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.

The eleuenth cause of amendment, taken of the kingdome of heauen, signifying the Ministery. Chap. 11.

WE haue before declared that by the kingdome of heauen, is signified also the holy Ministery: this kingdom of hea∣uen and holy ministery doe represent vnto vs many notable rea∣sons that doe binde vs & ought to make vs affectionate to amen∣dement: First, the same which Iesus Christ himselfe saith to his Apostles,* 1.1 is spoken and ment by all faithfull Pastors: Hee that hea∣reth you, heareth me, and he that despiseth you, despiseth me: and in this same sence doth S. Paul testifie of the Thessalonians. When ye recei∣ued of vs the word of the preaching of God, ye receiued it not as the word of men,* 1.2 but (as it is indeed) the worde of God.

2 When we go to hear a Sermon, we are to think with our selues that we are going to heare God speake vnto vs by the mouth of a man: and therfore let vs in all humility reuerence and faith, hear∣ken vnto him, and let vs beleeue that hee declareth vnto vs these things which we ought to beleeue to be saued, & which we ought to do in obedience to the wil of God, and for the amendmēt of our liues: let vs be desirous to know it, attentiue to heare it, readye to beleeue it, & to yeeld to God all obedience: let vs thinke that we cannot despise that which in the Sermon is preached vnto vs, but we must also therby declare that we doe not beleeue either that it is God that speaketh, or that the doctrine is true: and as it were a great impiety,* 1.3 and horrible incredulity, euen to thinke it: so the iudgement that he wil execute against the contemners of his word shalbe most fearful. Whosoeuer (saith Iesus Christ) wil not receiue & heare your words,* 1.4 whē you depart his house, or the town, shake of the dust of your feete, for a witnes against them, whereby I say vnto you, it shalbe easier for Sodom and Gomorra in the daye of iudgement, then for that

towne. Let vs represent to our view this fire falling from heauen, burning and consuming the towne of Sodome, Gomorrha, and o∣thers there about, with all the men, women, and children,* 1.5 young & olde, and all then cattel, euen the verie towns, and conuerting the Cities thereof into a stinking and polluted lake, for the compasse of eight Dutch leagues, with other notable testimonies of Gods wrath. And let the contemplation heereof make all such to quake for feare, as despise and contemne God, when he speaketh to them by the mouths of his seruants the ministers.

3 When our Lord Iesus Christ by breathing vpon them had in∣spired the Apostles with the holy Ghost,* 1.6 hee also gaue vnto them and to all faithfull pastours, power by preaching of the worde to binde the vnbeleeuers, and to vnbinde such as conuerting them∣selues should truly beleeue in Iesus Christ. Whereupon Saint Paul beholding the stubbornnes of the Iewes, who obstinatly reiected the doctrine of the Gospell, he bound them, with protestation that he was free from theyr bloud, & that forsaking them in the bonds of their incredulity, vnder the power of Sathan, he went to preach to the Gentiles. Now if we see an offender bound, fettred, brought before this Iudge, and thence carried to the fyre, who wil not take compassion and horrour thereat? How then are men so senselesse and dull, as in theyr incredulitie and obstinacie in euill dooing, not to apprehend the bondes of theyr sinnes, whereof Sathan hath taken hold, to pull them into eternall fire?

4 Moreouer, if the simple, ignoraunt, and such nations as neuer heard the preaching of Gods worde, by offending God doo make themselues worthie of death and eternall damnation? What ex∣cuse may they pretend in the iudgement of God, to whom he hath reuealed his will by the preaching of holy doctrine, in case in sted of amendement, they remaine obstinate in euill dooing?* 1.7 The ser∣uant (sayth Iesus Christ) that knoweth his masters will and doth it not, shall bee more grieuously punished than hee that knew it not. For, as we haue before declared, so it is not simple transgression, but euen contempt and misprision agaynst the maiestie of God. If beeing vppon thy iourney thou knowest not the right way, and some man comming by, sheweth it vnto thee, art thou not well worthie to go astraie and loose thy selfe, if voluntarily and wittingly thou takest another cleane contrarie? But what doo the ministers of the word in theyr sermons? Doo they not shewe the waie to heauen, to the end that men may take and follow the same? Or doo they not de∣clare

in how many sorts men by straying amisse, doo take the path to hell, with the remedyes howe to retire and turne backe there∣fro?

5 But doo the ministers of the word thinke it inough to say, Be∣holde yonder is heauen, or the ware to heauen, walke therein? Do they not also shew what benefites wee haue receiued of the Lord, for the which wee are bound to loue, serue, and worship him, and withal to amend? How oft doth Moses and other of the Prophets propound the great benefite of the peoples deliuerance out of E∣gypt, thereby to induce them to obedience? But especially howe many earnest exhortations to amendement doo the Apostles ga∣ther in propounding the incomprehensible benefit of our redemp∣tion, wrought by Iesus Christ? Is it not then an intollerable ingra∣titude, to denie to obey him that hath alreadie done vs so much good both in bodie and soule? Not without cause therefore doth God so sharply complaine of those that rent and tread vnder foot such vehement bondes, whereby they are summoned to theyr du∣ty in amendement: as we haue many notable examples in the wri∣tings both of the Prophets and Apostles. Gods benefites are the cordes of humanitie,* 1.8 as Oseas tearmeth them, whereby hee seek∣eth to plucke vs from the waie of perdition, and by amendement of lyfe to leade vs to saluation. Doeth not the deuill, thinke you, hold vs fall fettered in mightie and strong chaines, sith we cannot be drawen by these cordes of mercie and humanitie to the seruice of our God?

6 Yet is there thus much more. The ministers do propound not onely the benefites receiued, out also the promises of other most excellent and plentifull blessings and benefites both bodily and ghostly, to those that by amending theyr liues shall labour to obey God. And this it were to bee wished, that euerie man would note in the reading of the olde and newe Testament, to the ende they might both the better vnderstand them, and be by them the more earnestly moued, when they are in the sermons represented vnto vs. For how wonderfull is the goodnes of God, who vouchsaseth to promise vs so many benefites if wee amend our liues, that is to saie, if we performe the thing whereto we are alreadie bound? If I owe vpon a verie formall bill a hundred crownes, will my creditor to the end to induce me to paie the same, faithfully promise to giue mee ten times as many more? Yet thus doth God deale with vs. For what is al our obedience and amendement of life, in respect of

the benefites that God promiseth to obey him, whereto we are al∣readie bound? If he that is free, bindeth himselfe to serue another, then is it reason that his master should promise him some wages & reward for his seruice: but we are not free, but alreadie bound to serue our God, yet doth he promise vs great benefits, if we imploy our selues faithfully in his seruice by amending our liues. Are not wee then verie stubborne against God, and enemies to our selues, that thus contemne the promises of his rewards and benefites to∣wards vs? If a Prince should promise a tayler or shoomaker sonne thousand crownes for one yeeres seruice, would any man refuse it? Would not he to whome it were offered or promised bee readie to leaue his house, his wise, his children, and all other things, to goe to seruice to such a Lord for one yeere? How vnthankfull or senslesse are we therefore that will not be otherwise wonne and induced to serue God, who by so many, so excellent, and so assured promises doth daily inuite vs thereto?

7 Besides the representation of benefites alreadie receiued, and of promises of more to come, doo they not also propounde in the name of the almightie, righteous, and true God, most grieuous and manifolde threatnings, to the end that if we will not by cur∣teous and fatherly gentlenesse bee induced to amend,* 1.9 wee may bee, as it were, forced by the threatninges of a seuere and rigo∣rous Iudge? What a scroule of woes doeth the Lorde by his ser∣uant Moses propound agaynst such as will not amend? Wherein wee are also well to note, that hee denounceth if the first stripes can breede no amendement, hee will adde seuen times as ma∣ny more. Also if wee will not yet amend our liues, he wyll yet double them seuen times more. And in deede, as hee afflicteth and punisheth vs to the ende to make vs to conuert and turne to him, and consequently to induce vs to amendement of lyfe, so doeth hee by his so often redoubling of his threates, shewe that wee must eyther humble and bowe our selues by obedi∣ence, or else breake them, to our euerlasting and eternall destru∣ction. Is it not then a horrible obstinacie and monstrous m••re duli∣tie not to feare and tremble at such threatnings of the liuing God? Are not the same which hee heeretofore hath executed and dai∣ly doeth execute against the impenitent, euen so many seales and myrrours representing vnto vs the verie truth of his great and terrible threatnings, thereby to induce and perswade vs steadfast∣ly and vndoubtedly to beleeue that our selues, vnlesse we amend,

shall also feele the execution of his vengeance against vs, as him∣selfe sayth in Saint Luke,* 1.10 If yee will not amend, you shall perish likewise. In lyke manner also Saint Paule noting some punishmentes and vengeances inflicted in the wildernesse vppon Idolaters, fornica∣tors, tempters of Christ, and such as murthured against him, there∣by to warne the Corinthians to beware of the like iniquities, in conclusion doth adde, that all these things were done for example sake, and are written for our learning, as those vppon whome the endes of the world are come. Wherefore, sayth hee, let him that stan∣deth, take heede that hee doo not fall. And in deed, wherefore are of∣fenders publikely executed, but for example to those that looke vpon them, that they may beware of committing the lyke offen∣ces, least themselues doo also incurre the lyke punishment? When he that hath committed some wicked murther, seeth another mur∣therer executed, will hee not saie in his heart, If the Iudge wist what I haue done, hee would lykewise condemne mee to die? But God seeth all, hee is iust and will not bee corrupted with rewards. Whē therfore the minister of the word doth lay before vs the hor∣rible punishments executed agaynst those that will not amende, doth hee it not to the end that they which heare of such iudge∣ments of God, shoulde immediatly resolue to amend, and saie in themselues, If we wil amend this fault which we so grieuously pu∣nished in such and such, wee also shall vndoubtedly perish in like sorte.

8 Neither maye wee harden our heartes in wickednesse, be∣cause there is no lykelyhoode of occasion to feare anie calamitie or affliction: but contrarywise, let vs remember the Niniuites: What lykelyhood was there that they shoulde feare, that within fortie daies Niniuie shoulde bee destroyed?* 1.11 It was a flourishing towne, the chiefe citye of a mightie realme, yet at the preaching of Ionas, a man to them vnknowen, they also heathen, deuoid of all knowledge of the true God, or of his, holy doctrine, dyd conuert to God in fasting & sackcloth. And shall not they bee iudges against such, as dayly hearing Gods threatnings at the mouthes of those whome they knowe to bee his seruants, doo notwithstanding con∣tinue obstinate without amendement? And albeit it seeme that God slackneth the execution of his vengeance against many vn∣penitent persons, yet ther is a time of their punishment ordained, and it shall be executed vpon many in this life, but in the later day of iudgement vpon all those that make no account to amend.

9 Heereof let vs well note the examples propounded by Saint Peter and Saint Iude: If God (sayth hee) spared not the Angels that had sinned, but cast them downe into hell,* 1.12 and deliuered them into the chaines of darknes, to be kept vnto iudgement: Neither spared the olde worlde, but saued Noah the eight person, a preacher of righteousnes, and brought in the floud vpon the world of the vngodly. And turned the ci∣ties of Sodome and Gomorrha into ashes, condemned them, ouerthrewe them, and made them an example vnto them that afterward should liue vngodly, and deliuered the iust Loth? The Lord knoweth to deliuer the godly that honor him, out of temptation, and to reserue the vngodly vnto the daie of iudgement to be punished. Saint Iude in stead of the exam∣ple of the floud, propoundeth the vengeance of God poured vpon the vnbeleeuing Israelites in the wildernesse. Also,* 1.13 making men∣tion of the horrible punishment fallen vpon Sodome and Gomor∣rha, sayth that they were set forth for an example, and suffered the vengeance of eternall fire. When therefore wee heare the threat∣nings of the liuing God by the mouth of his seruants, let vs make hast to conuert to the Lord in amendement of lyfe, lest by our ob∣stinacie, as Saint Paul sayth, and our hearts not knowing howe to repent, we heape vp wrath for the day of wrath,* 1.14 and of the manife∣station of the iust iudgement of God, who shall render to euerie man according to his workes.

10 Inasmuch therefore as through our infirmitie, albeit wee bee taught the waie to heauen, and that we bee put in minde to walke in the same, by representation of benefits receiued, of promises, of blessings to come, yea, euen of threatninges with the examples of vengeance, we neuertheles cannot desist from offending of God, and so from turning out of the waie of saluation and lyfe euerlast∣ing. The ministers of the word doo moreouer vse reprehensions, reprouing our sinnes and offences, thereby to reduce vs into the right waie, and in respect of our slownesse to doo good and to a∣mend our liues, they also vse vehement exhortations, yea, they do euen praie, adiure, and intreate vs in the name of God to amend, and to walke in the feare of God. And where wee haue many no••∣some hinderances that trouble vs, and quaile our courages,* 1.15 they do likewise propound vnto vs mightie consolations in the woorde of God, to the end wee may cheerefully and constantly proceede in the waie of saluation. What man therefore inioying the holy mini∣sterie, can excuse himselfe in the sight of God, in case hee doo not constantly resolue to amend his lyfe, and dayly to put the same in practise? How horrible a iudgement shall he deserue, that is so har∣dened

in wickednesse, and so tied in the chaines of Sathan, that there is no light before his eyes, no path to the waie of saluation, no feeling of Gods benefites, no remembrance of his promises, no feare of his threatninges, no apprehension of the examples of his vengeance, no reprehension, no exhortation, no consolation that can bee of strength and sufficient to moue his heart to amend? Be not these men then that remaine thus obstinate without amende∣ment, euen monsters in nature?

11 Now, as the administration of the Sacraments is one part of the holy ministery, let vs first see how forcibly our Baptisme shuld moue vs to amend our liues. Baptisme is the seale of the couenant of God, comprehending especially two graces, namely, remission of sinnes, & our regeneration, or spirituall renuing. When the chil∣dren of Christians therfore are baptised, the same is as if God spea∣king by the mouthes of his ministers, shoulde saie: O my people, acknowledge my great mercie and goodnesse towards these little babes, they are conceiued in sinne, borne in iniquity, by nature the children of wrath, yet doo I aduow them for mine: their sinne a d corruption is washed awaie in the bloud of Iesus Christ, I do••••∣nite and ioyne them vnto him, to the end that being grafted into his death and resurrection, they may bee regenerated, theyr olde man bee mortified, and themselues become newe creatures in my sight. In them do I seale these graces, whilest they be yet babes before they know me, euen before they haue done anie good, that so they may be acknowledged to bee meerely free, to my glorie. Is not this a great bond vnto children to binde them as they come to age, to loue God, who loued them before they knew him, and to doo the dutie of children, because hee aduowed them to be his children, euen before they hadde done anie good? Surelye loue should beget loue, and loue feare to offend, and feare to offend, a∣mendement of lyfe. If by Baptisme wee bee regenerate and made the children of God, are wee not bound to liue as the children of God, and as it may beseem the holynes of such a father? The kings children doo not apply theyr minds to handle crafts, but to works fitting their greatnes: much lesse then should the children of God applie themselues to the works of the darke. Such as by Baptisme are recalled from death, should doo no deadly works: & they that by Baptisme are incorporated into Iesus Christ, ought so to be gui∣ded by his spirit, that as it is the soule that worketh all the workes of the bodie, so the spirit of Christ, as it were the soule of this new man Iesus Christ, being considered as vnited with his bodie, there

should be no motion, thought, worde, or worke, but such as should proceed from the spirite of Iesus Christ, in all fulnesse dwelling in him and in vs his members, according to the measure limited to e∣uery one of vs.

12 Moreouer, if by Baptisme we be grafted into Iesus Christ, we must bring forth fruit worthie of Iesus Christ,* 1.16 Hee that dwelleth in me, sayth he, and I in him, beareth much fruit. If wee speake of trees, experience teacheth vs, that the signe that is thereinto grafted, doth in such wise drawe awaie th•• sappe and force thereof, that it bringeth forth fruit according to it selfe kinde, not after the kinde of the tree whereinto it is grafted: but wyth Iesus Christe it is contrarie, for they that are grafted in him, doo in deede gather strength from him, yet so that they alter their nature, & bring forth fruit, not after the kinde of Adams children, but of Iesus Christe, into whom they are grafted. And therefore as it were a monstrous matter, to see an apple tree, whereupon nothing had beene graf∣ted, beare acornes: so is it as straunge and repugnaunt to reason, that they who by Baptisme are ingrafted into Iesus Christ, should not bring foorth the fruites of righteousnesse according to his kinde. Lykewise, if Baptisme bee a pledge of our regeneration, of necessitie the workes and affections of our first generation, accor∣ding to the which we are full of corruption and wickednesse, must cease and be mortified, and now we must shew forth the fruits and effects of our regeneration, in newnes of life, sith by our baptisme our olde man was crucified with Iesus Christ, wee must not nowe raise him again, but leaue him dead. And as a dead man is no lon∣ger possessed of the motions, thoughts, affections and woorkes of a liuing man: so wee by our Baptisme beeing dead into Iesus Christ, must no longer haue anie motions, affections, wordes, or workes of our old man.

13 There yet resteth this consideration, that by Baptisme we do put on Christ. But Christ, whom we haue put on, is holy, and of a sweete sauour before God:* 1.17 And shall we be so slouthfull as to trail this sacred garment through the mire and silthines of this worlde? Or putting it off, to put on the villanous and stinking garment of flesh, by walking in the affections thereof? Let vs walke, saith Saint Paule, honestly as in the daie, not in gluttonie or dronkennesse,* 1.18 neither in chambering and wantonnesse, in strife, and enuying. But let vs put on Ie∣sus Christ, and take no thought for the flesh, to fulfill the lustes thereof. Thus doeth our Baptisme diuersely and in sundrie wise binde vs to amende our liues. But because in Baptismes names are

giuen as in olde time in the circumcision, so ofte as wee heare our names, let the same be an aduertisement vnto vs of our Baptisme, putting vs in minde of our duties to amend.

14 Vpon the holy ministerie dependeth also the communion in the holy supper of the Lord. Many are the reasons for the which Christ dyd ordaine it, all which doo also binde vs to amend. Of these wee will now consider soure principall. The first, by the vse of the holy supper our faith is strengthned, and our soules are spiri∣tually fed in the hope of lyfe euerlasting. And therfore as the child when hee commeth to age, is bound to honor his parents, not one∣ly for his begetting & bringing into this life, but also because they haue fed and brought him vp, & still do continue the same duties vnto him: euen so should it be with vs whom God hath, as it were begotten into his Church through our Baptisme, and to whom he hath since in his holy Supper ministered the food of our soules in the communion of the bodie and bloud of Iesus Christ: For not onely our spirituall new birth by Baptisme, but also the spirituall foode which this good father ••••eth vnto vs in his holy supper, do binde vs to honor him, yea, and should thereto mightily induce vs, considering that for food to our soules hee hath deliuered his one∣ly sonne Iesus Christ to be crucified for vs. If anie man had a child so sicke, that nothing coulde serue for his foode and recouerie but pearles confected or preserued, how much should such a child bee bound to loue and honour his parents, that for his releefe had not grudged at theyr expense? Truly it were a most bitter ingratitude not to care to please or obey them: Euen so what reproofe shoulde we deserue of our heauenly father, who seedeth vs in his holy sup∣per, not with pearles, but with the verie flesh and bloud of his son Iesus Christ, in case wee should make no account to please him by amendement of life: withall considering, that as there is no com∣parison betweene pearles and the body and bloud of Iesus Christ, so the spiritual life of our souls is without comparison much more excellent than the life of our bodies

15 Moreouer, as meate and drinke ministred vnto the bodie, do maintaine the life, motions, & senses of the bodie, so from the com∣munion in the bodie and bloud of Iesus Christ, which is the foode of the soule, must proceed the spirituall and heauenly life, cogita∣tions, affections, wordes and deedes. And therefore as it were a strange case, if the bodie by eating and drinking shoulde gather no sustenance, and consequently want all motions, sense, and bodyly operation: so were it a monstrous matter, that the soule commu∣nicating

in the body and blood of Iesus Christ, should gather no spirituall foode, that might bring forth newnesse of life and ho∣lines in words and deeds.

16 Besides, as the holy supper is the table of Gods children, the faithfull & members of the Church of Iesus Christ: so the communicating thereat is a solemne protestation that wee are the children of God: true belieuers, & members of the church of Christ: and that so we seperate our selues from the prophane worldly and vicious people, and do purpose to liue holily, righ∣teously and religiously, as it beseemeth the children of God and faithfull members of the Church. Such therefore as commu∣nicating in the holy supper, doe not neuerthelesse amende their liues: but walking after the worlde and the flesh, are giuen to whoredome, drunkennesse, gluttony, couetousnesse, deceite, fraude, ambition, pride, enuye, hatred, backbiting, with other like vices and corruptions, doe shew themselues counterfects & hipocrites: do eare and drinke their owne damnation, and doe horribly scandalize or offend the Church whereof they shoulde be members togither with the doctrine that they doe professe. First what an impudency is it solemnely to protest by taking the bread and wine that thou thinkest thy selfe to bee the childe of God, and yet in thy selfe doest find that thou doest not so think: that thou art a member of Christ, and yet dost not belieue him: that thou renouncest the world and the flesh, and yet art in loue with them: that thou wilt liue in holinesse, and yet hast no will thereto: that thou seekest life in Iesus Christ, when voluntarilie thou doest cast thy selfe into death: that thou wilt amende thy life, yet hast no intent to forsake thy vice and corruptions: to be short thus to abuse this holy communion to the end to make men belieue that which God seeth to bee false and contrarie to thy protestation.* 1.19 Doest thou not belieue the protestation of S. Paule, who saith, that Whosoeuer shall eat this bread, and drinke of this cuppe vnworthely, doth eate and drinke his owne damnation, because hee discerneth not the Lords bodie; namely from bodily and carnal food, which the mouth of the wicked and abhominable do receiue as wel as the mouth of the righteous man & one that feareth God.

17 Againe, doest thou not apprehende the offence that thou doest commit, in that thou openest the mouth of the aduersary to religion, to condemne the doctrine of truth, to reiecte the Church of Christ, to blame the children of God, and to blas∣pheme God himselfe? thinkest thou not that thou doest harden them in their errours, & in the way of destruction & damnatiō, doest thou not consider that thou doest arme and encourage

them to seduce such as are members of the Church, and redee∣med by the blood of Iesus Christ, by declaring vnto them that men so giuen ouer to the world and the flesh cannot bee of the true Church: that the doctrine of truth can bring forth no such fruits: & that the Church is no house for drunkerds, adulterers, couetous persons, deceiuers, quarelers, enuious people & men possessed with other like vices: shouldest thou not remember what Iesus Christ pronounced. That it had beene better for thee that a milstone had beene hanged about thy necke,* 1.20 and thou haddest beene cast into the sea, then to haue offended euen the least of these. Thus doe wee see how mightely the communion in the holy Supper of the Lord should moue our hearts to deny euery thinge that besee∣meth not the children of God and members of the Church of Christ, and more and more to endeuour to amende our liues.

* 1.2118 This holy Supper is also instituted, to the end to celebrate it in the remembrance of Iesus Christ: or as S. Paul saith, to shew forth his death. That is, not only to report & put men in mind that Christ is dead, but also to represent vnto vs, that he that dy∣ed is the sonne of God, and prince of glory. Secondly that hee hath suffred, not a simple death: but euen such a death as was accursed in the law & conioined with the terrible wrath of God. Thirdly that he dyed, not for the righteous and his frends: but for sinners & his enemies: as our selues are all of vs by nature the Children of wrath.* 1.22 Can we then thus shew forth the death of Iesus Christ & with our mouthes praise his great goodnesse, mercie and loue towards vs, which shineth therein, & yet in our workes prophane, denie & as it were euen spite him, by liuing as men for whom Christ hath not dyed, & so in effect shew that sin liueth & raigneth in vs, which by the death of Christ whome we preach, shold be mortified. Let vs rather in eating the bread & drinking the wine, which lead vs to the death of Iesus Christ, so relish and tast therein his goodnes and loue, that our heartes may open our mouthes to declare this his death, and that our hands and feet, that is to say, our works may agree herewith, to the end in a holie harm onie to testifie by amendment of life the feeling of this in comprehensible benefite of his death, whereof hee maketh vs pertakers in his holy supper, to his praise and glorie.

* 1.2319 Finally as loue is the fulfilling of the law and the marke of Gods children: so is there nothing that can more mightely in∣duce vs thereto then the vse of this holy supper. And in deede as Saint Paule saith. We that are many, are but one bread & one bodie. for we are all partakers of one bread▪ The bread made of many

kernels, is but one bread: so we that communicate in the bread of the holy supper are but one bodie, vnder one heade Iesus Christ. There must therefore bee amonge vs such an vnion in thoughts, minds, and works: such a feeling of the benefit of ioy and of the tribulation in sorrow: such reliefe and support: such equitie & right: such peace & loue: such help and succour, as if there were but one liuing soule amonge vs all.* 1.24 And this is it whereto S. Paule exhorteth vs, saying. As the body is one & hath many members, & all the members of the body, which is one, though they be many, yet are but one body: so is Christ, that is to say, the Church vnited vnto the head Iesus Christ. Neither is there, as he saith in the same Chapter, any deuision in a bodie: but all the members haue like care one for another, in somuch that if one of the members do suffer all the rest of the members do suffer with it: and if one of the members be ho∣noured, all the rest do reioyce with it. & then he addeth, Ye are the body of Christ & the members thereof, ech for your parts. This seale there∣fore of our vnion, should make vs to remember that which be∣fore was touched in the Chapter of charity or loue, euen that we should not doe that to others which wee would not shoulde bee done to our selues: also that we should so doe to others as we would be done vnto. And as a great part of our amende∣ment consisteth in the practise of the••e two rules: so, so often as wee do eate of the breade of the holy Supper, let vs remember that that seale of our vnion doth bind vs to amend in any thing that dependeth vpon loue, wherein consisteth the fulfillinge of the law, as is aforesaid.

20 Common prayers are also one part of the ministery: And in the same ought euery one with hart and mind to accompany the mouth of the minister, as if the whole congregation spake vnto God in him. And what doe wee require in them? Is it not that hee would vouchsafe to worke in vs, all that he re∣quireth of vs, that wee may obey and please him? Hereof then it followeth, that the smale amendement that appeareth in vs is a manifest testimony that wee suffer the minister to speake alone to God, and in our hartes haue no feeling of any de∣site or feruent affection to obtayne those graces that hee cra∣ueth of God for vs: and consequently, that we are ouertaken with hypocrisie, and prophanation of the holy prayers. Let vs therefore remember that we doe speak to God by the mouth of the minister, and that we doe especially desire that hee would giue vs grace to amende, that as our petition admonisheth vs of our obligation, so being hearde, wee may shew the fruit of our praiers in the amendment of our liues.

21 To conclude, the exercise of ecclesiasticall discipline is also a dependance of the holy ministerie. And the principall ende thereof tendeth that euery member of the Church shold walke in the feare of God, and that if any one goe astray, he should bee brought backe into the way of saluation. This doth euen alrea∣dy shew vs that wee are most desperately wicked, if besides the documents, exhortations, reprehensions & publicke admoni∣tions, we also despise & reiect such as perticularly may be made vnto vs by those persons to whome God hath committed the care of our saluation, by laying that burden vpon them. When a man goeth astray in some forrest is it not a comfort to him to bee tould of his errour and taught the right way? And when a man falleth into a ditch ready to be drowned, is he not to thank him that pulleth him forth and saueth his life? Surely this is the end, and as it were the whole summe of this ecclesiastical disci∣pline. And because there bee some so hardened in wickednes, that they dispise all admonitions and exhortations, Iesus Christ hath giuen the Church authority to binde them: denouncinge them to bee heathen and publicans, that is, men that haue no communion in the Church of Christ, And this is it that he tea∣cheth,* 1.25 saying. If thy brother trespasse against thee, goe and tell him his fault betweene him & thee alone: If hee heare thee, thou hast wonre thy brother: But if he heare thee not, take yet with thee one or two, that by the mouth of two or three witnesses, euery word may be confirmed. And if he will not vouchsafe to heare them, tell it vnto the Church, & if hee refuse to heare the Church also, let him be vnto thee as the heathen and publicans. Ʋerely I say vnto you, whatsoeuer ye bind on earth, shall be bound in hea∣uen: and whatsoeuer yee loose vpon earth, shalbe loosed in heauen. This sentence & threatning ought so neerely to touch our harts that we shold not despise the exhortations & admonitions that tend to amendment. For if the impenitent be detained in the bonds of Satan, vntill by amendment they be vnbounde. As their e∣state is truely wretched & miserable, so is there nothing that we should haue in greater regard, then by amending our liues to be dissolued and vnbound. Thus may we see how the holie mini∣sterie, signified by the kingdome of heauen, & considered in all the principall parts thereof, ought to bind vs in all affectionate de∣sire to amend.

Notes

• * 1.1

  Luke 20.16.
• * 1.2

  1. Thes. 2.13.
• * 1.3

  Mat. 10.14. Mark. 6.11.
• * 1.4

  Gen. 19.
• * 1.5

  Mela. Chron. lib. 2 Egesippus. l. 4 c. 18
• * 1.6

  Iohn 20.22 Acts 13.46
• * 1.7

  Luke 12.47
• * 1.8

  Osc. 11.4.
• * 1.9

  Leuit. 26. Deut. 28 Leuit. 26.
• * 1.10

  Luke 13, 3 1. Cor. 10.7
• * 1.11

  Ionas 3 Math. 12.41
• * 1.12

  2. Pet. 2.4
• * 1.13

  Iude vers. 5
• * 1.14

  Rom. 2.5
• * 1.15

  2. Thes. 2.11
• * 1.16

  Iohn 15, 5.
• * 1.17

  Gal. 3.27
• * 1.18

  Rom. 13.13
• * 1.19

  1. Cor. 11.27.
• * 1.20

  Luke, 17.2.
• * 1.21

  Luke ••••.19. 1. Cor. 11.26.
• * 1.22

  Ephes. 2.3.
• * 1.23

  1 Cor. 10.17
• * 1.24

  1. Cor. 12.12
• * 1.25

  Mat. 18.15.