mightie, the noble, and the wise, they in liew of giuing the glorie, praise,* 1.355 and thanks to God, would assume it to themselues. The same doth he also say in another place, Ye are saued by grace through faith, & that not of your selues, neither of workes, least anie man should boast himselfe. Wherein he also noteth, that if by good works we should obtaine saluation, albeit their goodnesse proceed from God, yet would wee boast of our saluation, as if by our owne works we purchased the kingdome of heauen.

7 Among all other reasons why God doth not at full sanctifie vs in this life, albeit hee hath made vs his welbeloued children by faith in Iesus Christ, is to bee obserued, our inclination to pride. And in deede, if wee doo boast of friuolous matters, as of fine dancing, leaping, running, gallant garments, and other like vany∣ties, what would wee doo if in this life God should indue vs wyth all holynesse and other vertues? How proude and glorious would wee become? Truly it would be our vtter ruine: for the arrogan∣cie and pride that woulde spring thereof, woulde prouoke Gods wrath against vs, to depriue vs thereof, as vnthankfull persons, and to punish vs as sacrilegious wretches, that robbe God of his glorie.* 1.356 In this respect doth Saint Austen saie, that humble confession in wicked workes, is better than proud ambition in good. And ther∣fore he sayth farther,* 1.357 The first vice that conquered man wil be the last to conquer: for when man hath ouercome all other vice and iniquitie, then is the greatest danger, least the soule finding it selfe victorious, should boast more in it selfe than in God.

8 But let vs proceede to other the giftes of God,* 1.358 Agar finding her selfe with childe by Abraham, grew so loftie and proude, that shee despised her mistres. Saint Paul admonisheth Timothy, to charge the rich men in this world, that they bee not high minded, thereby declaring, that riches vsually doo ingender pride. To this

effect wee reade, that Assuerus sitting vpon the throane of the glo∣rie of his kingdom, made a feast to all his princes and officers, that hee might boast vnto them of the riches of the glorie of his king∣dome,* 1.359 and the honour of his great maiestie. Also, that Haman, the Iewes enemy, hauing sent for his friends and his wife, reported vn∣to them the glorie of his riches,* 1.360 and boasted the multitude of his children, and all the things wherein the king dyd magnifie him a∣boue all the princes and seruantes of the king. Nabuchadnezzer walking in the royall pallace of Babylon,* 1.361 boasted of his greatnesse saying? Is not this great Babel, that I haue builte for the house of my kingdome, by the might of my power, and for the honour of my maiestie? Thus doth the vnthankfull and sacrilegious person boast of the giftes and graces of God, attributing to himselfe the praise due to God onely.

9 The second point of this arrogancie and pride, consisteth in seeking and accepting the praise due vnto others, and in taking pleasure therein. And this also is a verie common and dangerous plague Saint Augustine sayth, that it is not inough that we couet not the honour, either that wee make but small account thereof when it is denyed, except we also practise our selues in refusing it, and withall, take no pleasure when it is offered vs. Yet contrary∣wise, it is seldome seene, sayeth Cicero, that anie man, after some notable exploit or peece of worke, forbeareth to craue commen∣dation and glorie,* 1.362 as a reward of his labours: and himselfe beeing of the same stampe, by his Letters desireth a friend of his to write the historie of his dooinges, and therein somewhat to his prayse, for (sayth hee) my selfe am also somewhat couetous of glorie. A∣lexander the great estemed Achilles blessed, because he had Ho∣mer,* 1.363 an excellent Poet, the recorder of his deeds and glorie. The∣mistocles shewed no lesse ambition, when beeing demaunded in what voyce he was most delighted: He answered, In the same that most commendeth my vertues. In concurrence whereof, beeing on a time at the famous exercises of Olympus; where the people casting theyr eies frō the wrastlers vpon him, as not satisfied with his sight, pointed also to him, and shewed him to straungers, with testimonie of great applause, he so liked of that glorie, that speak∣ing to his friendes he sayd, that that daie hee had reaped the fruit and rewarde of all his paynes and trauayles for Greece. We see also euen in little children, the draughts & beginning of this vain∣glorie, they wyll leape, they wyll hoppe vppon one legge, they wyll endeauour to reade well, they wyll shew theyr writing, and

will greatly reioyce in praise and commendation. Let a man tell them that they bee fayre, or wise, or that they haue a gaie coate, and so foorth, they wyll euen bee proude of it. To be short, there is no man but loueth to bee praised. And that is the reason, that when a man deserueth to bee reprooued, there must bee longe excuses, the blame must consist in few wordes, and those sweete, for feare of offending: but in matter of praise and commendati∣on, it must bee spoken freely and wyth open throate, there shall neede no intreatie to take it in good woorth, wee know that wee shall bee welcome, and haue free audience, yet can wee take no pleasure in such commendations without sacriledge against God, in that thereby wee accepte and receiue the glorie to our selues, which is due to him onely. Neuerthelesse, what Christian is there,* 1.364 that hateth to bee praysed and commended? The verie Hea∣then doo heerein shame vs: As among others, Theopompus, who when hee hearde that there were certayne honours decer∣ned vnto him by publyke authoritie: in liew of reioycing there∣at, hee wrote, that Time woulde increase honours and wealth, and abate such as were superabundant. The lyke modestie dyd Socrates shew: for when hee heard a certayne discourse of Pla∣to, tending highly to his commendations, hee cryed out, saying: Oh what a number of vntruths doeth this young man reporte of me. And so would not in anie wise allow of such commendations.

10 Christians in duetie ought not onely to ensue this mode∣stie, and to reiect such glorie as maye bee attributed to them, but aso to declare vnto whome it appertayneth, that it may bee giuen where it ought. As Saint Peter when hee had cured the lame man, and sawe the people meruayle thereat, sayde: Yee men of Israel, why meruaile yee at this?* 1.365 Or why looke yee so steadfastly an vs, as though by our power and godlynesse wee haue made this man goe? This myracle hath beene wrought by faith in Iesus Christ, and there∣fore the praise and glorie thereof belongeth to him, and not to vs. Paule and Barnabas proceede farther, for seeing that for heal∣ing a lame man at Listra, the Licaonians thought them to bee Gods, and woulde haue offered sacrifices vnto them, they in great horror rent theyr garments and sharplye reprouing them, tolde them that the praise and glorie thereof belonged to God onely, and to him must be giuen.

11 Of this second point of arrogancie and pride, proceedeth such griefe and sorrowe, as wee take when wee are defrauded of the honour, glorie, and reputation which wee pretende

and looke for at the handes of others.* 1.366 Haman, mentioned in the historie of Hester, seeing that Mardocheus would not stoope and bowe, to doo to him like honour as others did, grewe into such wrath and rage, that hee practised the death of the sayde Mardo∣cheus, together with all the Iewes that dwelled within the hun∣dred and seuen and twentie prouinces of king Assuerus. Another most horrible example we haue in the person of Achitophel, who beeing taken to bee the wisest and grauest counsellor among the Iewes in his time,* 1.367 seeing that Absalon had preferred the counsaile of Chusay the Arachite before his, being vnable to brooke that a∣basement of his glorie and reputation, for despite went and hang∣ed himselfe. Pelaretus, a Lacedemonian, though a Heathen, prac∣tised a cleane contrarie vertue:* 1.368 for seeing himselfe not chosen to bee one of the three hundred (this was a dignity of honor at Spar∣ta) was so far from grieuing thereat, that he made publike demon∣stration of great contentment and ioy: and when the Ephori mer∣uailing thereof, demanded his reason: Hee tolde them that hee reioyced at the good of the common wealth, because he saw there were three hundred better and more worthy to gouerne than him selfe. Where shall wee finde one Christian heart that so loueth his common wealth, as that hee wyl reioyce to see many preferred before him in dignitie and honour, as beeing thereby perswaded, that they may bee more vertuous and profitable to the common wealth than himselfe.

12 The third kinde of Ambition, is vaine boasting or presump∣tion, as when a man speaketh or doeth anie thing, to the ende to seeme to haue more than hee hath, and to be that which he is not. Some there are so ambitious & foolish in this point, that the lesse they haue whereof to bragge, the more they boast themselues, and so theyr bragges are as testimonies of theyr ignorance, want, and miserie. When the shadowes of our bodies grow great, it is a signe that the Sunne beginneth to depart from vs: and in like manner it is an argument whereby to proue that vertue decaieth, when pre∣sumption augmenteth. As full vessells make small noise, & when they yeeld a great sound, it is a signe they be emptie: euen so vain glorie and much boast is a token of small vertue. As also the poor pedlers that haue but theyr packs, doo in euerie market shewe all that they haue, when the great marchants doo make but some smal shew of the marchandise, whereof they haue great plentie: so doo these men by their boasting declare themselues to bee deuoyd of that whereof they set the greatest face, and so depriue themselues

of the glorie that they seeke for, and so it falleth out with them in manner as wee ordinaryly see, that the shadowe flyeth from those that runne after it, and followeth those that flie frō it. Also as the eares of corne that hang theyr heads, are ordinarily wel taken and full, and those that stand vpright, do make vs to thinke that there is little in them: so they that walke in humilitie, and exalte not themselues, neither seeke for glorie, are most endued with vertue, and other commendable qualities, when contrarywise, the greate boasters by theyr proude speeches, doo shew themselues deuoyde of the same. Experience also teacheth, that as the vallies are ordi∣narily fruitfull, so the hills the higher they are, the more is theyr barrennesse. Let these men therefore no longer deceiue both the world and themselues, neyther let them bee such fooles, as to bee content wyth the false apparance and no effect: Let them endea∣uour to bee in deede that which they would seeme to bee, name∣ly, wise, holie, and vertuous, otherwise wee may liken them to such as couet rather the name of a king, than the kingdome, or to bee king in deede. Withal, let them remember, that as such impuden∣cie and boasting is intollerable among men, so when it is practised in matter concerning the seruice of God, it is no lesse than detesta∣ble hypocrisie in his sight.

13 We haue alreadie declared, that ambition and desire to bee mightie, together with such arrogancie and pride as maketh man to glorie of himselfe, to reioyce when glory is giuen vnto him, and to grieue when it is denied him, taken from him, or diminished, are common faultes and deeply rooted in mens heartes, and wythall very dangerous: as also is boasting, as when a man seeketh to seem to be more thā he is, or more than he hath. What more is ther now to bee done, but that as Iesus Christ exhorteth vs to amend, so to the end to obey him, wee consider vpon all conuenient meanes to correct and vtterly to mortifie this cursed ambition, pride, & boa∣sting.* 1.369 Plutarch hath in writing left vnto vs many good rules and aduertisements, to helpe vs herein. First, he willeth vs to beware that wee take no occasion to praise our selues, when we heare the commendations of others, especially of our equals and inferiours, for then doth our ambition naturally desire that they shoulde also speak of vs. As when we see another feed sauorly before vs, it ma∣keth our mouthes water to eate with him. Or, as experience shew∣eth, when another man yauneth, we open our mouths & yaun with him: but we are more inclined to praise our selues, when others do report our vertues & commendable works, for therin are we tick∣led

vntill we laugh again, and clawed where it doth itch. Likewise if the reporter thereof speaketh soberly or with the least, wee can not longer forbeare, but as if we meant to reueale some theft, and sought to recouer the same, wee are straight vrged to tell the rest, yea, and rather than to loose one iot of our commendation, more than all. Many times also it chanceth, that vnder pretence of prai∣sing the vertues of another, we cunningly doo slip in, & shew forth our own. As when a man exalting the humilitie and affabilitie of a king or prince, reporteth that he gaue him his hand, & thus & thus honoured him, pretending therby to let men vnderstand, that him selfe is of good estimation and worthie honor. And herein do wee Christians many times offend, when vnder colour of praising God for his gifts and graces poured vpon vs, wee rehearse them to the end our selues may also haue some part of the glory. This is a coun∣terset glorie giuen to God, that our selues may haue a share therin. Some there are that reproue others, and sharply rebuke them of their faults and infirmities, propounding themselues for examples of the contrarie vertues, and this is common with age, who therein seek to set a face vpon their owne glorie to the dishonor of others. Others we shal also finde, who vnder pretence of humility do mi∣nister occasion of their own praise, & so make their humility abait to catch their praise. They will abase their giftes, graces, vertues, and commendable actions in the presence of such as knowe them well inough, thereby to giue occasion to gainsaie them, and so the more amplie to commend them, yea, they woulde bee loth a man shuld consent to their own speeches. These aduertisements might suffice to warne vs to beware of praising our selues. To conclude, we are to imagine, that as it is a griefe and trouble to vs to heare the boasting and proud speeches of others, so least we should giue like cause of trouble to others that heare vs, and withall incur the reputation of vaineglory, wee are to beware of praising our selues. These be good aduertisements deliuered by Plutarch. But in as much as they tend chiefly to frame a requisite modestie and seem∣lynesse among men, that shunning the obloquy of ambition & ar∣rogancie, they may purchase the praise due to humilitie and mo∣destie, wee wyll stand no longer vppon them, but proceede to the consideration of such things as may vtterly vncloath vs of ambiti∣on, vainglorie, and boasting in the sight of God.

4 First, let vs remember the horrible vengeance that God in old time hath executed vpon the ambitious and proud. What a feare∣full punishment was inflicted vppon Adam and Eue,* 1.370 when they

laboured to bee like vnto God?* 1.371 That by birth wee are the chil∣dren of wrath, conceiued in sinne, borne in iniquitie, subiect to a thousand both bodily and spirituall corruptions and tribulations, bond slaues both to temporall and eternall death, and by nature more miserable and wretched than bruite beasts: These bee the accursed fruites of this root of ambition, which might cause vs to abhorre and detest it. What iudgement dyd God execute vppon Haman, the enemie of the Iewes,* 1.372 who was hanged vpon the same gallowes that hee had erected for Mardocheus? What reuenge did hee take of Athaliah, who hauing murthered all the kings seed for to raigne, was her selfe slaine? How fearefull and horrible was the death of Absolon, who hanging vpon the tree,* 1.373 was stroke tho∣rough and slaine, when with his armie hee pursued his father Da∣uid? What iudgment did Esaie denounce agaynst Nabuchadnez∣zer? And as Daniel declareth, it was put in execution, when af∣ter hee had exalted himselfe in pride, hee was driuen from among men, and eate grasse lyke an oxe for the space of seuen yeeres, his bodie beeing watered with the deaw from heauen, vntill his haire grew like to the feathers of an Eagle, and his nailes like the clawes of birdes? Neither must we omit the notable example of Herod, who, after hee made a plausible Oration, and that the people com∣mended him, saying, It is the voice of God and not of man,* 1.374 was pre∣sently stroken with Gods hand, because accepting and allowing of the glorie giuen to himselfe, hee gainesaide it not, neither gaue it to God, and was eaten with wormes and died miserably. Let these iudgements and this vengeance of God keepe vs in feare of this plague and poison: euen as such as are put to execution, are so ma∣ny iudges and heralds pronouncing sentence of death agaynst all those that commit the like crimes as they are executed for. And in deed, the holy Ghost crieth out and testifieth,* 1.375 that God resisteth the proud, and giueth grace to the lowly. Againe, He that will be first a∣mong you (saith Christ) shal be minister, & he that exalteth himselfe shal be brought low. If man therefore couet to be exalted, God is his ad∣uersarie: if vpon arrogācie he attributeth to himself the glorie due to God, he must loke that God will be his enemie, as he doth pro∣test, saying, I will not giue my glorie to another.* 1.376 It falleth out with the ambitious, as Ou••d writeth of Iearus, who taking vpon him to flie with wings made of wax, when he came neere the Sunne, his wings melted with the heat thereof, and he fell into the sea, which of his name is yet called the Ieariā sea: euen so the ambitious, the higher they rise in glory, the more they approch the heat of Gods wrath,

and so doo melt and fall into the gulfe of eternall confusion. The man that taketh vpon him to climbe a tree, the higher hee goeth, and the neerer hee commeth to the toppe, the greater is his dan∣ger. As he that is condemned to be hanged, hath no liking of the ladder, because he knoweth that the higher hee climbeth, the nee∣rer he is to his death, and therefore could bee content the ladder should be either broken or burned, if he might haue his desire: e∣uen so ought we to detest this ambition and pride, and indeuor to denie and to mortifie the same, as knowing that to desire greatnes is to desire mishap, and that pride & arrogancie is the highest step wherefrom man is cast headlong into vtter ruine.

15 Surely it is maruellous, that men shoulde so delight in these vices,* 1.377 which doo but torment them euen in this life, & confounde those that haue them in possession. Oh ambition, saith S. Barnard, the crosse of ambitious men, how dost thou torment mankinde? Thou pleasest all men, yet is there nothing more mightie in tor∣ment, or more grieuous in trouble: And truely if we could cut off these vices of ambition and pride, our mindes woulde sure growe content and quiet: we should not thus consume in enuie, care, and a number of other passions which trouble and molest our minds: we should not sel our liberty, & become slaues vpon an vncertain hope of dominion, neither ingage our consciences to the deuill for kingdomes. Moreouer, as poison put into good and sound meate, maketh it mortal, so pride, taking occasion of Gods graces to boast it selfe,* 1.378 doth by such sacriledge turne vs vnto destruction. Arro∣gancie, as S. Augustin saith, is a deadly sin, because that the farther that man procedeth in vertue, the greater is his temptation, wher∣by he looseth all that he had profited.* 1.379 All other sins, saith he in an other place, are to be feared in misdeedes, but arrogancie most in good. And truly as man hath no cause to boast of his wickednes & miserie,* 1.380 so in his vertues doth his pride grow, take increase & nou∣rishment, causing him many times the more vertue hee is indued with, the more to be proud. And therefore Chrisostome compa∣reth it to a worme that breedeth in the wood, & eateth it: also to rust, which growing out of yron, consumeth it. Whereupon he ad∣deth, that vainglory & arrogancy are full of thorns that choak vp vertue: & a beast that hath many armed heads, against those that are possessed of him. Many are of opinion, that yong vipers do kil their dams in their birth, & such is our corruption, that it causeth pride to spring out of vertue, & withal, this wicked child to be the deuourer of his dam. We are therfore so to resist other corruptiōs,

that still we must reserue the principall to fight against this wick∣ednesse, which groweth vp in vertue, and poisoning the good giftes which we receiue of God, doeth ouerthrowe that man who other∣wise is holy, wise, and endued with vertue.

10 To these purposes, we must imagine that there is nothing lesse conuenient to man than ambition, pride, and arrogancie. Let man, (saith Saint Augustine) for whom the sonne of God humbled and abased himselfe,* 1.381 be ashamed to striue to be mightie and high min∣ded. Seeing that man seeking to bee higher than hee was, is fallen from the height where hee was placed, reason requireth, that now he humble and abase himselfe, contenting himselfe to bee lowe in his owne sight, that hee may recouer his losse, and bee mightie in him that humbled himselfe for him.* 1.382 If the Moone (as Esaie sayth) shall bee abashed, and the Sunne ashamed, when the Lord of hoasts shall raigne in mount Sion and in Ierusalem, and when glory shall be before his auncient men: shall wee poore sinners, clothed in iniquitie, and re∣plenished with infection of sinne, lift vp our heads in the presence of Gods maiestie? Shal not wee rather be, as it were, swallowed vp in the gulfe of shame and reproch? To vs belongeth open shame,* 1.383 saith Daniel. If the brightnesse of the Sunne dimmeth the light of the Starres, shall not the Sunne of Gods glorie vtterly extinguish all excellencie and glorie of man?

17 Againe, let vs waigh our bodily miseries, the vice and cor∣ruption of our soules: in briefe, all our iniquities, against whatsoe∣uer may in vs be excellent, honorable, or wherein wee doo boast: and surely the counterpoise will waie downe our pride, and reple∣nish our countenances with confusion & shame. Let vs set our ig∣norance against our knowledge: the vertue that we want, agaynst that which we haue: our sinnes, against our righteousnesse, and our corruption, against our holynesse: so shall we soone quench all ar∣rogancie and presumption. Let vs not compare with the deuils in exalting our selues, but with the Angels in humbling our mindes. It is thought that the peacocke so full of faire feathers, hauing on∣ly two foule feet, standing proudly in the circle and contemplati∣on of his beautifull trains, so soon as he seeth his feet, which he thin∣keth to be foule, straight humbleth himselfe, and abateth & seek∣eth to hide his feathers: how much rather ought we, by the feeling, sight, and apprehension of many our foule feet, and corrupt & per∣uerse passions that raigne in vs, to humble our selues, and to abate our pride, ingendered of a few feathers, which haue only some smal beginning and apparance of beautie? Moreouer, the more plenti∣fully

that almightie God bestoweth his blessinges and graces vpon vs, the more are we bound to doo him homage, in referring them to his glorie,* 1.384 and not make of our selues Idols, by sacrificing to our nets, and offering incense to our yarne. The more directlie that the Sunne lieth vpon vs, the lesse is the shadow of our bodie, as at noone wee may see by experience, and a little before and af∣ter: euen so the lesse that wee arrogate and boast of our selues, the greater giftes and graces of God are wee endued withall.* 1.385 What haue wee, sayth Saint Paul, that wee haue not receiued? If we haue re∣ceiued it, why doo we boast of it, as if we had not receiued it? Men would laugh at a poore man, if hauing precious garments lent him to acte the part of some honorable personage vpon a stage, when the play were at an end, he should keepe them as his owne, and bragge vp and downe in them. Yet so doo they to whome God imparteth his giftes and graces, when in liew of yeelding the glorie of the same to him that is the author, they assume it to themselues.

19 Let vs therefore renounce all ambition, mortifie all pride, & despise the smoake of worldly glorie. What man was euer more mightie, more rich, more wise, or raysed to greater glorie than Sa∣lomon? Yet doth hee crie out and protest, that all is but vanitie of all vanities, and that all is vanitie. What will it auaile vs to be glo∣rious among men, and an obloquy in the sight of God? Commen∣ded in the world, and abhominable in the sight of Angels? O man of lyttle vnderstanding, sayde an ancient wise man, what art thou the better for thy vaineglorie, when thou shalt bee well spoken of where thou art not, and where thou art thou shalt bee tormented? If wee bee abiect and contemptible in this lyfe, it is but for a few dayes, let vs then bee content, and take comfort in that wee are mightie, rich, and glorious in the sight of God, through his sonne Iesus Christ, as beeing his children, and inheritours of his euerlast∣ing kingdome. Humilitie, sayeth Chrisostome, is the foundation of Christian philosophie. And as our humilitie is an exaltation in the sight of God, so hath the confession of our humilitie, for a re∣medie prepared his mercie and goodnesse. Wee are not (sayeth Saint Augustine) to glorie in anie thing, for wee haue nothing, vn∣lesse man hauing wholy put awaie himselfe, doo learne wholie to depend vpon God. And as for all giftes, graces, and vertues wher∣with wee may be endued, let vs yeeld the glorie to God onely, the author of all goodnes, for to him onely belongeth all honor, glorie and praise for euer and euer.

Of sumptuousnesse and excesse in apparell. Chap. 13.

AMbition and desire of vainglorie, before mentioned, among other things, appeareth as well in the sumptuousnesse of ap∣parrell and ornamentes of the body, as in superfluitie and excesse in diet. As concerning sumptuousnesse in apparel and pompe, eue∣rie man in his owne heart must confesse, that that corruption pro∣ceedeth of a foolishe desire of reputation among men. And in deede among the rest, there bee three thinges greatly esteemed in the worlde, and therefore yeelde some reputation vnto those that haue them, Nobilitie, Riches: and in women and maidens, Beau∣tie. This doo wee see to be so, in that men in marriage haue espe∣ciall regard to the same. In Nobilitie there is great respect of dis∣paragement, and seldome shall yee finde marriage contracted be∣tweene gentry and yeomandrie. And as for Riches it is commonly the first question, men do first enquire after it. And as an ancient Poet sayde, Riches is the Queene and Ladie that giueth Nobility and Beautie. As for Beautie, When the sonnes of God (saith Mo∣ses) sawe that the daughters of men were faire,* 1.386 they toke them wiues from among them. Sith then that in marriage worldly men haue especiall regard to Nobilitie, Riches, and Beautie, we may thereby perceiue what is of most estimation in the world. And this is the cause why euerie man desireth to bee thought rich and noble. But as for women, that which they doo greatlyest account of, is either to be, or at the least to seeme faire, as therefore ornamentes and sumptuousnesse in apparell, doo serue to increase the apparance & reputation of Beautie, Riches, and Nobilitie: so is it the principall cause why euerie one declineth to this corruption. And in deede we shal finde few in whom ambition and desire to be thought rich or noble, and among women beautifull, is not the verie fountaine and seed of gorgeous attire, and excessiue ornaments of the body. This is it that maketh the artificer to apparell himselfe as the mar∣chant, the marchant as the gentleman, and the gentleman as the prince. To be short, euery man enhaunceth his estate, yea, & exce∣deth, that hee maye surmount other of his calling. Such is our curiositye and sumptuousnesse heerein, that in all thinges there must bee excesse, either in the price of stuffe, as seeking and wearing the finest, & consequently, the dearest, either in the qua∣litie thereof, as wearing silke in stead of wooll, either in the gards,

as wearing them broade, or four or fiue double: either in the fashi∣on, euer new fangled, and full of superfluitie and vanitie: as in the ruffs, in the attires for the head, or in other inuentions of the world or the flesh: and of these is the minde, especially of women, so fruit∣full, that they doo manifestly declare that theyr whole studie and care, for the most parte, tendeth to the decking vp and attiring of themselues.

2 Neither is this any new disease, for we see in the dayes of Esay, how the Iewish women were addicted thereunto, who ware orna∣ments of slippers,* 1.387 or bells, cals, and round tires, sweet bals, brace∣lets, and bonnets, tires of the head, and the sloppes, and the head-bandes, tablets, eare-rings, rings, & mufflers, costly apparel, vailes, wimples, and crisping pinnes, glasses, and fine linnen, hoodes, and lawnes, girdles, dressing of the haire, stomachers, claspes, rocquets, purses, garters, ribandes, chaines, &c. And verie lyke it is that E∣saie heere speaketh of women, maidens, and Ladies of the court: For some in deede doo thinke that he was vnkle to Manasses, the king of Iuda. And is there not at this daie as great superfluitie and vanitie in women and maidens of the like calling? Nay, shall wee not finde some meane Gentlewomen, yea, euen marchants wiues, that will imitate the same? As by experience wee see them laden with those, and other like vanities and new inuentions. And as theyr hearts are wholy set vpon the world and the flesh, so is there no ende of theyr lustes and deuises. And this doeth Esaie verie fitly shew by such a long beadroule of trinkets and vaine inuenti∣ons of the women and maides of his time, for euen the skilfullest Taylers that of late dayes were able to haue satisfied the vani∣ties of the Ladyes of the Court, woulde now bee scarce good ap∣prentises, and the skilfullest that nowe are, haue much a doe to content the curiositie of Gentlewomen, yea, euen of some Mar∣chauntes wiues.

3 Howbeit (a litle by the way to touch this corruption) In some this excesse hath yet farther scope: for not contenting themselues with that naturall colour which God hath bestowed vppon them, eyther with the vse of common water for cleanlynesse, they daily imploie their waters wherewyth to make them seeme fairer than they are, yea, which is worse, some doo euen paint themselues, daubing theyr faces and laying on some colour, wherewyth, hy∣ding the handie worke of God, they maye seeme to haue more beautie than hee hath vouchsafed to giue vnto them. This vanitie was in vse in the dayes of wicked Iezabel, and hath euer

since successiuely continued in many others that haue, and doe imitate this accursed woman, deuoured by dogges, together with her painting:* 1.388 This corruption hath likewise beene euermore re∣proued by the holy fathers. Saint Augustine hath written one ex∣presse treatise thereof, wherein hee at large condemneth all such paintings. Tertullian protesting that God neuer created man so patcht or painted, demandeth whether in their resurrectiō frō the dead their colours wil hold: and seeing it is vnlike they should, he exhorteth them to desist therfro, as from things repugnant to their creation, and resurrection, and termeth such as paint themselues, the deuils handmaides. Cyprian by this similitude confirmeth the premises. If when a painter hath finished a peece of worke, and an other comming in should thereto set his hand and lay on other co∣lours, it would displease him: how much rather will our creator be offended, when a mortall man whom himselfe hath created, shall by such painting take vpon him to correct the image and worke∣manship of his God? Chrisostome resembleth such as paint them∣selues to those that daube clay or mire vpon an Image of golde. And as Ierome termeth it, what is it but a reproch to his creator, who as hee imagineth, hath not made him faire enough? And ha∣uing in another place reported the historie of a woman visited by the hand of God for painting her daughter, he addeth that they that vse it doe pollute the temple of God, and termeth their pain∣tings, firebrands to enflame youth: nurses of fornication and to∣kens of vnpure harts.

4 But to returne to the corruption in pompous and sumptuous apparell. Euerie man can confesse that this excesse is ouer plenti∣full and common among vs. They can speake of it: They can com∣plaine of it: they can say, there is no amendement in vs: but euery one doth giue occasion of offence. They can grant that we deserue stripes: that God will punish vs, and that iustly: and all these spee∣ches be euen so many iudgements registred in heauen, which in the end we shall find to be but an execution against vs, because no man amendeth, but euery one looketh who shall first beginne. E∣uery man imagineth that himselfe may well weare such apparell, and that he may better doe it then another of his like calling. Eue∣rie man condemneth excesse and vanitie, yet wil he therby declare himselfe to be more rich then an other, allowing that in himselfe, which he reproueth in others. Wee confesse the obiections made vnto such as flee from their owne habitations for religion to bee most true: namely, that they bring their pompe and sumpteous

apparell with them, into the townes that receiue them, thereby alluring the naturall inhabitants, who before liued in greater sim∣plicitie and modestie, to the like vanitie and corruption. To bee short, it seemeth that we who vnto others should be as lampes and ministers of reformation, are growen to be auctors of infection & offence. And this may be but too truely obiected, euē to our great confusion, and to the slaunder of the doctrine which we doe pro∣fesse. Remembring therefore the exhortations of Christ and Saint Iohn, importing that we should Amend our liues, let vs lastly re∣solue to leaue off, forsake and detest all this excesse, vanity, pompe and sumptuousnesse in apparell.

5 But truely neither the Censors of Rome, who made so manie good lawes concerning this matter: neither the wisest reformers of our time could euer so bridle this ambition and excesse: but that as an cele it would slide forth and shew it selfe transformed into some new fashion. To be short, there is not any lawgiuer that can sound the depth of this corruption, but onely one God, who tea∣cheth vs to beginne reformation at the hart. And indeed as euery seede bringeth forth hearbes or fruite according to his kind as Let∣tice seede, Lettice, Thistle seede, Thistles, so if the hart be humble and modest, the garment for the bodye will bee euen so: but if the heart bee proude and ambitious, it will shew foorth some kinde of excesse and pride, notwithstanding whatsoeuer lawes to the contrarie.

* 1.3896 The first thing thereof that the Christian which mindeth to roote out pompe and excesse in apparell, is to note, is as well the qualitie of the garments that God made for Adam and Eue after their fall: as the occasion of the same. Their first garmentes were of the skinnes of beastes, thereby to declare that they were be∣come as beastes, by transgressing the commaundement of God. The occasion of the garmentes was shame to see themselues na∣ked, whereinto they sell by transgressing the saide commaunde∣ment of God. The first vse of the garmentes therefore is vnto vs an euident reproch of their sinne, to the end to humble vs in the sight of God: as when a man weareth a plaister, it is a signe hee hath some wounde. And therefore such as seeke glorie in garmentes, are like vnto those that builde faire sepulchers for their dead corps: For where as their sepulcher shoulde bee a warning to them that they must dye, and thereupon cause them to reiect all ambition and pride, yet thereof they take occasion to boast: so where as our garment shoulde bee a continuall memorie

of sinne, to humble vs, yet wee, as if wee woulde euen spite God, doe procure sumptuous and gorgeous apparell to testifie our am∣bition and pride. As a theefe by law burned in the foreheade for theft, ought so oft as he looketh in a glasse and perceiueth the scarre thereof, to thinke vpon and detest his inclination to that vice: so our garmentes being as the scarre in the foreheade of our first fathers and our selues for their ambition: in that they sought to bee like vnto God, should by the onely sight of them, put vs in minde to renounce all pride and ambition. Let vs there∣fore couer our bodies decently to hide our shame, and not proud∣ly, to augment it.

7 The second vse of garmentes is to defend vs from colde, from raine, from the heate of the sunne &c. What argument can we gather hereof to grow proud? Hereby we ought to cal to mind Gods wrath against sinne, considering that had it not beene for sinne, man shoulde neuer haue beene annoyed with heate or colde that doe so molest him. Moreouer this vse of garmentes doeth testifie vnto vs. Gods goodnesse and mercie towardes vs, in that hee ministreth wherewith to releeue our necessities, and so bindeth vs more and more to praise him. To make there∣fore our garmentes a pompe, and shew whereby to bee hono∣red and glorified, is the reuersing of the vse of them, and mani∣fest sacriledge against God. Yet is this corruption so com∣mon, that there is none, no not the little children, but will boast of gay garments. Let vs therefore that haue more wit then children, euen vs, I say especially that are instructed in Gods word, and know the originall and vse of garmentes: in liew of seeking glorie in the same, learne by them to humble our selues, and to render all thankes and prayses to God to whome it ap∣pertaineth.

8 For a third remedie, let vs remember what a folly, yea what an extreame iniquitie it is to take more care for garmentes for the bodie, then for ornaments for the soule. For as the bodie being of more valew then the garment, wee will sell or pawne foorth the garment, for to feede the bodie: so ought wee to leaue all affecton to beautifie our bodies, the better to tende to the a∣dorning of our soules. And hereto doth Saint Peter exhort vs,* 1.390 saying. Let not the womans apparell be outward with broydered heare, or golde put about, or in putting on of apparell, but let the hid man of the hart be vncorrupt, with a meeke and quiet spirit, which is before God, a thing much set by. The same doth S. Paule also confirme, saying

Let women araie themselues in comely apparell with shamefastnesse and modestie,* 1.391 not broidered haire, or golde, or pearle, or costly apparell, but (as becommeth women that professe the feare of God) with good workes. If wee dwel in a borrowed house, looking weekly when we must de∣part, wee wyll neuer trouble our selues wyth anie cost or fitting of it, as wee woulde doo, if wee were sure to remayn in it all the daies of our liues. And what is the bodie but a house lent vnto the soule, from whence it looketh dayly to departe? What reason haue wee then so to care for adorning the bodie, which shortly must rot and perish, & so to neglect the soul which is immortal? Men common∣ly doo care to be more honestly appareled when they are to meet at some banquet, or marriage, or to come before some honourable personages, than ordinarily when they conuerse wyth inferiours: Now wee, as concerning our bodies doo conuerse wyth men lyke vnto our selues: but as concerning our soule, with God and his an∣gels, to whome it is lifted vp, 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 bodie, than for adorning of the soule?

9 Some man wyll saie, Why, albeit we beautifie our bodyes, yet doo wee thinke vpon the adorning of the soule. But this is a mere abuse, for it is an olde saying, that the great care to prouide for the bodie, is an euident token of the neglect and small affection to a∣dorne the soule. Who can saie that hee is loth to burne his house, when hee layeth burning coales hard by a stacke of strawe? Natu∣rally wee are inclined to ambition and pride, and what is all this pompe & prouision for the bodie, but wood and straw kindled by the fyre of our Ambition? Humilitie, modestie, charitie, chastitie and holinesse, are the chiefe ornamentes of our soules, and is there anie thing more contrarie to these vertues than Ambition, pride, crueltie, lust, and prophane liuing, which all doo appeare in these pompes and ornamentes for the bodie? Well may wee confesse, that there bee some more proude in theyr paltrie peltes, than ma∣ny in theyr sumptuous apparell. When Antisthenes ware a turnde cloake, Socrates tolde him that hee discerned his vaineglorie and ambition through the rentes of his cloake. Contrariwise, queene Heste rprotested before God, that shee tooke no more pride in her most rich apparell,* 1.392 than in base and defouled clothes. But we speake of that which is common with men, as experience shew∣eth. For in deede wee shall finde few in whome ambition or de∣sire to bee thought rich, or noble, or among women, to appeare fayre, is not the verie originall foutnaine of theyr sumptuous ap∣parell,

pompe and beautifieng of the bodie.

10 Some will reply: did God create golde, siluer, silke and such like, to no vse? We confesse he created them to vse, but not to a∣buse: of his liberalitie to take occasion to praise him, but not to extoll our selues. And truely it is a great abusing of Gods crea∣tures, when we employ them to maintain our pride and ambition, and in liew of reseruing al honour and praise to him that is the gi∣uer of them, to minister offence to our neighbours. Againe it fol∣loweth not that the vse of silke and golde, permitted to Kinges, Princes, and people of like calling, should equally bee permitted and commanded for euerye Marchaunt and Artificer. Princes may without reprehension or blemish of pride weare that which Marchaunts and Artificers cannot vse without note of pride and presumption. True it is, that the more modestly that any shall vse it, the more commendable it is? But it were but a trouble to pol∣licie and conscience without reason or ground, to submit all per∣son of whatsoeuer calling to Marchaunts attire: as also it is not conuenient to abase Marchaunts into poore Artificers apparell.

11 Yet is there another point to be considered. God (as to an∣other purpose is afore said) hath made men not Lordes, but ste∣wards of his goods, with condition that they shall giue accompt of the same. And in that respect it is lawfull for men of honour and calling, honourably to cloth themselues, so long as they also re∣serue meanes, and clothe the poore members of Christ. And in∣deede this sentence which he will pronounce in the day of iudge∣ment, Depart from me ye cursed into eternal fire:* 1.393 for I was naked and ye clothed me not &c. might make those to tremble whose superfluitie and excesse in apparell would wel suffice to cloth the poore mem∣bers of Iesus Christ. But this sparingnes is an euident signe of in∣credulitie, as Saint Iames noteth,* 1.394 tearming it to be a testimonie of a dead faith, when we cloth not those that bee naked. The silke ribbands and lace that couer the cloth, the edgings, passements and purles added to stuffe of it selfe curious enough, the ringes enriched with precious stones, the golde, the siluer and pearle wherewith the bodies are decked vp, shal in the day of iudgement arise against those that take no pitie of the poore that lay vpon straw, went woolward and quaking for colde for want of garments: Let those that dispence with such sumpteousnes and excesse, exa∣mine their owne consciences whether they doe to others as they would be doone to if God should visite them with the like neces∣sitie. Let thē thinke whether if they had but one hundred crownes

they would bestow them all vpon one silke gowne layde on with golde lace, and the whiles goe without a shert, hosen or shoes. The poore are their flesh,* 1.395 saith Esay, who commaundeth to couer them: but they contrariwise, that they may cloth thēselues sump∣tuously, do leaue the poor naked without sherts, hose, or shoes. Let them then thinke with themselues whether in the accompt of the goods that God hath committed vnto them, the Articles of ex∣cesse and superfluitie in apparell will bee alowed by him who vn∣doubtedly heareth the cries and oppositions of his poore mem∣bers, complayning that they were left naked. If a Taylour when he hath made a garment a great deale too long & large, being repro∣ued, shall haue no other excuse but that hee had too much stuffe, woulde that bee accepted? Woulde they not tell him, that hee shoulde haue made the garment after the measure of the bodie, but not according to the quantitie of the stuffe? Euen so they that hauing plentie of goods doe employ them not after the mea∣sure of their vocation, or the profession of a reformed religion, but in superfluitie and excesse, doe expose themselues to the skorne and grieuous reprehension in the sight of God, and his Angels. Let them therefore cloth themselues decently, euerie man according to his calling, yet so that the poore bee not for∣saken in their necessities. Let them put on such cloth that the poore may at least haue freeze. To bee short, let them put in practise the saying of Esay of the conuersion of the Marchaunts of Tyre,* 1.396 That their traficke and Marchaundise shall bee sanctified to the Lord. It shall not bee locked vp, neither hidden, but shall bee vnto those that dwell in the presence of the Lorde, that they may eate and be satisfied, and haue dureable clothing, for so doth the word sig∣nifie that he vseth.

12 To conclude, wee are to thinke that professing reformed religion, it were meete wee should giue examples of reformation, yet doe men see in vs the encrease of pompe and excesse in appa∣rell, as well in fashion, as in stuffe, edginges, laces, quoifes and other like vanities. These, as they testifie are small reformation in heart, so doe they with manie call in doubte our faith, and consequently our doctrine. Those of the Church of Rome doe hereof occasion to harden their heartes, in that in this pointe they see no difference betweene them and vs. As also the A∣nabaptistes haue almost no other argument to diuert them∣selues and others from our doctrine, but the pompe and excesse in apparell that they see in the professors of our religion. Be∣holde,

saie they, they sauour all together of the worlde. They bee worldly people: Bee they the children of God? Saint Iohn sayth, Loue not the worlde:* 1.397 hee that loueth the world is an enemie to God. Yet it is true that these men professing a greater simplicitie in apparell, doe euen in themselues shew ambition to the world as concerning the stuffe: for condemning a garde of veluet, or a pafement lace, they yet requite the vanitie, with the excellencie and price of the stuffe, which cannot be too fine or too deere for them: and so in sumptuousnesse doe exceede both gards and lace. Yet doth our dutie also require that for our partes wee shoulde take away all obiections or occasion to stumble at vs. Also as they are not to condemne the doctrine for anie such outward matters, so are wee to remember the protestation of Saint Paule, who sayth,* 1.398 Rather then I will offend my neighbour, I will eate no flesh while I liue. If hee so submitted and resolued himselfe in a matter indifferent, how much rather shoulde wee beware of offending the weake in these vanities, prohibited by God? Woe,* 1.399 sayth Iesus Christ bee vnto him by whome offences come, It were better for that man a mille stone were hanged about his necke, and that hee were cast into the sea. Shall wee euen obstinately through our vanities be causes of the ruine of our brethren,* 1.400 for whome Iesus Christ hath died? Iustine reporteth, that Pithagoras by his doctrine perswa∣ded women to laye aside their golden ornamentes, and other pompe of theyr garmentes, as instrumentes of vanitie and im∣pudencie: and declared vnto them that the true ornamentes of women did consist, not in garmentes, but in chastitie. What a great shame doe wee offer to Iesus Christ, when his Authori∣tie and doctrine cannot worke the like effecte, as to make vs to forsake such vanities, which the perswasion of the Paynime brought the poore heathen vnto? If these exhortations cannot pierce deepe enough into our heartes, let vs call to minde how the Prophet Sophonie threatneth euen the Princes, rulers and great courtiers, saying, It shall bee in the daye of the Lordes sacri∣fice (thereby meaning the day of his vengeance) that I will visite the Princes and the kinges children,* 1.401 and all such as are clothed with straunge apparell. Thus wee see how the Princes and great Lordes, making a shew of their sundrie sutes of sumptuous ap∣parell, and new and straunge fashions are heere threatned with Gods iudgements. And therefore let such as be of meaner calling, imagine whether such vanities and corruptions bee worthie grea∣ter punishment in them or no.

13 Now in as much as our Sauiour Iesus Christ the Sonne or God, and his forerunner Iohn Baptist, doe in their first preaching admonish vs to Amend our liues: Let vs studie to forsake this am∣bitious vanitie, so that euery man in his calling, not imaginarie, but such as God hath called him vnto, apparelling himselfe mo∣destly, may in effect declare that he feareth God, and mindeth to liue to edification: remembring that garments are as it were a no∣table blemish of sinne, the occasion of garments, made as well to couer our shame, as to defend vs from other the discommodities engendred in Adams transgression: That the vse of the garments in steade of pride and puffing of vs vp may tend to humilitie, ma∣king vs to glorifie God for his mercie and liberalitie towardes vs. Moreouer that we take care, not to decke vp our bodies which shortly must perish and rot, but to adorne our soules which are immortall, with holinesse and good workes in the sight of God. To be short, that cutting off our superfluities, wee doe therewith assist and relieue the poore members of Iesus Christ, to the ende that in the day of iudgement,* 1.402 this blessed sentence, I was naked and ye clothed me, come therfore yee blessed of God my father, and possesse the kingdome of heauen, may passe on our sides.

Of excesse and superfluitie in feastes and banquets. Chap. 24

NOw let vs speake of banquets. No man can in these daies make a feast without excesse, and that excesse must bee also reproued and represented to the host by some one of the compa∣nie, euen of those that professe the religion: yet ordinarily in such sort, as the host accompteth it as a commendation of his magnifi∣cence & plentie. As also if he that semeth to find the fault, chance afterward to make another, it shal likewise be such, as he likewise wil looke for the like censure, which hee also will take to redound to the praise of his liberalitie and plentie. Hereto haue relation all excuses of meane entertainment, and desire to take patience, euen in a feast that sloweth with all dainties, and are motioned onely to minister occasion to the guests to say that there is but ouer much, and by such a censure to get the commendation of plentie and li∣berality. Thus each man reprouing and accusing other of excesse, no man sheweth any Amendement. Yet let vs not thinke but these pettie censures, proceeding either of worldly ciuilitie and slatte∣rie, or of Christian admonition, are so many sentences giuen by

our owne mouthes, which shall be laide before vs in the daie of iudgement to our condemnation. God hath ordained meate and drinke for two principall purposes. First to nourish and relieue vs, to the end that thereby recouering new strength and force (which fitly is called refection) wee may euery man applie our selues to that seruice whereto he hath called vs: But our banquets contrariwise doe returne vs vnprofitable, as growing so dull and heauie by our long sittinges and plentie, that wee are fitter and more readie to sleepe like hogges, then as Christians prouided to follow our vocations: especially to heere or reade Gods worde, or to tend to prayers and meditation. And thus in our banquete we take not our refection but destruction. If a horse by eating too many Oates should grow heauie and slacke to goe or drawe, wee woulde beware of giuing him too much, least wee shoulde both loose our prouender and weaken our horse: Euen so in meate and drinke and long sittinges, if the plentie make vs heauie and slow in our vocations, namely in the seruice of God, we haue iust cause to cut it off, and so to take away the abuse which is especially hurtfull and to be condemned.

2 If our studies were as much applyed to make our feasts, as so∣ber and simple, as they are plentifull and delicious, both our bo∣dies would be better at ease, our soules more readie to their acti∣ons, and our selues better able to relieue the poore. And indeede euen in dutie we are bounde to leane more to sobrietie then to superfluitie and excesse: to vertue then to vice: and to remember the saying of Iustine to this purpose,* 1.403 Frugalitie is the mother and nurse to all vertue. Yet doe our aboundaunce of dainties, our diuersitie of meates, and our inuentions of new sauces and wantonnesse declare the contrarie: So that now it will aske more time to learne to be a good cooke to make the body sicke, then to be a Doctor of Physicke to minister health. We reprooue such women as to the end to seeme more beautifull and to allure mens fancies, doe paint themselues: Yet wee commend such cookes as can make diuersitie of sauces to prouoke appetite to meate. Do we feare eating too litle & an appetite accompanied with health? There was neuer man that repented his being sober, but many their eating and drinking too much. The best is therefore to vse common and grosse meate, for that is easiest gotten, soonest and with least labour made readie, of lowest price, nothing so hurt∣full, and such as wee eate not much off. The Romaines did eate

either in publique, or with their doores open, that euery man might be a witnesse of their frugalitie.

3 The second purpose and vse of foode is, to procure vs to prayse and glorifie God for his goodnesse and liberalitie towards vs. And therefore Saint Paule saith. Whether wee eate, or wether we drinke,* 1.404 or whatsoeuer wee doe, let vs doe all to the honour and glorie of God. But to the contrarie, which of vs when we tast the sauour of meate or drinke, is in heart mooued to say with Dauid, O Lord thou art good and gracious?* 1.405 In how many of our feastes doe wee take occasion or argument to enter into the acknowledgement or dis∣course, of the goodnesse, sweetnesse, or power of God, the auctor of all goodnesse? Plutarck reporteth, that a certaine nation called Siborites,* 1.406 did vsually inuite Ladies to their feasts a yeere before hand, to the end that they might haue time to prouide themselues to come honourably, or rather in great pompe. But it were fitter, saith he, when we are inuited to a banquet, in time to prepare to come prouided of speech, and honest, profitable and conuenient communication. If this consideration coulde take place in a hea∣then Philosopher, what a shame is it for vs Christians to come in∣to companie and feastes vnprouided of such holie and vertuous talke, as might tend to Gods glorie and the edefying of the assist∣ants? And indeede the sauce of Christian banquets ought to con∣sist of wise, vertuous and holie discourses. But our want of in∣struction, and the starued affection of our hartes to vertue, doe cause vs to consume our time at banquets either in vaine talke or in vrging our guests to eate and drinke. Xenophon and other Phi∣losophers were of opinion, that it were good and profitable to col∣lect & note downe al table talke. If Christians, yea euen our selues that professe the reformed religiō,* 1.407 shold put this in practise, what should we find in such registers? Words and discourses which the next day would be found vnworthy our vtterance, euen such as e∣uen worldlings would be ashamed of. So long as the Chruch con∣tinued vnder the crosse, at euery feast the table talke consisted of holy communication, & questions of edificatiō. But now such dis∣courses are odious & anoy vs. Ther is now no newes but of mery sē¦tences, sauoring somtimes too much both of the world & y^e flesh.

* 1.4084 The Egyptians in their banquets cōmonly exhibited that which they called Scelet, in which word they signified the bones of man dryed, ioyned & knite together: and thereby admonished the as∣sistants, that within some shorttime themselues should bee like to

the same. This truly was a meanes to restraine thē from vsing their food with excesse or vaine speeches. At Metz in Lorraine they haue a custome, that at marriage feasts the hangman in person cō∣meth to demand a dish of meat. And this at such feasts ministreth occasion to talke of death, & of vertuous life. To many men these customes may seeme bitter and not fit for banquets: but if we wist how ready we are to too much mirth & to offending of God in our banquets, we would confesse that our diseases do require such Phi∣sicke. Iobs children were well taught & instructed, yet no doubt at their banquets one to another, whereto they inuited their sisters,* 1.409 they could not beare themselues so soberly and modestly as were to be wished: Yet their father Iob, a man that feared God, sent vnto them and purified them, and rising earely offered sacrifice according to their number, saying in himselfe.* 1.410 It may bee my sonnes haue sinned and blasphemed God in their harts. Thus did Iob euery day. And vndoub∣tedly we also do diuersly and in sundry maners offend God in our feastes, if it be but in a number of vaine friuolous speeches, of the which wee must giue accompt in the day of iudgement.

5 We are moreouer for feare of offending God in our feasts,* 1.411 to stand vpon our guard least we there meete with dissolute persons. Chylon, one of the seuen Sages of Greece had such a regard hereto that when he was inuited to any feast, he would neuer promise to come before he knew who should be there. For, said he, of necessi∣tie a man must light vpon such cōpanie as in a ship, or in the wars: yet is it not the part of a wise man voluntarily at feastes to medle with any, whosoeuer. In like maner we reade that Antigonus the sonne of Demetrius, being inuited to a banquet, at the which hee knew there should be some insolent & light women, asked the ad∣uice of the Philosopher Menedemus, who answered only that hee shold remēber that he was a kings son: by that saying admonishing him to refraine and beware of all vnhonest companie & occasion of euill. How much rather ought wee, who are the children of the king of heauen & earth, to remember to refraine frō banquets or any other cōpanie, wher ther may be cause of riot & vnthriftines.

6 Why? Will some men say, is it not lawfull at feastes to haue any talke but of God, or to vse any communication but of reli∣gion? There is great difference betweene euer and neuer. Men vse to water their wine for feare of drunkennes, and put salt in their meate to season it: euen so must our speeches sauour of sobrietie & Christian reformatiō: We may reioice together, yet in the Lord & in al modesty, beseeming the childrē of God. Besides in our plenty

we must remember the poore, and the saying of Iesus Christ to this purpose, Giue Almes of those thinges which you haue, and all things shall bee cleane vnto yow:* 1.412 Thereby declaring that the meate, at our feasts and other al our goods shall be vnto vs vncleane, vn∣lesse during such plentie wee take care of the poore to releeue their necessities, by cutting off of our superfluitie to helpe their miserie. In the daies of Assuerus, King of Persia, when Haman had obtained and published a decree, whereby all the Iewes that dwelt within the seuen and twentie prouinces of the Kinges do∣minions, should the thirteenth day of the twelfth month haue beene slaughtered: God by his wonderfull prouidence reuersed that bloudie decree vpon Haman, his children and their adhe∣rentes that hated the Iewes. And such was this victorie and de∣liueraunce,* 1.413 that Hester and Mardocheus ordained in remem∣braunce of so great a benefite, that among all other matters yeere∣lie the fourtenth and fiftenth of this month should be ioyful and feastiuall daies, wherein they should send giftes to the poore, that they together with the rich might all reioyce in the Lord. Among the Romaines they had one law which inuiolably they obserued, namely, that no man should make any publique feast before hee had prouided for the poore in his quarter. Where Iesus Christ sayth,* 1.414 When thou makest a feast, call the poore, the naked, the blinde and the lame, and thou shalt be blessed, because they cannot recompence thee: for thou shalt be recompenced at the resurrection of the iust. Hee thereby sheweth, that inuiting those that inuite vs, wee reape a simple reward for our paines and expences in our feasts: For our payment is but, I thank you, or a dinner, or a supper: But contrari∣wise when we giue to the poore, euerie dinner and supper is a trea∣sure in heauen. Yet are we not forbidden to inuite those that are able to requite vs: But Iesus Christ teacheth vs that it is a wiser way to bestow the charges of our feast vpō the reliefe of the poor, for where they want wherewith to requite vs, we know that Iesus Christ hath promised to recompence vs in heauen.

7 To this purpose are we to remember that wee are not Lordes, but stewardes of the goods which wee haue receiued, vpon con∣dition to render accompt to him that seeth all, and most carefully commendeth to vs the feeding of the poore. And therfore it is not lawfull for vs to spend so much as wee list, but so much as we ima∣gine in our perticuler of expences shall bee alowed in the recorde of the liuing Lorde. Del••uering to thy seruaunt three or sower bushels of salt, is it to the end she should put the more into the pot

and so by casting in of whole handfuls ouer salt theyr pottage? Yet the reprouing of her, and saying that thy meaning was that shee should take so much as was requisite sufficiently to seasen thy meate, will redound to thy condemnation. In this pointe may the heathen make vs ashamed. Agasicles being demanded wherefore he liued so sparingly, considering his plentie of goods, aunswered that hee who is able, must not spend according to his lustes or co∣uetousnesse, but in reason, and as neede requireth. The Lacede∣monian feasts were so wel ordered, that they were termed scholes of sobrietie and abstinence: But such are the feasts of Christians, that lesse then the reuersion might suffice the whole companie, which notwithstanding, we suffer the poore to starue, who might be well fed with the superfluitie thereof.* 1.415 Plutarch writeth that Perianders feast to the seuen Sages was moderate, and more so∣ber then this ordinarie diet, because hee had inuited wise men. Much rather shoulde our banquetes, whereto wee inuite the children of God and professors of reformation bee sober and moderate, to the end that the companie of honest and vertu∣ous personages (as Diocles one of the same seuen euen there noted) shoulde bee no encrease, but rather a deminishing of ex∣penses.

8 Some men, to excuse their aboundaunce in banquetes, doe aledge custome. But custome contrarie to reason is a tyraunt, who to get dominion reuerseth all law. Others will demaund, who shall first beginne to breake the custome of excesse and su∣perfluitie? But men should enquire who shall first leaue wicked∣nesse and doe well, and while others continue in euill, deferre to doe good? In a case of mischiefe or wickednesse wee are not so long in deliberating: Wee neuer tarrie for another to beginne: Wee make post hast to euill. If a man speake of worldly gaine, euery man will be foremost, but if of losse, last. Yet in profiting the soule, wee tarrie for another to beginne.

9 Besides,* 1.416 we are in these long sittings to consider the losse of time: for Saint Paul to the contrarie commandeth vs to redeeme time. But how? By forsaking the lustes of the flesh, that wee may the better and the rather employ our selues in our vocation. If sit∣ting at such long feasts we would enter into meditation, and think that we sit there in the presence of God, who beholdeth how vn∣profitably we wast time, which is so precious, glutted with delica∣cie when many others starue for hunger, we would be euen asha∣med, and say, what doe we here? Doth this life beseeme the chil∣dren

of God? Doe we thus watch for death and the day of iudge∣ment? Likewise, albeit the soule bee not fed with past three or fower Sermons in a weeke while the bodie hath at the least four∣teene yet will we complaine of the preacher if he stand aboue his houre: and neuer finde fault with a feast that lasteth fower or fiue: For custome and inclination breedeth content. It would be thought strange, if a man to a feast should bring his black how∣er glasse for a full end, as he must to a Sermon.

10 Some excuses men will aledge, yet grounded likewise vpon vice. And indeede this obstinate continuance in excessiue and sumptuous banquets proceedeth of the ambition and vaine glorie before mentioned. Euerie man seeketh to make shew of his ri∣ches and liberalitie aboue his companion. No man will remaine endebted to him that inuiteth him to a feast. Euerie one think∣eth that he shall be noted of pouertie or pinching, if he do not as an other man. But why should he not rather looke to bee reputed sober, a reformer, a man willing to giue example to others, to chaunge vice into vertue?* 1.417 A certaine heathen sayth, Where there is a law for sobrietie and modestie which a man obserueth, it is not to bee imputed to pouertie, couetousnesse, or sparing, but to obedience and obseruation of the law. How much rather ought wee Christians, whome God by so manie preceptes and decrees hath commaunded to keepe modestie and sobrietie, constantly to reiect such reproches of the world and the flesh, and to bee content with the testimonie of our owne consciences, that our modestie and sobrietie proceedeth from the feare of God and a feeling of our owne duties, which bindeth vs to yeeld obe∣dience to his ordinances? But we cannot resolue so to doe? Why? Because that still wee will seeme better then other men, greater then wee are and of more abilitie then wee may beare. Oh cur∣sed ambition and pride? Which to maintaine, wee doe reiect the will of God, wee offend our neighbours and wee, neglect the re∣leefe of the poore. If thou sayest, thou art able: Remember that thy abilitie commeth of God, who hath not giuen it thee to boast of, but that thy plentie may bee an argument to releeue those that neede: and to magnifie the riches of the goodnesse and power of God to his glorie.

11 Well doe wee confesse that God aloweth vs to feast, and thereof we haue examples in the holie Scriptures: neither doe wee restraine men to bread and water, or halfe an howers respite: God hath created meate and drinke to bee vsed. Yet (that according

to the exhortation of Iesus Christ, wee may Amend our liues) it must bee in sobrietie and modestie. They must bee pow∣dered with, Christian speeches and discourses beseeming Gods children. There must bee no excesse either in plentie, in de∣licacie, either in long sitting. Wee must remember the needie and such as are in tribulation.* 1.418 Our guestes must bee such as to maintaine amitie and to take occasion to prayse God. To con∣clude, the roote of ambition that lurketh therein, must bee plucked vp, that contrariwise in the aboundaunce of Gods be∣nefites wee may confesse his liberalitie to his glorie. Let vs not expect others to bee examples of our duties: but let vs purchase this holie glorie in the sight of God, to bee the first that through his grace shall reforme our selues in practise of the saying of Da∣uid, O Lorde I haue made hast,* 1.419 and delayed not to keepe thy com∣maundementes.

Of Ʋoluptuousnesse in generall. Chap. 15.

THe vanitie and excesse in banquetes before reprooued, doeth heere minister occasion to speake of the lustes and pleasures of the flesh: first in generall: Then perticulerlie in some kindes, as in drunkennesse, gluttonie, licorousnesse, and fornication. As concerning voluptuousnesse in generall, wee haue a number of sayings euen of the heathen, whereby with common consent of all the world, and in all ages, the same haue beene reproued, and condemne, as daungerous, pernitious and not beseeming man. Architas the Tarentine sayde,* 1.420 there is no pestilence more mortall then voluptuousnesse, adding, that thereof proceede all treasons against the countrie, subuersions of common wealthes, secrete communications with enemies, to be short, that there is not any enterprise so wicked, but by volup∣tuousnesse a man may bee wrought thereunto. And proceeding in his argument, by many reasons he proueth that nothing is more repugnant to the excellencie of man, or more detestable and pernicious then the same: And concludeth that there can bee no fellowship betweene lust and vertue, and therefore that in the kingdom of voluptuousnes, vertue cannot subsist. He saith farther, that about the same time that Cayus Fabritius was sent to King Pirrhus, hee heard that at Athens there was one that maintained,

that euery thing that man doth, ought to haue relation to volup∣tuousnesse, and that when two Romaine Lordes heard him talking thereof, they wished that the Samnites and King Pirrhus (then their enemies) might be perswaded to that doctrine, that so they might with greater facilitie be ouercome. The like did Antiste∣nes hearing one commaund pleasures, also wish to his enemies: As also the like counsell did Cyrus follow and put in practise against the Lydians,* 1.421 whom he had subdued: for taking away their horse and armour, hee commaunded them to follow theyr lustes and pleasures, to the ende that thereby loosing their accustomed valour and vertue, they might together therewith forget also all courage to rebell.

2 This voluptuousnesse engendereth so manie vices and villa∣nies, that such as compare it to a dreame, the pleasure whereof at a mans waking vanisheth awaie, doe say somewhat, yet nothing to the purpose. The Emperour Adrian goeth a little farther, when he compareth it to pils outwardly fairely guilt and rouled in Sugar, but within full of bitternesse. Yet goeth he farther then they all, which sayth that pleasure and sorrow are twinnes: For pleasure is no sooner hatched, but repentaunce is at hand, hol∣ding her as it were by the head readie to supplant her. And thereupon some haue saide, that shee resembleth a smile, which presently is turned to sorrow and teares. And indeede, pleasure flyeth and slideth away, leauing rather cause of repentaunce, then occasion of remembraunce. Other haue compared her to a painted sepulcher, faire without, but within full of mortall in∣fection and stench. And Plato terming it a bayte for all mischiefe, thereby sufficiently sheweth, that such as giue themselues there∣to, are taken and killed, euen as the fish that taketh the hooke couered with the baite. Neither were they much mistaken that compared it to venome or strong poyson tempered with hypo∣cras or sweete milke. And indeede this voluptuous pleasure so poysoneth man, that it depriueth him of the reason and ver∣tue of his soule, together with the helpe of his bodie, and ma∣keth him vnworthie to bee reckoned among men. And in that respect, sayth Cycero, hee that is giuen to lust, iudgeth all thinges, not by reason but by his owne sence, and so thinketh that to be the best, which most delighteth him, and so doth ea∣silye consent to bee caryed awaie with pleasures, which longe him more and more in calamitie. Neither can we follow pleasure

vnlesse wee renounce vertue, because that pleasure respecteth the particular, and vertue the good of the common. And therefore there is not so badde a Lord and master, as pleasure and voluptu∣ousnesse, whose nature is to make a man readie to all mischiefe, and slowe to anie goodnesse. It weakneth the bodie, as Diogenes noted, when to one giuen to lust and pleasure, hee applyed this saying of Homer, Child, thy life is short. The same Diogenes also acknowledging that which wee haue saide, namely, that it is a vice vnbeseeming man, doth aptly declare his minde. For in that the Athenians were much addicted to lust and pleasure, and the Lace∣demonians to sobrietie and temperancie, as himselfe was trauay∣ling from Lacedemon to Athens, beeing demaunded whence hee came and whither hee woulde: hee answered, that he came from among men, but was going toward women. And the same doeth Iustine note in Sardanapalus, who, sayd he,* 1.422 liued in pleasures more sit to bee a woman than a man, especially one that raigned ouer so many prouinces. And in deed, that lustfull lyfe was the worker of his death,* 1.423 through the conspiracie of some that could not lyke to bee gouerned by so voluptuous a king. And therefore dyd Cice∣ro iustly saie, that he that giueth himselfe ouer to lust but one day, is vnworthie the name of a man. And in deede, lust is more sit and conuenient for hogs, than for a man endued with reason and vn∣derstanding.

3 To conclude, what greater iniurie can our enemie worke vs,* 1.424 sayth Seneca, than these lusts doth vnto many? for plunging them selues therein, they get such a custome, that they become most mi∣serable, in that they grow into necessitie of things before superflu∣ous, because they cannot bee without them, and so doo serue their lusts, which they cannot inioy, yea, which is the type of all calami∣tie, they loue theyr owne mishap. And this enemie is so much the more dangerous, because wyth the outward face & alluring baites thereof, it hath ouercome the strongest and most valyant men in the world, as Hanibal, who after he had ouercommen his enimies, was conquered by lust and pleasure. It is a gulfe or fire that deuou∣reth mans substance and wealth, wherwith he should liue & main∣taine himselfe and his familie: and (which is another miserie) a path to all wicked practises, namely, to popular seditions, wherein men may fish in troubled water, and finde some pretence to get o∣ther mens goods, to prosecute theyr owne pleasures. Pythagoras to that purpose sayde, that pleasure once entered into townes, en∣gendered sacietie, then violence, and lastly destruction: and con¦trarywise,

that sobrietie & temperance are the two means to shun such inconueniences. In lyke sense the Philosopher Heraclitus being required to shew the originall of sedition, and how it might bee restrained, in stead of some long oration to the people, called for a little water and meale, & tempering them together, he drunk it, and so without anie more speeches departed, thereby declaring that continence and sobrietie were the meanes to maintain peace and concord.

4 If the heathen, who had respect onely to man, and to this pre∣sent life, could saie thus much a against lust, how farre ought Gods children to detest it in respect of the life to come?* 1.425 And in deed he, saith Saint Augustine, who for a small pleasure giueth that for the which Christ dyed, namely, his bodie and soule, sheweth that hee esteemeth Iesus Christ to be but a foolish and vnwise marchant, that would redeeme with such a price that which the voluptuous man esteemeth so little of, and giueth so cheape, when he giueth o∣uer himselfe to destruction for so small a pleasure, which wil soone be ouer. When lusts & pleasures, saith Saint Ambrose, haue woun∣ded a man, they are gone, when they haue brought him into mise∣rie, they are retired, and when they haue made him most wretched they haue forsaken him. Saint Barnard noteth three sorts of perse∣cutions in the Church: the first by tyrants: the seconde by here∣tikes, and the last by lusts and pleasures, whereto hee addeth, that this last is the most pernitious, applying to that purpose this sen∣tence, which hee alleadgeth out of Esaie, In my peace my bitternes is most bitter.* 1.426 And then saith, B••tter is the persecution of tyrantes, more bitter of heretikes, but most bitter of all, is that of lusts and pleasures. The same doth Chrisostome confirme, saying, We incur more harme by the plesures of the flesh, than by the most grieuous torments of tormentors, for torments do beget martyrs, but lusts do beget Epicures. Of torments we forme vertues, but of lusts we norish & increase vice. And therfore we may compare our lusts to the apple which our first parents, transgressing Gods cōmandemēt did eat in paradise,* 1.427 which being faire to the eie, was mortal to the mouth. Whereupon S. Paul saith, The widow that liueth in pleasure, is dead while she liueth.

5 Sith then that Iesus Christ admonisheth vs to amend, let vs take heed of so dangerous and pernitious an enemy, & to that end, let vs remember all the sentences before mentioned, by the which e∣uery man may vnderstād, that vnles he mind to be altogether mi∣serable and wretched, he must shun such lusts & pleasures. And by

them no doubt is the common prouerbe meant, For one pleasure, a thousand sorrowes: not in respect of this life onely, but in respect of the life euerlasting. To this purpose do we reade that Lisimachus, when the Scithians had besieged him in a place, where for want of water he was forced to yeld, after he had dronke fresh water, said, Alas, what a great felicitie haue I lost for a very short pleasure? If a Painim would so grieue for loosing a temporall felicitie, howe much rather ought we that professe to beleeue Gods word, & by the testimonie of the same are to expect life and euerlasting felici∣tie, both to think and say, when lusts do assalt vs, Alas, wretch that I am, shall I for inioying a briefe & temporal pleasure, loose an in∣finit and eternall felicitie?

6 Moreouer, let vs eschue & shunne al occasions that might in∣duce vs hereunto, namely, such cōpanie as is addicted to the same. For, as S. Augu. saith, his prouocations are least,* 1.428 that neuer cōmeth among lusts & plesures: for as the man shal hardly scape free from blacking or meal that cōuerseth with millers or colliers, so shal he hardly escape plesures that hanteth with those that are giuen to follow their lusts and pleasures. And as green wood laid vpon the fire, albeit at the first it resisteth, yet in the end doeth burne and is consumed, so is it with him that frequenteth those that giue them∣selues to lusts & pleasures, albeit at the beginning he resisteth the euill, and for a while falleth not thereinto, yet by continuall hant, he finally falleth in with them. Furthermore, let vs shun Idlenes, the mother and nurse of all mischiefe, namely, of pleasure, accord∣ing to the saying of olde Cato, that by doing nothing, men learn to doo euill: and this doo we vndoubtedly finde to be most verified in the pleasures of the flesh. For as still and standing waters are ea∣sily corrupted, so are idle persons. Besides, there is nothing more repugnant to the true repentance of Gods children, either to our griefe, heauinesse, and sorrowing for our sinnes, than pleasure. For as it is vnnaturall to kindle fire with water, so is it vnpossi∣ble for pleasure to breede in a penitent heart that sorroweth for sinne. The Lorde of hoastes, sayth the Prophet Esaie, in that daie did call you to weeping and mourning,* 1.429 to baldnes and girding with sack∣cloth, And beholde, ioye and gladnesse, slaying of oxen and killing of sheepe, eating flesh and drinking wine, and saying, Let vs eate and drinke for to morrowe wee shall die. Whereunto hee addeth this horrible and fearefull threatning: And the Lorde of hoastes hath declared vnto mee, Surelie this iniquitie shall not bee purged from you vntill yee die.

7 The sole consideration of the affliction and calamitie of our brethren, might also suffice to make vs to forsake al lustes & plea∣sures,* 1.430 remembring what Saint Paule sayth, That the members haue the same care one for another, if one member suffer, all members suffer with it. They therefore that with sorrowe feele not the afflictions of theyr brethren, but giue themselues to pleasures and delightes, doo manifestly declare that they bee no members of the bodie, and so are to looke for the curse by the Prophet Amos pronoun∣ced agaynst those who liuing at ease doo giue themselues to the pleasures and lusts of the flesh,* 1.431 and doo not mourne for the afflic∣tions of Ioseph. Likewise, when the holy Ghost calleth vs to a so∣lempne acknowledgement of the feeling of our sinnes,* 1.432 hee exhor∣teth vs to fasting, weeping, and sorrow, adding, that the new mar∣ried ought to come forth of his closet, & the bride out of her mar∣riage chamber. They therefore that giue themselues to lusts and pleasures, doo sufficiently declare that they haue no feeling, sor∣row or griefe, either for the afflictions of theyr brethren, or for theyr owne sinnes, yea, which is worse, that they stand in no feare of offending God. Plutarch reporteth, that when Agesilaus was demanded what good the lawes of Lycurgus had done to Sparta,* 1.433 hee answered, that they had engendered contempt of pleasures, vnderstanding thereby a soueraigne benefite to the common wealth. If the lawes of a mortall man were of such efficacie with the people that had no knowledge of God, what a shame and con∣fusion may it breed with vs Christians, when the laws of the great and heauenly lawe-giuer are not of force with vs to abolish and root out this plague of lust & plesure, out of the Christian church? The same Agesilaus hauing refused a present of sundrie pleasures, offered him by the Thasiens,* 1.434 and lastly by their importunity be∣ing forced to take it, commanded it to bee distributed among the Helots, who were his seruants, not much better than bond men a∣mongst the Lacedemonians, and yeelding a reason for it, sayd, that it beseemed not the professors of vertue to vse plesure, how much lesse may it beseeme Christians, euen the children of God, to giue themselues thereto? Agis, the last king of the Lacedemonians, was in his youth giuen to all lustes and pleasures, but beeing establish∣ed ruler of the land,* 1.435 hee quite gaue them ouer, and shewed such an example of temperance and sobrietie, that the vse of pleasures quayling among his subiects, they also addicted themselues to so∣brietie: euen so wee Christians, albeit before the knowledge of the truth, wee wallowed in the lusts of the flesh, yet beeing nowe

raised to this honour and estate to bee made kings and priests, yea euen the children of God, ought now to bee the more estraunged from all lusts and pleasures, to the ende, that after our example, all others may renounce the same, and imitate our sobrietie.* 1.436 And to conclude, to this dutie doth Saint Pauls exhortation, that we should take no care for the flesh to fulfill the lusts of it, inuite vs.

8 As before wee haue spoken of ambition, couetousnesse,* 1.437 and pleasure, so that wee may the rather detest these three plagues of our soules, we are still to looke vppon the example of Moses, who, as the Apostle to the Hebrues doth note, by faith ouercame these three mightie temptations. First Ambition, when hee refused the honor and glorie to bee called the sonne of Pharaohs daughter: secondly Couetousnesse, in accounting rebuke for Christe to bee greater riches than all the tresures in Egypt: lastly pleasure, in cho∣sing affliction with Gods people, rather than the pleasures of sinne for a short space.

Of Dronkennesse. Chap. 16

NOw will wee particularly speake of the two principall kinds of voluptuousnesse, namely, dronkennesse and fornication. As concerning dronkennesse, it is an ancient and pe••••••tious vice, deeply rooted in some, and in some countries almost past remedy. The Grecians in old time were noted to bee mightily giuen ther∣to, and forced each other to drinke by a certaine measure,* 1.438 as Plu∣tarch noteth, alleadging to that purpose the authority of Homer, yea, they woulde haue no companie wyth those that woulde not frame themselues thereto, and thereof grew the prouerbe, which to this daie in theyr speech signifieth, Either drinke, or be gone. Pli∣nie writeth, that in his time dronkennesse bare such swaie in Italy,* 1.439 that they would force theyr mares vnreasonablye to drinke wine. Which is worse, the Tartarians, Persians, and Grecians in theyr principall triumphs dyd celebrate dronkennesse, Mithridates presumed to propound a reward to him that coulde drinke most, and carrie it awaie when hee had ouercome the rest in drinking. These examples do shew, that the older that dronkennesse is, the more haue men beene euermore inclined thereunto, and con∣sequently, doo admonish vs to beware thereof, yea, this excessiue disorder that hath taken such hold of diuers, should teach vs both to abhorre and in time to resist this corruption, least by degrees we climbe to the tipe of all iniquitie.

2 Neither is this dronkennesse anie whit diminished in these daies among sundrie nations, that beare the title of Christians. Some doo not thinke their guests sufficiently entertained, vntyll they haue forced them to drinke themselues dronke. Of this va∣liancie and victorie do some greatly vaunt, boasting that they can drinke much, and make their fellowes dronke. In some places so extreme is the exces, that he which is not disposed to be as dronke as others, must shun certaine companies. See wee not, euen among those that professe the reformed religion (I cannot report it with∣out shame and confusion) that some wil haue their glasses without feet, to the end there be no waie to set them downe vntill all bee dronke? Others, who in stead of a foote, will haue a bell, that in ringing therof they may testifie their valiancie in drinking off all? Others that proceed farther, and in stead of a bel haue a die closed in it, wherewith to binde either himselfe to drinke againe, or his neighbours, according to the number of the prickes thereof. A most deuillish inuention, whereby by the hazard applied to dron∣kennes, to prophane Gods prouidence, and the vse of wine, a most excellent creature. Other cursed inuentions there are, wherewith to binde men to drinke before they thirst, euen to dronkennes.

3 Yet are the inconueniences that therof doo insue so apparant and griueous, and so noted euen by the heathen, that it is wonder∣full that Christians should not vtterly abhorre it.* 1.440 When Astiages, father in law to Cyrus, asked him why he refused to drinke a cup of wine that was offered him, he answered: Because I tooke it to bee poison: for this other day at a feast that thou madest to thy frinds, I sawe that euerie one that drunke of it soone after decaied both in bodie and minde, as hauing lost both sense and vnderstanding. The same did a Lacedemonian note, who beeing demanded why the Lacedemonians drunke so soberly.* 1.441 To the end, said he, that others should not seeke or take counsell for vs, but wee rather for them: thereby shewing, that excesse of wine so weakneth mans vnderstanding, that he is vnfit either to giue or aske counsell. And in truth there is no vice more repugnant to mans creation, who is endued with vnderstanding and reason: for as by reason he is dis∣cerned from a bruite beast, so when wine depriueth him of his vn∣derstanding and reason, it depriueth man of man, and placeth him in the degree of beasts: and this is well noted in the com∣mon prouerbe, That there is ape dronke, hogge dronke, and lyon dronke. For as experience teacheth, some beeing dronke, doo growe lyke apes, full of follyes and toyes, some doo fall

on sleepe, and wallowe in theyr dennes lyke hogges: and some doo fall into quarrelling, brauling, and fighting, therein imitating the cruell nature of lyons. And therefore it were but a iust iudge∣ment of God, if beasts that drink to quench their thirst, were con∣uerted into men, and men that drinke so farre aboue theyr thyrst,* 1.442 as to drowne theyr reason, were turned & conuerted into beastes. What is dronkennesse, sayth Seneca, other than a voluntarie mad∣nesse? If thou couldest lengthen the estate of a dronken man into diuerse daies, the world would iudge him to bee a foole or a mad man: Such as loose theyr wits or reason by sicknesse or anie other inconuenience, are worthie of compassion, but the drunkard is the more abhominable, because hee voluntarily depriueth himselfe of his wits, and wittingly taketh vppon him the person of a beast and a madde man. And to this purpose, sayth Plutarch, that euery honest man that blusheth and is ashamed of villanous & infamous actions, must beware of dronkennesse. For, as some saie, Choler is in like degree as rage and furie, but dronkennesse lodgeth and dwelleth therewith, or rather is furie it selfe: lesse in continuance, but more grieu••us in action, because it is voluntarie, and of our selues without compulsion we runne into it.

4 This losse of reason and vnderstanding,* 1.443 engendered by dron∣kennes, appeareth in many in apish behauiour, as is aforesayde, by foolish wordes, and other vanities. In proofe heereof doth Plu∣tarch alleadge this saying of Homer: Such is the strength of wine, that it distracteth the wise man, it maketh the grauest personages to sing, laugh, toy, and daunce, and to reueale the things which he should especiallye conceale. Where Herodotus doeth saie, that wordes swimme vpon wine, hee meaneth, that wine maintaineth pratling, as water beareth vp the bodie that swimmeth. This dif∣ference doth Plutarch make betweene a pratler and a dronken man, that the one speaketh foolishly at the table, and the other in euerie place, yet doth not the dronken mans foolish and vaine pratling last while he is onely at the table, but so long as the wine sumeth in his head: yea sometimes it is so troublesome, importu∣nate, and noisome, that it is an intollerable burthen to bee forced to heare and to aunswere thereto. And the same doeth Plutarch verie fitly note, saying: If a dronken man come to visite a sicke man, hee troubleth him more than his sicknesse. If hee bee in a shippe, hee more anoyeth the passengers than the salte water:* 1.444 his praise of anie man is farre more cumbersome than his dis∣prayse.

5 In dronkennesse resteth also this other folly aboue mentio∣ned, namely, the reuealing of secretes. And of this doth ordinarie experience giue vs a note in many at all times.* 1.445 Horace sayth, that pleasant wine reuealeth secret counsels. The common prouerbe, In wine is truth, speaketh more generally, and is confirmed by this o∣ther olde prouerbe, That which the sober man thinketh, the dronken man speaketh. And in this sense, saith an ancient Philosopher, Chil∣dren,* 1.446 fooles, and dronkardes tell truth. And Cicero, among such things as tend to procure credit when a man speaketh truth with∣out dissimulation or lying, placeth childhood, dreames, impuden∣cie, folly, and dronkennesse. And therefore sayth an auncient wise man, there need no torment to procure confession of the truth, for it may with greater facilitie and more certaintie bee gotten by wine.

6 There is also Lion dronke, as is aforesayde, and experience teacheth, that of dronkennesse many times arise quarrelles, strife, brauling, iniurie, murther, and other lyke inconueniences. Wine, sayeth Selomon,* 1.447 is a mocker, and strong drinke is raging, and hee that is wise will take no pleasure therein. Dronkennesse (sayth Plutarch) is a passion full of tumult, deuoyde of sense and reason. Many (sayth Augustine) transported with wine, haue committed most wicked and detestable murthers. The example of great Alexander is no∣table, who in his dronkennesse slew Clytus, one of his deerest and most faithfull seruants, which when he knew, hauing disgested his wine, hee woulde haue died for sorrow. Heereto may wee referre that notable saying of Pythagoras, that the vine yeeldeth three grapes, the one of pleasure, the second of dronkennesse, and the last of outrage: is also the saying of Anacharsis, that the first draught is for thirst, the second for sustenance, the third for pleasure, and the fourth ingendereth wrath. And (which is more) the dronken man is a lyon to himselfe, in that hee iniureth and wasteth both his bo∣die and his goods.* 1.448 It is maruell, sayeth Basil, that the bodyes of dronkardes, beeing by nature of earth, beeing so moistned, do not dissolue into claie and morter.* 1.449 To such men (sayth hee) the soule is but salt to preserue the bodie for a time from rotting. Dronk∣ardes (sayth Plutarch) doo soone wax olde, balde, and graie before theyr time. As Alexander, the conqueror of so many kingdomes was ouercome by wine,* 1.450 so many townes long time besieged, haue beene taken and burned while the watch men haue beene dronke and a sleepe. Seneca speaketh more largely, What calamities, saith hee, haue growen of dronkennesse? By her haue strong and most

warlyke people beene deliuered to theyr enemies: by it haue townes, that haue long helde out agaynst the enemie, beene ope∣ned and taken: by it haue whole Nations,* 1.451 that obstinately haue reiected the yoake of dominion of others, bene subdued. To be short, such as in warre haue bene inuinsible, haue by wine bene ouercome. Iustine propoundeth a notable example in the Scithi∣ans, of whome he saith, that they were ouercome first by wine, then by wepons. Neither are we to maruel that it commeth so to passe, for the dronkard peruerteth all that hee gouerneth, hee maketh his bodie to reele & he along, he stoppeth and reuerseth the prin∣cipall actions of his soule, he drowneth the shippe that he guideth, he ouerthroweth the chariot that hee driueth, he looseth the army that hee leadeth, but, which is the fulnesse of his mishap, by dron∣kennes, becomming twice a childe, hee reiecteth the gouernment of others, but chiefely the couenant of God, and so casteth himself headlong into ruine and euerlasting damnation.

7 As Iesus Christ admonisheth vs to amend our liues, so truely shoulde the consideration of the premises moue vs to shunne this accursed dronkennesse, as a pestilence, as Aeschilus in old time cal∣led it. But especially the remembrance of the spirituall dangers, mischiefes, and inconueniences, euen of euerlasting death: the fruites of this dronkennesse ought mightily to mooue our heartes wholly to renounce it. First, as there is no exercise more profi∣table for the children of God, for theyr saluation, or wherein God is greatlyer glorified, than in prayer, thankesgiuing, and praises to the Lord: so is there nothing that sooner quencheth the vse of the same, than dronkennesse. Also, if ordinarie sobrietie, yea, euen ex∣traordinarie fasting bee sometimes requisite in praier, that wee may bee the better disposed thereunto: what can the dronkardes praiers bee, but either none, or meere mockeries? And how shall we reade Gods worde, or heare anie sermon, when our heads are fraught with wine or strong drinke? Againe, if the sober doe many times fal on sleep therat, what are we to expect of the dron∣kard but brutish sluggishnesse, which depriueth him of all pro∣fite by the word of God? And is there anie greater miserie, than voluntarilie to depriue our selues of the fruite of praier & Gods word? When the Secretarie or Counseller is to conferre with his prince about matters of great waight or importance, shal he make himselfe dronke, or come dronke into his masters presence? If wee ought dayly to praie vnto almightie God, and by reading, (wherein truely consisteth and dependeth mannes great felicitie)

heare him speaking vnto vs, doo not wee when we are dronke, de∣priue our selues of this so familiar, profitable, and most comforta∣ble communication with God?

8 Againe, how can a man that is giuen to dronkennes, imploy him selfe in his vocation? It is not for kings, O Lemuel, sayde his mother vnto him,* 1.452 It is not for kings to drinke wine, nor for princes strong drinke, least hee drinke and forget the decree, and chaunge the iudgement of all the children of affliction. And in that consideration the holy Apo∣stle Saint Paul ordayneth,* 1.453 that Bishoppes, Elders and Deacons, should not bee giuen to wine, to the ende the better to discharge theyr offices. Likewise in former daies, the Priests in their way∣ting time, and the Nazarites, might drinke no wine. Esay also spea∣king more generally, declared this inconuenience, thereto adding a threatning of Gods horrible iudgement for the same. Woe bee vnto thē (sayth he) that rise vp early to follow dronkennesse, and to them that continue vntil night, till the wine doth inflame them. And the harp and violl, timbrell and pipe, and wine are in their feasts, but they regarde not the Lordes worke, neither consider the worke of his hands.

* 1.4549 But let vs more particularly enter into consideration of the inconueniences and mischiefes growing of dronkennesse to those that are giuen thereto. First, as a long and sore raine, sayeth Saint Augustine, moystneth the earth, and so conuerteth it into mire, that it cannot bee tilled to bring foorth fruit: euen so our bodies distempered with too much wine, cannot receiue the spirituall husbandrie, neyther yeeld anie fruite beseeming the immortall soule.* 1.455 Wee are, sayth hee farther, to beware that our bodyes o∣uer moystned with wine, growe not, as it were, into saltes or mari∣shes, where ther groweth nothing but weeds, frogges, serpents, and other lyke beastes. The dronkard, sayth Chrisostome, is a volun∣tarie deuill, deuoid of excuse for his destruction or obloquy with men. Dronkennesse, sayth Saint Augustine, is the mother of all wickednesse, the argument of all offences, the roote of all trans∣gressions,* 1.456 distemperaunce of the head, destruction of the senses, a storme of the tongue, waues of the bodie, shipwracke of chasti∣tie, losse of time, voluntarie madnesse, infamous languishing, cor∣ruption of manners, dishonour to lyfe, reproach to honestie, and death of the soule. Then hee addeth, Dronkennesse is an amiable deuill, a licorous poyson, and a sweete sinne. Hee that hath it, hath not himselfe, and hee that is dronke, doeth not simply sinne, but is wholy conuerted into sinne. In a mightie storme sometime both the shippe and the men are saued by casting the goods in∣to

the sea: but the dronken man casting vp the superfluitie of his wine, for the ease of his bodie, produceth a witnes, which cryeth out for vengeance agaynst both body and soul, for such excesse & prophanation of Gods good creatures, as wyll swallowe him vp in the terrible sea of Gods heauie wrath and indignation. The dronkard, sayth Saint Augustine, pouring in his wine,* 1.457 is swallow∣ed vp of wine, and made an abhomination in the sight of God, a contempt to the Angels, a scorne to men, depriued of vertue, and a confusion with the deuills. Neither is it in vaine that the Apostle Saint Paul denounceth to dronkards, that they shall not inherite the kingdome of heauen. And to shew how farre wee are to de∣test and abhorre this vice, hee prohibiteth all conuersation wyth those, who professing the Gospell, doo giue themselues to dron∣kennesse.

10 Is it not meete, that dronkardes in the daie of iudgement should yeeld account of Gods goods, which they haue abused by dronkennesse, whereby they haue made themselues vnprofitable to the seruice of God, through the abuse and prophanation of his so good creatures, whereby they should haue bene induced rather to praise God: and for destroying their bodies with wine, which should haue bene to them as phisicke, by the sober vse thereof to preserue them, as Saint Paul exhorteth Timothie,* 1.458 to drinke a lyt∣tle in respect of his weake stomacke and vsuall infirmities? But what shall we saie to him that forceth another to drinke himselfe dronke? Saint Augustine answereth, that in the day of iudgement he shall be guiltie both of his owne sinne, and of his sinne whome he hath made dronken. Little do we thinke vpon these iudgments of God, yet can we confesse with our lips, that ther is nothing more certaine than death, nor more vncertaine than the houre thereof. Againe, what is to be sayd of such as die in their dronkennesse, as we reade of Ela king of Israel, Ammon the son of Dauid,* 1.459 Balthasar king of Babylon, and others? Doth not wine cast them, as it were, quicke into the pit of hell? Not without reason doeth Iesus Christ admonish vs to beware, saying, Take heed to your selues, least at anie time your hearts be oppressed with surfeting and drunkennes, and cares of this life, and least that da e come on you at vnawares. Be not dronke, saith S. Paul, with wine, wherein is excesse,* 1.460 but be ye filled with the spi∣rit. As if he shuld saie, that as it is dangerous to be filled with wine, so, in as much as we cannot be without filling, he wisheth vs that it be, not with wine, but with the holy Ghost, to the end we may bee made perfect in all spirituall and heauenly graces.

* 1.46111 The same Apostle admonisheth vs, not to walke in gluttony & dronkennes, but so as we may be clothed with Iesus Christ: there∣by shewing, that we must not presume of any vnion or coniunction with Christ, but with condition, that we forsake these corruptions of the flesh.* 1.462 They that are dronke (saith he) are dronke by night. Thereby teaching, that nothing so euill beseemeth the children of God, whom he tearmeth the children of the day, & children of light, as darknes, which if men, euen vnbeleeuers, were not past all shame, should not be seene in them, but by night, neither then, but vpon condition to acknowledge the truth of the wordes of Iesus Christ,* 1.463 He that doth euill hateth the light. And in deed, how many things, saith Seneca, do men in their dronkennes, which when they are sober, they wil be ashamed of?

12 This sole aduertisement might suffice to resolue vs, to shun dronkennesse, and to practise the counsell of Pythagoras, who be∣ing demanded how a man might auoide it,* 1.464 answered: By conside∣ring what wee haue sayde and done when wee were dronke. But because for the most parte our memorie then faileth vs, the Lace∣demonians in their publike bankets vsed to bring in two or three of their Helots (a kind or seruants not much differing from slaues) dronken, to the end, that by the insolencie and filthines of theyr dronkennes, theyr youth might learne what a villanous and abho∣minable vice it is.

13 Anacharsis maruelled at the Grecians, who at the beginning of theyr feasts drunke in small cuppes, but when theyr thirst was ouer, in greate ones: thereby declaring, that it is an vnnaturall course, as thirst decreaseth, to increase in drinke. Yet this corrup∣tion reprooued by a Heathen man, is in vse among Christians, yea and so, that some at the first sitting downe will refraine from drinke, to the end, the better, as they tearme it, to beare the great blowes, that is, to drinke the great cuppes that shall come in the end. Men woulde neuer bee so greedie and inclinable to this corruption,* 1.465 if they woulde bee content to drinke, as Socrates sayde, such drinke as woulde not stirre vp a desire to drinke with out thirst. Yet meane wee not to allowe of the counsell of Lycur∣gus, who to keepe men from dronkennesse, commanded to cut downe the vines. Lycurgus (sayth Plutarch, was not so well adui∣sed,* 1.466 when seeing some fall to dronkennes, and so to sinne, he com∣manded to cut downe the vines. It had beene better, sayth hee, to haue digged wells neere to the vines, & so by a sober God to haue bridled and corrected that frantike God, as Plato tearmeth him:

hereby noting, that we must beware of the strength and licorish∣nes of wine, and a laie and asswage it with water.

14 To conclude, let vs remember the saying of Salomon,* 1.467 To whome is woe, to whome is sorrowe, to whome is strife, to whome is mur∣muring, to whome are woundes without cause, and to whome is the red∣nes of the eies? Euen to them that tarrie long at the wine, to them that goe and seeke mixt wine. Looke not vpon the wine when it is redde, or when it sheweth his colour in the cuppe, or goeth downe pleasantly. In the ende thereof it will bite like a serpent, and hurt lyke a cockatrice. Thine eies shall looke vpon strange women, and thine heart shall speake lewde thinges. Let vs heereunto adde his Oration that defended the strength of wine: Oh yee men, how strong is wine,* 1.468 it deceiueth all men that drinke it, it maketh the minde of the king and of the fatherlesse all one, of the bond man, & of the free man, of the poore man and of the rich man. It turneth euerie thought into ioy and gladnes, so that one remem∣breth no manner of sorrowe or debt. It maketh euerie heart rich, so that one remembreth neither king nor gouernor, and causeth to speak all things by talents. When men are dronke, they haue no mind to loue theyr friends or brethren, and a little after they drawe out swoordes. Valerius Max∣imus writeth,* 1.469 that in olde time the vse of wine was vnknowen a∣mong the Romane wiues, least they should fall into anie reproch. For wine is the first steppe to fornication, and the woman that lon∣geth after wine, shutteth her gates agaynst vertue, and openeth them to vice. If wee that professe Christianitie, stood in as great feare of offending God & incurring his wrath, or casting our selues headlong into hell, as the Heathen women were carefull and con∣stant in defending theyr honour, wee woulde resolue neuer to drinke anie wine, rather than to incurie the daunger of dronken∣nesse.

15 Some will reply, that albeit they drinke much, yet they do neuer so farre exceed, as to ouercome their senses. But let them re∣member the wo that Esay denounceth,* 1.470 not only against those that drinke awaie their senses, but also against such as be strong to swa∣low strong drinke. S. Peter among our sins committed in the time of our ignorance, for which he wisheth vs to be sorrie, & hereafter to beware, noteth not onely dronkennesse, but also all vnneedfull drinking. Wherein both Esay and S. Peter doo shew,* 1.471 that where S. Paul hath pronounced,* 1.472 that dronkards shall not inherit the king∣dom of heauen▪ vnder the name of dronkennes, he cōprehendeth all vnnecessarie drinkings. And in the same sense doeth Salomon warne vs to shun the companie not onely of dronkardes, but of all

swillers in of wine and strong drinke.

16 Why, saie some, Is it not lawfull for one to drinke to another? Truely if men were so obliuious, as sitting at the table and beeing thirsty, they could not remember to drinke, it were a deed of cha∣ritie & curtesie, by drinking to them to remember them to drinke: but when they remember to drinke before they thirst, it is no great almes to drinke to them. True, but it is a testimonie of good will. Neither are wee so seuere or rigorous, as that wee will sim∣ply condemne the custome and vse thereof: onely wee woulde in∣force this condition, that they should abide within the bounds of amitie and sobrietie, and not vnder the pretence of a testimonie of good will, to presse men to drinke more than they need, neither to force them to that which they falsely tearme, dooing of reason. For is there anie reason that a man should drinke before he thirst, or when hee cannot brooke it without his hurt? Is it a reasonable request, to vrge another to drinke as much as thy selfe? No, no more than to vrge him to eate as much as thy selfe: or, hauing lesse feete, to weare as great shooes as thy selfe: or, to put as much wine in a little vessell as thou canst into a great. Others are not asha∣med to saie, It is the custome of the Countrie: but do they thinke, that that wil be a sufficient excuse in the sight of God? A custome repugnant to good manners, is no custome, but a corruption and a vice that is to be reiected. Because the Heathen in olde time dyd not account simple fornication betweene two vnmarryed persons a sinne, is it not therefore a sinne worthie death and euerlasting damnation? God wyll not iudge men after the custome of the world and mans opinion, but according to his word.

17 Some wyll replie, that God created wine to reioyce mannes heart: but wyth Salomons mother wee will aunswere, that it must bee giuen to those that faint in sorrowe,* 1.473 whose heartes are in bit∣ternesse, not to those that are alreadie vnreasonable, fat and mer∣rie. It must (sayth a certayne Heathen man) bee vsed soberly as a medicine. It must bee so vsed, as out of the sweetnesse of the ly∣cour we may take occasion to praise God for his goodnesse, not to offend him by abusing it. To bee short, this vse of wine to reioyce the heart, extendeth not to a brutish ioy, to conuert a man into an ape, an hog, or a lyon, as is aforesayd, but to a ioy that strengthneth both heart and bodie, preparing and disposing euerie man to im∣ploy himselfe in his vocation.

* 1.47418 Finally, such as to excuse themselues doo pretend the exam∣ples of Noah and Lot, do couer themselues with a wet sacke. The

one was dronke once, the other twice, both were dronke, but no drunkards. Neither is their example set downe for vs to follow, no more than Dauids adulterie, & the infirmitie of S. Peter,* 1.475 who de∣nied Christ, but rather that we should take heed therof. As when we see a man fall, wee will not fall as he doeth, but looke better to our seet, or els turne out of the waie, least we should fall as he did. Their example is but a representation of mans frailty, that we may thereof gather this instruction. If men endued with such holynes and vertue did fall, what shall wee doo, euen wee who liue among dronkards, to which sinne both of our selues we are inclined, & by others forced, vnles we stand wel vpon our gard, and do constant∣ly resist the allurements and temptations thereof? And therefore let vs well consider the cursed fruits of the dronkennesse as wel of Noah, who with his owne mouth cursed his owne sonne Chain, & all his posteritie, as of Lot, who committed incest with his two daughters, to the end, that such as excuse themselues by their ex∣ample, may expect Gods like iudgementes against them. To con∣clude, let vs alwaies thinke vppon this saying of Heraclitus, That soule is best that is driest, and least wet in wine.

Of Fornication and other whooredome. Chap. 17

THe other kind of lust whereof we are now to intreat, is Forni∣cation. The holy Scriptures noting mans monstrous corrupti∣on to be worse than beasts in this respect, propoundeth such abho∣minable kinds thereof, that chast eares doe euen abhorre to heare them named. They be sins against nature, as in deed they be cal∣led, and therefore shall be iudged by all such as denie not nature, common to man. As God also in his law hath commanded to root out such people,* 1.476 so his horrible vengeāce executed against Sodom and Gomorrha, shal take from such monsters all excuse in the day of iudgement. Neither shall they whom God hath raised to autho∣ritie and power, if they be slacke to punish such abhomination, e∣scape Gods vengeance, as he well declared in the person of Philip king of Macedon, who for dissembling the manifold complaints of Pausanias, for the iniurie to him doone by Attalus in such ab∣homination, finally in his full and nuptiall triumph,* 1.477 marching be∣tween two Alexanders, the one his son, the other his son in law, lost his life by the hands of the same Pausanias, whome God made the executioner of his iudgement, to punish the kinges slacknesse. It shall not neede lykewise to stande vppon marriages within

the degrees prohibited by the Lord:* 1.478 for to the expresse prohibiti∣on of them, there is also added a commandement to root out such people. Neither may wee replie, that it is a precept of the old Te∣stament. For in this respect the lawes of Heathen Emperours do concurre with the lawe of Moses. And seeing that God hath pronounced, that for such iniquitie the vnbeleeuers haue ben pu∣nished and driuen out of their countries,* 1.479 it appeareth that it is the fundamentall law of nature, which no man may denie. The Apo∣stle likewise so sharply reprouing the incestuous Corinthian, whō he commandeth to be deliuered to Satan, doth sufficiently shew, that this law is perpetuall. And in deed, it is so rooted in mannes heart,* 1.480 that when the Emperour Claudius would haue married his neece, his brothers daughter, he durst not doo it vntill, as it were euen by force, he had wrested a decree from the Senate of Rome, whereby it was decreed that such a marriage should be lawfull, yet durst not anie after him and his example practise this wicked to∣leration, but onely one of his freed men, who did it to please his Lord.* 1.481 The Emperour Nerua freed the Senate from this reproach, by abolishing this theyr permission by an expresse prohibition, wherin he decreed that no man should marry his brothers daugh∣ter. Leauing therefore these vnnaturall abhominations, wee wyll intreate onely of two kindes of fornication, too common euen a∣mong Christians, yet most pernitious and damnable.

2 The first is adulterie, wherein wee vnderstand the sinne com∣mitted by those of whome either one or both are else where ty∣ed in marriage. True it is, that some euen in our dayes, namely, that miserable Italian Apostata, Bernardine Ochin, hath mayn∣tained, that a married man may without adulterie marrie more wiues, especially relying vppon the examples of Abraham, Iacob, Dauid,* 1.482 and other holie personages of the olde Testament. But we are to note, first that some learned men of our time are of opinion, that God in his lawe doth expresly forbidde man to haue sundrie wiues at once. And to that sense doo they expound this place v∣sually translated, Thou shalt not take a wife with her sister during her lyfe:* 1.483 which they translate thus, Thou shalt not take a wife adioyning her to another, and this their translation they confirme with strong and sound reasons. Wherof it must folow, that such as haue taken sundry wiues together, haue transgressed the expresse law of God. And albeit this corruption was not in those dayes (as it shoulde seeme) expressely reprooued in such as were giuen therevnto, but rather by the Lorde tollerated and suffered vppon some

reasons,* 1.484 yet is it without doubt formally repugnāt to the instituti∣on of mariage. And indeed God saith, It is not good that man should be alone, let vs make him a helper. Here he neither speaketh of sun∣dry helpers, but of one only, neither created he for Adam sundry wiues, but onely one.* 1.485 And Iesus Christ expressing the meaning of Moses, saith. And two shall be one flesh. Thus he speaketh of two, not of fower or siue in one flesh. And for this cause albeit Idolatry be a more grieuous sinne then Adulterie, yet doth Adulterie on∣ly dissolue marriage and ministreth iust cause of diuource,* 1.486 because the partie becommeth a member and is made one body with her, to whom he is adioyned by carnall 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 maide or a wife, and so becomming a member of her and one bo∣dy breaketh his bond with the first, and consequently is an Adul∣terer. And this is it which Iesus Christ expresly confirmeth, saiyng Who so putteth away his wife, except for whordome,* 1.487 and marrieth ano∣ther, committeth adulterie. Here he euidently declareth that so long as the first bond remaineth in force, euen so long as he hath put her away without cause, so long can he take no other wife, vnlesse he commit Adulterie.

3 It also seemeth that Saint Paul ordaining that a Bishop should be the husband but of one wife,* 1.488 did in his time tollerate this cor∣ruption in others, who hauing alreadie two wiues, embracing the Gospell did conuert to Christian religion. Yet in that he forbid∣deth euerie such, notwithstanding whatsoeuer excellencie in gifts, not to be called to any publique office in the Church, he thereby sufficiently declareth it to bee a corruption and spot of reproch: And that surely hee would neuer haue suffered any professor of Christianitie to haue taken two wiues.* 1.489 As also hee plainely shew∣eth his entent wher he saith: To auoide fornication let euery man haue his owne wife and euery wife her husband. Thereto adding, The hus∣band hath no power of his owne body, but the wife, and thereby eui∣dently declaring, that if the husband taketh another wife, and ac∣companieth with her, hee doth iniurie to his first, in that without her consent, he taketh vpon him to dispose of that which is in her power, and seperateth himselfe from her, to become one with her whom he then taketh. Is not this therefore directly repugnant to the prohibition of Saint Paule,* 1.490 who willeth that one should not defraud another? Hereto he addeth, For hee that is married careth for thinges of the world, how he may please his wife and is deuided. He

saith not, how he may please his wiues. But besides, how should he be deuided, if he had many? Albeit therfore that God in old time did beare with this corruption of hauing many wiues, yet doth it not follow that it was lawfull: But wee must so resolue herein, as Iesus Christ speaketh of the booke of diuorce. Moses (saith he) suf∣fered it because of the hardnes of your harts,* 1.491 but it was not so from the be∣ginning. Let vs therefore, with the Emperour Iustinian, conclude that it neuer was, nor neuer shall bee lawfull to take and haue two wiues at once. In correspondence whereof if the married wife companieth with another, albeit vnmarried, yet shee commit∣teth adulterie: as also the man if hee take an other beside his wife, albeit a single woman, and holdeth her as his concubine, or taketh her to wife, or howsoeuer else, yet doth hee likewise commit adulterie.* 1.492 And indeede it were no equitie, saith Saint Augustine, that men shoulde require of their wiues that faith which themselues will not performe. And thereupon in many other places hee vpholdeth that it is adulterie, if a man, by any meanes whatsoeuer, breaketh that faith of marriage whereto he is adioyned.

4 This point thus resolued. Let euery one, man and woman, that is tyed by marriage, abhorre al carnall coniunction with any other then her to whom he is so tyed by marriage. For it is adulterie and by Gods law forbidden, where he saith. Thou shalt not commit a∣dulterie.* 1.493 And albeit this restraint made by the liuing God, might sufficiently mooue our consciences to beware: yet knowing the hardnesse of many mens harts, as also to take from them al excuse, he commaundeth adulterers whether man or woman, to be put to death. And therevpon the Iewes conuenting before Iesus Christ a woman taken in adulterie, acknowledged that Moses comman∣ded 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 euermore euen among the heathen & vn∣beleeuers, declared that the committing of adulterie deserued death.* 1.494 And indeed when Abimelech king of Gerar had taken Sa∣ra Abrahams wife, to haue enioyed her, God presently closed the wombs of al the womē of his house that they should not conceiue: and appearing to himselfe, in expresse words told, him saying. A∣bimelech, thou shalt die,* 1.495 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 Isaacks wife, decreed death to any that should touch her. Which is more, this

sentence of death,* 1.496 euen by Gods decree tooke holde likewise of her that was only handfast: for hauing consented to this iniquitie, the law commandeth that both should be put to death. And ther∣vpon Iudah the Patriarcke seing that Thamar his daughter in law (for he had promised her in marriage to his sonne Sella) had play∣ed the harlot, hee presently condemned her to death, euen to the fire, saying, Let her be burned.

5 Likewise adulterie, euen among the heathen, was alwaies ac∣compted abhominable.* 1.497 Plato esteemed it to bee a great wicked∣nesse, worthy reproch: And Aristotle saith: Let the man or wo∣man that accompanieth with any other then his moytie be estee∣med among the basest and most infamous thinges that are.* 1.498 And in that respect Abimelech said to Isaac. One of the peopl had almost lain by thy wife, so shouldest thou haue brought sinne vpon vs. And by Abra∣hams speeches it seemeth they accompted adulterie to bee more grieuous then manslaughter:* 1.499 for this was the excuse that Abra∣ham made to Abimelech. I thought surely, the feare of God is not in this place, and they wil slay me for my wiues sake. Hardly shall we find any people or nation but hath decreed some notable punishment against adulterie. The Egyptians did slit the womans nose,* 1.500 and in∣flicted a thousand stripes vpon the man, euen almost to the death. Zaleucus the Locrian law giuer ordained that both the adulterers eyes should be pulled out, and because the law should not bee in vaine, when his owne sonne was taken in that fault, hee caused to pull out two eyes, one from his sonne, and another from himselfe. The Germaines in olde time caused the adulteresse to be brought naked before her parents, where they cut off her haire,* 1.501 and then leading her through all the cheefe streetes, her husband did scourge her with roddes. The Gothes, albeit a barbarous nati∣on, did accompt adulterie worthy of death: as also did the A∣thenians in olde time: as wee maie certainelie gather by a cer∣taine Oration of Licias, wherin he entreateth of the death of Era∣tostenes who suffered for adultery. The famous laws of the twelue tables decreed death against the adulterers: as did also among the Romaines the law Iulia, established not by Iulius Caesar as some suppose, but by his successor Augustus. To bee short: Saletus of Crotone published a law whereby such as committed adulterie should be burned.

6 By the Ciuil laws,* 1.502 he that did but solicit a woman to alure her to adulterie, albeit it came not to execution, was punished. Like∣wise notwithstanding the great licentiousnesse among souldiers

in the warres: yet if a souldier chanced to be conuict of Adulterie,* 1.503 he was disgraded from bearing of armes, & sent home with shame. And because this iniurie, if it be done against a mans host or host∣esse, is the more detestable, the Emperour Aurelian finding a soul∣dier, that had defiled his hostesse, he caused his legges to bee fastened to two bowes, forcibly strained downe: which being let goe, rent the souldier in pieces. Thus by the premises we perceiue that Adulterie euermore and among all nations, euen among the heathen and vnbeleuers, hath beene in such detestation, that as all men iudge it worthie of rigorous and exemplarie punishment, so the most part, concurring with Gods law, agreed that such as committed it, should be put to death: But now the remissenes and slackenes of Christians hath bred such an excesse in this iniquitie, that in many prouinces it is the greatest prayse that can bee giuen to Gentlemen and Ladies, to say they haue beene true obseruers of plighted saith in marriage, which is noted to bee a rare vertue. Th•• heathen in this point were more religious & holy, for in ma∣ny yeres there was not a knowen adulterer among the Lacedemo∣nians.* 1.504 Yea and Plutarch writeth that among the wiues and mai∣dens of Ciana it was neuer knowen that ther chaunced either adul∣terie or deslouring of any maide, in the space of seuen yeeres. And albeit among the heathen simple fornication was accompted no sinne, yet when there was one brought to great Alexander, not a maiden as he hoped,* 1.505 but a married wife, hee sent her away againe vntouched. But where shall we find the like temperance and reso∣lution against adulterie among Christians? Yet are the wordes of Iesus Christ, where he sayth, Amend your liues, directed vnto vs.

7 That we may therefore Amend, let vs remember first the sen∣tence of death pronounced by the Lord against adulterers, as is a∣fore shewed. Let vs, I say remember that they which commit this iniquitie doe deserue to be deliuered to the executioner, & con∣sequently to shamefull death. And albeit the mortall iudges doe not execute this commaundement of God,* 1.506 yet let not adulterers thinke that they shall escape Gods hand, whose power extendeth far enough diuersly to punish them euen in this world, but chiefe∣ly in the world to come. The Leuites concubine that had played the harlot incurred horrible punishment, in that the inhabitants of Gabaa had so far oppressed her with their abhomination, that she died sodenly.* 1.507 Ieremy noteth Gods horrible iudgement against Zedechias and Achab, adulterers and false Prophets, saying, All they of the Capti••i••ie of Iudah that are in. Babell shall take vp this curse

against them and say, the Lord make thee like Zedechia and like Ahab whome the King of Babell burnt in the fire, because they haue committed villanie in Israell,* 1.508 and haue committed adulterie with their neighbours wiues, and haue spoken lying wordes in my name. Into how many hor∣rible Idolatries did Salomon fall, when transgressing Gods com∣maundement, he was not content with one wife, but tooke almost as many Concubines as there be daies in the yeere,* 1.509 besides seuen hundred wiues that he had married? His example teacheth vs how faire man doth exceede, when hee forsaketh the law of God. Be∣sides that the historie noteth,* 1.510 that his wiues alienated his hart & set it vpon strange Gods, and that for his transgression, God rent from him the tenne Tribes in the daies of his Sonne and successor Roboam.* 1.511 What caused Dauid by the sword of the Ammonites to slay his faithfull seruant Vrias, but the adulterie committed with his wise? God was blasphemed, and against him was this sentence pronounced, That the sword should neuer depart from his house.

8 God also sometime suffereth that hee which defileth another mans wife, receiueth the like measure in his own.* 1.512 Whē Dauid had committed adultery with Vrias wife, his sonne Absolon publikly defiled his owne Concubines, as God had foretold him.* 1.513 And this is it that Iob noteth, saying. If my hart haue been deceiued by a womā, or if I haue laide waite at the doore of my neighbour: Let my wife grinde to another man, and let other men bow downe vpon her. For this is a wic∣kednesse and iniquitie to be condemned. Among the three young men that had laid their sentences vnder the kinges pillow,* 1.514 he that had written that woman is strong, among other his reasons addeth this: Many haue perished, and haue erred and sinned for woman. De∣nis the king or rather the tyrant of Siracusa, vnderstanding that his sonne had committed adulterie, wrathfully reprouing him,* 1.515 de∣maunded whether he had knowen the like offence in him: Wher∣to his sonne answered that his father was not borne a Kings sonne as he was, but his father replyed saying. Neither shalt thou, if thou continuest this wicked life, leaue a sonne to inherite this king∣dome. Herein he shewed a vertuous life, and vsed a wise speech for a heathen king. And as Erasmus noteth, this tyrant thought his sonne worthy to be disenherited for adulterie, which in our daies the greatest do make but a sport and pastime. Yet Salomon goeth farther and saith, that if a man touch another mans wife,* 1.516 it will be his destruction & wil bring vpon him Gods horrible & ineuitable iudgements. Can a man (sayth he) take fire in his bosome, and his clo∣thes not be burnt? Or can a man goe vpon coles and his feete not be hurt?

So he that goeth into his neighbours wife shall not be innocent, whosoe∣uer toucheth her. A theefe that stealeth to satisfie his hunger, is not vt∣terly dispised, but if he bee sound, he shall restore seuen fould: Hee shall giue all that he hath: but he that committeth adulterie with a woman, he is destitute of vnderstanding: He that doth it destroyeth his owne soule: He shall finde a wound and dishonour, and his reproch shall neuer bee put away. For Ielouzie is the rage of a husband, who will not spare the adulterer in the day of vengeance. He cannot beare the sight of any ran∣some, neither will he consent though thou augment the giftes. And in an other place.* 1.517 The lippes of a straunge woman drop as a honie-combe, and her mouth is more soft then oyle: But the end of her is bitter as woorme∣woode, and sharpe as a two edged sworde. Her feete goe downe to death, and her steppes take holde on hell. Keepe thy way farre from her, and come not neere the doore of her house. Least thou giue thine honour to others, and thy yeeres to the cruell. Least a straunger should bee filled with thy strength, and thy labours be in the house of a straunger: And thou mourne at thine end when thou hast consumed thy flesh and thy body: and say: how haue I hated instruction, and my hart despised correction? Againe speaking of him that suffered himselfe to bee ouercome by the entisementes of a wanton woman, hee sayth: Hee straight waies followeth her as an Oxe that goeth to the slaughter, and as a foole to the stockes for correction. Ʋntill a darte strike through his liuer. As the birde hasteth to the snare, not knowing that shee is in daunger.

9 Notwithstanding all adulterers are not exemplarily punished in this life, yet doth it not follow that either they haue not so de∣serued, or that Gods threatnings are in vaine: for hee is righteous and true. And albeit in their harts they bee not touched with the apprehension of such mishaps and calamities as are incident to a∣dulterers, euen in this life: Yet at the least, let the horrible sentence of death and euerlasting dammation pronounced against them by the holy Ghost,* 1.518 cause them to resolue to leaue it. Adulterers saith S. Paul, shal not inherite the kingdome of God. Againe, Marriage is ho∣norable among all men, and the bed vndefiled: but whore-mongers and a∣dulterers God will iudge. Neither may we thinke to escape the hand of almightie God,* 1.519 the iudge of the world, who seeth the hidden things. For as Salomon speaking of adulterers, doth say, The waies of man are before the eyes of the Lord,* 1.520 and hee pondreth all his pathes. His owne iniquities shall take the wicked himselfe and he shall be holden with the cordes of his owne sinne.* 1.521 Againe, I will come neere, saith the Lord, to iudge you: and I will bee a swift witnesse against sorcerers and

adulterers.* 1.522 And this is euidently confirmed in that in olde time he ordained that the woman suspected of adulterie should drinke a certaine water, deliuered to her by the high priest, vpon condition that hauing committed adulterie, if she denied it, her belly might burst and so she might perish.

10 Let vs therfore abhorre this abhomination,* 1.523 and shunne al oc∣casions that might mooue vs thereunto. God in olde time ordai∣ned that if two men stroue together, and that one of their wiues should take the other by his preuities, her hand should be cut off, without fauour,* 1.524 albeit shee did it simplie to saue and deliuer her husband: What shall be then done in such villanous coniunctions proceeding from lustfull hartes bent to adulterie? Because the Iewes ware no breeches, God commaunded them to vse Laces at the fower corners of their garmentes, least by any occasion,* 1.525 either mistaking or otherwise, that might bee seene, which by the example of our first fathers and nature it selfe, wee are taught to hide. Which is more. God among the Iewes so bid∣deth the woman to weare the mans garment, or the man the wo∣mans? whereto the lawe addeth. Who so doeth it, is an abho∣mination to the Lorde. Why? Will some say: Is that such a fault? No, but hee teacheth that wee must preuent all daunger of falling, as also that the woman thereby enboulden not her selfe to forget all modestie, neither the man to enure himselfe in effeminate wantonnesse, vnworthie his nature. To bee short, hee teacheth that the forme of modest attire, each one in his kinde and calling, is a good warrant for chastitie. Manie hea∣then haue shewed themselues verie vertuous and carefull to shunne all alurementes and occasions that might induce them to this iniquitie. Wee reade that Great Alexander, hauing ouercome Darius, woulde not see his wife who was verie fayre, least hee might haue beene allured to lust after her. When Cains Gracchus was gouernour of Sardynia, hee prohibited all accesse of women to his house, except of such as came to craue iustice.* 1.526 And Hieron of Sicill condemned the Poet Epicharmus in a great fine because in the presence of his wife, hee had vsed dishonest speeches. And indeede as Saint Paule saith, Euill wordes corrupt good manners.

11 To conclude let vs consider,* 1.527 and in our hartes write the aun∣swere of Geradatas the Lacedemonian to him that asked what punishment Licurgus had decreed against adulterers. None, saith hee, for wee haue none such among vs. But if there shoulde,

saith the other? The Lacedemonian answered, he should satisfie with such an Oxe as stretching his necke ouer this hill (pointing to a high hill) might drinke of the riuer that runneth at the foote of the same: heereto when the other replyed that it was not possi∣ble to find any such Oxe, neither is it possible (saith the Lacedemo∣nian) to finde any adulterer among vs who haue banished from a∣mong vs all riches, pleasures and excesse in apparell: And contra∣riwise doe especially commend modestie, temperaunce, and due obedience to the Magistrate. If Gods authoritie mooue vs not to shunne adulterie and to detest it, likewise to auoide all occasions and alurements to that iniquitie, we surely doe deserue to be sent to the schoole of that heathen Lacedemonian, there to learne to flee from euery thing that may minister occasion to offend God, namely to commit adulterie: Otherwise the Lacedemonians with whome ther was found no adulterie, so long as they kept the lawes to them giuen by a mortal man, shal be iudges against the Christi∣ans, among whom through their contempt of Gods holy ordinan∣ces we dayly see so many adulterers.

12 And thus much wee may adde, that man committing adul∣terie sinneth more grieuously then woman,* 1.528 in that it is his parte to surmount her in vertue, and by his good example to direct her: as also her sinne is the greatest by reason of the confusion and suppo∣sition of children and therby transferring lands and goods to those that haue no right therein.* 1.529 But in as much as in eitheir of them there is breach of faith and couenant with God, as Salomon saith: their sinne is equall and they shall be equally punished in the day of iudgement.

13 As concerning the other kind of fornication committed be∣tweene free persons, such I meane as neither the one or the other are knit by marriage. True it is that the heathen neuer made any great accompt thereof. But they be neither our lawgiuers, nor our iudges: but onely our liuing God, who forbidding adulterie, doth also forbid all carnall copulation that is not in marriage. Let euery man, saith Saint Paul, possesse his owne vessell in holines and honour, and not in the lustes and concupiscence,* 1.530 as the Gentiles which knew not God. The Apostles likewise knowing this corruption of the Gen∣tiles expressely condemned the same among Christians: and that doth sufficiently appeare in that writing to the faithfull that were conuerted and liued among the Gentiles,* 1.531 they expressely com∣manded them to beware of fornication. And as for such prophane Christians and skorners, as dare auouch that it is not prohibited in

the olde testament, but in the new only they offer great iniurie to Gods holinesse. And indeede the only reason why, as Saint Paul teacheth, God ordained marriage, namely to auoide fornication,* 1.532 doth sufficiently proue that marriage being ordained euen from the beginning of the world, all carnall coniunction among those that then also were vnmarried was had in detestation. And that is it which the Apostle to the Hebrewes noteth, when hauing said,* 1.533 That mariage is honorable among al men and the bed vndefiled, he ad∣deth, but whoremongers & adulterers God will iudge. For in that ma∣ner opposing whoredome against marriage, he plainely declareth that Almighty God by instituting marriage did intend to curse al other carnall copulation committed out of marriage.* 1.534 And hath he not by the mouth of Moses expresly said. There shall be no whore of the daughters of Israel, neither shall there be a whore keeper of the sonnes of Israell? Likewise to declare how greatly he doth detest it, he for∣biddeth the bringing of the hyre of a whore, for any vow into his house.

14 But we shal not need long to insist vpon a matter so euident & certaine.* 1.535 Truely the sons of Iacob committed a wicked and de∣testable offence, when they vsed circumcision as a cloke or pre∣tence to murder the enhabitants of Sichem for their sisters sake, whō the kings sonne had destoured: Yet in that murder doth God euidently shew what estimation he maketh of chastitie, when hee doth so horribly punish the fornication of Sichem with the death of himselfe, his father and all his people.* 1.536 But especially when Saint Paul admonishing vs to beware of fornication, propoundeth the examples of Gods iudgement executed against the Iewes, of whō for their fornication God in one day slew three and twentie thousand, he doth plainely teach vs by the representation of this example taken out of the olde testament, that God euen from the beginning hath euermore condemned and most terribly punished whoredome. And in as much as Iesus Christ came not to enforce the law, but to declare the true sence and vse thereof, euery place of the new testament that condemneth whoredome, is a witnesse that God hath forbidden the same euer since the time of Moses.

15 Much rather are we Christians to abhorre it, euen wee that haue receiued at Gods hand farre greater benefits then the Iewes, and are more plainely, euidently, and at large instructed in the wil of God, as concerning the preseruing of our bodies and soules in all purenesse and chastitie. This is the will of God, saith Saint Paule,* 1.537 euen your sanctification and that yee should abstaine from fornication.

Againe,* 1.538 Mortifie your members which are on the earth, fornication, vn∣cleannesse, inordinate affection, and euil concupiscence. In another place he proceedeth farther, saying. But fornication and all vncleannesse, let it not be once named among you, as it becommeth Saints. If these ad∣monitious do not sufficiently penetrate our consciences, to resolue vs to Amend our liues and to flie from whoredome: the rather to abhorre it, let vs note what punishments God inflicted vpon for∣nicators and adulterers. Wee haue alreadie touched the example of his horrible iudgement in killing 23000.* 1.539 Iewes in one day for whoredome, which Saint Paul propoundeth to diuert vs from the like offence for feare of the like punishment: But especially wee are to feare the sentence of death and euerlasting damnation pro∣nounced by the Soueraigne iudge against whoremongers. Whore∣mongers,* 1.540 sayth Saint Paule, shall not inherite the kingdome of God. What shall then become of them? The Apostle aunswereth that God shall condemne them. And because the world hath neuer beene free from scorners, who apprehending no part of Gods iudgementes haue endeuored likewise to diuert others from feare thereof.* 1.541 Saint Paule hauing vrged the consciences of the E∣phesians in saying. Yee know that no whoremonger, no vncleane per∣son hath any inheritance in the kingdome of Christ and of God, hee ad∣deth, Let no man deceiue you with vaine wordes: for for such thinges commeth the wrath of God vpon the children of disobedience. And this word Commeth he doth vse, as if hee had euen pointed vnto it, and shewed it discending out of heauen. Saint Iohn describeth vnto vs this wrath and condemnation in a fearefull manner,* 1.542 saying, The portion of the whoremongers shall bee in the lake which burneth with fire and brimstone, which is the second death. And to the ende to make them the more sensibly to feel that God hath reiected them Saint Paul commaundeth that they should bee excommunicated, and that we should forbeare to conuerse with them,* 1.543 vnlesse to the end to bring them to repentance.

16 To conclude, let vs note the liuely & pregnant reasons that Saint Paul propoundeth to make vs to abhorre whoredome. Know you not saith he that your bodies are the members of Christ?* 1.544 Shall I then take the members of Christ & make them the members of an harlot? First let vs remember that our spirituall vnion with Christ concerneth not the soule only, but also the body, For wee are members of his flesh and his bones.* 1.545 Otherwise wee should haue but a weake hope of the resurrection, if the coniunction implyed not the whole person cō∣posed both of the body and soule. And this our coniunction with

him is such that wee are all one with him, as being members of his body, & taking life from the same spirit, as he also saith. Hee that is vnited and conioined to the Lord, is one selfe spirit. But what of al this?* 1.546 Euen the same that S. Paul saith, Hee that committeth fornication ta∣keth a member from the body of Christ, & maketh it a member of a har∣lot. And indeed as he addeth, He that coupleth himselfe with a harlot is one body, as it is written. Two shall be one flesh. It must therefore of necessitie follow either that Christ must together with the mem∣ber of his body, be taken and vnited to the harlot (which euen to imagine is most horrible) or els the member must be plucked from the body of Christ, when it is coupled and vnited vnto the harlot, which also is detestable, as he sheweth, saying God forbid.

17. His second reason is this. Euery sin that man cōmiteth is with∣out the body: but he that committeth whoredome sinneth against his owne body. Which some do note, as if whoredome did therein print some greater blemish of villanie and infamie then any other sin. As also S. Paul, speaking of sinne against nature, saith.* 1.547 They haue defiled their owne bodies betweene themselues. Otherwise, that he sin∣neth against his owne body, in that he & the whore with whom he sinneth, are one body. Besides, that beeing 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 villa∣nous whore, and thereby becomming one body with her,

18 Saint Pauls third argument is this. Our bodies are the tem∣ples of the holy Ghost. But the holy Ghost cannot abide in any vn∣cleane or polluted place: We do therfore by whoredome driue a∣way the holy ghost & make our selues an habitatiō for the vnclene spirit, which is the Deuil. To conclude, he saith,* 1.548 we are no longer our owne, & why? Because God hath bought vs with a price. In that he deliuered his son Iesus Christ to the death for vs. And therefore, as he addeth, we are to glorify God in our bodies & in our spirits, which are his, & not to commit such villanous sacriledge as forsaking God to giue to a whore that which is not our owne, but Gods.

19 What are we then to do?* 1.549 Euen to the end to amend our liues according as Iesus Christ admonisheth & commandeth vs, we are to put in practise the same wherto Saint Paul exhorteth vs: saying: Flie fornication, therby declaring that it is our dutie so to abhor it, that in liew of seeking after it we flie from it,* 1.550 as frō a most perniti∣ous, damnable and accursed pestilence, and to the same purpose let vs remember the saying of Saint Hierome. Oh how sharpe is the fruite of whoredome? It is more bitter then Gaule, and

more cruell then the sword: and diligently let vs meditate vpon the saying of another Doctor: When whoredome hath once ta∣ken holde of a mans vnderstanding, shee will hardly suffer him to thinke of any goodnes. For the desires of man (are as it were) glu∣ed together. Of the suggestion of the flesh commeth imagination: of imagination, conceite: of conceite affection: of affection, de∣lectation: of delectation, consent: of consent, action: of action, cust∣ome: of custome, dispaire: of dispaire, excuse: of excuse, boasting: and of boasting of sinne, condemnation. If therefore through the infirmitie of our flesh we feele in our selues the first steppes to this corruption, let vs either breake off, or preuent the rest that fol∣low, least we ascend to the highest, from whence the fall is no lesse then certaine and horrible damnation.

Of Dances. Chap. 18.

ANd hereto will we yet adde two kindes of pleasure or volup∣tuousnesse. Dancing and playes. And we wil begin with dan∣cing, as with that which many times ministreth occasion of who••∣dome before spoken of. As it is not meete to condemne al recrea∣tion and pastime, so is it no reason to alow dancing, in maner as it is now vsed among Christians, to our great shame and confusiō, where men and women, yong men and maides, al mixed together, doe dance with many gestures of wantonnes, vanitie and slippery behauiour, whether to the noyse of instruments or of songs for the most part dishonest, and seeming only as bellowes to kindle forni∣cation & to minister pleasure & delight. First such dances haue al∣waies been either effects, or fruits or dependances of great wicked∣nes, as Idolatry, drunkennes & fornication: And vsed among such as neuer were led, or restrained by the feare of God. Among the heathen such feasts as implyed most villanie, lewdnesse and disho∣nestie as those that were dedicated to Bacchus, Pan, and such like, were vsually celebrated for the most part with dancing.* 1.551 Yea euen the Iewes when they had erected the golden Calse and sacrificed thereto, sat downe to eate and drinke, and rise vp to playe, which most interpreters doe referre to dancing. As also Moses noteth that comming downe the mountaine, he heard the noyse of sing∣ing and piping. The like is also vsuall in the Church of Rome, in their cons••aries, dedications and holy daies, wherein they apply themselues to dancing. Great feastes likewise and belly cheere are for the most parte accompanyed with this vanitie of dancing,

wherof is growne this prouerbe After the paunche came the daunce. And indeede dauncing is seldome vsed in the morninges, or whiles men bee fasting. After the Amalekites had sacked Siceleg,* 1.552 and had beene merrie in eating and drinking, Dauid sound them dancing. And Basill reprouing the dances vsed in his time, layeth the blame vpon wine. If dances therefore vsually bee the fruites of Idolatrie and drunkennesse, who dare aduow the fruite of such trees to be good.

2 Well, let vs now consider of the dance it selfe. The caperings, iumpes, gambolds, turnings, windings, courtesies, paces, first for∣ward, then backward, wheeling about, stamping vpon the ground, with other like toies, follies & vanities, what els do they represent, but the gestures rather of a franticke or mad-man, then of a sober person? Their skips and wanton friskes doe better beseeme Kids or Gotes, as by the tearme of capraying themselues do confesse: or rather Apes as a certaine heathen Poet hath noted, saying:* 1.553 Iupiter being offended with a people that gaue themselues too much to dancing, transformed them into Apes. Whereby hee declareth vnto vs that such as follow dancing are vnworthie to bee recko∣ned among men, but rather deserue to bee transformed into Apes. Also that the heathen and their Gods were of the same opinion. But albeit we leaue them the name of men, yet are we to esteeme them but as drunken and mad men, considering their counte∣naunces and gestures quite altered from the shape of sober and wisemen. And among the Romaines it was an approued sen∣tence that none shoulde dance but such as were either mad or drunke. Besides if from a farre off wee shoulde see some com∣panye dancing and leaping, and heare no noyse of Musicke or singing, we should veryly take them to bee mad-drunken, or dist∣raught of their wittes.

3 And as for such as being giuen to dancing cannot broke to be thought drunke or besides their wittes, yet must they at the least confesse that most of them are led by some pleasures of the flesh, which will engender filthy and cursed concupiscence, which like∣wise would induce them to fornication,* 1.554 were it not that God by his power, and in mercy doth mightilie restraine them. In this re∣spect hath a heathen man tearmed dances the instruments of for∣nication: Others, the Deuils baudery, as wee shall heereafter per∣ceiue. Is it not therfore the shamelesse impudencie and inuention of the Deuill, euen among Christians to admit of the erection of publique schooles, to teach dancing, that is to say, to transforme

youth into Apes,* 1.555 drunkerds or mad men, and to giue precepts how to intise mens harts to lust and fornication? The time was when a heathen Emperor banished a heathē Poet, for writing a litle booke of the Art of loue: Yet can we Christians alow of schooles wherin to teach the practise, alurements, and occasions to draw, or bee drawen into fornication. But it were rather to be wished that these dancers, men or women would carefully apply themselues in the schoole of the holy Ghost, which is the heauenly doctrine, to study how to forget dancing, in such manner that neither it, neither any such folly, vanity or wantonnes might henceforth be remembred among Christians.

4 Now let vs see what is taught in this schoole for the reiecting, condemning, & vtter abolishing of such dances as we speake of, to∣gether with the memoriall of the same.* 1.556 First, S. Peter saith. It is suf∣ficient for vs that we haue spent the time past of the life, after the lusts of the Gentiles, walking in wantonnes, lusts, drunkennes, gluttonie, drink∣ings and in abhommable Idolatries. True it is that in expresse words hee saith not Dance not: but let the proctors for dances aunswere what he meaneth by wantonnes conioyned to lusts, drunkennes & Idolatrie: Is it not any thing that is repugnant to the modestie, so∣brietie, & chastitie, required in the children of God? And conse∣quently all these sports, toyes, sollies, gamboulds, & other vanities vsed in dances? And doth not experience teach that drunkennesse is vsually accompanied with such insolencie, and profane & vaine songs? And fornication with such villanous speeches & songs, toy∣ings, gestures, & other lasciuious fashions practised in dances? what else are dances therefore but the insolencies, fruits, pathes and in a maner vnseparable companions both to whoredome & drunken∣nesse? And consequently who seeth not that dances and al depen∣dances thereof are by the spirit of God prohibited in that it doth forbid all wantonnesse, fornication and drunkennesse.

5 If we should adde that dances are signified in the word glut∣tonie, our dancers cannot well alow thereof. Yet doth the worde which the Apostle vseth, sometime signifie feasts and meetings to be merry in wantonnesse and dissolute gestures, and sometime the dances that vsually do accompanie such feasts. Which is more, the God whom the heathen termed the God of good cheere, riot, and dances, was called by the name of Comus, from whence the Gre∣cians, as they wel know that vnderstand the tongue, haue deriued a verb that signifieth, to dance. Must we not then confesse that by this word wherby we haue signified, gluttonie, the holy Ghost for∣biddeth

dancing, meetings for belly cheere, and al dissolutions?* 1.557 S. Paul writing to the Ephesians, prohibiteth al cōmunication in the vnfruitful works of darknes, & to the Romains he exhorteth vs to cast thē off, and to put on the garmēts of light. Who therefore dare place dancing else wher then among the works of darknes, rather then of light, especially considering this title Ʋnfruitfull, which the Apostle ioyneth with the works of darknes? For the least that we can say of dances, is to cal thē vnfruitful, considering they also are in many sorts hurtfull as hereafter we wil declare.

6 The same Apostle in another place propoundeth two sorts of works or fruits, viz. Of the flesh & of the spirit,* 1.558 but sith we cannot without great impudencie place these dances among the fruites 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 & inso∣lencie y^e S. Paul expresly mentioneth among the works of the flesh: but not that temperance which he tearmeth the fruit of the spirit.* 1.559 Iohn saith. Loue 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 al this found in dances? No doubt thē, they be of the world & not of God. And so consequently as he ad∣deth: Who so loueth them, the loue of the father is not in him. If in a picture we see some eating & drinking, some dancing & so forth, will we terme this a picture of the children of God, & not rather a representation of the world? Againe to what end is dancing, but to delight the world & the flesh? As the affectiōs of the flesh be ene∣mies to god, so he that loueth the world maketh himself an enemy to God. It therfore plainly appeareth in this prohibition of Saint Iohn, that we should not loue the world, dancing is forbidden, and applying our selues therto we must needs fal at enmitie with God.* 1.560

7 Saint Paul willeth vs to abstaine from al folish & vaine spee∣ches, as things not beseeming the Saints. And Iesus Christ saith, that in the day of iudgement we shall giue accompt of euery Idle word. If the holy Ghost condemneth al tauntes, quippes, pleasant and idle talke, that tend onely to delight the companie, and con∣sequently beseeme Apes and iesters, but are not any way conueni∣ent among Christians and the children of God, surely the sollies, mirth & vanitie of dances, are without comparison more vnseem∣ly among the Saints, and rather to be condemned.* 1.561 The Apostle re∣presenting vnto vs the time that wee haue lost during our igno∣rance, whiles we yet serued the Deuill, the world, and the flesh ex∣horteth vs to redeeme it. And how? In forsaking the pleasures

of our flesh for the price of the purchace. But doe we obey his ad∣monition, when we loose the whole day, yea and spend the night in dancing, making our selues besides wearie, and vnfit for our vo∣cation in the morning.

8 The holy Scripture in many places exhorteth vs to be sober, modest,* 1.562 stedfast in al parts of our life, to haue our loyns girt vp: that is, not to suffer the affections of our soules to cleaue to the ground in the desires and vanities therof: to haue our conuersation in hea∣uen: to watch: to mortifie our members: to crucifie our flesh: and the lusts thereof: to tame and subdue our bodies: to goe rather to the house of mourning then of mirth: that is to say, to seeke meanes to quench our pleasures & vanities by the representation of death: to deny our selues: to beare our crosse: to weepe when the world reioyceth: To be short, to employ our selues in our vocation in feare & trembling. But such as vse dancing, do little thinke vpon these rules and duties of Gods children. The onely remembrance of these exhortations and admoni••ions might suffice, were they not desperate, to make them renounce such vanitie, insolenc••e, & lightnes, yea euen to abhorre and detest them. If when they were in the ch••efe of their dance, God should send some extraordinarie thunder or earthquake, they would straight leaue off: Yea if the same should long continue, with other tokens from heauen, then would all this mirth and vaine dancing bee conuerted into sorrow and griefe for their dancing, and so their consciences would testi∣fie that dances are repugnant to that disposition that should be in vs to watch for the comming of the Lord.

9 Now to proceede to another consideration. By three principal points we may iudge whether our deeds and works be good. First, whether they concurre with our vocation: Secondly, whether they edifie our neighbours: Lastly, whether they tend to the glory of God. As concerning our vocation, it cōsisteth in this: That we be∣ing freed from sin do she from it, and shunne all apparance of euill. As touching edification, the same resteth in this, that our conuersa∣tion be such as may beseeme the profession of the Gospell, that o∣thers may be induced to embrace & follow the same. And for the glory of God, Saint Paul saith. Whether we eate or drinke, or whatso∣euer we doe, let all be done to the honour and glory of God. Now we re∣ferre our eating and drinking to the glorie of God, when wee vse the same in sobernesse and thankesgiuing, that wee may euerie of vs bee the better disposed to serue God in our vocations. The like is in our sleepe, and all other the recreations of our bodies or

mindes. But is not dauncing directly repugnant to our vocation, because that where we should shunne sinne and all apparance of e∣uill, with all occasions and allurements thereto, it ministereth no∣thing but apparance and entisement to the same? Likewise, for the edification of our neighbours. This folly and vanitie is to no other vse, but to be an offence vnto them, in that thereby the dan∣cers seeme to inferre, that the Gospel therein concurreth with the world and the flesh, considering that we that professe the Gospell, and therefore ought to renounce such vanitie, are so bent & giuen thereunto. And as touching the glorie of God, what dancer dare be so impudent, as to mayntaine that God is glorified in dancing, either that hee danceth to the ende to glorifie God, or to bee the more apt to serue him in his vocation? Moreouer, the rule of good workes resteth not in the custome and vse of the world, but in the testimonie of the will of God.* 1.563 Fashion not your selues like vnto this world (sayth Saint Paul) but proue what is the good will of God. As for dancing, wee must therefore place it among the wicked woorkes, because it is repugnant to our vocation, to the edification of our neighbours, to the glorie of God, and to the rule of his will.* 1.564 A∣gayne, if euerie worke that is not of saith bee sinne, as Saint Paule affirmeth, and that there can bee no faith without the testimonie of Gods will, let our dancers eyther prooue that it is Gods wyll that they shoulde dance, or else acknowledge and confesse that dancing is sinne.

10 Furthermore, let vs consider the persons. If they be stroken in yeeres, dancing is an vnseemly lightnesse, yea, euen vnnaturall, in respect that great yeeres require grauitie & rest.* 1.565 As also S. Paul willeth, that elder men should be sober, honest, & discreet. Wher∣by it appeareth, that Gods word forbiddeth them to dance. And as concerning youth, true it is that they are more nimble, yet doth it not follow,* 1.566 that they are allowed to abuse theyr actiuenesse in folly and vanitie. Saint Paul warneth Timothie, that hee shoulde not followe the lusts of youth. What else doth youth then in their dancing, but contrarie to this doctrine, seeke & cherish their lusts, heape towe vpon the fire, kindle that which they should quench, put a swoord into a mad mans hand, hasten those into danger who of themselues are readie to runne, offer him wine to drinke that is possessed with a feauer, heate that which alreadie burneth, cast those headlong into mischiefe that are readie to fall? Saint Paule warneth Titus; to exhort young men to bee wise.* 1.567 This wisedome comprehendeth grauitie, modestie, and temperance, which ma∣keth

youth honorable, and such as want the same doo deserue to be placed among fooles and lyght persons.

* 1.56811 Modestie best beseemeth women, as sayth the Apostle in the same place, and in another place hee ioyneth shamefastnes wyth modestie. Neyther wyll anie man allowe of, or commend bolde, shamelesse, light, foolish, and wanton women & maides. All which vices notwithstanding are the ornaments of dancers. A wel taught maiden, sayth S. Ambrose, coueteth neither to see nor to be seene: and contrary wise, such as haunt dancing doo desire both, sayeth a certaine Poet,* 1.569 to see and to bee seene. There doo they boast their persons, and craue prayse for theyr vanitie and light behauiour, which euerie honest woman and maiden that couet to bee true Christians, and seeke to bee reputed modest, chast, and vertuous, ought especially to shun.

12 Againe, wee are also to consider of the mingling of men and women, young men and maides in theyr dancing. But Iesus Christ sayth,* 1.570 If thou see a woman, to lust after her, thou hast alredie committed adulterie with her. The eyes are as windowes wherby the poison of lust doo enter into the heart. Into what danger doo men and wo∣men, young men and maides aduenture themselues, when they are at libertie to looke and contemplate, to approach, to entertaine, and cherish, to sporte and kisse each other? Bee not all these al∣lurementes and entisementes to kindle the fyre of lust? Is it not a meere baudrie & inuention of the deuill, to leade, and as it were euē to force men to those things that they ought vtterly to abhor? The deuill knowing that there yet abideth some sparke of the feare of God in man, doeth not at the first comming and sight saie, Commit fornication or adulterie, for so hee might soone bee driuen awaie of many that detest such grosse iniquities: but this is his pollicie: he first allureth vs from our ordinarie busynesses and exercises befitting our vocations: Then hee bringeth vs to feastes, banquets, and pleasant companie that might delyght vs: Hauing heerewyth shaken vs, and taken some small holde, it is no harde matter to allure vs from pleasure to pleasure, and so to grea∣ter sportes, as wee see in dauncing, where the heart swelling in fleshly ioye, and finding obiectes and allurements correspondent to the pleasures thereof, doo more and more growe dronken in this poyson, whereby to intangle it selfe and slippe into lustes, and (so farre as it may) to proceede and goe forwarde in the en∣ioying of the same. In this sense were the pleasures and delightes of Pharaohs Court,* 1.571 tearmed The delightes of sinne. For as Apo∣thecaries

doo couer theyr bitter pilles with some sweete sub∣stance, whereby to make them goe downe the easier, so the de∣uill, vnder the sporte and pleasure of daunces, maketh men to swallowe lustfull desires, and albeit they proceede to no greater iniquitie, yet is this a mortall wounde to the soule, considering that we knowe that such lusts are accursed in the sight of God.

13 Moreouer, some men haue compared man and woman to two earthen vessels, wherein we learne, that when the deuill brin∣geth them together in the storme and pastime of dancing,* 1.572 it is e∣nough to breake them both. Many (sayth Ecclesiasticus) wonde∣ring at the beautie of a strange woman, haue bene reproued. And there∣fore hee addeth, Banquet not with her, least thy heart encline vnto her, and so through thy desire thou fall into destruction. Into what dan∣ger then do they aduenture, who hauing alreadie banqueted with them, doo choose them, doo take them by the handes, doo leade them a daunce, doo approach vnto them, doo kisse them, do shew them theyr actiuitie and nimble behauiour: wherein the woman or mayden doeth aunswere them with the same? Bee not these mightie windes to kindle and inflame the heartes that doo alrea∣die burne in lust? Besides all this, in theyr dauncing they haue vil∣lanous and shamefull songes, which the sound of instruments doo returne to theyr remembrance. Is not this a pouring of oyle into fire, and an increase of daunger, according to the wordes of the A∣postle Saint Paul, that euill wordes corrupt good manners?* 1.573 God in his lawe inhibited man from wearing the womans apparell, as also the woman from wearing the mans, least they might peraduenture peruert theyr wayes, the one incurring effeminate nicenesse, the other impudent boldnesse, and so hee sought to preuent the oc∣casions and wayes to wantonnesse. Yet is this in manner no∣thing, in respect of such lyghtnesse, attouchments, and others the manners and gestures of dauncing, wholie sauouring of impuden∣cie, and seruing onely for allurementes to the same. And in deede the dance is no other but the deuils dispensation and license, each to looke, beholde, and kisse other, to conferre of loue, to vse such countenance and gestures, as (were it not in the dance) would bee accounted euident tokens of want of chastitie, and except in dan∣sing, they would be ashamed either in wordes or deeds to assume anie such licentious libertie. In this respect haue Chrisostome and other notable seruants of God, euermore pronounced dances to be the baites, poisons, and band••••es of sathan.

14 Saint Paul forbiddeth all vnchast-speeches, euen the naming

of fornication.* 1.574 Why? Because euen the name containeth some poison, and offereth vncleannesse to the vnderstanding. What shall wee then saie of the gestures, talke, songs, and sound of instru∣ments in dances, which represent this villanie to the eyes both of the bodies & minds, of such persons as by a delight in dancing do take pleasure therein, and bee euen alreadie set on fire? Is it not a meere consuming of them in such a slaine? Touch the gunpouder with a match and it is presently inflamed: in like reason two per∣sons inclined to the fire of loue, approching & comming together with the bellowes of pleasure and sport in dancing, wyll soone bee readie to imbrace. The coniunction of two heates will soone hatch a damnable desire, and such as we are to shun all occasion of, as a mortall plague.

15 Howbeit wee wyll not saie that all that doo dance do leuell at fornication, but to the contrarie will confesse, that they neuer thinke of anie such matter, yet doo wee vpholde, that it is a laying together of fyre, and winde that kindleth it. And it is most cer∣taine, that most dances doo not end in such chastitie as they be∣gan. And therefore wheresoeuer wee see anie daunger, wee are to feare and flie from it. Neyther must wee euer imagine, that there is no danger, when the occasions are euident, eyther presume that wee are strong inough to surmount the danger whereinto volunta∣rilie wee thrust our selues: but let vs thinke vpon this saying, He that loueth danger shall fall into it, and that it is the reward of foolish presumption. Can a man, sayth Salomon, take fyre in his bosome, and his clothes not be burnt?* 1.575 Or shall a man walke vppon hot coales, and not burne his feet? Hee that feareth the plague shunneth the infection: all come not to actuall fornication: yet is not that inough, for vn∣der these wordes, Thou shalt not commit adulterie, are comprised all thoughts, desires, lusts, beginnings, allurements, and apparance of fornication. And who is hee that taking pleasure in dancing, can exempt himselfe? To prooue a disease to bee contagious, it is e∣nough to shew that many are infected, though not all. In a mat∣ter of perill we haue regard what commeth often to passe, though not alwaies.

16 Neyther is it inough, that some are of constancie to auoyde pollution heerein. For if such a one ministreth cause to drawe o∣thers into such lusts, is not he the cause of theyr destruction? Doth not his pleasure breed the losse of him, for whom Iesus Christ hath dyed?* 1.576 Had it not beene better for him to haue bene cast into the sea, according to the saying of Christ, with a milstone about his

necke, than that his neighbour should by him haue taken occasion to offend God?

17 Now let vs giue care to the agreement and consent of the good fathers and most excellent doctors of the Church, with the testimonies of Gods word, the reasons and necessarie consequen∣ces gathered of the same, as alredie they haue bene alledged. With one consent they all condemne dancing, as the sweet baits, allure∣ments, and kindlers of lust tending to fornication. In briefe, as fol∣lies, lightnes, and vanitie, pernitious, scandalous, and vtterlie vn∣worthie all Christians. Great Basil complaining of the lewdnesse of women in his time, sayth: These wanton women,* 1.577 forgetting all feare of God, stand in no awe of the threates of euerlasting fyre. In lien of thinking how to purge theyr hearts from all wicked lusts, to wash awaie theyr former sinnes with teares, to prouide to be re∣die in the greate daie of the appearing of Iesus Christ, reiecting his yoake, most villanously vncouering theyr heads, to spite God and his Angels, like shamelesse wretches, wyth theyr haire layde open to the sight of men, in theyr garmentes vttering all tokens of wantonnesse, and in this maner tripping and mincing it with their seet, with shamelesse eyes, and lasciuious countenances, mad after dancing, and alluring the intemperaunce of youth after them, are commen into holy places, nere the towne wals, to follow their dā∣ces, and therby haue prophaned them, & made them the markets of all filthynes. They haue infected the aire with theyr brothell songs, and polluted the earth wyth theyr feet, leaping most lewd∣ly, and enuironed with troupes of young people, as it were wyth a Theater. Shamelesse & folish women, that haue forborne novil∣lany or folly: How can I hide these things, or what a iust cōplaint may I make? It is wine that hath bred vs the losse of so manye soules. In this discourse, among other things, this good Doctour noteth, that such as giue themselues to dauncing, are not greatly touched wyth the fear of God, wyth sorrow for theyr sinne, wyth remembrance of the comming of Christ, neyther wyth anie cogi∣tations of a better lyfe: that in dances there is folly and weaknes of minde: that they bee allurements of mens affections vnto wo∣men: that wyth dances & loue songs the ayre is infected, the earth not so much worne as polluted wyth feet, and that the holy places are conuerted into markets of all vncleannesse: that the women that frequent there, are past shame. To bee short, that dances doo implie so many mischiefes, that they cannot bee sufficiently com∣playned of. To conclude, that wine is the occasion of dances, and

consequently the destruction of many soules.

18 Prosecuting this argument in the same treatise, hee sayth: Men and women in their dancing and deliuering theyr wretched soules to the deuill, doo pierce and rent each other with shaftes of lust. All theyr actions are the actiuities and feates of iuglers, lewd songs, and brothe like iestures, and lasciuious prouoking to fornica∣tion. Behold, thou dalliest and sportest in a foolish ioy, when thou shouldest weep and be sorry for thy misdeeds. Forgetting the psal∣mes and hymnes that thou hast learned, thou appliest thy selfe to prophane songs, thou mouest thy feet, & deuoid of thy senses dost friske vp and downe. O foole, when thou shouldest lend thy knee to the seruice of God and our Lorde Iesus Christ, thou dancest. Whom shall I bewaile, maidens or married women? Doth he not heere againe laie open great inconueniences in dancing? Doth he not affirme, that they bee repugnant to all holy duties of Christi∣ans? Also, that the inconueniences are such, as may giue occasion to all good men to weepe, so oft as they thinke thereupon.

* 1.57819 As for Chrisostome, hee hath written whole homelies against dancing. But for breuities sake, wee will onely collect some pla∣ces. Expounding the dance at Herods feast, hee sayth: It was the deuill that taught the damsell to please Herode, and to depriue him of his senses, for surely the deuill is euer in the middest of these lasciuious leapings and dances. God gaue vs our legges to walke modestly, not to fetch such friskes and gambaldes: to stand in the fellowship of Angels, not to hoppe vp and downe most vil∣lanously. If the bodie so wreatheth and deformeth it selfe in such impudent gestures, may we not think that the soule is made more foule and villanous? To these tunes, and in these dances doth the deuill dance, & by them doo the deuills ministers seduce men. A∣gayne, in these dayes haue wee lyke assemblyes and feastes as was Herodes, not that Saint Iohn is in them beheaded, but that the members of Christ are there rent from him, and other offences, more wicked and abhominable are there committed. For the dan∣cers doo not now craue the head of Saint Iohn, but the soules of the assistants. There making them the slaues of lust, and entang∣ling them in filthie loue and delights, they pluck away, not a head, but a soule from Christ, making the beholders, fornicators and ef∣feminate persons. And well I wot, that thou darest not reply that being ouercome with wine, the womens songs and dances did not much moue thee, for truely thou art entised to impudencie, and in thee is this horrible sinne accomplished, that of the members of

Christ, thou makest the members of an harlot. True it is, that He∣rodias daughter is not there, but the deuill is, which at that time danced in her, and now in that woman whom thou beholdest, and leadeth into captiuitie the deceiued soules of those that sit and looke on. Agayne, after many lyke exhortations, These thinges, sayth hee, doo I propound vnto you, and not without cause,* 1.579 but onely to the end you may shunne all such marriages, dances, and deuillish pastimes. Also, expounding the histories and marriages of Isaac & Iacob, hee exhorteth the people wel to note, that there was no dancing. You see, sayth he, with what modestie those mar∣riages were celebrated. Note this all you that make such account of those deuillish pompes, and euen at the beginning, doo pollute the honour of marriage with such abhomination. Were ther then anie viols? Had they anie tabers and pipes? Did they practise such deuillish dancing?* 1.580

20 Among our Latine Doctors, Saint Ambrose also speaketh of dancing. Where the last messe of good cheere is dancing, shame∣fastnes hath but small assurance, and allurements are greatly to be feared. I could wish maidens to keepe them awaie. For as a lear∣ned man, euen in wordly affaires, doth saie. No man danceth, vnles he be either dronke or mad. What counsels do we looke for in the Scriptures, when Saint Iohn, the herald of righteousnes, was put to death at the request of a dancer: which is an example, that the en∣tisement of one dance hath procured more hurt, than the rage of sacrilegious madnes and furie? Againe, what can a daughter learne of her adulterous mother, but the losse of her honour? Can anie thing tend more to villanous lust, than by disordinate motions to discouer such partes of the bodie, as either nature hath hidden, or discipline couered? To plaie with the eies, to turn the head about, to cast the lockes here and there. Not without cause haue some there learned to do iniurie to God. For what modestie or shame∣fastnes can there be where they dance, and friske about with such noise? And speaking of the villanous Herodias, that taught her daughter so to dance, he addeth this: What saie you, yee holy wo∣men? 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 chast, let her teach her daughters godlinesse, not dancing.

31 Saint Augustine complaining of the corruptions of his time,* 1.581 saith thus: Bishoppes were wont to suppresse foolishe and

lasciuious dances: but now we may finde some Bishops that wyll bee lookers on, yea, and somtimes dance with women, so farre are they from suppressing them.* 1.582 Where is he which sufficiently shew∣eth, that before through the diligence of Gods good seruants, dan∣ces were suppressed and banished from among Christians, as disso∣lutions vtterly vnworthie theyr profession, and therefore in ano∣ther place, hee vpholdeth that it is better vppon the holy daie to worke than to dance.

22 As for the Doctors of our dayes, they also concurre with the former, some calling dances, the deuils baudry, others saying, that dancing is as a circle,* 1.583 whereof the deuill is the center, and the cir∣cumference are all his Angels. Among the rest one thus writeth, What brimstone or bellowes can a man finde more sit and infer∣nall wherewith to inflame and kindle the fyres of youth, that doo alreadie by nature so burne, that wee can hardly finde water e∣nough to quench the same? For albeit women and maides doo dance theyr rounds alone, yet by theyr songs and lasciuious moti∣ons, they entice not onely themselues, but the lookers on and hea∣rers to lasciuiousnesse, and are to themselues and others as drums, musitions, trumpets, & spectacles of the deuill. If they haue yong men among them, so much the woorse, for so is the fyre neerer at hand and more kindled. If they bee at anie other dances, whereof the numbers are infinite, how many meanes hath sathan to allure to his stewes both men and women, olde and young, dancers, and standers by? There shall yee haue instrumentes, by theyr lasciui∣ous tunes to serue as the deuils trumpets, to prouoke the hearers to all villanie, the foulest speeches that may bee, lascinious gestures, signes, motions, and as dishonest touchings as may bee found out, let such consider heereof as haue had experience. Speaking also of Herodias daughter: We reade (sayth hee) of the daughter of a whoore that daunced. Wherein hee sheweth, that dances are the doctrine of the schoole of whoores and strumpets, not of honest women.

23 If all these authorities may not suffice, whole assemblies of Bishoppes haue lykewise condemned dancing. In the yeere 364. in a councell holden at Laodicia, it was decreed by the common aduice of all good men there present, that Christians shoulde vse no dancing at marriages, onely they might there dine and sup to∣gether in all chast conuersation, as it beseemeth Christians. The same was afterward confirmed in the sixt vniuersall councell of three hundred Bishoppes, holden at Constantinople. Lykewise in

the Councell of Agatha holden about the yeere 430. chap. 39, all dancing, & loue songs, or lasciuious behauiours, were also condem∣ned and prohibited among all Christians of whatsoeuer estate. A∣gayne, the Councell of Ilerd in Spaine about the yeere 515. for∣badde all dauncing and lasciuious singing at Christian marriages. The Sinodes and assemblies of the pastors of our time haue euer∣more condemned dauncing, as an exercise pernitious & vnworthy the professors of reformed religion. To conclude, at the last Estats holden at Orleans, France by her deputies required to take awaie all publike dancing, and thereupon obtayned a decree that yet is extant.

24 If the authoritie of Gods worde, the verie vanitie and most daungerous corruption of daunces, the testimonies of the holie Fathers and Doctours of the Church both olde and new, the de∣crees of Councels and Sinodes, and of Christian princes bee no sufficient groundes to suppresse dauncers, of necessitie we must put them to schoole among the Heathen, especially the Romanes, of them to learne euen to theyr shame, what modestie, holynesse, honestie and temperance is to bee required amonge Christians. Whereas among other superstitions and corruptions brought from Greece into their common welth, they had taken vp a custome in theyr Bacchanalian feastes, that men and women should daunce together: in respect of such great inconueniences as thereby dyd ensue, they bannished that fashion out of theyr Citie, and coulde not by anie meanes bee well perswaded of that man that was ad∣dicted to dauncing. This lawe was in force in the dayes of the O∣ratour Cicero, about the declining of theyr common wealth: not∣withstanding theyr manners were alreadie much corrupt and de∣generate from the former integritie.

25 For the testimonie of the truth heereof wee wyll alleadge some parte of his writinges.* 1.584 Lucius Murena was a noble man and chosen to bee Consull at Rome, some enuiers of his aduancement, and his enemyes, to the ende to declare him vnworthie that dig∣nitie, accused him of many crimes, among the rest, that hee had daunced. Cicero who had vndertaken his defence, comming to that point of the accusatōi, sayth not that it was no fault to dance, and so the same was a vaine obiection: but acknowledgeth it in deede to bee a greate fault, and therefore for his clyent sayeth, that there was no apparance to beleeue that Murena daunced: his reasons: because dauncing is euermore accompanyed with ma∣ny

other vices. As also that a man coulde not giue himselfe to dancing, vnles he were eyther dronke or mad. That the vices that minister presumption of dauncing, (as the causes of their effectes) are for the most parte villanous and dissolute banquets, dronken∣nesse, lust, and fornication: But no man coulde accuse Muraena of anie such, and therefore it was not to bee thought that euer hee daunced. Heere wee see, that among the Romanes dauncing was a great fault, verie ignominious, and sufficient to denounce a man vncapable of preferment in the common wealth. Also, that they were resolued, that dauncing was alwayes accompanyed wyth mightie and most villanous vices. To bee short, that a vertuous man woulde neuer daunce. All this was thought most true a∣mong the Romanes. Otherwyse, neither had Cato accused Murae∣na for dauncing, neither had Cicero alleadged this ground for his defence.

26 Agayne, Deiotarus a king in Asia, beeing lykewise accused before Caesar for dauncing at a banquet, the same Cicero in his defence for that crime, declared that there was no such presumpti∣on in such a man: first, because hee was a king, who vsed not to be dronke: next, that hee resembled not many other kinges, such as presuming of theyr lybertie, applyed themselues to all ryot and lustfull pleasure. But that he was a modest, sober, and stay de man, one who in his youth gaue himselfe to more honest exercises, as ••••ding of horses, practise of weapons, &c. Heere agayne wee see, that the Romanes were fully perswaded, that dauncing and dron∣kennesse went commonly together: that they are exercises more fit for men drowned in pleasures, than for such as are endued with modestie: also that all young princes well brought vp, omitting all such vanitie, should giue themselues to the exercises of vertue.

27 The same Cicero, after his returne from exile, representing to the Senate the life and behauiour of one of his enemies, Aulus Gabimus, among other the good qualities of a ruffian and effemi∣nate person, entituleth him to be a gallant dancer, and verse nim∣ble. Hauing also to deale with Anthonie, a man drowned in all kinde of vice, among other his reproches of fornication and ordi∣narie dronkennesse, he also obiecteth that hee had danced. Here∣to let vs adde the saying of the same Orator in his third booke of Offices. There hee sheweth, that a wise man, such a one as maketh account, or professeth vertue, should neuer meddle with any such villanous or dishonest action, notwithstanding whatsoeuer greate

profite might be gotten thereby. And for example, he putteth this case: If a man by Will should chance to bequeath to one that pro∣fesseth vertue, two or three millions of crownes, vpon condition, that before he tooke possession of this legacy, he should come into the common place, and there dance, and that he should promise so to doo: he hereupon demandeth, whether this man in performing his promise, and dancing in the face of the world, should shew him selfe either vertuous or wise: Then he aunswereth, that hee ought not to haue promised, so had he shewed his grauitie. Likewise, that hee ought not for anie thing to doo that which in the accomplish∣ment imported anie villanie. These sentences of Cicero a hethen, may bee a reproch and iust condemnation against Christians, with whome dancing is so common, that some haue erected publyke schooles wherein to teach dancing.

28 All the premises tending to condemne dauncing, might suf∣fice to cut off all replication: yet least wee should omit anie thing that might make with the atturneys thereof, and dazell the eies of the flesh enclined to this corruption: we will answere to theyr v∣suall propositions in defence thereof. First, they obiect that wee seeke to abolish all pleasure & recreation, which were a matter re∣pugnant to nature, to right and reason, considering that rest and recreation are as necessarie as meate, drinke, sleepe, and such lyke, which wee vse for the preseruation of lyfe. But we do confesse, that both bodie and minde doo require recreation. Yet albeit it bee permitted sometimes to take recreation, it doth not therfore fol∣low, that they must bee allowed to dance. All recreations are not permitted, otherwise it would be lawfull for men to recreate them selues in lewd and foolish speeches, in dronkennes, fornication, &c. But all recreation must tend to prepare vs either in body or mind to our vocation: euerie other recreation conioyned with appa∣rance of euill, occasion or entisement to wantonnesse, or offence to our neighbour, is by Gods mouth accursed. To be short, euerie recreation repugnant to the modestie, temperance, and holines re∣quired in Christians, is to be condemned and reiected. Therefore this obiection is false, If it bee lawfull to take recreation, it is also lawfull to dance.

29 They also replie: To leape, friske, and daunce, are thinges indifferent, therefore to make them a sinne is iniurie to Christian libertie. Wee aunswere: Those thinges are indifferent, which with faith and for the glory of God, & without danger of offence, a

man may eyther doo or leaue, as to eate flesh or to eate none, but dances cannot be drawen into that compasse. The vanities, light∣nesse, and excessiue sport of dances, the ordinarie companions to dronkennesse, the manifest allurements to lasciuiousnesse, and the apparant occasions of sundry notable inconueniences doo for∣bidde them to be accounted among things indifferent. For it were meere impudencie to maintaine, that such vanitie or corruption may please God, and so wee may applie our selues thereto in faith, which if wee haue not, all that wee doo is sinne. Also, albeit wee should admit them (which we cannot) to be things indifferent,* 1.585 yet ought we to practise the same which Saint Paule protesteth, That rather than to offend our neighbour, for whom Iesus Christ hath dyed, we will neuer vse it while we liue.

30 Some do cōfesse, that in deed ther is abuse, yet the same may be taken awaie, & not the whole exercise therof simplie condem∣ned. This reformation were good in things of themselues good as thus. Wee must not abolish the vse of the Sacramentes, because they haue bene abused, but we must take awaie the abuse. The bo∣die because it is sicke must not bee killed, but the feauer taken a∣waie: but dances considered in theyr originall, in theyr forme, in their ends and naturall vse cannot be placed in this course: but as things in themselues and in euerie their partes vicious, they are to bee abolished: Euen as a tree venimous in her leaues, fruites, and bodie, must not be lopped, but quite cut downe by the roote. But let vs aske these reformers of dances what they thinke good to be taken awaie? Some will saie, all lasciuious songs: others will adde, that women and maides shall not bee mixed with men and young frie. This is somewhat, yet not all. Some will go farther, and saie, let him that list to leape & dance, do it priuatly in his chamber, not o∣penly. All these reformations in deed, will cut off most part of our dances, which cannot be performed but in companie, & cause men to loose all affection and vse of the same. For take away the mix∣ture of men and women, the lewd songes and tunes, the publyke mirth and pastime, the speeches, communication, and gesture that proceed of the flesh and the world, who will dance? Such a refor∣mation will vtterly abolish all dances: so vicious, infected, and cor∣rupt they are in themselues. As also there is no reforming of the stewes but by taking of them awaie.

31 Some wyll saie, If it bee not lawfull to daunce, farewell all good fellowshippe. Truelie it were farre more wisedome to

forbeare such fellowship, than thereby to stand in danger of offen∣ding God. But if we chance thereinto, let vs practise the counsell of Saint Paul, & not participate in the vnfruitfull workes of dark∣nes, but reproue them, not in wordes onely, but also in deeds, that our constant deniall to dance, may be a reall reprehension and ac∣tuall reproofe of such as do dance.

32 Others will replie, that if they denie to dance,* 1.586 they shall bee tearmed hypocrites & scrupulous persons. But it is better wrong∣fully to beare such tants, than to ioyne with the wicked, & worke wickednesse with them. Also, what reason is it that hee that doeth euill, should haue more power to draw vs to do euil with him, than wee by our constancie to drawe him to vertue? In this case there∣fore it were good to practise the decrees of the auncient counsels, which command, that when wee haue soberly and honestly eaten and dronken together, if anie prepare to dance, we should depart awaie from theyr societie. But they will replie, that so we shall mi∣nister offence to some: yet is it more tollerable so to doo, than to offend God. Besides,* 1.587 Saint Peter armeth vs agaynst this tempta∣tion, aduertising vs that worldlings wyll bee grieued, if we runne not wyth them to the same excesse of ryot. But the worst they can saie of vs, shall be, that we would not dance, that is, that we would doo nothing vnbeseeming Christians. And this constancie maye peraduenture touch some, of the company, & procure them also to leaue such insolencie and riot. Howsoeuer it bee, there can bee no excuse in the sight of almightie God to doo euill. And better it is, to be a lyght in these darknesses and disordered companies, than to suffer our selues to be lead by the blinde, and to followe theyr faults and sinnes.

33 Some will alleadge diuerse the profites that come of daun∣cing. First, that it is an exercise fit for health, but the iudgments of the Phisitions doo saie otherwise: for all vehement exercises are dangerous after meate, and commonly dancing followeth the full belly. Besides that, theyr owne consciences doo testifie, that in dancing the bodily health is the least parte of the minde: yea, if wee may beleeue experience, wee shall finde that by the violent motions of dauncing, more haue incurred mortall sicknesse, than bodily health. Likewise, albeit dancing might be healthfull to the bodie, yet beeing so preiudiciall to the soule, as is before decla∣red, wee are to forbeare the same. The vse of flesh is more requi∣site for the preseruation of lyfe, than dauncing: yet doeth Saint Paule saie, that rather will hee eate no flesh while hee liueth,* 1.588 than

he will offend his brother. How much sooner would he haue protest∣ed of dancing? Others doo propound agilitie of the bodie. But as this agilitie is not required in all, so doo they not in dancing prac∣tise the getting of it, but rather to boast of that which they haue, and therein to take a pride. Withall, there bee many other exer∣cises farre exempt from such daungers of the soule as wee finde in dancing.

34 But among all commodities and profits by dancing, some do alleadge that they bee pathes to marriage, and meanes to attayne thereto. But how? As when Herodias daughter had pleased He∣rod in dauncing, hee offered her the one halfe of his kingdome: so some noting the grace, gesture, and amorous behauiours of some dancers, doo fall into liking, and so doo offer vnto them their bo∣dies and goods, crauing and taking them to their wiues. But this allegation doth euidently confirme our former demonstrations, that dances are bellowes to kindle the hearts in lust. Besides, that albeit they may bring forth marriage in some, yet surely not in the thirtith part of those that by dances are inflamed and mooued to lust. And therefore as such lusts are accursed by God, euen so are the dances that breede and inflame them. Moreouer, what bles∣sings of God are men to attend of such mariages, practised by such daungerous, vicious, and offensiue means, so repugnant to the mo∣destie and holynesse that is required in the children of God. A∣gayne, marriages forced by lust, are for the most part vnequall, yet cannot bee restrained, neyther the lust quenched, but by conclu∣ding the marriage, and therefore can yeelde no better fruites but trouble and other inconueniences: so that it were better to roote out dancing out of the common wealth, than to minister occasion of such wretched marriages. So many vices therefore accompani∣ing dancing, we ought with Cicero, to resolue neuer to daunce, al∣beit thereby wee might gaine a million of golde, especially if wee remember the saying of the holie Apostle Saint Paule, that wee must not doo euill that good may come of it.* 1.589 Such holy thinges as mar∣riage must bee dealte in, in holynesse and lawfully. Besides, so ma∣ny vices and pernitious dangers concurring in daunces, can bee no beginning or foundation of anie good worke.

35 Our dauncers atturneys alleadge some examples out of the holy Scripture for theyr allowance. Marie, saie they, the sister of Moses and Aaron, daunced among the women of Israel, after theyr passage ouer the redde sea. When Dauid had ouercome Go∣liah, the women of Israel daunced. When Iudith returned from

the slaughter of Holophernes, the wiues of Bethulia daunced. Da∣uid also leaped and daunced before the arke of the Lorde. But to take some ground in these examples: First,* 1.590 in our dances it is re∣quisite that women and maides should dance aparte, wythout a∣nie companie of men and batchelers. Secondlye, it were sit that our dancing shoulde bee accompanyed wyth such songes as tend to the honour and glorie of God, and that the same might bee the purpose of our dancing, as in olde time it was. And therefore these examples are as sit to approue the dances of our dayes, as the ex∣ample of the coniunction of man and woman in the holy estate of Matrimonie, maye be to allowe theyr coniunction in the stewes. Moreouer, how few examples can wee finde of women that daun∣ced in olde time? And of men all the holy Scripture mentioneth onely Dauid, who daunced before the Arke of the Lorde in spi∣rituall and holy reioycing. For as concerning that hee sayeth, Thou hast turned my mourning into dauncing. Also that Ieremie pro∣phesied, Thou shalt bee adorned with thy timbrels, O virgin Israel,* 1.591 and shalt goe foorth in the daunce of them that bee ioyfull. Lykewise that which the blessed Euangelist Saint Luke reporteth, that after the prodigall childe was returned,* 1.592 his elder brother hearde melodie and dancing. Also, that the children beeing in the market place, sayd. Wee haue piped to you, but yee haue not danced. These bee phrases of speech in parables, which the holy Ghost doeth vse, not to allowe dauncing, but onely to represent myrth and ioy. As lykewise the laying of Iesus Christ of vsurers, in the parable of the talents. Also of the vniust steward commended for the wrong done to his ma∣ster, doo tend neyther to approue vsury, neyther to teach seruants to robbe theyr masters: but that euery one shoulde faythfully im∣ploie the giftes and graces that wee haue receiued of the Lorde, and liberally distribute to the poore of those gifts that God hath giuen vnto vs. Neyther may we denie but that some abused their daunces euen in those dayes,* 1.593 as appeareth in the example of the daughters of Siloh, who while they danced, were rauished by the Beniamites, and so receiued the reward and recompence of theyr vanitie. Finally, such daunces as in olde time resembled ours in these dayes, were neuer propounded as examples to bee i∣mitated and followed,* 1.594 no more than all other corruptions and abuses whatsoeuer, that haue beene euer since the beginning of the world.

36 Others there bee that doo desyre, that at the least wee woulde permitte and suffer such daunces onelie to bee vsed,

as by example are allowed in the holy Scriptures. Euen Martine Bucer, an excellent Doctour of our time, is of opinion, that they should bee so reestablished among Christians.* 1.595 But wee wyll aun∣swere. First, that vse wyll soone be worne out. For dancing would quayle, if men shoulde not bee mixed with women, eyther that they shoulde sing nothing but the praises of God. Besides, they shuld not be often in vse, but only vpon occasion of some victory, or other extraordinarie benefit from God. Withall, we are to vn∣derstand, that these holy dances were as dependances of the Iew∣ish ceremonies, in liew whereof Christians haue in these dayes, prayers, praises, and thankes giuinges, with much greater simpli∣citie.

37 But saie some, if at marriage feasts, and other great meetings men should not dance, they would do worse. For either they wold fall to drinking, or else batchelers and maidens falling into com∣panie, would passe the time in more liberal communication & free behauiour, and so minister occasion of farther inconueniences: all which by dancing might bee preuented. Thus for the shunning of one wickednesse, they can dispense to commit another, and so co∣uer themselues with a wet sacke. Oh woorde and deede vnwor∣thie a Christian! That we should bee so peruerse and corrupt, that wee must needes offend God in one sorte, that wee may not of∣fend him in another: That wee cannot auoyd sinne but by sinne: That wee must needes followe one beaten path to hell, that wee may escape another: Yet is this all that they do conclude, who for the auoyding of dronkennesse, vpholde that men must daunce. It is but an instruction how to argue which sinnes are greater or smaller, and to dispense wyth the lesser, that wee may eschue the greater. But how shall they passe awaie the time, saie they? Alas, Time wyll awaie fast enough when wee are disposed so to loose and abuse it. This is faire from the practise of the Apostle Saint Paules commaundement afore mentioned, Redeeme the time: considering we haue but too much time,* 1.596 when we know not how to spende it vnlesse wee offend God. Where the holy Apostle Saint Paule protesteth,* 1.597 that foolish woordes and iesting are not come∣ly among the Saintes, but rather giuing of thankes: hee teacheth vs, that it is sufficient that wee spend the time in praysing of God. Where the same Apostle Saint Paule exhorteth the Ephesians, To flie dronkennesse,* 1.598 and other excesse, he wylleth and exhorteth them also to be fulfylled with the spirit, and to reioyce, speaking to∣gether in Psalmes, hymnes, and spirituall songes, singing and ma∣king

melodye to the Lorde in their heartes, giuing thankes to God the father in the name of our Lord Iesus Christ. Let then their communication tend to edification, and let them sing Psalmes. Let euery man returne to his home, & not passe away all the night euen vnto day in banqueting. To be short, if there be any recrea∣tion, let it be modest and holy, farre from all that may minister oc∣casion of offence to God or our neighbour.

38 Wel we know that ther be dances that seem graue & modest, as in many parts of Germanie. But in as much as Iesus Christ ad∣monisheth vs to Amend our liues: The faithfull Magistrates shall performe the office of true Christians, if out of their lands and iu∣risdictions they banish not onely meere lasciuious dances, but ge∣nerally all others, thereby to preuent all beginnings, motions, ap∣parnaces and allurements to euil, and thereby vndoubtedly cut off all such as are manifestly repugnant to the modestie, holinesse and chastitie, required in the children of God. And as it is the dutie of the Preacher to reproue such insolencies, so is it the part of euerie man to shunne the same, and to endeuour rather to draw others to their modestie, then to suffer themselues by worldlings to be car∣ried away to all vanitie and riot. If there bee any who by the rea∣ding of this discourse is not sufficiently moued or resolued to con∣demne and giue ouer dancing, I woulde exhorte him to reade a more large treatise of dances, printed by Frances Stephens in the yeere 1579. From whence I haue taken the most parte of this dis∣course. There shall hee finde dances so liuely described, and with such learned, holye, euident and pregnant groundes condemned, that of necessitie he must yeeld and be conuict: and if he be not a very scorner and prophane Atheist, acknowledge that they are not only to be condemned and reiected, but also to be vtterly ab∣horred and had in abhomination.

Of games of Chance and Hazard, as Cards and Dice. Chap. 19.

AS concerning games in generall, we are to resolue that there is none lawful, vnlesse it both bring profite to man and tend to the glorie of God. And this is it that Saint Paul teacheth,* 1.599 say∣ing. Whether we eate or drinke, or whatsoeuer we doe, let all bee to the honour and glory of God. And indeede as he warneth vs to Redeeme the time, So doth Iesus Christ affirme, That in the day of iudgement we must render accompt of euery Idle word. Much more then of Idle

deedes. Euery one confesseth that Idlenes is to be condemned: but Idlenes cōsisteth not only in doing nothing, but also in doing such works as be Idle and vnprofitable. This once laide for a foundati∣on, we are to note that ther are some pastimes which consist in the exercise of the body, as shooting, either in the long bow or cali∣uer &c. Fence, leaping and other such like: Others in dexteritie of the mind, as Cheste and Draughts. These games and pastimes, and such like are, as things indifferent, lawfull & tollerable among Christians, so long as they be practised for this profit, namely to re∣create the mind weried with ordinary busines, to the end afterward to return more cheerfully to the same. As also are such bodily ex∣ercises as breed dexteritie & strength for the better employment in the seruice of the common wealth. But heere wee are to respect three points. First that we do not so exceede in them as thereby to neglect the dutie of our vocation: for so in liew of redeeming time we should both loose and abuse it. Secondly that we refraine such exercise and play for money. For play is no meanes alowed by the lawes either of God or man, to get or to spend mony in, which God deliuereth into our hands to be faithfully disposed or possessed in a good conscience. Lastly it is another case, when the Maiestrate propoundeth some price or reward for bodily exercises, to the end thereto to inuite his subiects, and to make them more willingly to accomodate themselues to the seruice of the common wealth.

2 There be other games which depend vpon Lots, chance, and hazard, as Dice and Cardes, signified by the Latine word Alea. As for such games, we say it is meete for Christians to forbeare them. First, it may bee implyed that they are forbidden in the third cō∣mandement of the law.* 1.600 Thou shalt not take the name of the Lord thy God in vaine. For indeede the vse of lots or hazard is to referre to the wisedome, prouidence and power of God, whatsoeuer is acted among men. As the lot whereby Matthias was chosen to bee an Apostle was a demonstration that God who knoweth the hartes, had chosen him, as we may also inferre by the praier of the Apost∣les before the lot was call.* 1.601 And this did wise Salomon note, saying The lot is cast in the bosome, but the iudgement is in the Lord. We may therefore lawfully vse lots in matter of consequence, wherein the will of God is extraordinarily to be sought, either to auoide qua∣rels & controuersies, or to preuent subornations or vnderminings, as in elections of Magistrates,* 1.602 sharing of goods, and such like. And this doth Salomon also meane where hee sayth. The lot en∣deth strife and maketh particion among the mightie. But to applie the

lot and consequently Gods prouidence to our vaine and friuolous pleasures, manie times in matters of offence to God we may well say that so we doe abuse them and take the name of God in vaine.

3 Secondly. Pastime permi ted and by God alowed among men, must haue relation to some profit either of body or of mind: otherwise it is but Idlenesse and time lost for the which wee must render accompt vnto God. But these pastimes of Cardes and Dice, as all men know, doe imply no exercise of the bodie: Nei∣ther do they containe any recreation of the mind: For as it appea∣reth, the euent of the chance that they expect doeth driue either side into the like griefe & heauinesse, so as for the most part ther∣in is no farther content or recreation of minde, then as may grow of couetousnesse, if a man winne the money, or of an imagination of God, fauour, directing the chance in such vaine and friuolous occasions. If they be such games as together consist of chance, and industrie or agilitie of witte: yet as chance doe therein especially gouerne: So is it the onely chance of the cast which if it be good, reioyceth vs, if bad, driueth vs into griefe and sorrow. Thus may euery man vnderstand that these games which tend to no profit ei∣ther of body or mind are both Idle and hurtfull workes.

4 Thirdly the occasion of these games at hazard is vsually a co∣uetous desire by play to get into our hands other mens goods And indeede experience teacheth that all our play is for money. And hereof ariseth an infinit nūber of most pernitious mischiefes. First the looser, thinking that his losse groweth not of the mans industry but of chance and hazard, hopeth for change of chance, with reco∣uerie of his losse: and this causeth him obstinately to continue the game in hope of gaine: & consequently great losse of goods, if the chance run against him: sometime of all that himselfe hath, or they that will lend vnto him: and hereof came the saying: Dice & Cards haue beggered me: But wher exercise of the body or industry of mind without chance, do beare sway, the game is more moderate. For ei∣ther the body can beare no more labour: or the minde finding the aduerse partie more skilful and readie in the game, banishing all hope of winning, causeth vs to abstaine from play. Who then will not confesse it to bee euill doone to wast all the night and daie in play? To bee great crueltie, to wast and so wretchedly to consume the goods wherewith the wife and children should bee nourished and sustained? That the Article of expence of so much goods in play wil neuer be alowed in the accompts of the day of iudgemēt? That he which wineth mony at play hath no more right to keep it

than a theefe? That if it be not lawfull for the looser to loose it, it is not lawfull for the winner to retaine it? And indeede no vsurie is so excessiue and hurtfull, as the gaine made by gaming, wherein without loane or labour, a man sometime winneth all his neigh∣bours goods.

5 Moreouer. As the pleasure of gaine and the sorrow for losse in play are mightie passions to moue the harts: so what a number of brauses, quarrels and controuersies doe arise of play? What swea∣ring, cursing & blaspheming of God? Or who will not adiudge the tree that bringeth forth such fruit, to be naught and worthie to be cut down or rooted vp? For in this consideration haue such games bin euer more detested, euen among the heathen. There is among the Pandects a law that saith.* 1.603 If a man beat him in whose house he hath played at Dice or Cardes, saith the Pretor, or that others haue doone him iniurie or stollen his goods, whiles any playd at Cardes in his house, I will doe him no iustice. Likewise, him that forceth or induceth another to play, I wil punish according to the exigence of the case. Asconius Pedianus vpon the second booke of Cicero of diuination, saith, that in olde time such gamesters were at Rome condemned in fower times so much as they played. And the law Roscia banished out of the land all such as had lost more then the condition of their person & estate could beare. Christian Emperours haue also very straightly forbidden these games: A∣mong the rest, Iustinian, Respecting, saith he, the good of our sub∣iects,* 1.604 we doe by this law forbid all men, and in all places all play, namely that either in common houses or priuate, there bee no ga∣ming at Cardes or Dice, neither any looking thereupon. Which is more, in the same law he chargeth Bishops & Pastors diligently to looke thereto: And enioyneth them in reformation of this incon∣uenience to employ the power and authoritie of the iudges and gouernours of their prouinces. Yea, he ordaineth that no man shal be forced to pay any thing that hee hath lost at play: Also that if any hath so paide, he suffereth him to redemande it, and comman∣deth that it be restored, except vpon the prescription of 50. yeres. In the Canon these games are also forbidden,* 1.605 vnder paine of ex∣communication: as likewise the same prohibition was made by the Canons, intituled of the Apostles.

* 1.6066 As concerning the Doctors of the Church. Among the rest, Saint Cyprian hath written a treatise expresly to shew in what de∣testation and abhomination Christians should holde these games of Chance and Hazard. Among other things he saith, that gaming

is a snare & inuention of the Deuil, which he purposedly forged to maintaine Idolatrie in greater vse & commendation among men. And indeed as som are of opinion that Mercury a God of the hea∣then inuented Dice and Cards: so S. Cyprian sayth, that he caused himselfe to be painted vpon thē, willing that at the beginning of their play they should sacrifice vnto him: And this sacrifice or ho∣mage consisteth in kissing the Card or the Die, or in pouring forth of wine in honor of this painting, or in some such like ceremonie. That Christians retaining the game haue onely changed the Ima∣ges, and in stead of Mercurie pictured a King, a Queene, and a varlet. What else is it then to play at Cardes and Dice, but to de∣light in the workes of the Deuill, deuised for our destruction, and to refresh the memorie of & in part to confirme the auncient Ido∣latrie, which wee ought to abolish out of all memorie among vs? The Deuill, saith Cyprian, is present at our play, and lurketh to catch vs, and hauing taken vs, to triumph ouer vs. And indeed in these games we finde nothing but deceite, lying, folly, rage, per∣iurie, wrath, dissention, redinesse to iniurie, cruel boldnesse, fel∣lonious, and fretting minds, wasting of goods, time and honour, yea sometimes stripes and murder. Thou player at Dice & Cardes, saith he, that tearmest thy selfe a Christian, thou art none indeede: for thou art too much addicted to worldly pleasure, and canst not be a friend to Christ, so long as thou delightest in the inuentions of his enemie, the Deuill. O daungerous hand, and tormenter of his master, which can neuer forbeare playe, either winning or loosing.

7 An other Doctor named Nicholas Lira in a small tract called Preceptorium aledgeth nine reasons, by the which hee maintai∣neth that playes are not to be admitted among Christians, but are to be banished out of the Church of God. Likewise Lambert Da∣neus a professor of deuinitie, and a learned and godly man did lately publish a declaration concerning the games of Chance or Hazard, where out I haue taken part of this here written, wherein at large he declareth them to be vnlawfull. The reason therefore, before considered, the authority of the word of God: of the Doct∣ors of the Church: of the lawes both ciuill and canon, & the iudge∣ments of the very heathen, ought to make vs to abhorre and detest such games, as matters vnworthy of Christians, euen of men crea∣ted to farre better purpose. And indeede when Chylon was sent from Lacedemonia to Corinth, to conclude aliance betweene the two nations, finding the gouernours playing at Dice, hee returned

without any speech of his charge, saying: He would not defame the Lacedemonians, with so great a reproch as to enter societie with Dicers. How much lesse ought Christians then to abstaine frō de∣filing their glory with Dicers,* 1.607 so farre should they bee from being themselues gamesters? We also reade that Cicero as one of his gre∣test offences,* 1.608 obiected vnto Marc Anthonie that hee played at games that consisted in chance and hazard. Suetonius writeth that the only report that Augustus vsed such games, redounded great∣ly to his reproch: & indeed he was much addicted therto, as him∣selfe testifieth by two Epistles rehearsed by the same author: yea this brute rūning of him made him to be reputed among vnthrifts notwithstanding many great vertues wherewith hee was endued.* 1.609 As also another author repeating his vices, among the rest sayth expressely that hee vsed much to play at Dice. Claudius Caesar, an Emperor of Rome as the same Suetonius doth note, witnessed him selfe to be a foole, not only in respect of his other vices, but also be∣cause he so gaue himselfe to Cards & Dice, that he wrote a booke of the Art of play, which bred him great obloquy. How much ra∣ther then should we Christians accompt these games of chance & hazard to be pernitious, and vtterly to be abhorred.

8 If any reply that in this case we shew too much rigour, we will aunswere with Chrisostome: That the cutting off of superfluitie in the life of the faithful,* 1.610 is no bringing of them into too much auste∣rity of life. But these games are not only superfluous, but also hurt∣full & pernitious. Likewise albeit we might accompt them among things indiferent, yet should Christian libertie bee subiect to such politicke laws as forbid them, and without consideration hereof, to practise the same which S. Paul protesteth of things indifferent, namely Neuer to play at Cards & Dice, so long as we liue, rather then to be occasion of offence to our neighbors,* 1.611 & by our plesures to bring dest∣ruction vpon those for whom Iesus Christ hath dyed. And as to the end to represent the corrupt world as it were in a table, we haue alredy shadowed out men and women dancing: so by inserting thereinto players and gamesters at Cardes & Dice, we shall more liuely de∣monstrate the world and shew that such as giue themselues to ga∣ming are indeed of the world & not truly of the church of Christ. And as by lots the souldiers parted the garments of Iesus Christ, so may we wel say that these games at Dice & Cards are the meanes to part between the world & the Deuil many of those who profes∣sing reformed religion are addicted thereunto.

9 But in as much as Iesus Christ admonisheth vs to Amend our

liues and to repent our former transgressions, let vs stedfastly re∣solue hereafter to abstaine, and not to bee carried awaie with the taunts of gamesters that scorne our simplicitie because we will not play with them. Let vs remember the aunswere of a heathen,* 1.612 who at a feast being called dasterd for that he would not play at Dice, wisely replyed: I am indeede a dasterd and fearefull in all disho∣nest causes. Let therefore his censure who tearmed these thinges dishonest, together with his constancie against the taunts of game∣sters, be vnto vs Christians an instruction and example constant∣ly to refraine from such games: And the better to confirme vs herein, let vs also thinke vpon the wordes of Saint Cyprian. Let vs, sayth he, be Christians, not players at Cardes and Dice. Let vs poure forth our mony vpon the table of the Lord, wher Christ sit∣teth as president, and the Angels do see vs. In hew of loosing them folishly, let vs distribute our goods to the poor. Yea let vs commit them to the custodie of Iesus Christ. For these games, saith he, are daungerous, worthie of death, and replenished with folly. They containe no truth, but a quagu••yre of all falsehood & periurie. Let vs pull away our hands from such pastimes and in our harts turne off and take away the darkenesse wherewith Satan blindeth vs: let our hands be cleane and not defiled in doing honour to the Deuil. Let vs flie from the enemie that pursueth vs, and spend our time in the learning of true wisdome and instruction in the doctrine of the Gospell: Yea let vs lift vp pure hands to C••rist: and to the ende wee may please God, let vs neuer looke vpon Cardes or Dice. So beit. Thus doth Saint Cyprian conclude his treatise against play∣ers at Cardes and Dice.

Of Enuie. Chap. 20.

NOw let vs speake of Enuie the sister and inseperable compa∣nion of couetousnesse and ambition,* 1.613 which likewise procee∣deth of a foolish & wicked selfe loue. As it is written in the booke of wisedome. Thorow Enuie of the Deuill, death came into the world. Which Saint Augustine also confirmeth, saying. Enuie is a deue∣lish vice, whereof the Deuill is vnpardonably guiltie in the sight of God. For in the sentence of the Deuils damnation, it is not saide that he had committed adulterie or theft, but that hee had enuyed the state of man, created to the image of God. Againe,* 1.614 whereas all other vices doe breede some pleasure and content∣ment, albeit but false and wretched: Onely Enuie engendereth

nothing but sorrow: feedeth vpon mischiefe: grieueth at others good: and in it selfe alreadie hath that euill which it wisheth to o∣thers.* 1.615 And indeede Enuie is a passion in the soule, yeelding sor∣row and heauinesse for such benefites as other haue, that may bee desireable, amiable, or commendable, and thereof ensueth a hatred of their felicitie and prosperitie: If they be our betters, be∣cause we be not so good as they: If our inferiours, least they should grow equall with vs:* 1.616 If our equals, for feare they shoulde get be∣fore vs.

2 Concerning the first. We ordinarily see, that they which are endued with the greatest vertues, and exalted into highest prospe∣ritie, are subiect to Enuie, as Aristotle saith. That Enuie is the ene∣mie that assaulteth vertue and others prosperitie.* 1.617 Also as there is no shadow, where there is no sunne: so where there is no prosperi∣tie, there is no Enuie. We doe Enuie, saith Plutarch, such as pros∣per, and therefore as they that are tender sighted, doe finde them∣selues grieued with euery light and bright obiect, so is it with the enuious in euery the prosperitie of others. Whereupon he compa∣reth enuious persons to Cantharides, a certaine greene and veni∣mous worme, or a Flie that vsually feedeth vpon wheate when it waxeth ripe, and roses in their pride: for so doth the enuious man: he taketh against those that be honest,* 1.618 & greeueth at the encrease of other mens vertue: Cicero also saith that Enuie as a companion to vertue do still pros••cute the good. And therefore Seneca aptly saith.* 1.619 It is more easie for a poore man to shunne contempt, then for a rich man to auoide Enuie.

3 Enuie vseth onely one point of discretion and temperance, which is this. That seldome or neuer••••t medleth with those, whose greatnesse and excellencie doe take from the enuious all hope of attaining to the like degree.* 1.620 And this doth Aristotle note, saying. Enuie for the most part seaseth vpon that which it may best ouer∣take or out goe: and that in this consideration, men neuer Enuie the dead,* 1.621 neither such as in greatnesse do without comparison ex∣ceede them. Father, as Plutarch saith, those that in age doe farre out goe them. And in that sence it is written that Enuie is many times extinguished by the greatnes and excellencie of other mens prosperitie. And for example hee addeth saying. No man enuied Alexander the great or Cirus when they had attained the tipe of their deuises. For as the sunne beating directly vpon the crowne of the head, yeeldeth but a small shadow, so they that are in emi∣nencie farre aboue vs, doe purchase small Enuie against them. And

therefore hee very properly compareth enuie vnto smoke, which so long as the fire is but small maketh a great shew: but so soone as it staineth vanisheth away; or at the least appeareth nothing so plainely as at the first.

4 As for those that be equall in degree, it is an old-saying that the earthen potter enuieth the potter,* 1.622 whether for gaine or for reputa∣tation and honor: & this doth another prouerbe note saying. The neighbours eye is alwaies an enemie and enuieth. For surely men cannot abide that others of their owne callings should bee better thought of or come to be greater then themselues.* 1.623 As Cain enuied Abell,* 1.624 because the sacrifice of Abell was more acceptable in the sight of God then his. Rachell enuied her sister Leah, because God gaue her issue, & none to her selfe.* 1.625 Likewise Iacobs children enuied their brother Ioseph because he was their fathers darling. This enuie also extendeth to our inferiors as Saul was sore woun∣ded therewith against Dauid,* 1.626 by hearing the song of the daughters of Israell. Saul hath slaine one thousand, and Dauid ten thousand.

5 But as selfe loue is such a plague as that all the children of A∣dam are therewith poysoned, so the enuie that groweth thereof is but ouer common and too deepely rooted, euen in those that pro∣fesse themselues to be the children of God. And therefore as Iesus Christ admonisheth vs to Amend our liues: so let vs Amend in re∣spect of this vice, whereby especially we approch and draw neere to the malice of Deuils, the enuiers and enemies of the glorie of God & saluation of mankind. And to that end let vs consider that if we could truely loue our selues, we would forsake enuie, which aboue all vice doth most cruelly and vncestantly torment those that are poysoned therewith.* 1.627 Great Alexander said that the enui∣ous, are both executioners, and tortures to themselues. And here∣vpon said an auncient father. Enuie is a tormenting of the minde, grounded vpon the good of others. Enuie, saith Saint Augustine, resembleth a ship tossed with the waues of the sea. It is sti•••• ••••oub∣led. It is also like to a rauening Wolfe, mad without a cause: Al∣waies in miserie: and setting sure sooting, is brought to nothing. By continual raging it is made a pertaker with Deuils. Enuie,* 1.628 saith Cyprian, is a moth to the soule, a Canker to the thought, & a rust to the soule. And in this sence saith Basill. As rust consumeth the yron, so doth enuie wast the man that is possessed therewith. The same doth Salomon meane, wher he saith: Enuie is the rotting of the bones. Moses propoundeth a notable example hereof in Cayn,* 1.629 say∣ing, His countenance fell downe, yea which is more. As it is saide that

the viper by deuouring the wombe of her damme maketh her pas∣sage forth,* 1.630 so enuie eateth & consumeth the soule of that man that in his hart hath conceiued her, and hereupon saith Iob, As anger slayeth the foole, so enuie killeth the Idiot. And in this sence said So∣crates, enuie is as a fret to the soule.

* 1.6316 It might suffice that our owne calamities, which are both great and manifold, should torment vs, albeit wee were not tormented by other mens felicitie, and so made our selues two folde misera∣ble. But that will not this accursed enuie, the enemie of her hostes quiet, abide as Anacharsis very fitly declareth. For being deman∣ded wherefore men are many times sorrowfull, hee saith, because that besides their owne causes had troubled them,* 1.632 they are also grieued at the felicity of others. And to this purpose, By as behold∣ing the sad countenance of an enuious man, saide vnto him. Ey∣ther thy selfe hast had some mishappe, or some other body, some good. The same also doth Agis the first King of the Lacedemoni∣ans note: For being informed that certaine of another familie en∣u••ed his prosperitie, hee aunswered: Then shall their griefes bee doubled, if they be grieued both at their owne miseries and at the felicitie of me and mine. Heereof also followeth the same which experience teacheth,* 1.633 and Prosper confirmeth, saying: The enuy∣ous man hath as many tormentors tormenting him, as enuie hath people that prayse him. And therefore Seneca sayth, I could with that the eyes of the enuious were so opened that in euerie towne they might beholde all that be in prosperitie, whereby their tor∣ments might bee increased. For as the ioyes of the happie doe en∣crease, so doe the sorrowes of the enuious multiply. And to the same purpose in another place he saith. We can no waie more vex the enuious man,* 1.634 then by applying our selues to vertue and honor. And indeede the poyson of enuie doth in nature farre differ from the poyson of Serpentes, whose poyson hurteth other but not themselues: but the poyson of the enuious hurteth themselues but not others. The enuious man, sayth Cyprian, conuerteth the good of another to his owne hurt:* 1.635 Hee tormenteth himselfe at the feli∣citie of others: The glorie of others is an heartbreaking to him: The prosperitie of others is a tormenter to molest his soule, and as it were, to rent it in peeces: Hee hath no taste in his meate or drinke: hee continually sobbeth and sigheth: Night or day, his sorrowes are neuer at an ende: And the more that hee prospe∣reth, whome hee doth enuie, the more doth he feele the kindling of his owne passions and griefes. This breedeth in him a threat∣ning

looke, a crooked countenaunce, a pale face, trembling lips, gna••hing of teeth, furious speeches, excessiue iniuries, a readie hand to mischeefe and where his sworde will not preuaile, he slay∣eth in heart by hatred and malice. There is some hope of Cure for visible woundes, but the wound of enuie that lurketh in the hart can haue no helpe. Then he addeth, O enuious wretch. Whose e∣nemie art thou but thy owne? The man whom thou hating dost en∣uy, can depart from thee, but thou canst not depart from thy selfe. Whersoeuer thou become, thy enemie is stil in thy bosome, thy ad∣uersarie resteth in thy hart, thy destruction is shut vp in thy selfe.

7 These torments of enuie haue the Poets liuely laid open. As Virgil, Enuy to a wicked man is a putrifying poyson, which drieth vp the marow, yet hurteth not the bone,* 1.636 & wasteth the bloud most bitterly. Another Poet to represēt the passions of enuy, saith thus.

Her lippes were pale, her cheekes were wan, and all her face was swart, Her body leaue as any rake, shee looked as askew, Her teeth were furd with fylth and drosie, her gummes were watrish blew, The working of her sestred gaule had made her stomake greene,* 1.637 And all be ••e••omd was her tonge, no sleepe her eyes had seene, &c.

The same doth another confirme by the examples of the Sicilian kings, saying. Enuie hath euer beene the chiefest tormentor of the liues of the Sicilian kings.

8 Which is more. Enuie, not contented to grieue at the prospe∣ritie of others, doth euermore apprehend it as indeede it is: Yea she alwaies imagineth it greater then it is, thereby to enforce her owne sorrow and miserie.* 1.638 And therefore as on a time there grew a question among diuers Phisitians, concerning the cheefest helpe to the eye, as one saide Fennell, another Glasse. &c. Nay sayth one, It is enuie: for she still causeth other mens goods to seeme greater then they are: and confirmed his speech by this authoritie of a Poet, saying.

The neighbours fieldes are euermore with corne much better sped,* 1.639 Their stockes in milke more plentifull, how euer they be fed.

9 The feeling of this sorrow, anguish, heauines, and torment bred in the hart by enuie, might make vs to loath and detest it: Yet is there farther occasion.* 1.640 There is nothing more repugnant to Cha∣ritie, which notwithstanding is, as Saint Paul saith, The fulfilling of the law: The bond of perfectnes: The true marke of the children of God: As Iesus Christ also saith, Herein shall men know that yee are my Dis∣ciples, if yee loue one another, euen as I haue loued you. Loue, sayth Saint Paule, Enuieth not: She reioyceth not in vnrighteousnes, but re∣ioyceth in the truth. And contrariwise. The enuious man mourneth

and afflictions as is aforesaid,* 1.641 therin resembling slies that light vp∣on wounds, and cleuing to the same do there at sucke their suste∣nance: Or as the Dorre who naturally lurking in dung taketh her food thereof: so doth the enuious man grow fat in other mens ca∣lamities. Can there then be any thing more repugnant to charitie and this vnion of the members of Christes body, which, as Saint Paul saith, Causeth them to haue the same care one for another? So that if one member suffer,* 1.642 all suffer with it, if one bee had in honour, all the rest reioyce with it? And therfore it is a shame to vs Christians, that we do not vnderstand it, and the rather because euen the heathen doe instruct vs,* 1.643 as among others, Plutarch, who saith. Hatred and Enuie are directlye opposite to loue, which reioyceth in other mens felicitie.

10 Likewise as enuie is repugnant to loue, so is thee contrarie to the peace and concord that should dwell among the children of God.* 1.644 In this sence doth S. Iames tearme her bytter, thereby vn∣derstanding that she is a poyson of a Cankered will, conuerting all to bitternesse, whereupon doe ensue contention and debate, and therefore he addeth. For where enuying and strife is, there is sedition and all manner of euill workes. Plutarch also saith. Enuie and Ielou∣zie are passions which euermore doe engender vsuall and daunge∣rous enmitie.* 1.645 And so it is the more pernitious, in respect, that as the same Author saith, ordynarily it followeth such as deale in matters of estate, wherein contention and enuie are most hurtfull. Hereupon saith Antisthenes.* 1.646 It is in vaine to cleanse Wheate from Chasse, and to purge an armie of vnprofitable souldiers, vnlesse wee also purge the common wealth of all enuious persons and ba∣nish them from among vs.

11 Moreouer as enuie ordinarily accompanieth hatred, which Saint Iohn placeth in the degrees of murder:* 1.647 So doth it beare such sway in some that it plungeth them headlong in murder & al hor∣rible wickednes. Who moued the deuil to vrge man to eate of the forbidden fruit, wherby to throw him downe, & to draw him with himselfe into euerlasting death?* 1.648 The booke of Wisedome, as is a∣foresaid, testifieth that it was enuie. What caused Cayn so cruelly to murder his brother Abell? Eunie as the holy Scripture plainely noteth. God warneth him to forbeare, yet hee went forward. And indeed as Chrisostom saith,* 1.649 Cain enuying his brother, cold not dis∣gest the hatred that he had cōceaued: but the more that God war∣ned him,* 1.650 the more did his sorow, anguish & hatred encrease, which driue him to shed his brothers bloud. Who stirred vp Saul so often

and by so many deuises to attempt, & to seeke to kill Dauid? Yea when he had so often misled & with his owne mouth acknowled∣ged his wrong, yet to pursue him so obstinately to the death? Euen that accursed enuie, that was first engendered of this,* 1.651 that the daughters of Israell in their song, Saule hath slaine his thousand, and Dauid his tenne thousand, preferred Dauid before him, and after∣ward encreased by Samuels anointing him to be King. What mo∣ued the sonnes of Iacob to resolue vpon Iosephs death, and when they had defiled his coate with bloud, to send it to their father, whereby to vexe him with most cruell and mortall sorrow and heauinesse, and lastly to sell him to the Ismaelites, to carie him into Egypt, & so to seperate him from the Church, & consequent∣ly to abandon his body to tribulation, and his soule to destructi∣on? The sole enuie that they had conceiued against him for the priuate affection that Iacob bare vnto him,* 1.652 which afterward was encreased through his dreames. To bee short. What induced the high Priests and Scribes,* 1.653 at the hands of Iudas a traitor to his Lord and Master, to buy Iesus Christ, to deliuer him into the hands of Pilate, & so obstinately to pursue him to the death? So euident was their enuie that Pilate himselfe (as S. Mathew noteth) knew that for enuie they had deliuered him. In this sence doth Paule,* 1.654 speaking of the frutes of the flesh, ioyne murder with enuie, as the cursed frute thereof.

12 To conclude,* 1.655 what a villanous & abhominable vice is enuie saith Plutarch: considering that many can confesse that they hate him whom they doe not enuie? Sooner will they acknowledge themselues to be possessed with wrath, feare, hatred,* 1.656 or some other like passion and vice, then confesse any enuie, as testifieng therby that enuy is the most villanous & detestable disease that can come to the soule. Chrisostome doth aptly describe the Original of this disease, saying He that enuieth, p••rchaseth to himselfe reproch, and honor to him that is enuied. For as ambition is the mother & nurse of enuie, so is there nothing more contrarie to ambition then the acknowledgement that a man is enuious, considering that enuie is a confession that the enuied is endued with greater vertue, pros∣peritie or some other excellencie, then he that enuieth.

13 In as much therfore as enuie engendreth so many tormen••s & vexations in our harts: that nothing is more contrarie to loue: that it breedeth hatred, strife & debate: that it draweth men to commit murder and other horrible transgressions: To be short, that euen a∣mong men it is so detestable that they will rather colour it with

other vices then acknowledge it: Let vs, to the end according to the admonition of Iesus Christ to amend our liues, refraine al selfe loue, and consequently all enuie. Let euery man bee content with that estate and condition, whereto God hath called him, & faith∣fully imploy himselfe therin, euer waiting the blessing of the Lord, without enuying others prosperitie. Let vs remember that the en∣uious man pretendeth to oppose himselfe against the prouidence & liberty of God, as grieuing at the good that God vouchsafeth to those whom he pleaseth, after his owne wisedome and power: and that to such enuious persons belongeth the saying of Iesus Christ. Is thine eye euill because I am good, or, is it not lawfull for me to doe as I wil with mine own?* 1.657 Neither must we forget that the end of our liues ought to tend to serue, not our selues, but God & our neighbour: & that it is a most monstrous sin for vs to enuie that good which our selues either doe or should procure and set forward. Yea that we euen make a skorne of God, when, according to our duties, wee pray vnto him to enrease his mercies and blessings to our neigh∣bours, and in the meane time do enuie, and are sorie for their wel∣doing, and prosperitie through the blessings of God. As also wee ought in our harts to print this saying of Chrisostome.* 1.658 As by enuy∣ing of others we offend God: so by reioycing at their prosperitie wee shall be pertakers of their goods: Saint Cyprian also exhor∣teth vs to imitate the good,* 1.659 if we can follow them: yet if wee can not follow them, reioyce, sayth he, at their good. In liew of enui∣ing, make your selues pertakers through steadfast loue: make your selues coheires of their goods by the coniunction of loue and bro∣therly vnion. Finally let vs remember that there is but one com∣mendable and profitable kinde of enuie, euen the same that we so beare to the vertuous, as to imitate their vertue: As Themisto∣cles giuing a reason why hee, who in his yoouth was bent wholly to pleasures,* 1.660 had lastly applyed his mind to vertue, saith, that the victorie of Miltiades would not suffer him to sleep. As Augustine also commendeth that enuy of the righteous that pricketh vs for∣ward to become righteous with them.

Of backbiting, slaundering and euill speaking. Chap. 21.

ONe vice more will wee here entreate of, which as it is no lesse common, albeit smally accompted of, so is it most pernitious

Namely when we speake euill of our neighbours, to the preiudice of their credit, reputation and honor,* 1.661 and this is called backbi∣ting, slaundering, or euill speaking. And by God is forbidden in the ninth Cōmandement of his law. Thou shalt not beare false witnes against thy neighbour. True it is that he doth expressely name false witnesse. But those words do extend very far. First they which in the presence of the Magistrate or else wher either by oath, or but by speech only do affirme any falsehoode to the preiudice of their neighbours, are heere condemned, and they bee properly tear∣med slaunderers. Yea they may be called Deuilish. For the word Deuill signifieth a slaunderer or false accuser. All slaunderers therefore are the children or Disciples of the Deuill, who was iustly so called, because hee was the first Author and inuenter of that iniquitie,* 1.662 as the historie of the holy Scriptures doth many∣festly declare: For when the Serpent perceiued that Eue remai∣ned constant in the obedience of God: also that she feared that he woulde execute his threatning, which imported that thee shoulde die, if shee eate of the forbidden fruite of the tree of knowledge of good and euill, hee wickedly slaundered God, as if vpon en∣uie, fearing least shee and her husband Adam by eating of that fruite, shoulde become like to himselfe, and know both good and euill, he had made that prohibition. This was an impudent and de∣testable slaunder.

2 Hauing by this meanes drawen Adam and Eue to disobedi∣ence,* 1.663 among other vices he also poured this deuilish poyson vpon all their posteritie, as experience by most notable examples doth teach. So did Putiphars wise slander and falsely accuse Ioseph that he would haue dishonored her. So did Chore,* 1.664 Dathan and Abi∣ram falsely slaunder Moses and Aaron,* 1.665 saying that they sought to exalt themselues ouer the congregation of the Lord. So did Ziba Miphiboseths seruant, slander his master in the eares of Dauid,* 1.666 as if he had pretended that the house of Israel shold haue restored him to the kingdome, and that therupon he remained at Ierusalem.* 1.667 So did Haman falsely accuse the Iewes that were in captiuitie vnder king Assuerus, that they denied to fulfill the kings decrees.* 1.668 So did Saules Courtiers slaunder Dauid,* 1.669 as if hee ment to take away his kingdome. So did Absalom slander his owne father Dauid, telling the people that there was not any to heare their suites,* 1.670 to iudge of their affaires, or to do them right. With many impudent slanders did the Iewes assault Iesus Christ,* 1.671 obiecting vnto him that he had the Deuil, that he was a drunkerd, a glutton, a friend to Publicans,

a seducer of the people,* 1.672 and accused him falsely that hee denied tribute to Caesar, and suborned the people. So did Tertullus the Orator tearme S. Paul a seditious and pestilent fellow.

3 Againe, if the speeches g••••en forth, should in themselues bee true, yet if they be misreported or wrested to any other sence then they were done or spoken, this is also slaunder and false witnesse: As S. Marke rehearseth,* 1.673 that finally there came in two false wit∣nesses against Iesus Christ, And affirmed that they heard him say, I will destroy this temple made with hands, and within three daies I will build an other made without hands. Here was a double slaunder: First in that Christ spake it not in that sort,* 1.674 but onely said Destroy this temple & in three daies I wil raise it vp againe. Secondly because that which he spake of his body, as S. Iohn expressely addeth, That he spoke of the temple of his body, they referred to the materiall Tem∣ple bu•••••• with hands at Ierusalem.

4 It is also a deuilish & malitious slaunder, when men report that which is true: but thereof to gather or perswade some wicked and reproueable action.* 1.675 As when Doeg shewed Saule that Dauid had beene in the house of the high priest Achimelech in Nob: that A∣chimelech had asked counsell of the Lord for Dauid:* 1.676 that he had giuen him bread: and that he had deliuered vnto him the sworde of Goliah: Dauid obiecteth vnto him, That his tongue was like a sharpe razor: that he had imagined mischiefe, spoken lies, and vsed per∣nitions and deceitfull wordes. Yet it seemeth that all that Doeg told Saul, was true. But heerein we are to note his intent, which was thereby to gather and to perswade Saul that there was conspiracie betweene Dauid and Achimelech: and in that consisted his slaun∣der and false accusation.* 1.677 The chiefest officers in Darius Court ac∣cused Daniel that he called vpon his God, and so contrarie to the Kings edict prayed to another then him. The three Hebrew Prin∣ces were likewise accused that they would not worship the Image that Nabuchadnezzer had erected.* 1.678 Both accusations were true: But to what intent were they made? Euen to perswade Darius and Nabuchadnezzer, that Daniell and his companions had deserued to die. Herein rested the falsehoode of the accusation, and slaun∣der proceeding from ambitious, cruell and enuious hartes.

5 Now as naturally we are enclined to slaunder our neighbours, yea many times onely vpon suspition: so the principall of the chil∣dren of Ammon slaundered Dauid in the eares of their Lord Ha∣nun,* 1.679 as if he had sent Ambassadours vnder pretence of honor and comfort ouer his fathers death, to spie out the land, & to take

his Citie and destroie it. So dyd the princes of the Philistians slaunder the same Dauid, as if he meant to redeem his peace with Saul, by betraying theyr king Achis. But especially in this point we are to note the deuils slandring of Iob. Doth Iob fear God for naught sayth hee, Hast thou not made a hedge about him and about his house,* 1.680 and about all that hee hath? Thou hast blessed the worke of his handes, and his substance is increased in the land: But stretch out thy hand and touch all that he hath, and see if hee will not blaspheme thee to thy face. As if hee accused Iob to bee an hypocrite, or a hireling that serued and feared God onely for profite, which ceasing, hee woulde blas∣pheme him. Thus may wee vnderstand how readily man is incli∣ned to this vice, wherein hee truly followeth the nature of the de∣uill. For as man hath indeede many vices common to beasts,* 1.681 so in lying and slaundering he participateth with the deuill, the Father of lyes.

6 By the premises wee be earnestly admonished carefully to be∣ware of falling into this iniquitie and deuillish sinne, yet for the a∣mendement of our liues, that wee may the more abhorre and de∣test, it let vs briefely consider the euils, and pernitious inconueni∣ences thereof proceeding.* 1.682 A man that beareth false witnes against his neighbour (sayth Salomon) is like a hammer, a swoord, and a sharpe arrow. And Dauid sayth, The slanderous tongue, which he calleth de∣ceitfull, is like the sharpe arrow of a mightie man, & as the coles of Iuni∣per. As if he should saie, their slanders were kindled with hotte fire, and dipped in mortall poison.* 1.683 Salomon lykewise vseth a notable protestation to this purpose, saying: These sixe things doth the Lorde hate, yea his soule abhorreth seuen. The haughtie eies, a lying tonge, and the handes that shedde innocent bloud, a heart that imagineth wicked enterprises, feet that be swift in running to mischiefe, a false witnes that speaketh lyes, and him that raiseth vp contention among brethren. Ioy∣ning all these vices together, he sufficiently sheweth, that as a taste tongue, or false witnesse proceedeth of a proude heart that imagi∣gineth wicked enterprises,* 1.684 so doth it many times ingender blond∣shed and strife among brethren. Many lykewise of the examples aforementioned, doo euidently set before vs, as in a table, the per∣nitious effectes and cursed fruites of this vice and corruption. The impudent slaunder of the deuill hath plunged our first fathers and all their posteritie in paine, death, and euerlasting damnation: The same of Putiphars wife cast Ioseph in prison:* 1.685 The same of the sons of Ammon, procured the totall destruction of themselues, theyr prince, and people: The same of Haman had bene the death of all

the Iewes that were in captiuitie vnder Assuerus,* 1.686 had not God mi∣raculously preuented it: The same of Sauls courtiers bred a long and dangerous persecution against Dauid: The same of Doeg, the horrible murther by Saul committed on the persons of Abimelech and the foure score and fiue priests, with the vtter destruction of the towne of Nob,* 1.687 and all the inhabitants thereof. In this consi∣deration doth the Lord saie, Thou shalt auoide all false woordes, and shalt not slaie the innocent and righteous. Thereby declaring, that the false witnesse with his tongue, slaieth as many as the executioner with the sword.

7 Neither was it without reason that God in olde time ordained that the false witnesse should incurre the like paine, as the offence wherewith he wrongfully charged his neighbour might deserue. And therefore Salomon sayth,* 1.688 The false witnesse shall not escape pu∣nishment, and hee that speaketh lies shall perish. To be short, how byt∣terly doth Dauid curse those that burdened him with false ac∣cusations and slaunders? These curses of Dauid were prophesies of the holy Ghost, foreshewing the grieuous and many woes that God will poure forth vpon slanderers. As also we haue before no∣ted,* 1.689 that God abhorreth the false tongue, and the witnesse that speaketh lies. Wherefore such men as haue euen anie, though but a little conscience, will abhorre and disdaine to bee false witnesses and slaunderers, and consequently, the children of the deuill, who is the father of lyes.

8 Yet is it not inough that wee amend and refraine from this deuillish vice, for wee must also beware of all backbiting and e∣uill speaking, which consisteth in the reporte and rehearsall of the faultes and infyrmities of our neighbours, albeit wee speake no∣thing but the truth. Yet is there nothing more common amonge men, so sore are wee inclined to report the badde, rather than the good wee knowe by our neighbours. And when this inclination is accompanied wyth hatred, ambition, or enuie, the same is lyke oyle cast into the fyre to inflame and kindle it. Wee take some contentment in speaking euill of him whome wee hate, as vsing it for some reuenge that wee take of him. The ambitious man ima∣gineth his increase of honour and reputation to bee the greater by so much as hee seemeth to take from those whome hee blameth: And it is euen as hee that coueting to make his owne garment to seeme the whiter, caste thinke vppon his neighbours to make it blacke: To the lyke purpose doeth Enuie speake euill of her neighbour, meaning that the reproofe whereby thee abaseth and

treadeth him downe, shall bee to her as a footstoole to climbe a∣boue him. This inclination to backbiting doeth Moses note, say∣ing:* 1.690 Thou shalt not walke about with tales among thy people For by this wo••de Walke, hee taxeth such as gadde vp and downe to enquire curiously of theyr neighbours faultes and infyrmities, as it were by reporting them to backbite him. And the Apostle Saint Paule more liuelie representing the same vnto vs, sayeth,* 1.691 that all men naturally are poisoned wyth these vices: I heir throate is an open sepulchre, they haue vsed their tongues to deceite, the poison of Aspe•• is vnder their lippes, their mouthes are full of cursing and bitter∣nesse.

9 The ordinary communication of such as are any thing familiar, doth sufficiently testify that our vsuall conference is most cōmon∣lie replenished with discourses of the faultes & infyrmities of our neighbors. Our tongues that should be courteous and inclined to charytie and compassion, are for the most part serpent lyke, & full of poyson. Yet in as much as euerie man in his owne sight, doth sufficiently perceiue and knowe, that such rehearsalls and dis∣courses vppon others mennes escapes and imperfections, are but slaunders and backbitinges: diuerse and sundrie men doo seeke to couer them wyth the cloake of zeale, loue, and compassion. And this hypocrisie doeth Saint Bernarde verie aptlye repre∣sent vnto vs. Some there are, sayeth hee,* 1.692 whose stomackes bee∣ing glutted wyth the faultes and infirmities of theyr brethren, and neighbours, when they meane to vnburden the same, doo shroude theyr mallice and hatred vnder the cloake of fayned respect and shew. After a sore sigh, wyth greate grauitie, dely∣beration, and a heauie countenance, they wyll spire forth theyr backbiting and slaunderous speeches. And such backbitinges and slaunderous speeches, sayth hee, are so much the more dan∣gerous, because the hearers are thereby occasioned to imagine and conceiue, that the same proceedeth neyther of enuie nor e∣uill wyll, but of meere sorrow and compassion. I am sorrie, sayth the backbiter, and the rather because I loue him, that I cannot get him to amende. Another wyll saye, I haue long kno∣wen this or that, yet woulde not I raise the speech, but sith it is now knowen abroade, I may not in anie wise conceale the truth, for the matter is so and so. Thus doeth Saint Barnarde most liuelie painte out the hypocrisie of many euill speakers, But Moses teacheth vs howe wee shoulde reprooue it, Re∣prooue thy neighbour (sayeth hee) but raise no reporte of him:* 1.693

To reproue and admonish our neighbour, is truly a worke of chari∣tie, but it is backbiting to raise anie reporte of him, by publishing and blowing abroade his infyrmities. The admonition and aduer∣tisement of our neighbours faultes and imperfections must be de∣liuered either to themselues, according to the rule of Iesus Christ, If thy brother trespasse against thee,* 1.694 go and tell him betweene him and thee, or vnto those that haue right and authoritie to correct and re∣proue.* 1.695 Whereof wee haue an example in Ioseph, who shewed his father of the euill reporte and dooings of his brethren. But to re∣porte them to others, is backbiting and slandering, because it ten∣deth onely to defamation. This disease of backbiting is so much the more pernitious, as that wee cannot auoyde it, also that the wound thereof is daungerous. A man may better beware of such as steale his goods, than of the backbiter that taketh away his good name. As the good name is to bee much more esteemed than sil∣uer, so the wounde of defamation is almost incurable. For as when a wound is cured, there yet remayneth a scar: so against a slander, howsoeuer a man purge & iustify himself, yet will ther stil remain an euill opinion, at the least in some. And this dyd Diogenes sig∣nifie,* 1.696 when beeing demaunded what beast bit sorest, hee aunswe∣red, Among tame beasts the flatterer, among wilde, the backbiter. In asmuch therfore as according to the exhortation of Iesus Christ, we are to amend our liues, let vs beware. Whensoeuer wee talke of the faultes and infyrmities of our neighbours, let vs thinke with our selues: To what ende is this speech? And in our consciences finding that it tendeth onely to defame him, and to take away his good name, let vs passe condemnation in the sight of God and s••y, that we are backbiters.* 1.697 VVithall, let vs then also remember the saying of Dauid, Him that in secrete slaundereth his neighbour will I cut off. Also the sentence pronounced by Saint Paule, who sayth, Backbiters and slaunderers shall not inherite the kingdome of heauen. Lykewise the admonition of the same Apostle, who wylieth vs to holde them as excommunicate persons, & to forbeare eating, drin∣king, and all familiar conuersation wyth them. Let vs remem∣ber, that backbiters by Saint Paule and others are marked wyth a fearing yron, as men, who by the iust vengeaunce of God are giuen ouer into a reprobate sense. To bee short, let vs remember what Saint Iames sayth,* 1.698 If anie man among you seemeth religious, and refraineth not his tongue, this mans religion is in vaine. Wherefore as Cham, the father of the Cananites, hauing seen the shame of his father Noah, & in liew of couering it, hauing shewed it to his bre∣thren,

was accursed, both he and his posterity, by the mouth of his owne father: so they (who knowing the frailtie, faultes, and infyr∣mities, and consequently, the shame, and reproach of theyr bre∣thren,* 1.699 where they ought in charitie to couer the same) doo neuer∣thelesse by backbiting and euill speaking, saie them open, doo wel deserue to be accursed with Chain, and called Canaanites. S. Peter hauing exhorted vs to be sober & vigilant in prayer, addeth, But aboue all thinges haue feruent loue, for loue couereth the multitude of sinnes. Whereby hee declareth, that it is a matter of such impor∣tance, to couer the infyrmities of our neighbours by loue, that hee seemeth to preferre it before sobrietie, and praier vnto GOD, which hee had before mentioned. Secondly, that it is not enough to shew this loue, by couering two or three infirmities, but we must couer euen the multitude of them. Thirdly, that for the discharge of this duetie, wee must haue not some small loue, but a vehement loue, yea, such a loue as may be able to surmount enuy, hatred, am∣bition, and all such other vices as naturally doo prouoke vs to this cursed backbiting.

11 VVe suppose, that so long as our backbiting and slanders do breed vs no braules or quarrelling, they bee not hurtfull, and so wee despise all Gods threatnings. But wee doo much deceiue our selues, if wee imagine that God, as we, maketh no account of back∣biting, and so suppose that his deferring of vengeance is a quite ta∣king awaie of his threatnings. Our backbitings are inrouled in the booke of his prouidence, readie to bee laide open before vs in the daie of iudgement, as Dauid expresly teacheth, saying: Thou gi∣uest thy mouth to euill, and with thy tongue thou forgest deceit.* 1.700 Thou sit∣test and speakest against thy brother, and slanderest thy mothers sonne. These things hast thou done and I held my tongue, and so thou thoughtest that in deede I was like thee, but I will reproue thee and set them in order before thee. O consider this, yee that forget God, least I teare you in pee∣ces, and there bee none that can deliuer you. Surely it is straunge, that all such threatnings should not make vs euen to cut out our longs with our owne teeth, rather than to apply them to backbiting and slandering.

12 It is lykewise a harde case, that in this respect wee should not feare God more than man. It happeneth many times that the back∣biter with great protestation and attestation sayth, I tell you but I would be loth to saie so much to another, let it I praie you rest be∣tweene vs, speake not of it, let no man knowe that I tolde you: Oh foole, dost thou more feare the blame at a mans hands whom thou

hast spoken euill of, than the eternall fire that thou kindelest: and the curse of God, which by backbiting thou pullest vpō thy head? Darest thou not detract or speake euill of thy neighbor before his face, albeit hee hath but some small meanes to be reuenged: & yet wilt thou boldly speake euill of him in the presence of almightie God, who threatneth, and is able to swallowe thee vp? If the man whom thou speakest euill of, chance to come in place, thou doest blush, and fallest into other talke. But when thou backbitest him, remember that God heareth thee, and blushing at thy folly, turne to some other talke, and speake of such things as may be accepta∣ble in the sight of God.

13 Againe, canst thou like a fool, put more trust in anothers tonge than in thine owne? Thou couldest not bridle thine owne tongue, and doest thou request another to bridle his? Why doest thou put thy selfe in the mercie and discretion of another? If hee to whome thou hast opened thy mouth, hath no more hold of his tongue than thou hast of thine, hast thou not put into his hande a staffe where∣with, by reuealing thy secret, to bring thee into brabling & strife? Why doest thou reueale that to another which thou wouldest shoulde be kept secret? If thou sayest, I trust him. So hath hee an other, whome hee trusteth, and his friend another, &c. to whome they will reueale it. It is as if when sundrie faggots lie each by o∣ther, thou shouldest kindle the one, and so by degrees burne them all. In some countries vpon anie murther or other hainous tres∣passe, they ring the towne bell, which when other townes or villa∣ges doo heare, they likewise doo ring theyrs, and so from one to an other, whereby all the Countrie is soone aduertised that there is some offender to bee taken or staide: Euen so thou, when the clock of thy tongue hath stroken, looke that hee that heard it, will lyke∣wise strike his, and his neighbor that heareth it, his, and so shal the infyrmitie of thy neighbour soone come to the eares of many. And therefore if thou beest loth it shoulde bee knowen, why hast thou rung the bell of thy tongue in a countrie, where thou knowest that euerie man is readie likewise to ring his?

14 Let vs proceede: Not onely hee that speaketh euill of his neighbour is a backbiter, but also hee that hearkneth to the slan∣der. And in deed, he that is desirous to heare of the faults & frail∣tie of another, sheweth himself to be deuoid both of zeale to Gods glorie, and of loue to his neighbour. For seeing God is dishonored in the transgressions & sinnes of men, it is our parts, hearing of the same, to mourne and bewaile the dishonour of God, and in charitie

we ought to take compassion of our neighbor, who by his offence bringeth Gods wrath vpon his head. If in liew of sorrowing for the sins & transgressions, euen of those whom before we knew not, we delight to heare of them, doo we not strip our selues out of all loue of God and charitie to men? In this sense doth Dauid saie, that he that receiueth a false reporte against his neighbour,* 1.701 shall haue no place in the house of God. And in deed, both he that hearkneth to the backbiter, and the backbiter, do serue the deuill alike, the one with his tongue, the other with his eare.* 1.702 Detraction (saith S. Ber∣nard) is a sharp sword, which at one blow woundeth three: It slaieth the soule of the backbiter, and the soule of him that giueth eare vnto him, & it woundeth & impaireth the good name of him that is backbitten or slandered.

15 And what doth more norish and maintaine backbiting than the vsuall vice of hearkning thereto, euen with greedines? For as if there were no receiuer of theftes, there would not bee so many theeues: so if none would hearken to backbiting,* 1.703 there would not be so many backbiters. As the north winde (saith Salomon) driueth a∣waie raine so doeth an angrie countenance the slandering tongue. As the shaft, saith Hierome, shot against a stone, reboundeth,* 1.704 & some∣time hurteth him that shot it, so when a backbiter seeth his counte∣nance that heareth, or in deed that hearkneth not vnto him, sad or frouning, hee holdeth his peace, he waxeth pale, his countenance is troubled, and his tongue stoppeth sodainly. In this consideration he saith in another place. Beware of backbiting,* 1.705 also of listning thereto. Let thine eares be as farre from them as thy tongue. For when the backbiter perceiueth that thou giuest no eare to him, hee cannot well go forward. Thou shalt not, saith the Lord,* 1.706 receiue or take vp anie false report. This worde Receiue, or take vp, euidently decla∣reth, that backbiting and slandering will soone fade awaie and de∣caie, if it bee not receiued or taken vp, and so vnderpropped, and vpheld by the consent that is giuen thereto.* 1.707

16 Sith therfore that the inclination to backbite, likewise to hear backbiting, is such, that euen they, who otherwise are far from ma∣ny other vices, as Hierom saith, do easily fal into these snares of the deuill: that according as Christ exhorteth, we may amend our liues, let vs thinke vpon the premises, to the end we may abhor al back∣biting: let vs keepe our tongs & eares pure, so as the vse of these vi∣ces now so common, may vtterly be abolished. To be short, let vs apply our tongs to speak, & open our eares to heare such things as may redoūd to the glory of God, & the saluation of our neighbors.

17 Moreouer, if wee heare that anie speake euill of vs, let vs so order our liues, that as Plato in olde time sayde, men maye not beleeue such slanderous reports of vs. As Philip king of Macedon sayde,* 1.708 that the reproch and iniuries of the Athenian orators caused him so to order his wordes and deedes, that themselues should be proued lyers. Neyther let vs forget what hee both sayde and dyd, when it was tolde him that Nicanor spake hardlye of him. I must bethinke me,* 1.709 said he, whether I neuer gaue him occasion so to say. Aftewarde hearing that Nicanor was decayde and growen into contempt, hee sent him a present: And then beeing shewed that Nicanor spake well of him, You see, sayeth hee, that it is in vs to cause men to speake well or ill of vs. If the euill therefore that is spoken of vs be true, or that wee haue giuen anie occasion thereof, let the same bee a cause to make vs to amende our liues. If it bee false, let it bee a warning to beware thereof, because wee are men, and may fall. Let vs in this case remember the saying of Socrates, They speake no euill of vs, when that which they saie is not in vs. And in deede, it is as if a man reporting some harme of a bad man, should call him by my name: for whatsoeuer he should saie, should concerne not mee, but him that he calleth by my name.

* 1.71018 Especially, let vs remember, that as Saint Augustine sayth, our patience is tryed by detraction. And let vs imitate our Sauior Iesus Christ, who when hee was reuiled, reuiled not againe, but prayed for those that reuiled him. As in truth, it is woorse for the backbi∣ters than for vs, and consequently, wee are to take compassion of them, and to praie to GOD for them. For as one stripe of the tongue woundeth three, the backbiter, him that giueth eare to the back-biting, & the back-biten, so the two first do thereby wound their cōsciences to the death, by deseruing the sentence of eternal fire: but the third is no whit damnified but in his good name, and that peraduēture but for a short space: It beseemeth not a christian to returne iniurie for iniurie. Neither is it good to render euill for euill, if he that wrongeth thee, saith Seneca, bee weaker then thy selfe, forgiue him, if stronger, forgiue they selfe. It is a vice to re∣uenge and a vertue to forgiue, and therefore when Pittacus had caught one that had wronged him, hee let him go, and said: Pardon is better than reuenge. To the end therfore to take away all repli∣cation, to the example of Iesus Christ let vs also ioyne the exāple of Dauid, that we may follow the same. Hee protesteth that when they which had charged him with reproaches and false accusati∣ons,* 1.711 were sicke, hee put on sackcloth, and vexed his soule with

fasting, and his prayer returned into his bosome,* 1.712 so that hee redou∣bled and reiterated the same with a sorrowfull and troubled hart. Yea, heerein let vs imitate the moderation and temperance of E∣uagrius, whose mortification was such,* 1.713 that no praises coulde lifte him vp, neither anie iniuries moue him to displeasure.

19 Not that we should vtterly neglect our same & good name: For, A good name (sayth Salomon) is to bee chosen before great riches: and louing fauor is aboue siluer and gold. Besides, as by our sinnes God is dishonoured, and our neighbours take offence: so contrarywise, by our holy conuersation and good name God is glorifyed & our neighbours edyfied. And this doth Saint Augustine teach, saying: Hee that leadeth an innocent lyfe by shunning sinne and iniquitie, benefiteth himselfe: but he who besides is not negligent in mayn∣tayning his good name doth benefite others, and is mercifull vnto them. If God therfore giue vs conuenient meanes without breach of the bond of peace & loue, and without giuing cause of offence, to defend our innocencie and good name, wee ought to keepe and preserue it in procuring honest things, not onely before the Lord,* 1.714 but also before men. Otherwise, contenting our selues with the testimonie of a good conscience, let vs with the Apostle, wade thorough honour and dishonour, thorough euill report and good report. As being assured, that God will in the end make manifest our innocencie, and blesse our patience with peace and contentation in him.* 1.715 Thus the dutie of euerie Christian that longeth to amend his lyfe doth con∣sist in this: First, that he abstaine from all slaunder, backbiting, and euill speech: secondly, that we giue no eare to backbiters and slan∣derers: and lastly, that he be not mooued by their backbitinges, slanders, and harde wordes, in worde or deede to render euill for euill. But rather let him praie vnto God for those that seeme in minde to be troubled and sicke, in that they speake euill of him. Amen.

The end of the second Booke.

Notes

• * 1.1

  1. Cor. 6.9.20 1. Cor. 7.1
• * 1.2

  1. Cor. 6
• * 1.3

  1. Cor. 10
• * 1.4

  2. Cor. 6
• * 1.5

  1. Cor. 6.19 2. Cor. 6.18 Esa. 52.
• * 1.6

  1. King. 19.18
• * 1.7

  Esa. 45.23
• * 1.8

  Math. 4.9.
• * 1.9

  Dan. 3 Manut. and Morel, vppon the pas. of S. Cyptian. And in Saint Augustines sermon of Ciprian the martyr. And of his passion after the olde ma∣nuscripts.
• * 1.10

  Exod. 20.4
• * 1.11

  1. Cor. 6.10.
• * 1.12

  Mat. 10.3••.
• * 1.13

  1. Cor. 8.9.
• * 1.14

  Rom. 14.23
• * 1.15

  2. Mac, 6.
• * 1.16

  2. King. 5.
• * 1.17

  Act. 21.26.
• * 1.18

  Baruch. 6.3.
• * 1.19

  Iere. 10.11.
• * 1.20

  1. Con. 10.20. Luk. 12.47.48.
• * 1.21

  Exod. 20.5.
• * 1.22

  Rom. 5.20.
• * 1.23

  1. Ioh. 5.21. Psal. 97.7. 1. Cor. 6.20.
• * 1.24

  Mat. 13.
• * 1.25

  1. Cor. 5.5. 1. Cor 6.9.10. Luk. 13.28. Act. 1.47.
• * 1.26

  1. Tim. 3.15. 1. Ioh. 3.10.
• * 1.27

  Ephe. 2.19.
• * 1.28

  Ioh. 14.2.
• * 1.29

  1. Tim. 3.15.
• * 1.30

  Gal. 4.26.
• * 1.31

  Eph. 4.
• * 1.32

  Mat. 12.43.
• * 1.33

  Ioh. 10.27.
• * 1.34

  Ioh. 8.47.
• * 1.35

  Luk. 10.16.
• * 1.36

  2. Cor. 5.18 Ephe. 6.15. Act. 14.3. Act. 20.32. Act. 13.26. Act. 5.20. Phil. 2.15.
• * 1.37

  Mat. 5.14. Esa. 49.6. Act. 13.47.
• * 1.38

  Iohn 3.5.
• * 1.39

  1. Cor. 4.15
• * 1.40

  Heb. 1 16. Ephes. 2.8 Rom. 10.15 1. Tim. 4.16
• * 1.41

  Ephes. 3.8
• * 1.42

  Iohn 21.15 1. Pet. 4.2 Act. 20.28
• * 1.43

  Math. 16 15
• * 1.44

  Act. 2.41. Luke 10.18
• * 1.45

  Math. 13.31
• * 1.46

  Amos 8.11 Math. 9.48.
• * 1.47

  1. Cor. 3.7
• * 1.48

  Esa. 59.21
• * 1.49

  2. Cor. 3.8 Gal. 3.2.
• * 1.50

  1. Cor. 3.9.
• * 1.51

  Luke 10.16 Iohn 13.30.
• * 1.52

  Ier. 1.9.
• * 1.53

  Ezech. 33
• * 1.54

  Apoc. 10.8.
• * 1.55

  Psal. 95.1
• * 1.56

  Heb. 7 18. & 4.7. 2. Cor. 5.20 1. Thes. 2.
• * 1.57

  Math. 14.
• * 1.58

  Math. 16.19
• * 1.59

  Iud. 13.22.
• * 1.60

  Exod. 20.19
• * 1.61

  Deut. 18.17
• * 1.62

  1. Cor. 2.4.••
• * 1.63

  2. Cor. 4.7.
• * 1.64

  Ephes. 4.••4.
• * 1.65

  Act. 8.26.
• * 1.66

  Act. 9.9.
• * 1.67

  Act. 10.3.
• * 1.68

  Col. 4.
• * 1.69

  Esa. 52.7. Rom. 10.15.
• * 1.70

  Act. 11 26.
• * 1.71

  1. Cor. 12.13. Ephes. 4.13
• * 1.72

  1. Cor. 14.3. 2. Tim. 3.16.
• * 1.73

  Esa. 2.2.
• * 1.74

  Psal. 27.4.
• * 1.75

  Gen. 47.
• * 1.76

  Augustine of the manners of the Catho∣like Church.
• * 1.77

  Nomb. 9.9.
• * 1.78

  1. Cor. 11.
• * 1.79

  1. Cor. 14.40.
• * 1.80

  Iere. 7.11. Mat. 21.13.
• * 1.81

  Mat. 18.1.
• * 1.82

  Mat. 26.65.
• * 1.83

  Mat. 26.69.
• * 1.84

  Apoc. 2. & ••
• * 1.85

  Luk. 22.19. 1. Cor. 11.28. Mat. 26.27. Num. 9.13.
• * 1.86

  In the decre∣tal. Cap. Om∣nis depen. & Remiss. Platina in his life.
• * 1.87

  Gen. 17.7. Act. 9.14.21. 2. Tim. 2.19. Psal. 14.4: Esa. 56.7. Mat. 21.13. Ioh. 16.23. Mat. 18.19.
• * 1.88

  Psal. 65.2.
• * 1.89

  Amb. de paeni¦tent.
• * 1.90

  Act. 16.13.
• * 1.91

  Act. 21.5.
• * 1.92

  Ioh. 2.15.
• * 1.93

  Zach. 8, 21.
• * 1.94

  1. Cor. 14.16
• * 1.95

  Mat. 10.32.
• * 1.96

  2, Tim. 2.19.
• * 1.97

  Rom. 10, 10.
• * 1.98

  Mat. 13.44.
• * 1.99

  Psal. 42.1 Psal. 84.1 Psal. 26.8.
• * 1.100

  Esa. 44.5.
• * 1.101

  Deu 9.18. 1. Sam. 12.23. Psa. 119.147. Psal. 88.14. Act. 10.2.4
• * 1.102

  Pphil. 1.4. Ehe. 1.16. Col. 1.9. 1. Thes. 1.2. & 5.17. Col. 4.2.
• * 1.103

  Mat. 6.6.
• * 1.104

  Gen. 24.63. Act. 10.9. Mark. 6.46. Mark. 1.36, Luk. 6.12.
• * 1.105

  Psal. 55.18 Dan. 6.10. August. 10 Proba.
• * 1.106

  Luke 21.36 Psal. 4.6
• * 1.107

  Chrisost. in his third Ho. vpon Iohn. cap. 4
• * 1.108

  Chrisostome vpon Iohn, Tom. 5. ••o. 10 vpon t••e first Chapter.
• * 1.109

  Chri. his third sermon of Lazarus
• * 1.110

  2. Tim. 2.20 z. 1
• * 1.111

  Colos 3.1••
• * 1.112

  2. Pet. 1.19
• * 1.113

  Psal. 119.105 Ephes. 6.17
• * 1.114

  Math. 4. Rom. 15.4.
• * 1.115

  2. Tim. 3.16
• * 1.116

  Luke 10.26
• * 1.117

  Luke 6.29
• * 1.118

  Psal. 119 Dan. 9.2. Act. 17.11.
• * 1.119

  Act. 8
• * 1.120

  In his confes∣sions.
• * 1.121

  Rom. 13.14
• * 1.122

  1. Mac. 1
• * 1.123

  August. in his 56. sermon to the brethren in the wilder∣nes. Esa. 5.13 1. Cor. 4.38
• * 1.124

  Math. 25.12
• * 1.125

  Prou. 28.9
• * 1.126

  Chrisost. vpō Iohn. Ca 1 Homil. 10. Tome. 5
• * 1.127

  Chriso. in his 2. Tom. & 2. hom. vpō the first of Math. Also in his 3. sermon of La∣zarus.
• * 1.128

  Chriso. 3. ser∣mon of La∣zarus.
• * 1.129

  Chrisostome vpon the Epi∣stle to the Colos. Hom. 9
• * 1.130

  Chrisostome in his preface on the Epistle to the Ro∣manes.
• * 1.131

  Hiero on the 86 Psal. To. 8. Chriso. in his 3. sermon of Lazarus.
• * 1.132

  Act. 8.28.
• * 1.133

  Iohn 6.45 Augustine of Christian do∣ctrine.
• * 1.134

  Augustine of blasphemie a∣gainst the ho∣ly Ghost.
• * 1.135

  Psal. 25 14 Ioh. 7.17. Augustine of the profite of beleeuing. c. 6
• * 1.136

  August. vpon the Epistle of Iohn. Tract. 2
• * 1.137

  Psal. 119
• * 1.138

  August. vpon Ioh. Tract. 18
• * 1.139

  1. Pet. 3.15
• * 1.140

  Chrisostome vpon Iohn, ho. 16. toward the end.
• * 1.141

  Chrisost on Gen. Hom. 29
• * 1.142

  Chriso. third sermon of Lazarus.
• * 1.143

  Aug. cap 22. of his medi∣tations.
• * 1.144

  Luke 11.28 Rom. 2.13. Iam. 1.22.
• * 1.145

  Luke 16.6
• * 1.146

  Iam. 2.17
• * 1.147

  Rom. 8
• * 1.148

  Ephe. 3.20.21 22.23.24
• * 1.149

  Rom. 3.10
• * 1.150

  Esa. 1.
• * 1.151

  Rom. 6.6.
• * 1.152

  Rom. 6.19
• * 1.153

  Rom. 8.13. Ehe. 4.22. Col. 3.9. Math. 16.24
• * 1.154

  Math. 22. 1. Iohn. 4.19 Ephe. 2.4 Rom. 5.8 Iohn 3.16
• * 1.155

  1. Ioh. 4.16 1. Ioh. 4.7 Iohn. 13.33 August. vpon Iohns gospel. 1. Cor. 13
• * 1.156

  Augustine in praise of cha∣ritie,
• * 1.157

  Cal, 5.6.
• * 1.158

  Augustine in praise of cha∣ritie.
• * 1.159

  Augustine in his confessi∣ons, Prosper in his sentences of Augustine,
• * 1.160

  1. Tim. 1.5. 1. Pet. 1.22. Act. 15.9.
• * 1.161

  1. Ioh. 4.20. Rom, 13, 10,
• * 1.162

  Lampridius in the life of Alexander Se∣uerus.
• * 1.163

  Mat. 7.21.
• * 1.164

  Col, 3.14.
• * 1.165

  1. Cor. 13.4
• * 1.166

  1, Pet. 1.22. 1, Pet. 4 8.
• * 1.167

  Iohn 3.16
• * 1.168

  Luk. 10.29.
• * 1.169

  Mat. 5.43.
• * 1.170

  Exod. 23.4.5,
• * 1.171

  1. Cor. 9.9
• * 1.172

  Rom. 12, 20.
• * 1.173

  Mat. 5.45.
• * 1.174

  Mat. 5 46.
• * 1.175

  1. Cor. 13
• * 1.176

  1. Ioh. 3.17
• * 1.177

  Gal. 2.10. 2. Cor. 8.9
• * 1.178

  Mat. 25.
• * 1.179

  Esa. 58.10.
• * 1.180

  Augustine his first booke of visit the sicke. c. 3. 1. Cor. 13.3
• * 1.181

  Esay. 58.7. Heb. 1••:3••
• * 1.182

  1. Cor. 12.26, Rom. 12, 15. 1. Cor. 12.25; 1. Ioh. 3.17
• * 1.183

  Act. 9, 5. Zach. 2, 8, Deut, 32, 10.
• * 1.184

  Psal. 17.8
• * 1.185

  Cicero,
• * 1.186

  Mat. 25.36. Iam, 1, 27.
• * 1.187

  Deut. 15, 11
• * 1.188

  Rom. 12.13. Gal. 6.10. Heb. 1.16: 2. Cor. 9.10
• * 1.189

  Leuit. 19.9
• * 1.190

  Deut, 26, 1. Exod. 23, 19. & 34, 22. Numb; 15.17. Exod. 22.19.
• * 1.191

  Psal. 16.2
• * 1.192

  Ambrose vp∣on the Psalm Beati imacu∣lati. Luk. 6.9.
• * 1.193

  2. Cor. 9.12.
• * 1.194

  Basil. Hom. 1.
• * 1.195

  Act. 20, 35.
• * 1.196

  Mat. 25.
• * 1.197

  Gen. 18.3. & 19.2.
• * 1.198

  2. Cor. 9.6.
• * 1.199

  Augustine of the words of the Lord.
• * 1.200

  Mat. 6.19.
• * 1.201

  Pro. 19.17
• * 1.202

  Luk. 6.34.
• * 1.203

  Luk, 6.35,
• * 1.204

  Augustine in his Epist.
• * 1.205

  Mat. 6.4.
• * 1.206

  Luk. 14, ••2.
• * 1.207

  Luk. 16.5.
• * 1.208

  Leo vpon this Giue and it shall be giuen to you. Chrirostome vpon this. Lay not vp your treasures. &c.
• * 1.209

  Luk. 12.33. Mat. 6.89.
• * 1.210

  2. Cor. 8.11,
• * 1.211

  2. Cor. 8
• * 1.212

  Esay. 23.18.
• * 1.213

  Iob 1. Iob 31.16
• * 1.214

  Act. 10
• * 1.215

  2. Corint. 8.0
• * 1.216

  Heb. 1.2. Heb. 12.••••
• * 1.217

  Luke 27. Math. 3.20
• * 1.218

  1. Pet. ••.21 2. Cor, ••, 5
• * 1.219

  2. Cor 8.15.
• * 1.220

  Exo. 16.18
• * 1.221

  Act. 4.34
• * 1.222

  Ephe. 4.2••
• * 1.223

  2. Cor. 8 Rom. 15.26 Act. 11.29.
• * 1.224

  Apoc. 1.10
• * 1.225

  1. Cor. 16.1.
• * 1.226

  Math. 25.41
• * 1.227

  Iames 2.13. Mat. 5.7. Macrobius,
• * 1.228

  Prou. 21.13 Gen. 19.24 Ezec. 10.49
• * 1.229

  Aug. to Iuli∣an, Epist 111. 2. Cor. 8.12
• * 1.230

  Exod, 35.22.
• * 1.231

  Aug. que: 12 4 of the olde & new testamēt.
• * 1.232

  Luke 21.
• * 1.233

  Ciprian of workes and almes.
• * 1.234

  2. Cor. 9.8
• * 1.235

  Prou. 28 ••7
• * 1.236

  Plutarch in the life of A¦lexander.
• * 1.237

  1, Sam, 2, 7
• * 1.238

  1. King. 17
• * 1.239

  Plu. of the co∣uetousnes of riches.
• * 1.240

  1. Kin. 17.10
• * 1.241

  Ciprian of workes and almes.
• * 1.242

  Psal. 37.25.
• * 1.243

  Psal. 112.5
• * 1.244

  Chri. hom. 65 vpon Math. cap. ••9. tom. ••.
• * 1.245

  2. Thes. 3
• * 1.246

  1. Cor. 13, 5, 7
• * 1.247

  Iob. 31.20
• * 1.248

  Esa. 49.4
• * 1.249

  Hierom vpon the Epistles.
• * 1.250

  August. in his sermon. 132 of the time.
• * 1.251

  Math. 25
• * 1.252

  Luke 16.
• * 1.253

  Luke 21.14 2. Cor. 8.3
• * 1.254

  Gal. 9, 10
• * 1.255

  Math. 25.34
• * 1.256

  Heb. 13.16
• * 1.257

  Mat. 4.4
• * 1.258

  Exo. 28.18 1. King, 19.8 Mat. 4.2.
• * 1.259

  Leuit. 26
• * 1.260

  Math. 14.19,
• * 1.261

  Deut. 8.3 Exod. 16.35 Deut. 8.4. 1. King. 17.14 1. King. 17.6
• * 1.262

  Rom, 10, 14
• * 1.263

  Exod. 20, 9
• * 1.264

  Psal. 1••8.2
• * 1.265

  2. Thes. 3.11
• * 1.266

  1. Tim. 5.8
• * 1.267

  2. Cor. 8.9
• * 1.268

  Math. 10.24 Ioh. 15.20. Luke 2.7 Math. 8.20 Gen. 18.11 2. Cor. 11.27
• * 1.269

  1. Cor. 4.11
• * 1.270

  Iohn 19.28
• * 1.271

  Heb. 11.24
• * 1.272

  Exod. 3, 1
• * 1.273

  Math. 13.22
• * 1.274

  Luke 16.9.
• * 1.275

  Math. 19.23
• * 1.276

  Luke 2.8. Math, 11.5 Iames 2.5
• * 1.277

  1. Tim. 6.17
• * 1.278

  Luke 15.
• * 1.279

  Augustine to Iuliā, Ep. 111
• * 1.280

  Eccle, 59.
• * 1.281

  Augustine vpon the words of the Lord.
• * 1.282

  Euseb. in his first booke of Constantine in is his Eccl. Historie.
• * 1.283

  Seneca in his booke of Moralities.
• * 1.284

  Iustine lib. 6.
• * 1.285

  Esay. 5.8
• * 1.286

  2, Pet. 2.15, Gen. 31. 2. King. 5. 1. Sam 8.3. Luk. 16, 14. Ioh. 12.6. Act. 8.18. Act. 19. Act. 16.19 Esa. 56.11. Iere. 6, 13. & 8 10. 2, Tim. 3.2, 2. Pet. 2.3. Ierome in a certaine Ser∣mon,
• * 1.287

  Seneca in his booke of Moralities.
• * 1.288

  Cicero in his fourth Tus∣culan.
• * 1.289

  1. Tim. 6.9.10
• * 1.290

  Diogenes Plutarke in his Apotheg.
• * 1.291

  Saint Bernard vpon the Can∣ticles Sermon 39.
• * 1.292

  Col. 3.5
• * 1.293

  Mat. 6.24. Luk. 16.13.
• * 1.294

  Mal, 1.8
• * 1.295

  Mal, 3.8. Iohn 12.6 Mat. 26.15. Chrisostome in his 9. Hom vpō Mathew,
• * 1.296

  Ezech. 22.13.
• * 1.297

  Iere. 22.17,
• * 1.298

  Exod. 22, 25. Deut. 16, 19 Leuit. 19.13. Deut. 27.25. Leuit. 19.35. Deut, 25.13.
• * 1.299

  Esay. 1.23.
• * 1.300

  Salust in his Catelinarie.
• * 1.301

  Amos. 8.9
• * 1.302

  Ecclesi. 14.
• * 1.303

  Preacher, 4, 7.
• * 1.304

  Preach. 6, 1, 2,
• * 1.305

  Bernard in a certaine Ser∣mon.
• * 1.306

  Augustine vp on the 125. Psalme.
• * 1.307

  Ephes. 5.3.
• * 1.308

  Mat. 13, 22,
• * 1.309

  Luk. 16.9.
• * 1.310

  1. Tim. 6.17.
• * 1.311

  Basill in his Serm. against couetousnesse
• * 1.312

  Mark. 10.23,
• * 1.313

  Psal. 62.11.
• * 1.314

  1. Tim. 6.17.
• * 1.315

  Plut. in the life of Phociō.
• * 1.316

  Plut. in his Laconicall Apotheg.
• * 1.317

  1. Tim. 6.
• * 1.318

  Luk. 16.22.
• * 1.319

  Mat. 6.19.
• * 1.320

  Seneca in his prouerbs. 1. Tim. 6.7.
• * 1.321

  Eusch. in the life of Con∣stantine. lib 4
• * 1.322

  Rom. 1.29. 1. Cor. 5.11.
• * 1.323

  1. Cor. 6.10, Iam. 5.1.
• * 1.324

  Gregorie in a certaine Ho∣mely. Augustine vp on the words of the Lord. Ambrose of Naboth the Iesralite. Augustine in a certaine Sermon.
• * 1.325

  Prou. 15.27. Prou. 28.16.
• * 1.326

  Heb. 1••.5:
• * 1.327

  Col, 3, 5.
• * 1.328

  Rom. 5, 4.
• * 1.329

  Mat. 6.25. Gen. 1.
• * 1.330

  Mat. 6, 26.
• * 1.331

  Act. 17, 28. Luk. 12.15.
• * 1.332

  Iam. 5, 3.
• * 1.333

  Plato, Democritus.
• * 1.334

  Augustine in his confess••on
• * 1.335

  Manlius Cu∣rius. Plut. in his A∣potheg.
• * 1.336

  Psal. 119.36.
• * 1.337

  Prou. 30.8.
• * 1.338

  Gen. 1.26 Gen. 3
• * 1.339

  Seneca in hi•• Epistles.
• * 1.340

  Iustin in his 11. booke.
• * 1.341

  1. Sam 23, 17. Math. 20.20
• * 1.342

  3. Iohn 1.9
• * 1.343

  Plu. in the life of Iuli. Caesar
• * 1.344

  Mark. 9.34 Math. 18.1
• * 1.345

  Esa. 14.13
• * 1.346

  Valerius in his first booke
• * 1.347

  Plutarch in his Apotheg.
• * 1.348

  Cap. Satis. Dist. 69
• * 1.349

  2. Thes, 2.4
• * 1.350

  Bern. in his 40. Serm.
• * 1.351

  Psal. 51.7 Ephes. 3.2 2. Sam. 15.2.•• 4.5
• * 1.352

  2. Sam. 15.6
• * 1.353

  Num. 16 2. Kin. 1 1 2. King. 15 1. King. 16. Iud. 9.5 2. Sam. 15 & 18. Platina in his life.
• * 1.354

  2. Cor. 12.7 1. Cor. 8.1 1. Cor. 1.26.
• * 1.355

  Ephe. 2.••
• * 1.356

  In Prospers sentences.
• * 1.357

  Ibidem.
• * 1.358

  Gen. 16.4 1. Tim. 6.17
• * 1.359

  Gen. 16.4 1. Tim. 6.17 Hester 1.4
• * 1.360

  Hester 5.
• * 1.361

  Dan. 4.27.
• * 1.362

  In his famili∣ar Epistles,
• * 1.363

  Plutarch in his life. Cicero in his Orat. for Ar∣chias. Plutarch in his lyfe.
• * 1.364

  Plut. in his Laca••nicals.
• * 1.365

  Act 3.
• * 1.366

  Hester 3
• * 1.367

  2. Sam. 17
• * 1.368

  Plutarch in his Apotheg.
• * 1.369

  Plutarch of selfe praise.
• * 1.370

  Gen. 3
• * 1.371

  2. Ephe. 3 Psal. 51.7
• * 1.372

  Herste. 7.10 2. King 11. 2. Sam 18
• * 1.373

  Esay 14. Dan. 4
• * 1.374

  Act. 12.21
• * 1.375

  1. Pet. 5.5 Math. 20.27 Math. 23.12
• * 1.376

  Esay 42.8
• * 1.377

  Bern. of Con∣sider. li. 1
• * 1.378

  August. vpon the 58. psal.
• * 1.379

  August. in his booke of Na∣ture & grace.
• * 1.380

  Chriso. in his 29. hom. vpon Iohn.
• * 1.381

  August. vpon the 18. psalme
• * 1.382

  Esay 24.23
• * 1.383

  Dan. 9.7
• * 1.384

  Heb. 1.16
• * 1.385

  1. Cor. 4.7
• * 1.386

  Gen. 6.2
• * 1.387

  Esay 3.18
• * 1.388

  2. King. 9.30. Augustine in his Epistle to Possidonius. Tertullian of womans ap∣parell. Cyprian in his 5. Sermon of the fall, and in his booke of virgins appa∣rell. Chrisostome hom. 31 vpon Mathew. Ierom against Heluidius. Ierome to laeta of the in∣struction of maidens. Ierome in his Epistle to Fu∣ria.
• * 1.389

  Gen. 3.
• * 1.390

  1. Pet. 1, 3.
• * 1.391

  1. Tim. 2.9
• * 1.392

  The last book of Hest. 14.6
• * 1.393

  Mat. 25.
• * 1.394

  Iam. 2.15.
• * 1.395

  Esay. 58.7.
• * 1.396

  Esay. 23.18.
• * 1.397

  1. Ioh. 2, 15. Ioh. 4.4.
• * 1.398

  1. Cor. 8.13.
• * 1.399

  Luk, 17.1, 2.
• * 1.400

  Iustine in his 20 booke.
• * 1.401

  Sopho. 1.8,
• * 1.402

  Mat. 25.
• * 1.403

  Iustine lib. 20
• * 1.404

  1. Cor. 10.31,
• * 1.405

  Psal. 119.68.
• * 1.406

  Plu. in his banquets of the 7. Sages.
• * 1.407

  Plut. in his Syme. lib. 1,
• * 1.408

  Plutarch in the banquet of the 7. sages.
• * 1.409

  Iob, 1.
• * 1.410

  Mat. 12.36.
• * 1.411

  Plu. in his ban¦quet of 7. Sages.
• * 1.412

  Luk. 11.41.
• * 1.413

  Ester, 9.22.
• * 1.414

  Luk. 14.13.
• * 1.415

  Plu. in his banquets of the 7. Sages.
• * 1.416

  Ephe. 5.16.
• * 1.417

  Po••tius Cato Liuie. lib. 34.
• * 1.418

  Amos. 61
• * 1.419

  Psal. 119.60.
• * 1.420

  Cicero in his booke of olde age.
• * 1.421

  Iustine in his first booke,
• * 1.422

  Iustin is his first booke.
• * 1.423

  Cicer. li. 2. de finibus.
• * 1.424

  Sen. Epist. 28
• * 1.425

  August in a certain Sermō
• * 1.426

  Esay 38.17
• * 1.427

  Gen 3.6 1. Tim. 5.6.
• * 1.428

  August. of the singularitie of Cleargie.
• * 1.429

  Esay 22.12
• * 1.430

  2. Cor. 12.25.
• * 1.431

  Amos 6.1
• * 1.432

  Ioel 2.12.16.
• * 1.433

  Plutarch in his Apotheg.
• * 1.434

  Plut. in his Lacon. Apo.
• * 1.435

  Erasmus in his Apotheg. lib. 1.
• * 1.436

  Rom. 13.14
• * 1.437

  Heb. 11
• * 1.438

  Plutarch in the banquet of the 7. sages.
• * 1.439

  Plut. Simp. l. 4. 5. 6
• * 1.440

  Xenoph. in his first booke of the instit. of Cyrus.
• * 1.441

  Plut. in his Lacon. Apo.
• * 1.442

  Seneca in his 84. Ep. to Lu∣cil.
• * 1.443

  Plut. of bab∣ling & in his Simpos. Dis. 3
• * 1.444

  Horace in his Odes.
• * 1.445

  Horace in his Odes.
• * 1.446

  Plut. of prat∣ling. Erasmus in his Chiliads. Cicero in the Topicks. Plut. in in his Simpos. Disp. l. 3.
• * 1.447

  Prou. 20.1 Plut. of prat∣ling. August. to a holy virgin. Seneca in his 84. Ep. to Lu∣cill.
• * 1.448

  Bas. Ser. against Dronkards.
• * 1.449

  Plut. Sim. dis. li. 3.4.5 August. to a holy virgin.
• * 1.450

  Seneca in his 84. Ep. to Lu∣cil.
• * 1.451

  Iust. l. 1
• * 1.452

  Prouer. 31.4
• * 1.453

  1. Tim. 3 3.8 Tit. 1.7 Leuit. 10.9 Num. 6.3 Esay 5.11
• * 1.454

  August. in his 231. sermon of shunning dronkennesse.
• * 1.455

  Chrisost. ho. 1. vpon these wordes, Modi∣co vino, &c.
• * 1.456

  Aug. to a holy virgin.
• * 1.457

  Aug. in his booke of re∣pentance. 1. Cor. 6.10 1. Cor. 5.11.
• * 1.458

  1. Tim. 5.2•• August. in a certain sermō
• * 1.459

  2. Kin. 16.9 2. Sam. 13. Dan. 5 Luke 21.34.
• * 1.460

  Eph. 5.18
• * 1.461

  Rom. 13.13
• * 1.462

  1. Thes. 5.7
• * 1.463

  Iohn 3.20 Senec. Ep. 84. to Lucill.
• * 1.464

  Pluta. against the Sto••kes, & in his Apoth.
• * 1.465

  Eras. Apo. li. 3
• * 1.466

  Pluta. of hea∣ring of Poets.
• * 1.467

  Prouer. 23.29
• * 1.468

  1. Esd. 3.18
• * 1.469

  Valer, Max, lib. 3.
• * 1.470

  Esay 5.22 1, Pet. 4.3.
• * 1.471

  1. Cor. 6.10
• * 1.472

  Prouer, 21.20
• * 1.473

  Prou 31.6
• * 1.474

  Gen. 9.21 Gen. 19.
• * 1.475

  2. Sam. 11. Math. 26
• * 1.476

  Leuit. 18.20 Exod. 22 Gen. 19.
• * 1.477

  Iust. li. 9.
• * 1.478

  Leuit. 20 Deut. 18
• * 1.479

  Leuit. 18.27 1. Cor. 5
• * 1.480

  Tacit. l. 12 Sue. in the life of Claudius.
• * 1.481

  Dieu in Ner∣ua.
• * 1.482

  Tremelius & Iunius.
• * 1.483

  Leuit. 18.18
• * 1.484

  Gen. 2.18.
• * 1.485

  Mat. 19, 5.
• * 1.486

  1. Cor. 6.16.
• * 1.487

  Mat. 19.9.
• * 1.488

  1. Tim. 3.2.
• * 1.489

  1. Cor. 7.2
• * 1.490

  1. Cor. 7.5.
• * 1.491

  Mat. 19.8. Instit. lib. 1. Tit. 10. de Nupt. § affini∣tatis.
• * 1.492

  Augustine of adulterie in married men to Pollent.
• * 1.493

  Exod. ••0. Deut, 5. Mat. 10.19. Leuit. 20.10. Deut 22.22; Ioh. 8. Historie of Su¦sanna. ver. 41.
• * 1.494

  Gen. 20.11,
• * 1.495

  Gen, 26.11. Deut. 22.24.
• * 1.496

  Gen. 38.24,
• * 1.497

  Arist. 2. polit 6. pen.
• * 1.498

  Gen. 26.10.
• * 1.499

  Gen. 20.1••,
• * 1.500

  Diod. Sic. li 5. Val. Max, lib, 6. of Iustice.
• * 1.501

  Cor. Tacit. Procop. in the warres of the Got. lib. 1. Instit. de pub. iudic. § Item. Leg. Iulia. lib 1. c. ad leg. Iuli. de adult. Lucian.
• * 1.502

  Lib. 1. Diges•• de extraor. crim,
• * 1.503

  Dig. de re mi∣lit. Ropiscus in life of Aureli∣an.
• * 1.504

  Plutarch in his Apotheg. Plutar. of the excellencie of marriage
• * 1.505

  Eras. in his Apothe. lib. 4.
• * 1.506

  Iud. 19. &, 20 &. 21.
• * 1.507

  Iere. 29.23.
• * 1.508

  1. Kin. 11.
• * 1.509

  1. Kin. 11.4.11.
• * 1.510

  2. Sam. 11.
• * 1.511

  2. Sam. 12.10.
• * 1.512

  2. Sam. 16.22.
• * 1.513

  Iob. 31.9.
• * 1.514

  3. Ezra. 4.26.
• * 1.515

  Plut. in his Apotheg.
• * 1.516

  Prou. 6.27.
• * 1.517

  Prou. 5.3.
• * 1.518

  1. Cor. 6.10.
• * 1.519

  Heb. 13:4.
• * 1.520

  Mala. 3.5.
• * 1.521

  Prou. 5.22.
• * 1.522

  Numb. 5.11
• * 1.523

  Deut. •••• ••••.
• * 1.524

  Deut. 22.1••.
• * 1.525

  Deut. 22.5.
• * 1.526

  Plut. in his A∣potheg, 1. Cor. 35.33.
• * 1.527

  Plut. in his La∣conic. Apo∣theg.
• * 1.528

  ••omb. lib. 4. dist. 35. C. Christian 32. q. 5.
• * 1.529

  Pro. 2.17.
• * 1.530

  1. Thes. 4.4.
• * 1.531

  Act. 15.20.
• * 1.532

  1. Cor. 7.2.
• * 1.533

  Heb. 13.4.
• * 1.534

  Deut. 23.17.18.
• * 1.535

  Gen. 34.25.
• * 1.536

  1. Cor. 10.
• * 1.537

  1. Thes. 4, ••. Colos. 3.5.
• * 1.538

  Ephe. 5.3.
• * 1.539

  1. Cor. 10.8.
• * 1.540

  1. Cor. 6.10. Heb. 13.4.
• * 1.541

  Ephe. 5.5.
• * 1.542

  Apoca. 21.8.
• * 1.543

  1. Cor. 5.9.
• * 1.544

  1. Cor. 6, 15.
• * 1.545

  Ephe. 5.30.
• * 1.546

  1, Cor. 6.17.
• * 1.547

  Rom. 1.24.
• * 1.548

  1. Cor. 6,
• * 1.549

  1. Cor. 6.18.
• * 1.550

  Hierome in his Epistles. Greg. in his Moralles.
• * 1.551

  1. Cor. 10.7. Eod. 32.6. & 18.19.
• * 1.552

  1. Sam. 30.16. Basill in his Serm. against drunkennesse
• * 1.553

  Ouid in his Metam,
• * 1.554

  Sueton. in Catelin.
• * 1.555

  Ouid:
• * 1.556

  1. Pet. 43.
• * 1.557

  Ephe. 5.11. Rom. 13.1••.
• * 1.558

  Gal. 5.
• * 1.559

  1. Ioh. 2.15.
• * 1.560

  Ephe, 5.4. Mat. 12.36.
• * 1.561

  Ephe. 5.16.
• * 1.562

  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.
• * 1.563

  Rom. 1••.••.
• * 1.564

  Rom. 14.23
• * 1.565

  Tit. 1.2.
• * 1.566

  2. Tim. 1.2.
• * 1.567

  Tit. ••.••
• * 1.568

  Tit. 3 4 1. Tim. 2.9.
• * 1.569

  Ouid.
• * 1.570

  Math. 5.28
• * 1.571

  Heb. 11.25.
• * 1.572

  Eccle. 9.1••
• * 1.573

  1. Cor. 15.33.
• * 1.574

  Ephes. 5.3
• * 1.575

  Prouer. 6 27.
• * 1.576

  Rom 14 15 Luke 17 2
• * 1.577

  Basil in a Ser∣mon of dron∣kennesse,
• * 1.578

  Chriso. in his 49. hom. vpō Mathew.
• * 1.579

  Chrisost. in his last homilie vpon the Col. Chrisost. in his second homi∣ly vpon Gen.
• * 1.580

  Ambrose in his 3. book of Virginitie.
• * 1.581

  Aug against Petil. cap. 6.
• * 1.582

  August vpon the 32. psalm.
• * 1.583

  Viret in his Instit. vpon the 7. com∣mandement of the law.
• * 1.584

  Cic. for Mu∣rena, orat. 25.
• * 1.585

  Rom. 14.23 Rom 14 1. Cor. 8.13
• * 1.586

  Ephes. 5.11
• * 1.587

  1. Pet. 4.4
• * 1.588

  1. Cor. 8.13
• * 1.589

  Rom. 3.8.
• * 1.590

  Exod 15.20. 1. Sam. 18.6 Iud. 15.14 2. Sam. 6.16
• * 1.591

  Psal. 30.11. Iere. 31.4
• * 1.592

  Luke 15.15 Math. 15.16
• * 1.593

  Math. 25.27 Luke 16.8
• * 1.594

  Iud. 21.21.
• * 1.595

  Bucer of the kingdome of Christ. l. 2. c. 34
• * 1.596

  Ephes. 5.16
• * 1.597

  Ephes. 5.3.4
• * 1.598

  Ephes. 5.18 Col. 3.16
• * 1.599

  1. Cor. 10.31. Ephe. 5.16. Mat. 12, 36.
• * 1.600

  Act 1.
• * 1.601

  Prou. 16.33.
• * 1.602

  Prou, 18.18.
• * 1.603

  Digest. lib. 1 •• Tit 5. lib. 1.
• * 1.604

  Cod. lib. 3, Tit. 43. Leg. Alearum vsus.
• * 1.605

  C. Epist. dist. 35. c. 42. & 43
• * 1.606

  Cyprian of dycing and dicers.
• * 1.607

  Cic. Phil. 2.
• * 1.608

  Sueton, in the life of Augus∣tus. c. 17.
• * 1.609

  Aurel. vict. in the life of Au∣gustus, Sueton. in the life of Claudi.
• * 1.610

  Chrisost. in a Serm. against the excesse of time.
• * 1.611

  1. Cor. 8.13.
• * 1.612

  Xenophanes.
• * 1.613

  Wisd. 1.24. Augustine of Christ. Doct∣rine.
• * 1.614

  Petrarck of the remedies of fortune.
• * 1.615

  Aug. In a cer∣taine Sermon
• * 1.616

  Plut. of curi∣ositie.
• * 1.617

  Plut. of Enuie and hatred.
• * 1.618

  Cicero to He∣ren. lib. 4.
• * 1.619

  Seneca of ma¦ners.
• * 1.620

  Aristo. in his Rhet. lib. 2.
• * 1.621

  Plut. of Enuie and hatred.
• * 1.622

  Eras. in his Chiliads.
• * 1.623

  Gen. 4.
• * 1.624

  Gen. 30.1.
• * 1.625

  Gen. 37.4.
• * 1.626

  1. Sam. 1••.
• * 1.627

  Plut. of Enuy and hatred. Prosper of cō∣templ. lyfe. lib. 3 c. 9. Aug. To Iu∣lian, Epist. 111
• * 1.628

  Cyprian of zeale and En∣uie. Basil of Enuy Proue. 14.13
• * 1.629

  Gen. 4.5.
• * 1.630

  Basil of Enuy Iob. 5.2.
• * 1.631

  Petrarck. his remedies for both fortunes
• * 1.632

  Eras. Apotheg lib. 7. Plutarch in his Lacon. A∣potheg.
• * 1.633

  Prosper of cō∣templ. lyfe. li. 3. c. 5 &. c. 9 Seneca of ma∣ner. 5.
• * 1.634

  Seneca in his Epistle.
• * 1.635

  Cyprian of zeale and En∣uie.
• * 1.636

  Ouid Meta. 2.
• * 1.637

  Horace.
• * 1.638

  Pentane.
• * 1.639

  Ouid.
• * 1.640

  Rom. 13.10. Col. 3.14. 1. Ioh. 4.7. Ioh. 13, 35. 1. Cor. 13.
• * 1.641

  Nazianz. in his first book of diuinitie. Chrisostome on Mathew, Hom. 41.
• * 1.642

  Cor. 12.25.
• * 1.643

  Plut. of Enuie and hatred.
• * 1.644

  Iam. 3.14. & 16.
• * 1.645

  Plut. of profit to be taken of enemies.
• * 1.646

  Laertius.
• * 1.647

  1. Ioh. 3, 15.
• * 1.648

  Wisd. 2.24.
• * 1.649

  Gen. 4.5.
• * 1.650

  1. Sam. 18.
• * 1.651

  Gen. 37.
• * 1.652

  Mat. 21.15.
• * 1.653

  Mat. 27.18.
• * 1.654

  Gal. 5.21.
• * 1.655

  Plut. of Enuie and hatred.
• * 1.656

  Chrisostome vpon Mathew
• * 1.657

  Mat. 20.15.
• * 1.658

  Chrisostome hom. 36.
• * 1.659

  Cyprian of zeale & Enuy
• * 1.660

  Plut. in his A∣potheg. Augustine vp∣on 139. Psal.
• * 1.661

  Exod. 20.16 Deut. 5.20.
• * 1.662

  Gen. 3
• * 1.663

  Gen. 35.
• * 1.664

  Numb. 16.
• * 1.665

  2 Sam. 16.3.
• * 1.666

  Hester. 3.8.
• * 1.667

  1. Sam. 24.14
• * 1.668

  2. Sam. 15.
• * 1.669

  Iohn. 7.20.
• * 1.670

  Mat. 11.19.
• * 1.671

  Luk. 23.2.
• * 1.672

  Act. 24.5.
• * 1.673

  Mat••. ••4.58.
• * 1.674

  Ioh. 2 19.
• * 1.675

  Psal. 5••.2,
• * 1.676

  1. Sam. 21. Psal. 52.5.
• * 1.677

  Dan. 6,
• * 1.678

  Dan. 3
• * 1.679

  2. Sam. 10, 3.
• * 1.680

  Iob 1
• * 1.681

  Iohn 3,
• * 1.682

  Prou. 25.18 Psalme 120.••
• * 1.683

  Prou. 6.
• * 1.684

  Gen. 3
• * 1.685

  Gen. •••• 2. Sam. 10 Ester.
• * 1.686

  1. Sam. 24. 1. Sam. 22
• * 1.687

  Exod 23.27.
• * 1.688

  Deut. 19.16 Prou. ••9.5. Psal. 109.
• * 1.689

  Prou. 6.16
• * 1.690

  Leuit. 19.16
• * 1.691

  Rom. 3.13.14
• * 1.692

  Bern. on the Cant, Ser. ••
• * 1.693

  Leuit ••.••.
• * 1.694

  Math. 18.••••
• * 1.695

  Gen. ••••••
• * 1.696

  Plutarch in his Apotheg.
• * 1.697

  Psalm. 10••.••. 1. Cor. 6.10 1. Cor. 4.••
• * 1.698

  Rom. 1.30 Iames 1.20. Gen. ••.••2.
• * 1.699

  1. Pet. 4.8
• * 1.700

  Psame 15.19
• * 1.701

  Psalm. 15.3.
• * 1.702

  Bernard in a certain sermō
• * 1.703

  Prou. 25.23
• * 1.704

  Hierom to Rusticus.
• * 1.705

  Hier. in his E∣pist. to Nepor.
• * 1.706

  Exod. 23.1
• * 1.707

  Hierome to Celantius.
• * 1.708

  Plutarch in his Apotheg.
• * 1.709

  Plutarch in his Apotheg.
• * 1.710

  Aug. against Petilian. 1. Pet. 2.23
• * 1.711

  Psalme 37.13.
• * 1.712

  Psal. 35.13.
• * 1.713

  Zozom. in his Ecclesia∣stical historie. lib. 6. cap. 38 Prou. 22.1
• * 1.714

  2. Cor. 8.28 2. Cor. 6.8
• * 1.715

  Psalme. 37.6.