The Amendment of Life

Of the duty of the Pastor and Minister of God's word, to his congregation. Chap. 8.

IT now remaineth that we speak of the duties of the Pastors and Ministers of God's word to their Congregations, and of their congregations unto them, As concerning the Pastors duty, the same may be referred to the principal end of their vocation, together with whatsoever is requisite thereunto. This end is the salvation of the souls, redeemed with the blood of Jesus Christ, as the Apostle writing to Timothy doth note, saying: Take heed unto thyself and unto learning, continue therein, for in doing thus thou shalt save both thyself and them that hear thee. This is their principal end, even to save souls: and indeed S. Paul applieth to his Ministry this sentence of Isaiah, spoken in the person of the Lord: I have ordained thee to be a light to the Gentiles, that thou mayest be a salvation to all the ends of the earth. True it is that God only is the Savior, also that he can save without the ministry of men, but it pleaseth him so to use their service, that S. Paul therefore calleth the Ministers of the word coadiutors and workmen with God: therefore the doctrine that they preach is termed the word of salvation, and the power of God to save all that believe: likewise where the holy ministry is called the ministry and word of reconciliation with God, the same is only to teach us, that where we be by nature the children of wrath, and consequently in death: the ende of the holy ministry is to withdraw & save us, by reconciling us to God, and making us acceptable to him in his well-beloved son.

2 Heerto must we also refer the saying of S. Paul, that Jesus Christ gave some to be Apostles, some to be Prophets, some Evangelists, some Pastors and teachers, for the gathering together of the Saints, for the work of the ministry, and for the edification of the body of Christ. For sin, by separating us from God, did engender this cursed dissipation, wherein everyone being a pray unto Satan, runneth and casteth himself headlong into death and everlasting destruction. But the end of the ministry tendeth to assemble from this dissipation the elect in Jesus Christ, to make them partakers of that salvation that is in him. And this doth the other similitude of the building of the body of Christ confirm: for as they which are separate from Christ our life, are in death: so the means to revive and save them resteth in this, that we be builte and engraffed into the body of Christ, that we may be saved in him, and thereupon doth S. Luke say that by the preaching of the Apostles God did daily add to his Church such as should be saved: In this sense also are Ministers called Fathers, engendering children to God, because he vouchsafeth so to use their ministry, that they who by nature are the children of the devil, do become the children of God, and heirs of everlasting salvation. The principal end therefore of the holy ministry is to withdraw men from death and destruction, and to make them partakers of salvation and life everlasting. And therefore as S. Cyprian saith, The shepherd can receive no greater hurt, then in the hurt of his flock: and this doth S. Paul sufficiently show in his own person, saying: I fear least when I come, I shall not find you such as I would, and least my God abase me among you, and I shall bewail many of them which have sinned already, and have not repented of the uncleanness, and fornication, and wantonness which they have committed.

3 And indeed as they which shall be saved by their ministry, shall be, as S. Paul calleth them, their crown, glory & joy in the day of the Lord, & they that shall win most to righteousness shall shine as the Stars forever: so contrariwise, the blood of such as shall perish through their own negligence shall be required at their hands, as the Lord doth protest by the Prophet Ezekiel, saying: Son of man, I have established thee to be a scoute over the house of Israel, thou shalt give ear to the word of my mouth, and shalt warn them from me. When I shall say to the wicked, thou shalt surely die, and thou givest not him warning, neither dost admonish him to depart from his wicked way, that he may live: the same wicked man shall die in his iniquity, but his blood will I require at thy hands. God also establisheth Pastors over his flock, as the Apostle saith, upon condition to be accountable unto him for them in the day of judgment. If he, saith a good old father, to whom the dispensation of the word is committed, be afraid or ashamed to reprove offenders, albeit for himself he lead a holy life, yet shall he perish through his silence. And so what shall it avail him not to be punished for his own sin, when he shall be punished f r the sins of others.

4 Now, to satisfy this end of the salvation of men by the ministry, the first & principal duty consisteth in preaching the word of God, which S. Paul therefore calleth the power of God to salvation to all that believe, and this is it that he teacheth in the sentence before alleged, saying: Take heed unto thyself and unto learning, for in doing thus thou shalt save both thyself and those that hear thee. The same may we also note in the other sentence, where the Lord saith, I have ordained thee a light to the Gentiles, that thou mayest be a salvation to the ends of the earth. And truly how are the ministers the light of men to save them, but by preaching Christ: also if it be so that we be saved by faith, & that faith cometh by hearing the word of God: likewise that we cannot hear without a preacher: It followeth the duty of the minister is to preach, & so to save. In this sense doth Christ command his Apostles to go & preach throughout the world: adding this, that he that believeth & shall be baptized, shall be saved: for this cause doth S. Peter command them to feed the flock of Christ committed unto thē. And S. Paul so earnestly commendeth this duty to Timothy, and in his person to all Ministers. Preach the word, saith he, be instant in season and out of season, improve, rebuke, exhort with all long suffering and doctrine, yea, he adiureth him in the name of God and of our Lord Jesus Christ, who shall judge both the quick and the dead in his apparition and kingdom, to employe himself in this duty: whereby he declareth that they cannot neglect this duty, but they must hainouslye offend God, and feel the vengeance of the sovereign Shepherd of the sheep, whē he shall appear in judgment, as S. Paul also saith: Woe be to me if I preach not. The same Apostle saith, If any man desireth to be a Bishop, he desireth an excellent work. But all titles and professions be known by the works proper unto them, as he is known to be a tailor that cutteth out and soweth garments, he a shoemaker that maketh shoes, he a physician that imploieth himself in curing of sicknesses, and so of others. And so likewise is a Bishop, a Pastor, and a Minister known, in that he preacheth and teacheth the word of God.

5 Howbeit, as the Physician who ordeineth a potiō, which in lieu of health procureth death, is not a Physician, but a murderer: so is it with the Pastors that do preach lies instead of truth, and the inventions and traditions of men instead of God's word: and therefore did Jesus Christ enjoin his Apostles to teache men to observe all that he had commanded them, and the same doth Jeremiah note, saying: The Lord stretched forth his hand and touched my lips and said unto me, Behold I have put my words in thy mouth. The same doth the Lord also teach to Ezekiel, saying: Son of man, I have made thee a watchman over the house of Israel: Thou shalt hearken to the word of my mouth, and shalt warn them from me. This duty is very plainly and expresselye by the Lord commended unto all Prophets and Ministers, in that speaking to Moses, he saith: I will raise them up a Prophet like unto thee from among their brethren, and I will put my words into his mouth, and he shall say unto them all that I shall command him. It is therefore their duty to propound nothing to the Church either in doctrine, or for the service of God, but what they have received from the Lord, according to the rule that S. Saul prescribeth to himself & protesteth, saying: What I have received from the Lord I do deliver to you, and heereto must we refer that favorable promise that God made to his people, saying: I will give you shepherds after mine own heart, that shall feed you in knowledge and understanding: and indeed the only word of God is the knowledge and understanding of man, and therefore Christ condemneth the Scribes and Pharisees, who in steed of God's commandments taught the traditions of men: as also by Ezekiel he reproveth such false Doctors, saying: Her Prophets have daubed them with untempered mortar, seeing vanytyes and divining lies unto them, saying, thus saith the Lord God, when the Lord had not spoken.

6 As they are therefore to reject the doctrine of men, and to teach the pure word of God, so must they behave themselves therein in all reverence and pietye, as if God spake by them, without mixing any profane matters: and applying everything to his right end, that is to edify: and the same doth S. Peter note, saying: If any man speak, let him speak according to the word of God.

7 Moreover the minister being such a one as S: Paul requireth, namely, fit to teach, must so preach, that cutting out directlye and skillfully the bread of God's word, as the householder cutteth out bread to his children, the Church may therewith be nourished and edified. In correspondence whereof, it is his duty not only to teach, but also to comfort the afflicted hearts, to exhort such as are slack, to strengthen such as are weak and faint, and to help up those that are fallen: yea, he must accommodate himself to the weakness of his auditorye, and after the example of the Apostle, minister milk to such as are not capable of stronger meat: also as saith a good father, beware of teaching high mysteries to young hearers, least preaching without fruit, he minister occasion to think that he preacheth rather for ostentation of his knowledge, then to seek the edification of the Church: and therefore it is also the ministers duty to insist especially upon arguments and matters necessary and profitable to the Church, even as the myners, who when they find a vain of gold or silver, will not willingly leave it, but continue and follow it to an end.

8 Moreover, as all scripture is given by inspiration from God, and is profitable to teach, to improve, to correct, and to instruct to righteousness: so ought the Pastors to be instructed and strengthened, that they may be able not only to teach, but also as S. Paul saith, to convince those that withstand the same doctrine, and to reduce such as are gone astray, into the way of salvation. For as the office of the Physician consisteth in 2. points: first, to prescribe things meet for the health, and to prevent diseases: and secondly, to cure such as fall into any sickness: so it is the office of the Pastor in such sort to accomodate his doctrine, that it may serve to prevent the snares & stumbling blocks of sin, also to reprove, redress, and comfort such as are fallen: and as the curing of the plague requireth more forcible and violent medicines, then the preventing thereof: also as it is necessary to have more help to pull a man out of the water when he is fallen in, then to hold him from falling in: even so must the Pastor use more sharp and vehement admonitions in the raising up of such as are fallen into sin, then in preventing the fall: neither is he to employ himself in his function slightly, and as it were for a fashion, but as S. Paul protesteth of himself, where he saith: Remember that in three years space, night and day, I never ceased to warn everyone with tears: so must he be careful, diligent, and constant to teach and admoinsh.

9 And albeit many times the Pastor do perceive no great fruit of his labors, yet must he not faint. Physicians, albeit when they have tried many receipts for recovery of a sick person, they perceive no amendment, yet do they not desist from visiting him, and continuing the employmēt of their art, so long as there is any hope of life: the like custom are the Pastors to use for the soul, as the Physician doth for the body, and still to persevere in due admonitions, exhortations, and consolations, in hope that finallye God will bless their constancy in this duty. When a man taketh upon him to fell a great Oak, with 40. or 30. of the first blows, it may seem that he loseth his labor, because the tree will not stir, but stand stiffly without stooping: yet in continuance it cometh at length down, and so showeth the effect of the first blows conjoined with the last. Jesus Christ, as Chrysostom very aplty noteth, chose Fishermen to be his Apostles, for as Fishermen do often cast their nets into the Sea and take nothing, yet are not discouraged, but cast so long until they light upon some fish: so are the fishers of men patientlye and constantlye to proceed in their duties, in hope that it will be with thē as it was with S. Peter, who, when he had taken nothing all the night, yet notwithstanding so much labor lost, did again cast forth his nets at the commandment of Jesus Christ, and took a great multitude of fishes.

10 And albeit the incredulity and obstinacy of man should make their constancye and labor utterly unprofitable in their behalfs, yet should they not lose their labors with God, for first as S. Paul protesteth of himself, they are free from the blood of those that perish: as God also said to Ezekiel. When thou shalt admonish the unbeliever to turn from his ways, if he return not from his ways, he shall die in his iniquity, but thou hast delivered thy soul. Besides, our zeal and obedience in this respect is a sacrifice of sweet savor before God, as S, Paul also saith, that they which preach the Gospel are a sweet savor in Christ, even in those that perish: because thereby they are made the more in excusable in the judgment of God. And therefore albeit we think that we have labored for nothing, and wasted our strength in vain and for nothing, as Isaiah saith, yet let us be content with this, that as he addeth, our judgment is with the Lord, and our work in the sight of God. The husbandmen whē they are disappointed of their expected harvest, have not any to recompense their loss but all is gone, both seed and labor: but notwithstanding the labor of the Minister doth not profit with men, in respect of their incredulity, yet hath he his reward in heaven. And indeed as the false Prophet, that having endeavored to seduce and divert the faithful from the truth, but through their constancye cannot compass his purpose, is notwithstanding worthy to be punished: so the true Pastors whē they have constantly employed thenselves to reduce those that be straied, into the way of salvation, albeit in respect of this constancy they cannot profit, yet are they worthy their hire & recompense in the sight of God. As therefore the springs do not cease from giving forth their waters, or the rivers their streams, albeit no man come to take up any, or to sail upon them: so must not the Minister cease from preaching, admonishing and reproving, albeit in manner no man make profit of his doctrine and admonitions.

11 Moreover, albeit many times it fall out that the Pastors by preaching, admonishing, reproving, and threatening with God's judgments, do incur the displeasure of some, yet must they not therefore faint, but remember what God commandeth to Isaiah, saying: Cry out with open throat, spare not, lift up thy voice as a trumpet, signify to my people their offenses, and to the house of Jacob their sins. As also they are to this purpose to mark what the Lord said to the Prophet Jeremiah: Gird up thy loins and arise, that thou mayest tell them all the things that I command thee, fear them not, least peradventure I tread thee down in their sight. It is very dangerous saith Jerome, to desist from preaching the word of God for any of these three things, for fear, sloth, or slatterye: yet do we not say that they must cry out like mad men, and seek glory in bold reprehensions. When the Apostles said unto Jesus Christ, Lord wilt thou that we command that fire come down from heaven and consume these Samaritans, that deny thee l • dging as Elias did, he answered, ye wot not of what spirit ye are: even so there are some that think to imitate the Prophets, in bitter and sharp reprehensions, but they are not led by the like spirit: For they do it either to purchase a reputation of zeal, and to be thought such as will spare none, or for some other perverse passiō. God saith S. Paul, hath not given to us the spirit of fear, but of power, of love, and of a sound mind: thereby showing, that Pastors truly must not fear the apparance of persons to dissemble their sins and offenses, but must be strengthened by the spirit of Christ, to discover and open their wounds that they may be healed: But to this power and boldness let them join on the one side, discretion and soundness of mind, whereby to be able to yield a reason of their power and boldenes: and on the other side such love and charity, that their reprehensions and threatenings may proceed from a heart not provoked, bitter, or flowing with revenge: but as having compassion on such as do amiss, and seeking by love to reclaim and reduce them into the way of salvation. Being thus disposed, let them sound forth God's judgments, with all holy boldness, saying with Isaiah, The Lord God is my helper, and therefore I shall not be confounded: for I have hardened my countenance as a stone, and I know that I shall not be confounded: yea, let them remember the protestation of Micah, saying: I am full of power by the spirit of the Lord, and of judgment, and of strength to declare unto Jacob his transgressions, and to Israel his sin.

12 This holy constancy must remain in the servants of God, to the end that in the defense of the truth against such as would oppress it, they may overcome all slanders and reproaches wherewith the Devil seeketh to quail their hearts or otherwise to hinder the truth of their faith and zeal. Thus when the Apostles had told Jesus Christ that the Scribes & Pharisees were offended, and murmured because he said: It is not that which entereth at the mouth that defileth the man, he proceeded and shown thē, that they must not for that desist from teaching and defending the truth and pureness of doctrine. So S. Paul declareth, that whē Peter came to Antioch, he resisted him to his face, for he deserved to be reproved in that by his example he induced the Gentiles to play the Jews. And by his writings we may perceive how earnestly he opposed himself against those false Apostles that sought to mixe the necessity of the ceremonies of the law with the doctrine of the Gospel. Wonderful also was the constancy of Athanasius Bishop of Alexandria, in defending the Godhead of Christ against the Arians, whose furious persecution and most impudent slanders he overcame, and was therefore justly termed, The bulwark of the truth. Him did Liberius Bishoppe of Rome most virtuously second in this constancy: for being most sharply urged both by the reproaches and threatenings both of the Emperor Constantius, of Eusebius the Eunuch, and of Epicterus the Bishop, to subscribe to the condemnation of Athanasius: after many courageous answers to the instances of the Emperor, he chose rather to be banished, than not to defend the just cause of Athanasius. And this his constancy (thus much by the way) did the Roman women follow, who when they had procured the Emperor to call him home again, understanding that he should be joined in the ministry with Felix, who had been advanced to his place, did with one consent cry out, One God, one Christ, one Bishop: and thereupon Felix withdrew himself from Rome.

13 Basil the great, whom Theodoret termeth, The light of the world, shown the like virtue. For when the Emperor Valens, an Arian, had expelled the faithful pastors out of all the Churches, and was come to Cesarea in Cappadocia, where Basil was Bishop, the governor of the town sent for him, and having honourablie received him, he spake lovingly unto him, and exhorted him to frame himself to the time, and not to bring so many Churches into danger for some small difference in doctrine, promising him in the Emperors name, all friendship, and great benefits. But he stoutly answered, that such persuasions were fit for young men that toke pleasure in such things, but that such as are brought up in holy learning, cannot endure that one title of the truth should be endangered: yea, that they use not to refuse any kind of death in defense of the truth. And hereupon did Denis Bis • oppe of Alexandria justly condemn both the deed of Novatus, who joined with those that denied that there was any place for repentance or salvation for sinners, and his excuse, when he alleged that he was enforced and compelled thereto. And to this purpose is the Epistle that he wrote unto him very notable. Denis wisheth health to his brother Novatus, If thou wert, as thou sayest, forced against thy will, thou mayst now show it, in returning with thy will. It had been better to have endured all things, rather than to have brought a schism into the church. Martirdome for preserving the Church from division, is no less glorious than the same that is suffered for not communicating in Idolatry: yea, in my opinion, it is worthy greater glory, because it is a greater matter to suffer for the preservation of the universal Church, than for the saving of one soul. Now therefore, if thou persuadest the brethren, and even compellest them to reunite themselves with the Church, that notable action will be accounted greater than the former fault: yea, as the fault shall not be imputed, so the duty and power to reduce them to concord shall be commended. Yet if it shall happen that they rest so obstinate, that thou canst not induce or persuade them, at the least have a care to save thy own soul, by retiring from them.

14 It is another case, when the question concerneth things indifferent in God's Church. For therein we must much relent, and rather accomodate our selves than trouble the Churches, or bring in any schism. And therefore when Victor Bishoppe of Rome had excommunicated all the Churches in Asia, because they celebrated the feast of Easter upon the fourteenth day of the Moon, contrary to the custom used in the Latin churches, where it was holden, as it yet is, upon the day of the resurrection. Irenaeus Bishop of Lions (albeit himself also allowed the celebration upon the day of the resurrection) did justly reprove him, and wrote to him a notable Epistle, wherein he alleged the example of his predecessor Anicetus, and of Polycarpus, S. John's disciple, who when he came to Rome, and could not by Anicetus be induced to alter the custom received from Saint John in the Churches of Asia: neither could induce Anicetus to receive his custom, they notwithstanding remained united, and sealed their agreement with the holy communion.

15 If the pastor for the faithful discharge of his duty in defense of the truth be wronged or slandered, even of some of his own flock, the rather must he bear it, & seek to cure & reduce them to amendment of life. And in deed, albeit a sick body, troubled in mind, should spit in the physicians face, yet would he not be so displeased, as to forsake and give him over for it: Likewise albeit the nipples of a woman's breast should be so sore, that she could not suffer her child without great pain to take them, yet would she endure all to suckle her child: even so must pastors deal with their flocks, and have patience, as S. Paul requireth them. For he exhorteth Timothy to preach the word, to reprove, & to chide with all patience. And in another place he saith, In all things let us approve our selves as the ministers of Christ, in much patience.

16 Again, when the Physician hath prescribed some potion or other receipt for the cure of the sick man, returning the next day, he inquireth of the operation thereof, and feeleth his pulses, that he may learn his disposition, and thereafter order himself: so it is not enough that the pastor preach, reprove, exhort, and comfort the Church, but he must also seek to understand how every member thereof is disposed, and what his preaching hath wrought in them. In this sense are they termed Bishops, which is as much to say, as overseers or watchmen, to have their eyes upon those whom the Lord hath committed to their charge. And this is it that God noteth, saying to Ezekiel, I have made thee a watchmā over the house of Israel. Hereby are they warned to watch over the flock which the Lord hath committed unto them: as the Apostle saith, that they watch over the souls, as men that are to give account unto God. As also Saint Paul saith, Look to yourselves, and to the whole flock that the Lord committed to you.

17 In this consideration, they ought after the example of Jesus Christ, to know their sheep, & chiefly to mark whether they hear their voice in diligent frequenting of their sermons, and communicating in the holy supper of the Lord. For as at a feast, when one that sitteth at the table eat • h nothing, we use to demand whether he be well or no: so if any of those that are committed to the pastors charge, do not eat of the spiritual food unto him offered, it is to be feared least he be crazed, or not well at his ease, and therefore without delaie, the pastour is to hearken out the cause, and diligently to see to his cure, and to procure him an appetite. Secondly, as Jesus Christ requireth that his sheep should not only hear his voice, but also follow him: so is it the pastors duty to learn, whether his auditors do follow the doctrine preached unto them: and to that end he is to visit his sheep, to see whether they be instructed in the knowledge of the principal points of doctrine required to salvation, whether they persevere in the truth, whether they profit in pureness of life and holy conversation: yea, and to that effect he is to take example in the care and diligence of some parents towards their children that go to school, whom they cause to say their lessons, or look upon their writing, and by such examination try and see whether they profit or no: But finding them to be neglygent and faulty, they reprove, admonish, and exhort them to their duty. For so must the good and faithful pastors deal with their sheep: following the example of Saint Paul, who visited the churches, and thereby inquired of their estate. As also he wrote to the Thessalonians, saying: Ye are witnesses, and God also, how holily and justly, and unblameably we behaved our selves among you that believe. As you know how that we exhorted you, and comforted, and besought everyone of you, as a father his children, that ye would walk worthy of God, who hath called you to his kingdom and glory. And this doeth he also protest to the Elders of the Church of Ephesus, saying: I have kept from you nothing that was profitable, but have taught you openly and throughout your houses, witnessing the repentance towards God, and faith in our Lord Jesus Christ. Hereto also should we be moved by the threatenings of the Lord against the pastors of Israel, where he saith▪ Because ye have not visited my sheep, behold I will visit upon you the malicioiusness of your actions. And as a good shepherd seeketh his lost sheep, a surgeon bindeth up the wounds, a physician trieth all medicines for the cure of the sick, and a father seeketh all means to reclaim his unthrifty son into the right way: even so are the ministers of the word bound to all these & the like duties toward the members of their Church And in case they be negligent herein, they shall surely feel the just reproof & vengeance of God, as we read of the pastors of Israel, to whom by the Prophet Ezekiel he objecteth, saying: The weak have ye not strengthened, the sick have ye not healed, neither have ye bound up the broken, nor brought again that which was driven away, neither have ye sought that which was lost.

18 Agayne, as it is the pastors duty not only to preach the word, but also to administer the Sacraments: so are they carefully and faithfully to bear themselves in the use and administration of the same, to the glory of God, & the edification of the Church. First, as concerning the outward form of administration as well of Baptism as of the holy Supper of the Lord, they are to follow the ordinance of Jesus Christ himself: that always they may with a good conscience protest with Saint Paul, where he speaketh of the holy supper, and say, that they have delivered to the Church the same that they received from God. And as for those whom they should admit to the Sacrament: concerning Baptism, they ought to baptize the children of the Christians, as in old time the children of the Jews were circumcised by the express commandment of God. But if any who being grown in years, have not been baptized, but crave Baptism: him ought they first to catechise and instruct: and herein in old time they were greatly exercised, whē the Church was to be gathered from among the Gentiles: as we read of Origen, that he used extreme diligence in catechizing: so that considering the great number that came to him to be instructed, whereby he had scarce leisure to breath, (for from morning till evening, one after another, they came to be catechised) that he might the better perform this duty with some ease, he chose Heraclas to catechise the novices, while himself instructed such as were somewhat entered into the knowledge of the doctrine.

19 Saint Augustine hath written a whole Tract of the manner how to catechize the first beginners in Christian religion: And the same should all ministers of the word diligently read, to the end to learn what they are chiefly to teach in catechizing. Also howe to teach each one according to his calling, that is, the learned after one manner, and the ignorant and simple after another. The same which he writeth of the duty of Catechising, which was in use in his days, might at this day make us to blush for shame, considering the small instruction now practiced among Christians, even by those of the reformed Churches. And this I speak not in respect of the administration of Baptism (for it is given to babes) but because that afterward there is such neglect of the instruction in the heavenly doctrine, whereby they might make profit of their baptism, and be prepared to the participation in the holy supper of the Lord. And in deed, as in old time they instructed the new converts to Christianity, so long that they were able to make confession of their faith before the Bishoppe and the people, that they might be baptized: so they that were baptized in their infancy, when they came to the age of discretion, were by their parents presented to the Bishoppe to be examined, according to the form of the Catechism then in use, and to make like confession of their Christianity, as did the Heathen converts at their baptism. And when these children had thus made profession of their faith, the Bishoppe laid his hands upon them, and prayed to God to give them his holy spirit, and so dismissed them.

20 It were to be wished, that the like order were perfectly re-established, and better observed in the reformed Churches, that thereby youth might be instructed, and consequently better prepared to receive the holy communion. As also for those, who having professed another doctrine and religion, do desire to join with the reformed Church, and to be admitted to the communion: It is meet the minister should have some knowledge of their instruction and manners, to the ende he might receive such as are capable, catechise those that need instruction, & admonish others who by their offensive conversation do show themselves unworthy to be admitted to the holy supper of the Lord. But as for such as are already admitted as members of the Church, & communicants in the holy supper, they are to be exhorted according to the doctrine of S. Paul, to prove themselves, & so to be still received, unless by some scandalous behavior, showing themselves rebellious against admonition, and giving small likelihood of amendment, they manifestly do declare, that they do unworthily eat and drink of the Lo • des cup to their own condemnation.

21 To allege that by offering themselves to the Lord's table, they testify that they will allow the doctrine and live like Christians: as the only example of Judas crieth out to the contrary, so will experience declare that there may be abuse. And therefore seeing that they which communicate unworthily, do eat & drink their judgment, the ministers that are to render account to God for the souls to them committed, must not, so near as they may, admit any to communicate unworthily to his damnation: for otherwise themselves also should be guilty of their blood before God, and of the profaning of the holy supper of the Lord. And therefore was S. John Chrysostom bitterly offended with such priests and pastors, as for fear of the mighty and rich, durst not put back any that came. Their blood (saith he) shall be required at your hands, if you fear mortal man, he will despise you: if you fear God, man will honor you. Let us not be therefore terrefied with scepters, diadems, or purple, for here have we a greater power. For my part, I will rather offer my body to the death, and suffer my blood to be shed, than I will be partaker in such pollution. Saint Ambrose shown himself very constant & resolute in this duty, when he put the Emperor Theodosius from the communion: yea, even thrust him out of the Church, because of the innocent blood that at his commandment was shed at Thessalonica. As also we read of the Emperor Philip, the successor of Gordian, who being a Christian, and purposing to join with others, at the last watch of Easter, was by the Bishop commanded to join with the penitents, because of many evils which he had committed, whereto he readily obeyed, confirming his devotion by action, as Eusebius saith.

22 As therefore the modesty and piety which these men (albeit Emperors) did show, in taking this censure and repulse in good parte, should be an example to all princes and magistrates, not to infringe under color of their greatness, the orders of the Church: but rather to submit themselves for the defense of the same: so is it the duty of the pastors to be discreet and moderate, and not rashly, or without a sure ground to any use such liberty and authority. And as in the mean time they must not for fear or faint heart omit anything that God requireth at the hands of a faithful pastour in the fulfilling of his charge: so must they still remember the saying of Saint Paul, confyrmed by his own example: That the power which they have received from the Lord, must tend and serve to edification, not to destruction.

23 In correspondence hereof Saint Augustine giveth this counsel, that if the pastors cannot purge and amend all faults among their flock, as themselves could desire: yet must not they therefore give over their calling, or trouble the Church with desperate rigor. For whosoever, as he addeth, doth correct so much as he may by reproving, or that which he cannot correct, he excludeth without breaking the unity, or that which cannot be excluded without dissention, he reproveth, yet beareth with all: The same is exempt from the curse, and is not guilty of the sin. And the reason he delivereth in another place, saying: That the order and course to maintain good government in the Church, must always have regard to the unity of the spirit by the bond of peace. Thus, saith he, doeth the Apostle command us to do, and doing otherwise, our remedy by correction is not only superfluous, but also pernicious, and consequently, looseth the nature of a remedy. And going on, he saith He that shall carefully consider these things, will nevertheless use severity: yet so as to preserve union, and not to infringe the bond of peace or concord, by using intemperaunce in his correction. Well doeth he confess, that those Pastors which are neglygent to admonish, reprove, and correct t • e bad, are guilty in the sight of God. And withal he addeth, that he which is a publyke officer, and may excommunicate the wicked, but doth it not, sinneth to his own condemnation: As also he willeth, that all be done with discretion. And lastly he concludeth with Saint Cyprian, whom he allegeth, saying: let man therefore correct what he may with mercy: That which he cannot, let him patiently bear, and mourn for it in love. He also giveth this counsel, that if a whole nation be infected with one sin, the severity must be moderated with mercy: for, saith he, to make a separation, is but bad and pernicious counsel, & commonly hath evil success. Yea, it rather troubleth the good that are weak, than amendeth the bad that are obstinate in their sin.

24 The pastor is also in duty to take care for the afflicted sheep, whether in visiting, to comfort and strengthen their patience and faith: or in providing that they may be relieved and succoured in their want and necessity. First, as concerning the visitation of the sick, If every faithful man be therein to imploie himself, as Jesus Christ teacheth, saying: I was sick and ye visited me, howe much rather ought they to exercise themselves therein, to whom the sovereign pastour Jesus Christ hath commended the health of souls? For as men ordinarily at such times, feeling the anguish of their sickness, and having some apprehension of death, are most troubled with impatience, mistrust, and other temptations and dangerous assaults, wherein the devil practiseth his uttermost endeavors: so have they at that time especial need of the presence of their pastors. And therefore as the midwife hasteth to a woman in travel, to help her forth with her child, and the more that her pains increase, the more she helpeth and employeth her self to procure the happy delivery of her fruit: even so ought the pastors to hasten to the sick of their fold, to comfort and strengthen them. In brief, to help them to deliver up their souls to God in the faith of Jesus Christ. And in deed, if they that are sick in body, have need of the physician for their bodies, much more do they stand in necessity of their pastors for the health of their souls. And therefore such as are negligent in this duty, do purchase to themselves the curse that almighty God hath pronounced against the wicked shepherds of his people, saying: Woe unto the pastors of Israel that feed themselves, but feed not their flock, the weak ye have not strengthened, the sick ye have not healed, neither have ye bound up the broken. Isaiah hearing that Hezekiah king of Judah was sick, did visit him: and it seemeth that Paphnutius employed himself herein, for Ruffin writeth of him, that by praying to God for them, he healed many that were sick.

25 As it is the duty of pastors to visit the sick, so must they be careful to help the want and necessity of the poor. And this Saint Paul saith, was by the Apostles especially commended to him, namely, to have care of the poor: As also he protesteth that he was diligent herein, and that doth the Epistle that he wrote to the Corinthians manifestly confirm. It is the glory of the Bishop, saith Saint Jerome, to provide for the necessity of the poor. And writing to Nepotian, when he hath reproved the superfluity used in his time in adorning their Churches, he commendeth Exuperius, Bishoppe of Toulouse who then lived, in that he administered the Sacrament of the body of Jesus Christ in a small wicker basket, and the Sacrament of his blood in a glass: but withal, taking order that no poor man should starve. Like zeal and charity did Cyril, Bishoppe of Jerusalem also practice: For when in a time of famine he was not able otherwise to relieve the necessity of the poor, he sold all the ornaments and vessels of the Church to distribute in alms. Saint Ambrose seeing himself blamed by the Arians for breaking the sacred vessels, to pay the ransom of prisoners taken by the Infidels, maketh his excuse, or rather by an exhortation worth the memory, approveth his action, saying: He that sent the Apostles without gold, assembled also the Churches without gold. The Church hath gold, not to hoard up, but to distribute and help in time of need. To what end should we keep that which is to no use? Knowe we not how much silver and gold the Assyrians took out of the temple of the Lord? Is it not more meet that the pastor should make money of it to help the poor, than that a Church-robber or thief should carry it away? Wyll not God say? Why hast thou suffered so many poor to starve, when thou haddest gold wherewith to buy them food: Why hast thou suffered so many poor people to be lead into captivity, and hast not redeemed them? Why hast thou killed some: It had been better to have preserved the vessels of living creatures, then of dead metals. What answer may we make to all this? For, if we say, I feared the Church should have wanted ornaments: God will answer, The Sacraments crave no gold: & as they are not bought with gold, so do they not agree with gold. The redemption of prisoners is the ornament of the Sacraments.

26 Socrates writeth of Atticus the Bishoppe, that he was so affectionate and careful to the poor, that he provided not only for the poor of his own parishes, but also sent money to the Towns round about, to relieve the want of their poor. This Bishoppe writing to Calliopius, and sending to him three hundred pieces of gold to distribute to the poor, exhorted him to distribute it to those that were ashamed to beg, but not unto such as for fylling their paunches, gave themselves wholly to beggary. Whereto he also addeth, that in the distribution of this money, he should not tie himself to those only that professed Christianity: but that he should likewise have a care to feed the hungry, & not to neglect such as hitherto had not consented to Christian religion. And as it seemeth, he herein taught us to practice the commandment of Saint Paul, namely, to do good unto all, but especially to the household of faith. Yet did Acace, Bishoppe of Amyde go farther, for he seeing a number of Persian prisoners among the Romans in great necessity, called together his Clergy, and when he had made unto them an excellent exhortation, wherein he declared, that God needed neither dishes nor cups, because he neither eateth nor drinketh, he made money of all, wherewith he paid their raunsomes and furnished them of all their necessities for their return to their king: who so wondered at such a benefit, that he entreated and obtained of the Emperor Theodosius, that he might be sent to see him. And in deed, this was a testimony of great charity, thus to relieve even the enemies. Cyprian also declared a marvelous zeal, care and charity in this point, as we may perceive in many of his Epistles. But among the rest, writing to the Clergy of his Diocese, he saith, Be very careful for the widows, the sick, and the poor: yea, if there be any stranger among you, relieve him with my portion, which I have left with Rogatian our companion in Priesthood. Agayne, as concerning the relief as well of those, who having freely confessed the truth, are in prison, as also of such who being afflicted with need and poverty, do nevertheless persevere in the truth: I beseech you let them not want anything. Agayne, Be even as careful as ye may of the poor, who abiding steadfast and constant in the faith, have not forsaken the flock of Christ: that by your dilygence they may be provided of all their necessities, least the same which the tempest of persecution could not work in them, be brought to pass by the necessity that may enforce them. And as he saith in another place, Least there should be any want as concerning care for those that want nothing belonging to glory, in that they have constantly confessed Jesus Christ. Thus we see therefore howe careful pastors ought to be of the widows, the sick, the needy, and such as are prisoners for the faith.

27 But because no man is able to discharge all duties required in pastors: Moreover, that their labor, lyberalitie, and favor is in vain without God's blessing, they are specially to employ themselves in fervent and continual prayer, wherein they are chiefly to crave his holy spirit, together with all the gifts and graces thereof requisite for the due discharge of their ministry, whether for the preaching of the word, or for any other parte of their office and duty. And in deed, if no man can call Jesus Christ Lord, but by the holy Ghost, who, I pray you, is able to open his lips to preach forth the mysteries of the heavenly doctrine, without the assistance of the same holy Ghost? Who can be in constancy, wisdom, zeal, and charity sufficient to guide the house of God, and to maintain orders in the same, but he in whom the Lord worketh most mightily? At the very same instant, saith Augustine, that the pastour goeth to preach, before he open his lips to give his tongue lybertie to speak, let him lift up his thirsty soul unto God, and so water the people with the same which himself hath drunk, and pour forth upon his flock that that he is full of: for albeit a man may say much of all things appertaining to faith and charity, and after diverse manners: yet what man is he that knoweth what is fit and necessary for the time present, either for us to speak, or for others to hear from us, but only he who seeth and knoweth the hearts of all? Or who is it that maketh us to speak that which we should, and in manner as we ought, but only he in whose hands both our words and our selves do remain? And therefore as it is true, that he that would both know and teach, ought carefully to learn what he is to teach, and to study howe to utter it well, as beseemeth a preacher: so nevertheless, he must think even at the very instant when he is to preach, that it best beseemeth a minister to remember the same which our Savior Jesus Christ hath spoken, namely, that we should not take care howe or what to speak, for it shall be given us even when we are to speak: Also, that it is not we, but the spirit of the Father that speaketh in us. If therefore the holy spirit speaketh in those that suffer tribulation and persecution, and are delivered for Jesus Christ his sake: why not also in those that do teach them that learn Jesus Christ. And in another place the same Augustine also saith: That he that is to preach, ought to pray unto God to put good words into his mouth: For if Queen Hester, when she was to speak to king Ahasuerus for the bodily health of her Nation, prayed unto God to give her convenient words: how much rather ought the Preacher to pray unto God to give him grace to speak well, when he is to preach the word and doctrine of the everlasting salvation of the people?

28 Saint Paul an Apostle and chosen vessel, endued with excellent gifts, did very well know that himself stood in need of God's assistance, whereby virtuously and faithfully to employ himself in his calling: and therefore rested not upon his own prayers only, but also heartily did commend himself to the prayers of the faithful. For writing to the Ephesians he saith, Praie for me, that utterance may be given unto me, that I may open my mouth boldly to publish the secrets of the Gospel, whereof I am the Ambassador in bonds, that therein I may speak bold • ye as I ought to speak. Howbeit this also is not yet sufficient, unless withal he pray unto God to bless those gifts and graces which he imparteth to his servants: for otherwise he laboreth in vain. I have planted (saith Saint Paul) Apollo hath watered, but it is God that giveth the increase: He that planteth is nothing, neither he that watereth, but God who giveth the increase. The Pastor must therefore pray unto God, first that he vouchsafe to give him grace that he may duly preach his word, and virtuously bear himself in all things appertaining to his ministry. Secondly, by his holy spirit to bless the works of his servants, fructifying them to his glory, and to the edification of his Church. And heereuppon doth Saint Augustine say, that as he that is to preach, must seek to be heard willingly, and with understanding, and obedience: so must he weet, that he shall the sooner attain hereto by prayers unto God for means to speak well: and that therefore he is to pray both for himself and for his hearers. In this consideration did the Apostles discharge themselves from serving the tables, saying: As for us, we will give our selves to prayer, and to the ministration of the word. Here do they join prayer with the ministration of the word, yet not only that God may give them grace to preach well, but also that he vouchsafe to bless their labors, and to give them increase, and generally that he preserve the whole Church under his protection, and to multiply his graces to the same.

29 To this prosperity of the Church was Saint Paul very zealous and affectionate, when in his prayers he so fervently and often did commend them to the Lord. As almost in all his Epistles, next unto thanks unto God for his graces poured upon those to whom he writeth, he addeth his hearty prayers to God for them. And Jesus Christ the great shepherd, did many times pray unto God his Father for his Church: yea, he spent even whole nights in prayer. The ministers of the word therefore, whensoever they perceive any tokens of God's wrath against the Church, are especially, as it were, to oppose themselves, and to turn the same away by fervent prayer. Thus did Moses in old time oppose himself, when the almighty God protested that he would root out his people, because of the golden Calf that they had made and worshipped. Of such efficacy were his prayers, that God in saying, Suffer me and I will root out this rebellious people, gave to understand, that he was by the prayers of Moses, as it were, even stopped from executing his wrath against the people. And this doeth David note, commending Moses for such a duty. For God said that he would destroy them: But Moses his chosen, stood in the gap to turn away his wrath, least he should have made an ende of them. Here he showeth that the sins of the Church are as a breach in the wall of a City, ready to be taken by the enemy and destroyed: Also, that the fervent prayers of the Pastors are the true means to repair the breach, and keep faith with the enemy.

30 The Prophet Amos was not weary of this duty: For when God by vision did twice show him the calamities that he would inflict upon his people for their sins, he ran to the breach by prayer, saying: O Lord God, spare I beseech thee, for who shall raise up Jacob, for he is small. And then he addeth, that the Lord repented his threatening, and said: It shall not be so. This is the fruit of prayer. And in this respect doth the Lord by his Prophet Ezekiel, reprove the pastors of Israel, and object unto them that he looked for someone of them to stop up the gap, or to stand in the breach against him for the lande, that he should not destroy it, but he found none. The Prophet Elisha calleth Elias, the Chariot of Israel, and the horsemen thereof. Thereby signifying, that he was the strength of Israel, and by his zeal and fervent prayers to God, was he to them as their Chariots and horsemen. This is delivered unto us as in a table: Whereas Joshua fought against Amelech, so long as the hands of Moses were lyfted up unto the Lord, Joshua had the better, and overcame his enemies: and contrariwise, when his hands were down, Amelech prevailed. Woe be therefore to all neglygent and slothful pastors in this duty: for it is a great sin in them not to turn away the wrath of God from the people, when by their prayer they may. And this doth the Prophet Samuel acknowledge: for when the people of Israel confessed, that to their other sins, they had also added this trespass, that they had craved a king, and therefore besought Samuel to pray for them, that God should not slay them in his wrath: God forbid, saith he, that I should sin against the Lord, or cease to make intercession for you. Seeing then that the prayers of the pastors are so necessary and profitable, as well for the discharge of their duties and purchasing the blessing of God to their labors, as also to turn away the wrath of God from their flock, and to keep the same in prosperity: they are not in anything more diligently and fervently to employ themselves, then in prayer and supplication, which also is the principal means to nourish and increase them in godliness, good conscience, zeal, diligence, and fidelity.

31 By the premises it plainly appeareth, that the office of the ministry is sufficient to employment, albeit the pastors intrude not into polytick affairs, and other matters that may any whyt withdraw them from their vocation. And to this purpose is the protestation of the Apostles very notable. They were fulfilled with the holy Ghost: yet do they protest that it is not meet that they should be drawn from their charge, by ministering at the tables of the poor, and therefore they appointed seven notable men to employe themselves in that duty: withal adding, that for their partes, they would give themselves unto prayer, and to the ministration of the word. And in deed, as the husband man's mind and care is ever upon tillage, sowing, and reapyng, and the mariners upon their ships, winds and hauens, so must the thoughts, minds, and affections of the ministers of the word, run only upon the instructing, comforting, exhorting, edifying: and to be short, upon the saving of the sheep of their fold. And heereto must we refer the saying of Saint Paul, No man that warreth entangleth himself with the affairs of this life, because he would please him that hath chosen him to be his soldier. For if he that is enrouled to serve in the wars, so soon as he heareth the Drumme, must forsake wife and children, house, shoppe, and all other affairs, that nothing may hinder or withdraw him from the service of his Captain: much rather ought they whom the sovereign king hath inrouled for the spiritual warfare, and the holy ministry of the word, keep themselves from all politic affairs, and such as belong not to their vocation, to the end wholly to serve & please Jesus Christ.

32 Yet many times it falleth out otherwise, and the way is very slippery. Some Ministers do think that unless they set their hands to politic affairs, even to the wars, that the Church cannot stand: Even as in old time Uzzah imagined that the Ark of God must needs have fallen, had not he stretched forth his hand to hold it up. But as God was wroth with him, for going beyond his vocation, and slew him: so let the ministers of the word fear, and that justly, least God confound them in their Ministry, for undertaking above their calling: and employing themselves faithfully in their charge, let them commend the preservation of the Church to the chief and sovereign protector thereof, and never think to keep it upright by passing the bounds of their vocation: besides, it is a common prove • be, He that gripeth too much, catcheth nothing. Again,

A brook sufficient to drive a mill or carry a boat, being cut into many ditches, will not be able to do either: even so the pastor that meddleth with many occupations, is unprofitable for any: and therefore the fruit of such presumption must finally turn to ruin and confusion.

33 The Ministers of God's word are also in duty so to bear themselves in their charge, that they may be regarded and loved of their congregations, to the ende their doctrines, admonitions, exhortations, and all oth • r partes of their ministry, may have the more credit, and be received with greater affection. Learn, saith Saint Bernard, to be mothers, not Lord's over the sheep of your fold: Study rather to be loved than feared: And when ye must use severity, let it be fatherlyke, not tyrannous: Suppresse bitter speeches, and prefer your paps in offering the sweet milcke of the same. A Bishoppe, saith an ancient Father, must beware that he grow not into contempt, through too much mirth and facilytie, neither into hatred, by excessive and unreasonable severity. Saint Paul grew into such favor with the Galatians, that him self beareth them witness, that if they could, they would even have pulled forth their eyes to give him. And he protesteth, that towards the Thessalonians he was as tender as the nourse that tenderlye nour • eth her children. Eusebius Bishoppe of Samo • ate was so beloved of his Church, that when he entered into the river of Euphrates, in obedience to fulfil the banishment whereto the Emperor Valence enjoined him, almost the whole Town by boats followed him, & finding him, did with tears instantly entreat him to return. But when they could not prevail, they offered him money, garments, and all other things necessary and convenient for his voyage. And after their return home to the town there was not any one, of whatsoever calling, that would come to the preaching of the Arian Bishoppe, subrogated into his place, so that seeing himself alone in the Church without any auditor, he departed thence confounded.

34 This love and affection of the Church towards her pastor, is ingendered and especially increased, when he sealeth and confirmeth his doctrine by his conversation and life conformable to the same, showing himself in action to be the portraiture of a good and faithful pastour: for as virtue is always loved, so is it loved of those for whose good and eternal salvation the same is employed. And therefore the pastour is not so much to study and labor for anything, except the truth of the doctrine, as in his life and conversation to be a good example to his flock. And heereto doeth the Apostle Saint Paul exhort Timo • hie, saying: Be to the believers an example in word, in conversation, in love, in spirit, in faith, and in pureness. Yea, the same exhortation doeth he also use to Titus, saying: In all things show thyself an example of good works, with uncorrupt doctrine, with gravity, integrity, and with the wholesome word which cannot be reproved, that he which withstandeth may be ashamed, having nothing co • cerni • g us to speak evil of. And even the very same doth the holy Apostle Saint Peter also in one word require, where he willeth the pastors to be examples to their flock: yea, even this doth our Lord and savior Jesus Christ teach, where he saith: You are the light of the world. Let your l ght so shine before men, that they may see your good works, and glorify your Father which is in heaven: For as in a dark evening one goeth before with a torch or lantern for others to follow, so the life and conversation of the Pastors ought to be as a burning torch to guide others in the way of salvation and life everlasting.

35 True it is (saith Augustine) that Pastors may somewhat profit by saying, albeit they do not • hat which they say, but they should profit much more, if themselves would do as they teach others: for such as do seek excuses for their wicked lives, do find enow in their Pastors which live not as they teache, and say, if not with mouth, yet in heart: why dost thou command that which thyself wilt not do? and this is the cause that men hearing them will not obey them, even because themselves do not obey the word that they preach, and therefore the people doth contemn both the Preacher and his doctrine: to be short, where the Apostle saith to Timothy, Let no man despise thy path, he addeth the means how to avoid contempt, saying: Be unto unbelievers an example in conversation and love. And truly as S. Augustine saith, The life of the teacher is of more weight to procure obedience to the doctrine, then is his facility of speaking and utterance. And again, let him that hath not the gift of eloquence in utterance, so converse, that the example & pattern of his good life, may stand instead of utterance. What we are in profession saith S. Ambrose, let us show rather by work then by name, to the end the name may agree with the action, and the action with the name: and so the name be honorable even when the action is horrible. Neither let an abhominable life be conjoined with an honorable calling, let us not make a show of doouish words, and serpentine deeds: let not us, who in profession are Pastors, be possessed with wolvish cruelty: rather let this be the full scope of our meaning, even to speak as we think, and to think as we speak, that so there may be good concord and harmony between the word and the life. To this doth S. Jerome also exhort, saying: Let not thy works confound thy words, least when thou speakest to the flock someone should in heart reply, Why dost not thou that which thou teachest? let there be, saith he, a good accord between the mouth, the heart, and the hands of the Preacher.

36 The Ecclesiastical history doth testify of John Chrysostom, that he being in life of a heavenly conversation, did insinuate the zeal of his virtue to his hearers: for his words being adorned with good works, seemed worthy to be believed, which without them would have been ridiculous: and surely the wicked life of the teacher doth make his own word to accuse him, and therefore saith S. Augustine, to say well and to live evil, is no more but with his own tung to condemn the speaker. To this purpose is the oration of the Emperor Valentinian in the Synod after the death of Auxētius the Arian, very notable. You that are brought up in the holy scriptures, saith he, cannot be ignorant what manner of man he ought to be that is to be established in the dignity of a Bishop: also that in duty he is to instruct the people, not by his doctrine only, but also by his good manners & holy conversation, whereby he may be an example of all honesty and virtue, and so the exercise of his charge may be a testimony and seal to his doctrine. In this sense have the Emperors Charles and Louis, speaking of the election of Bishops, decreed, that without accepting of persons, they shall elect such as they shall find to be endued with knowledge and holiness of life, to the end they may profit their flock as well by example of life, as by doctrine.

37 And indeed the first degree of abuse, saith S. Augustine, is this: A skillful Preacher deuoid of good works, even one that careth not for performing that in action, which he teacheth with his lips: for they that hear his doctrine, do soon contemn his words when they see that his works agree not with his doctrine. Neither shall the Preacher have any effectual authority, until the efficacy of his works do print it in the harts of his hearers. Let the Pastors therefore remember, that as faith without works is dead, so is their doctrine of no force, where it is not accompanied with holiness of life. And such Pastors are like unto the man that with one hand doth pull up that which the other hath planted: or that with one hand plucketh down that which the other hath built. If the Pastor be learned, saith S. Barnard, yet a bad man, it is to be feared that his bar̄ life hurteth as many as his profitable doctrine doth help: And the bad life of the Pastor is the calling of the doctrine into question, scorn & contempt, & consequently giveth occasion to blaspheme the name of God, as S. Paul admonisheth us.

38 True it is, that Jesus Christ exhorteth us to observe and do the things which the Scribes and Pharisees that sit upon Moses chair, that is, that teach the doctrine of Moses, do say unto us: but not to do their works, when they do not as they say. But such is man's infirmity, that evil examples do more stir us to do evil, then good doctrine to do well. And to this purpose we are to note the phrase that S. Paul useth, where he reproveth S. Peter, because that before the coming of the Jews he did eat with the Gentiles, and at their coming he withdrew himself. If thou being a Jew livest as the Gentiles, why constrainest thou the Gentiles to do like the Jews? He there showeth that the example of S. Peter was of such efficacy, that thereby he enforced the Gentiles to follow his dissimulation: and he also noteth, that even Barnabas was induced thereto. If then the example of the Pastors be so mighty both in good and evil, let them diligently labor that their conversation may be conformable to their doctrine, and so they may be of double edification to the Church of Christ. Let them saith S. Jerome, conceive the truth in their minds, and sound it forthwith their lips, and in all their conversation, to the end that whatsoever they say or do, may be a doctrine or instruction to the people: let the Pastors therefore take heed that their life and conversation be not contrary to their doctrine, least they make their ministry unprofitable, and hurt more by their bad lives, then they profit by their good doctrine, by drawing the people after their example to imitate their evil works: finally bring the heavenly doctrine into contempt, and give occasion to blaspheme the name of God. And withal let thē remember what Christ saith: He that shall teach & observe the commandments of God, shall be called great in the kingdom of heavē: but that contrariwise he will say to those that have preached his gospel & wrought miracles, but have not sealed their doctrine with good works: Depart from me ye workers of iniquity.

39 Among other the vices which the Pastors for avoiding of evil example, are to shun, is covetousness, the root of all mischief in all men, but chiefly in the Pastors and Ministers of God's word: and therefore doth S. Paul expressly say, A Bishop must not covet after dishonest gain. And S. Peter exhorteth the Pastors to feed their sheep, not in hope of dishonest gain, but with a willing mind. This advertisement is the more necessary, because it is a common vice, as Isaiah objecteth to the Pastors of his time, saying: The Pastors have no understanding, they are all gone astray, everyone followeth after covetousness. S. Paul likewise complaineth of some that for dishonest gain did subvert whole families. And S. Peter foretelleth, that there shall be some that for covetousness shall make merchandise of such as are redeemed with the blood of Christ. As therefore this vice is utterly unworthy the servant of God: so that it might be the rather abhorred, he hath punished it in some, in most fearful manner. Judas an Apostle being covetous, became a sacriledgious person, and having sold, betrayed, and delivered his master Jesus Christ, did to his eternal damnation hang himself. Simon Magus seeking to make profit of the gift of the holy Ghost, and to that end offering to buy the grace of God, was accursed by God and so blasted, that the purchase and sale of spiritual graces and promotions, is now by his name termed Simony. Contrariwise, Samuel both by protestation and by the testimony of the people, showeth how free he was from covetousness, As also S. Paul protesteth to the Ephesians, that he never coveted the silver or gold of any man, and in his Epistle to the Thessalonians he taketh God to witness, that he was not moved by any covetousness to employ himself in his vocation. Let all Pastors therefore, renouncing this vice, repose themselves upon the sovereign Pastor, that set them on work, and be assured that he will carefully provide for their maintenance, even albeit he should therein employ Elias rauen. And Jesus Christ who hath promised mightily and everlastingly to reward him, that shall have given but a glass of cold water in the name of a Disciple, doth sufficiently declare what care he taketh of those that employ themselves in his service.

40 But as covetousness is most dangerous, and utterly unworthy the Pastors and Ministers of God's word, so there is no other vice more slippery and pernicious to this estate then ambition. It is safer, saith S. Augustine, to hear the word, then to preach it, for he that heareth it, learneth to humble himself: but he that preacheth it, is in danger of exalting himself. S. Paul, albeit an excellent vessel, doth confess that himself was in danger of being exalted above measure through the abundance of revelations that he had. And the Apostles did question and strive who should be chief among them. And indeed as worms do usually breed in satte Cheese, so they that in most plenty have received the graces of God, are most subject to this cursed ambition. And sometimes, such is the force of this fire, that it consumeth all the virtues that are in man, casting him headlong through ambition, to maintain all false doctrine, to raise up schisms in the Church of Christ: to move strife and debate, to enterprise to expel good and faithful Pastors, yea to the end to attain to his wicked entēt. to join even with those whose lives and doctrine he doth not approve: And of such iniquity or rather impiety we have but over many examples in the Ecclesiastical histories, yet shall it be enough to allege the only example of Arius, who as Ruffin writeth, extremely coveting after glory, praise and novelties, began to propound his wicked opinions concerning the passion of Jesus Christ, whereof ensued great persecution against the faithful Pastors, and a schism no less pernicious, then general and of long continuance among Christians. For the reforming therefore of so common and dangerous a vice, let all Pastors remember what S. Paul saith: What bringeth thee into reputation? What hast thou that thou hast not received? If thou hast received it, why dost thou boast as if thou hadst not received it? yea let them know that God imparteth to them his grace, not that they should be exalted & pulled up with pride, but that himself might by them be exalted and glorified: neither let them forget what Jesus Christ hath protested, saying: He that exalteth himself shall be brought low. But let them imitate the modesty and humility of S. Paul, who saith: We have not sought praise of men, neither of you nor of others. And throughout the whole course of their ministry, let them level only at this, to advance the glory of God, the kingdom of Christ, & the salvation of men: and so to content themselves with the incorruptible crown of glory, which as S. Peter saith, they shall receive in heaven, when the sovereign Pastor shall appear.

42 The example of concord and love among the Pastors, is also of great fruit and edification to the Church, and their conjunction indeed maintaineth the Elders and Deacons in union: and the union of those that have the conduct of the Church, do continue the members thereof in peace: where contrariwise dissention among the Pastors engendereth strife among those that do assist them in the government of the Church, besides that from their divisions do ordinarily proceed schisms among the members thereof. For when the heads are at jar, they have their partakers. The prosperity and peace of the Church do sometimes breed like inconveniences: as we read that in the time of Constantine the great, the Bishops assembled in the counsel of Nice to condemn the error of Arius, were more bitter in preferring complaints one against another, then careful to unite themselves to beat down the error of Arius and to defend the truth: but the Emperor perceiving it, called for all their libels of accusations and complaints, and without reading them, cast them all into the fire. So to cease all quarrels, that all occasion of strife being as it were quenched, they all in lieu of fighting one against another, might join together to defend the truth of the Godhead of Christ. Eusebius speaking of the same time, doth more largely declare, that the Bishops being at great strife, their Churches were also divided among themselves. The Emperor Licinius very well understood how necessary the coniunctiō & union of the pastors is for the peace & prosperity of the Church. For he taking upon him to subvert the Christian faith, could find no readier way but to stop the good union and agreement of the Bishops & Pastors, straigthly prohibiting all communication between them, and all ecclesiastical and Synodal assemblies.

43 Inasmuch therefore as their union and concord is of such importance for the good of the Church: let them shun all dissention, and so maintain peace and sincere love among themselves, that as when one of our eyes turneth aside, the other turneth the same way: so all their consultations, affections and deeds may ioyntlye and in a holy harmony, tend to one self end, even to the glory of God and the edification of his Church. And to this end let them employ themselves in the affairs of the Church even with one self shoulder, as the Prophet Sophony speaketh: who by that similitude showeth, that as they that jointly do bear the mass of a Ship, or any other great piece of timber upon their shoulders, do employe themselves in a joint labor, and all tend to one self thing: so the Pastors ought to be joined and united in the affairs of the Church of Christ, that happily they may advance and finish their work, to his glory.

44 For the maintaining therefore of this so necessary peace and concord, among the Pastors: among other things, it is requisite that they bear one with another, and be not soddenly provoked: but be ready to pardon and to be reconciled, in case the kingdom of Christ may thereby be advanced. S. Paul hearing that some preached Christ upon contention and not sincerely, as weening to add affliction to his bonds, rejoiced, because thereby Christ was preached. We read of great enmity between Seuerian and Chrysostom both Bishops, which was augmented by a wicked slander of Serapion, for he taking part with Chrysostom, would not salute Seuerian as a Bishop. Wherupon Seuerian in displeasure said, If Serapion die a Christian, Christ was not made man: Hereof did Serapion accuse Seuerian to Chrysostom, as if he had said only, Christ was not made man: whereupon Chrysostom drive him out of the town, but he was called again by Eudoxia the Emperors wife, who labored diligently to reconcile thē: this when she could not obtain at the hands of Chrysostom she finally so followed the matter, that her son Theodosius falling at his feet, with many exhortations, prayers and adiurations, obtained that he received Seuerian to reconciliation. Now had there been no enmity between them, Serapion would have saluted Seuerian as a Bishop: Had Seuerian been moderate, he had not used such words: Had Serapion borne with him, he had not used such a wicked slander against him: and had not Chrysostom been falsely incensed & provoked, he would not have driven him away before he had known the truth, nor yet would not have been so hardly entreated to be reconciled.

45 For this time we will be content with this brief deduction of the principal duties of the Ministers of the word, exhorting them to employ themselves faithfully and in holiness: as also we do with them, besides the premises, to remember that the holy Apostle Saint Paul making as it were a summary or abstract of all that is to be required of a Bishop or a Pastor, doth ordain that he should be unreprovable, as a guide in the house of God: the husband of one wife: not selfewilled, watchful, sober, modest, harborous to strangers, apt to teache, not given to wyne, no striker, not given to filthy lucre, but gentle, no fighter, not covetous, one that loveth goodness, wise, righteous, holy, temperate, holding fast the faithful word, according to doctrine, that he may be able to exhort with wholesome doctrine, and improve them that say against it: one that can rule his own house honestlye, having children under obedience with all reverence, for if any cannot rule his own house, how shall he care for the Church of God? True it is, that the Apostle here teacheth what qualities do beseem him that is called unto the ministry, yet withal he teacheth all Pastors what virtues should be in them, and what vices they ought to shun, for their happy employment in the Lord's work. Let them therefore to that purpose remember what in another place the same Apostle Saint Paul writeth to Timothy, saying: Watch thou in all things, suffer adversity, do the work of an Evangelist, make thy work fully known Again, Do the duty of a good soldier with faith and a good conscience. Again, Shun questions and strife in words, whereof cometh envy strife, railings, and surmises, vain disputations of men of corrupt minds, and destitute of truth: and accompt Godliness a great gain: from such separate thyself, and follow after Godliness, righteousness, faith, love, patience and meekness, fight the good fight of faith, lay hold of eternal life: And again. Keep the true pattern of the wholesome words which thou hast heard of me, in faith and love, which is in Christ Jesus. Again, Studye to show thyself approved unto God, a workman that needeth not to be ashamed, deviding the word of truth aright. Let such also as desire to employ themselves vertuouslye, in holiness and prosperously in this vocation, read and continually meditate the exhortation of S. Paul to the Elders, that is, to the Bishops and Pastors of Ephesus, and generally all his Epistles, but especially, as S. Augustine doth expressly exhort, the three written to Timothy & Titus, whereout we have taken the aduertisements before mentioned. So shall they find as well in his person as in his writings, a most lively and excellent pattern of all that is requisite for a true and faithful Pastor. To conclude, that they may the more courageously and constantly bear themselves, let them also think upon the promise of S. Paul, who saith: Every man shall be rewarded according to his labor, and they, as Daniel saith, that win most to righteousness, shall shine as stars forever and ever. Neither let them forget what S. Peter promiseth, saying: When the sovereign shepherd shall appear, they shall receive the incorruptible crown of glory. Now let us go on to the duties of the Church to her Pastors.

Of the duties of the Church to her Pastors and Ministers of the word of God. Chap. 9.

IN as much as the word Father, mentioned in the fifth commandment of the law, doth also include the Pastors and Ministers of God's word, it followeth that the word honor must comprehend the duties of the Church towards them: and seeing the said word honor, signifieth the love, reverence, subjection, and obedience, with assistance in time of need: it thereby appeareth that the members of the Church are bound to do these duties to their Pastors. First to love and bear them affection: as also the duty of this honoring is comprised in the summary of the second table of the law, which containeth the love to our neighbor. And indeed, if we ought to love all men, even our enemies, how much rather those whom God useth for to beget us to the Lord, that we may be the children and heirs of his heavenly and everlasting kingdom? Surely since the soul is so excellent, and the holy and everlasting life so much to be desired, we cannot in truth sufficiently love those good and faithful Pastors, Fathers and nources of our souls that do instruct us in holiness, and lead us to life everlasting. If we ought to labor, not for the meat which perisheth, but for that which endureth unto everlasting life: then truly the Pastors that feed our souls with spiritual and eternal food, are more to be loved, then they which give us bodily bread. Alexander the great did highly reverence and affect his scholemaster Aristotle, and said that he was no less bound to him, then to his Father: for as from his Father he received the beginning of his life, so from his schoolmaster he took the beginning living well: How much rather should we affect & love our faithful ministers, from whom we receive our beginning to live well according to God, whereby to attain to life everlasting? The Galatians shown a marvelous love and affection to Saint Paul, as he himself witnesseth, saying: that they received him as an Angel of God, yea, even as Christ himself: testifiyng also that if possible they could, they would even have pulled out their eyes to have given them to him.

2 Of this affection and love is engendered a certain respect and reverence toward them, the rather in consideration of their charge, whereto God hath called them, in that they are the Stewards of the secretes and misteryes of carnal salvation: God's Ambassadors for Christ, bringing the message of our atonement with God: coadiutors or laborers with God in the salvation of men: Ministers of the new covenant, not of the letter, but of the spirit. These so honorable titles and most excellent offices in the sight of God, do sufficiently and plainly declare what respect and reverence the Church ought to bear unto them. Also, that who so despiseth them, despiseth Christ in them, as himself protesteth, and are unthankful for the benefits and blessings that God offereth by them: but especially they are to be loved & regarded when they do faithfully and diligently behave themselves in their charge, according as their titles do admonish and bind them. And in this respect doth the holy Apostle Saint Paul so earnestly exhort the Thessalonians to this duty, saying: Brethren, we beseech you that ye know, (that is to say, that ye love and reverence) those which labor among you, and are over you in the Lord, and admonish you: that ye have them in singular love for their works sake. The same doth he also signify in his Epistle written to the Philippians. For having touched the virtues of Epaphroditus, he exhorteth them to receive him in the Lord with all joy, and to esteem of all that are such. Besides that in so doing the Pastors will be the better affected to their flock, taking the greater care for their good and salvation, and employ themselves thereto the more cheerefullye, as the Apostle Saint Paul writing to the Corinthians, saith of Titus, namely, that when he remembered their obedience, and that they had received him with fear and trembling, his affection was the more increased toward them.

3 The second principal point of the duty of the church to her pastors, consisteth in subjection & obedience unto them. The Apostle writing to the believing Hebrews, commandeth thē to obey their Pastors, & to submit themseues to them: his reason: For they watch for your souls, as they that must give accounts, that they may do it with joy and not with grief, for that is unprofitable for you. This subjection and obedience consisteth especially in three points: First, in diligent hearing of Sermons, communicating in the holy sacraments, and assisting at public prayers. Secondly, in bringing forth fruit, and showing the effects of these sacred exercises. Thirdly, in receiving the admonitions, reprehensions and exhortations of the word in all humility and modesty. But seeing we have sufficiently before treated of these points, especially of the two first, we will not anymore insist upon them in this place, only we will add this brief advertisement, that as they that sit at a table do eat, chewe, and digest their food, so they that hear the word of God ought to listen unto it, meditate upon it, & print it in their hearts, that so they may receive the nourishment signified by the word and duty to feed, commended to the Shepherds of Christ's flock. And as in meat we are not so much to seek lickorousnes as health, so must it be in the preaching of the word: for Ecclesiastical assemblies be not like to common plays whereto men resort for pleasure: but in sermons we are to loke for that which is helthsome for the soul: and as in a banquet, if any dishe chance to be ouersaulted, or otherwise it is not well dressed, the same doth not so offend us that therefore we can eat but little of the rest that is well seasoned: so if in sermons we hear any sentence or word, not so fitly applied as it wer to be wished, we must not for that leave to make our profit of the rest that is well & devoutly spoken. S. Paul confesseth that himself hath no eloquence, neither alluring speeches in his preachings, and thereof addeth one notable reason, saying: That your faith may not be in the wisdom of men, but in the power of God. And indeed when a man filleth out but a little wine into an excellent wrought and graven cup, men regard more the cup thē the wine: when contrariwise, if most excellent wine be brought in a simple cup, they consider and commend the wine rather then the cup: even so is it with the treasure of the Gospel presented in a cup either of earth or of gold, as S. Paul saith, because man's curiosity hath more respect to the pot, the mouth, or the eloquence, then to the treasure.

4 Such as have no taste of the sermon that is not stuffed with human eloquence, do show that they have no appetite, and consequently that they are inwardly out of frame, and this breedeth great grief and heaviness to many faithful Ministers: as contrariwise, such as show themselves desirous to hear the word of their Pastors, are a great encouragement to them to proceed the more cheerfully, and do even as it were bring words into their mouths: as we see by experience, that the sucking of the child bringeth in milk into the mothers breast. Moreuer, as it is in vain to call the Physician and to hear his counsel, when we list not to take the medicine that he doth prescribe: so they that hear the sermons and do not put the words in practice, in stead of reaping profit, shall incur the greater damnation: for as he that having been two or three years at school and hath not profited, is worthy to be taken away: so they that have been many years in the school of Christ and heard his word, yet do not amende, neither increase in faith and love, do worthily deserve to be deprived of such a benefit of God, and according to the threatening of Amos, to endure such a famine, not of bread, but of the word, that the strongest and most lusty, seeking after it but not finding it, may perish.

5 Now it resteth that we speak of the third parte, signified in the word Honor, which is the assistance of the Pastor, and this is to be practiced especially in two sortes: First, the Church is in duty to provide that her Ministers may have convenient mainteynance, least they should be withdrawn from their charge by laboring for the sustenance of their family. True it is, that S. Paul did sometimes labor with his hands for his living: but it was when the Churches had no means to provide for him, by reason of persecution: or else when he perceived that by receiving his maintenance from the Church, there was some backsliding in the preaching of the Gospel: as at Corinth. For when some false Apostles preached there without reward, Saint Paul would be no president for them to receive maintenance from the Church, as himself writeth unto them, saying: We have not used this power, namely, to take hyer of the Church, but suffer all things, that we should not hinder the Gospel of Christ: but otherwise he usually took of the Churches wherewith to live, as himself saith, that he even robbed them and took wages, to do the Corinthians service.

6 Likewise, albeit himself took nothing of them, yet doth he at large tell them their duties to their Pastors. Who saith he, doth go a warfare any time at his own cost? Who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock and eateth not of the milk of the flock? doth not the l • we say the same? For it is written in the law of Moses, thou shalt not mussell up the mouth of the Ox, that treadeth out the corn, doth God care for Oxen? or saith he it not for our sakes? For our sakes no doubt it is written, that he which eareth should ear in hope, and that he which thrasheth in hope, should be partaker of his hope And hereof he addeth a notable reason. If we have sown unto you spiritual things, is it a great thing if we reap your carnal things? Know ye not that they which minister about the holy things, eat of the things of the Temple, and they which wait at the altar, are partakers with the altar? So also hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. It seemeth that among the Galatians some had small care of this duty, for where S. Paul saith: Let him that is taught, make him that teacheth him partaker in all his goods: he addeth, Be ye not deceived, God is not mocked, for whatsoever a man soweth, that shall he also reap. Here the Apostle showeth, that as the Church is bound to provide for the maintenance of her Pastors, so by such employment of her goods, she receiveth not only this incomprehensible benefit of instruction to salvation: but also a reward in the life to come: and they which make no accompt of this duty and of God's promises, shall, as contemners of him, feel his vengeance. Likewise, as the Church is the house of God and the kingdom of Christ, so they that bestow their goods upon the maintenance of the holy ministry, without the which this house & kingdom cannot subsist, do offer a sacrifice of a most excellent sweet savor in the presence of the Lord. Prouision therefore for the Pastors, whether by the magistrate, or by the contribution of the flock, is a most necessary and profitable duty of the church.

7 The second and principal assistance that the Church oweth to the Pastors, is earnestly and continually to pray to God for them: for as Christ commandeth us to pray to the Lord of the h • uest to send workmen into his harvest, so is it our duty when he hath given us faithful Pastors, to pray unto him: first to prese • ue them in health and long life, for the good and edification his Church: secondly, by his holy spirit to guide them, that they may faithfully and with fruit employ themselves in their ministry. The rather is the Church bound to this duty, because it cannot otherwise expect any great fruit from man. And indeed Sain • Paul an Apostle, endued with most excellent gifts, doth neuerthe • esse desire the Churches incessantly to make supplications for him: namely, writing to the Ephesians, he requireth thē to pray to God for him, that he may open his mouth boldly, to publish the secrets of the Gospel, that therein he may speak boldly as he ought to speak. The same doth he also require of the Colossians, praying also for us, that God may open unto us the door of utterance, to speak the mystery of Christ: wherefor I am also in bonds, that I may utter it as it becometh me to speak Writing also to the Thessalonians, he saith: Brethren, pray for us, that the word of the Lord may have free passage, and be glorified, even as with you: and that we may be delivered from unreasonable and evil men: for all men have not faith: Writing to the Romans he proceedeth further, saying: Brethren, I beseech you for our Lord Jesus Christ's sake, and for the love of the spirit, that ye would strive with me by prayers to God for me. That I may be delivered from them which are disobedient in Judea, and that my service which I have to do at Jerusalem, may be accepted of the Saints. If so excellent an Apostle doth plainly confess that he cannot open his mouth to preach the word: that he cannot avoid the crosses and assaults of the wicked: or that he can do nothing that may be acceptable to the Saints without the assistance and blessing of God: If he acknowledge that to obtain these graces, he standeth in need of the prayers of the Church, and if in so many places & so instanly he desireth her employment herein: what good may we expect in the ministry of our Pastors, even of those that be most apt and faithful, unless fervently and continually we do pray unto God for them? Most men have small mind of the duty and importance of these prayers, yet is this negligence and ingratitude many times punished, in the most dangerous faults of the Pastors, which turn to the great prejudice of the Church: besides, that God also in his just judgment, taking to himself the faithful Ministers, or transporting them elsewhere, doth either give us hyrelinges, or wholye depriveth the Church of the holy ministry. To the end therefore that according to the exhortation of Jesus Christ we may amend, let us acknowledge how precious the spiritual, heavenly, and eternal gifts that we receive, by the ministry of our Pastors, are. And what an excellent charge God hath given them over us, that thereupon we may heartily love them, respect them, obey them, be careful for them, and especially employ our selves diligently in fervent prayers to God, that he may vouchsafe to preserve the good and faithful Pastors, and that he would replenishe thē with the gifts of the holy spirit, that they may faithfully employ themselves in their charge, and that he will mightily bless their labors, to his glory, and the salvation of his Church.

8 Having now declared the duties as well common to the Husband and the wife, as particularly of the husband to the wife, and of the wife to the husband: of parents to their children, and of children to their parents: of Magistrates to their subjects, and of subjects to their Magistrates: lastly, of Pastors and Ministers of the word to the Church, and of the Church to them: everyone that desireth to amend his life according to the exhortation of Jesus Christ, is to examine himself. First because he is a Christian, by the law of God, that he may thereby know his sins and wickedness, and so amend: Next everyone in his vocation, as the husband, the wife, the father, the mother, the child, the Magistrate, the subject, the Pastor, and the Church: each in his several calling is likewise to enter into examination of himself by that which hath been above spoken in this third Book, touching their duties: to the end that knowing and feeling in how many sortes and ways we do fail in that which God requireth of everyone in his particular calling, we may advise our selves how to amend our lives. And that we may be the more earnestly stirred and moved hereunto, we will in the next book lay down the principal causes and reasons whereby all Christians in general, and everyone particularly in his vocation ought & may in their harts be touched, and fele themselves bound and affectionate to amendment, according as Jesus Christ doth exhort.

The first cause why we should Amend, is taken of the authority of Jesus Christ to command us. Chapter. 1.

T He only and sole commandment of Jesus Christ the Son of God, who saith, Amend your lives, ought to induce us to yield unto him all ready and voluntarye obedience: For that he is of authority to command us, his very names and titles do sufficiently declare. As therefore Kings, Princes, and other Magistrates, do set down their names & titles in the beginnings of their Proclamations, as well to authorise them, as to bind their subjects to obey them: so before we enter into the reason which Jesus Christ, to induce us to this amendment of life, namely, because the kingdom of heaven is at hand, doth allege: we will lay down some of the names and titles of him that commandeth us to amend, whereby we may the better understand as well his authority to command, as our duty to obey.

2 First, he is the son of God: who in the preface of the law, executing even then the office of a Prophet, a King, and a leader of his people, speaking saith: I am the Lord thy God which brought thee out of the land of Egypt, out of the house of bondage. These titles in the beginning of the law do declare that he hath double authority to command us, and that we likewise are double bound to yealde to him our obedience. First he calleth himself The Lord, and useth this word Jehovah, which signifieth Essence, or him that is, wherein he teacheth, that it is in him and by him (as S. Paul also affirmeth) that we are, that we live, and that we have our moving. And therefore in another place speaking of Jesus Christ, he saith: All things were created by him and for him, and in him all things consist. What a monstrous matter were it, if we should not consecrate our whole life to the service and obedience of him, without whole power we can neither live, neither be, neither subsist one only hour: But this name Jehovah is to be drawn yet further, namely to the effect of his promises: because it is he who giveth as it were essence unto them, and by his fulfilling, a new being to his creatures. Himself hath taught us, saying: I appeared to Abraham, Isaac and Jacob in my name Schaddei, that is to say, God Almighty: yet did they not know me by my name Jehovah, for by this name Jehovah he meaneth his Essence, whereby he hath with efficacy and effect made the truth of his promises long since promised to the Fathers, to be: giving as it were a new being to their children, at the bringing of thē forth of Egypt: and therefore he addeth, Thy God, thereby to signify that it was his people, whom he had redeemed and so dedicated and consecrated to himself. Then doth he remember them of th • deliuerye out of the bondage of Egypt, which was to them as a resurrection & reestablishment unto life. He then that gave the law, being the same God that commanded us to amend, by living according to the rule of the same, hath declared by his titles and names, set down in this preface, that he hath duble right & authority to command us, and therefore that it is a twofold, and monstrous ingratitude, not to obey him, who commanding us by the right both of our creation and of our redemption, doth sufficiently declare that we cannot subsist in life either of body or soul, without his power and grace.

3 God in old time ordained that every male that opened the womb, should be consecrated to the Lord: for at such time as for the bringing forth of his people, he slew all the first borne of Egypt, he willed that the first born of the Jews should be given and dedicated to him, as being his own: And the more evidently to declare unto them this duty to be consecrated unto him, he took the Levites instead of the first borne of all the other tribes, to employ them wholly in his service: yet did he also ordain that all that were above twentye years old, should pay every man half a shekle, to be employed in the service of the tabernacle of the congregation, to be a memorial before the Lord of the redemption of their persons, and that being freede from the yoke of Pharaoh, and made a nation subject unto God, who had redeemed and delivered them, they might give themselves wholly to serve and obey him, and altogether to live to him. The fulfilling of these figures and ordenances we have in Jesus Christ, who besides that he is our creator, as is aforesaid, hath also revealed himself in the flesh to be our redeemer and savior: he it is that hath saved and brought us forth, not of the bondage of Pharaoh, but from the tirannye of the devil: neither by smiting the first borne of Egypt, but by giving himself, even the first borne of every creature, to death for us. It were therefore a twofold rebellion, not to amend our lives, and so to obey him, who being as S. Paul saith, the savior of all men, as concerning the bodily life, but especially of the faithful, in respect of eternal salvation, hath a twofold right and authority to command us. And the premises doth S. Augustine confirm by an excellent confession and prayer that he maketh to God, saying: I know, O Lord, that I owe to thee myself, because thou hast created me: yea more then myself, because that being made man for me, thou hast redeemed me, even so much the rather, as thou 〈◊〉 greater then he, for whom thou hast given thyself. But in as much as I have nothing more then myself, also that I cannot give to thee that which I have, without thyself: take me and draw me unto thee, that I may be thine in following and loving thee, as I am thine in being created and redeemed by thee.

4 Moreover, in tha • in our belief we do confess that we do believe in Jesus Christ our Lord, we do also by that title acknowledge in him a twofold authority to command us, and consequently, in our selves a twofold obligation to obey him: For as being both God and man: in respect of his divinity he is Lord over all creatures: so having redeemed us by his death, he is our Lord, and we that do believe in him are his peculyar people and servants. And therefore it were a double disobedience in us, if we, as his creatures, should not obey the Lord of all, and as his peculyar people and proper purchase, be wholly subject to him that is more particularly Lord over us. Jesus Christ is also called King of Kings, and consequently, king of the whole world, yet is he also particularly king over his Church. And in deed, as we read that the iron scepter is given to him to reign and rule over all nations and kingdoms of the earth, so is he particularly established king over 〈…〉 here a twofold authority in Christ, which doth doubly bind us to amend by obeying of him, who being Lord of the whole world, is particularly and more excellently king over the Burgeses of Zion, and the members of his Church.

5 All th • se names and titles, Jehovah, Creator, Redeemer, Savior, Lord, and king, attributed to him that commandeth to amend, being well considered, as is afore shown, doth teach us what authority he hath to command us, and how deeply we are bound to obey him, as his creatures, children, subjects, and servants, and wholly to consecrate unto him all, whatsoever we are, have, know, or can do, in his service, without whom we: neither have, neither are, neither do or know anything. Let us therefore acknowledge that we are not in our own power, to live at our own pleasures, but do appertain unto Jesus Christ, and must practice the same which the Apostle Saint Paul saith of himself, I live, yet not I, but Jesus Christ liveth in me. Let us remember what the same Apostle saith, You are not your own, for ye are bought with a price, therefore glorify God in your bodies, and in your spirits, for they are God's. We are therefore bound, as our savior Jesus Christ admoniseth us, to deny our selves, that is to say, our own sense and wisdom, and to follow his: also our own will, that we may will that which he willeth. And heereto also doeth Saint Paul exhort us, saying: Be ye changed by the renewing of your mind, that ye may prove what is the good will of God, and acceptable and perfect.

6 There be two sorts of servants and bondmen: the one borne at their masters houses, the others purchased by their masters. Neither of these may live after his own will, sense, or understanding, but as it shall please their master and Lord. Now are we borne the servants of Christ, for he created us all, and besides, he hath also redeemed and purchased us, that we may belong more particularly to him. As the master therefore of those servants that are borne in his house, or whom he purchaseth, do pretend that they do him wrong, when they spend any time either to their own particular profit, or in the service of others: so may Jesus Christ, and much more justly complain of us, that are his twofold servants, namely, by birth and by purchase, if we employ even never so little of our lives to serve and please our selves, the world, or the devil, our enemies: and this must needs redounde to a double sacrilege and twofold profanation of that which by double reason ought to be dedicated and consecrated to him, who with double authority doth command us to amend.

The second cause of Amendement, drawn from the name Holy, attributed to Jesus Christ: wherein is handled Election, Reprobation, and God's providence. Chap. 2.

THE Prophet Isaiah rehearseth, that he saw the Lord sitting upon his throne, and the Seraphims above him, crying one to another, Holy, holy, is the Lord of hosts. Here did they speak of Jesus Christ, as Saint John in his Gospel doth affirm, who also reporting another vision which himself saw, saith: There were four beasts which cried night and day without ceasing, Holy, holy, holy, is the Lord God almighty. This title Holy, thus thrice repeated, among other things doth teach us that he is souerainly good, righteous, merciful, wise, mighty and true: even so excellently and perfectly, that in these and other like divine properties, he is most holy, and in them holdeth nothing in common with other creatures. And in deed, if in man there be any goodness, righteousness, wisdom, or truth, he hath them not of himself, but from God. Neither hath he thereof anymore but small drops or sparks, and the same are but graces happened and accidents, or qualities, as they say in schools, so that even without them he is nevertheless a man. But as concerning God, he hath all these properties of himself, they be in him perfect and infinite: yea, they are in such sort his essence, that to deny his righteousness, wisdom, power, mercy, and goodness, is to deny God. Mark therefore how rightly he is called Holy, holy, holy.

2 It is no marvel that this, and all that proceedeth herefro, doth pass man's understanding, for it exceedeth even the capacity of the Angels. And this doth Isaiah in this vision testify, saying: The Seraphims covered their faces with two wings, as not able to abide the brightness of this holiness. But the more incomprehensible that it is, the more doth it admonish us diversely and in many sortes to amend. And indeed, among the most dangerous & pernicious corruptions of men, which especially we ought to amend, there is none greater than a bold and presumptuous rashness, whereby men dare control the holy doctrine of God, which they do not understand: yea, even to deny or pervert the evident testimonies that he delivereth in his word: or accuse God (O intolerable blasphemy) of unrighteousness, iniquity, and cruelty, and reduce him to such bondage, that he may do nothing but that whereof every blind man is able to comprehend the reason, wisdom, and justice. And heerof we will propound one example, which is but too common and most pernicious.

3 The holy Scripture in many places testifieth, that among the children of Adam, God hath chosen some to salvation & life eternal, leaving the rest without any portion in such felicity, that this election was founded upon his only goodness and mercy, that he had power and authority to choose whom he pleased, and to leave the rest, that the names of the elect have from all eternity been written in the book of life, and the rest recorded to just destruction, that God so prepared the elect to glory, that they cannot perish, and that the vessels of wrath, as the Apostle termeth them, are in such wise prepared to destruction, that being by the decree of almighty God, given over to themselves according to their own corruption, they cannot but sin, & so be justly condemned, that God showeth mercy to whom he will show mercy, and hardeneth whom he will harden, that nothing cometh to pass without the will and providence of God, that God did so foresee the transgression of Adam, and that it was not without his decree and ordinance, that all that was done as concerning Jesus Christ, by Judas, Pilate, the Gentiles and the Jews, was done by the definite counsel and eternal decree of God, directing the wicked work of men, that by them he might accomplish his excellent work of our redemption, that many times he imploieth both the devil & the wicked, as a father to correct by their wicked works, the sins of his elect, and as a just judge, to punish the iniquity of the others.

4 Now albeit there is no doctrine that may stand us in greater stead than this to ingender humility in man, neither to produce any sitter argument to praise God, or to minister consolation, peace & content, to such as feel themselves to be the children of God: or that may be a more mighty or sharp spurr to prick us forward to amend our lives, as we will hereafter show: yet are there some, who not being able to comprehend this doctrine, do thereof take occasion to seek so to bury it up, that it may not be preached in the Church of Christ. Others, that gather consequences of blasphemy, to pervert or reject it. As concerning the first, The apprehension and fear which they conceive in the blasphemies that the perverse do gather out of this doctrine, is commendable: but the means that they take to prevent them, are not to be received. Neither may we look to be more wise than Christ, who nevertheless desisted not from preaching, publishing and recording it by his Apostles. And surely albeit Saint Paul noteth some blasphemous replications against this doctrine, yet doth he not leave too teach and maintain it. Christ saith, He that hath ears to hear, let him hear. It must therefore be preached to those to whom he giveth ears to hear, that they may hear, and not be buried because of those to whom he hath not given ears to hear. Christ the sovereign shepherd, requireth no less of his sheep to hear him, then he forbiddeth them to hear the voice of strangers. It is a learned ignorance, not to know that which God would have us to be ignorant of, but it is a pernicious ingratitude not to be willing to know that which God would teach us. The soul deuoide of the doctrine of truth, is prepared to receive lies. It is no Christian simplicity or sobriety, to reject, as hurtful, the knowledge of that which the son seeketh to teach us. True wisdom and modesty in the children of God, consisteth in opening their ears to learn, when Christ openeth his mouth to teache: also not to desire to learn that which he is unwilling to reveal unto us. The holy Scripture is the school of the holy Ghost, wherein as there is nothing omitted that is necessary to salvation, so is there nothing taught, but what is requisite for us to know. And thus it is great injury against the holy ghost, that he hath taught or revealed unto us anything meet to have been suppressed. Let us therefore conclude this purpose with the advertisement of Moses, saying: The secrete things belong to the Lord our God, but the things revealed belong to us, and to our children forever, that we may do all the words of this law. Behold how for the amending of our lives, according to the exhortation of Jesus Christ, we are to correct this ingratitude, pernicious counsel, and presumptuous rashness, which urgeth us to suppress that which it pleaseth God to reveal unto us, and serveth especially to the magnifying of his glory, to the begetting of humility in his elect, to strengthen their faith, and mightily to induce them to amend their lives.

5 Others there are that proceed farther, for not being able to understand, & yet desiring to comprehend the causes and reasons of the pointes of the doctrine before mentioned, do take occasion to condemn and reject the evident testimonies by God delivered in his word, by consequences falsely gathered, which accuse God of cruelty and unrighteousness, and maintain that he is the author of the sin and iniquity of men. But how do they herein swallow themselves up? It is as if they should accuse the sun of darkness, because that seeking to look into the brightness thereof, their eyes be dazzled. Many artificers in their tratles, do work many things whereof we can conceive no reason, yet do we not condemn them, because we presuppose that they are not don without reason. How then? Shall we be so rash as to condemn the great builder and governor of this world, because we cannot comprehend the wisdom contained in his works? Shall the scholar say that his master is ignorant, because he cannot understand the profound knowledge that is in him? That we may therefore correct this rashness, & so according to the exhortation of Christ, amend our lives, let us remember that when he is called Holy, holy, holy, we are thereby admonished that in him there • esteth a wisdom, goodness, mercy, righteousness, power, & truth, both perfect & infinite: yea, that his whole essence is no other but wisdom, goodness, & justice, which do infinitely surmount the capacity of man. Likewise that our true humilitye, simplicity, wisdom, & discretion consisteth in this, that albeit we do not comprehend it, we do nevertheless believe that his will is the rule of all righteousness: that he that demandeth any other reason or cause thereof than is declared in his word, entereth into a bottomless gulf, wherein he shall be swallowed up: that God is goodness it self, and can neither will nor do anything but what is good: that his power to dispose of all creatures as he pleaseth, cannot be separate from his wisdom and justice, and therefore that he cannot do anything unjustly or unwisely: that it is too great abasemēt to God, not to acknowledge in him a more profound wisdom than man is able to comprehend: or not to confess any other righteousness in God, than such as man shall find to be just: and to maintain that he is not able to do anything, whereof man is not able to comprehend the reason.

6 If proud and curious minds should object unto us, that we propound these allegations, because we are not able to answer to their replications, objections, and blasphemies, yet let us not be so carried away, or ready to minister contentment to their rashness and curiosity, but rather let us clean to the simplicity & most assured principles of Christian religion. Herein resteth the true sanctification of the name of God: As contrariwise, it is a most dangerous presumption, to seek to give account of the works of God, in the wisdom whereof he willeth that man, feeling his own ignorance, should humble himself: or to minister unto men any access to the inaccessible light of God, whereinto no man is able to penetrate, but he shall be swallowed up: or in brief, to seek to nourish the presumption and rashness of men which God, to the end to ingender humility in them, will kill. Saint Paul taken up into the third heaven, and there hearing words unspeakable, such as it was not lawful to utter, knew well enough how far he might wade in revealing the mysteries of God's wisdom and providence. And our selves may perceive how moderate he was in this respect: Lykewise how resolute & constant he shown him self, in opposing the only will, wisdom, power, & glory of God against all replications, reproofs, and blasphemies of men. And in deed, speaking of Jacob the elected, and Esau the rejected, he saith: Before the children were borne, and when they had yet done neither good nor evil, (that the purpose of God might remain according to election, not by works, but by him that calleth) it was said unto Rebecca, The elder shall serve the younger, as it is written, I have loved Jacob and have hated Esau. Here doeth he plainly declare, that Jacob was elected and Esau rejected, not for either of their works, either good or bad, but according to the determination of God grounded upon his election. And hereupon the Apostle demanding whether there were any unrighteousness in God, answereth first, God forbid. And that kind of phrase he ordinarily useth, whensoever he goeth about to reject any question as abhominable, and unworthy of answer: and hereby admonisheth us, when men use the like replications, to abhor them, and to say, God forbid, as thereby maintaining, that it is a matter that cannot come to pass.

7 Secondly, for a manifest explanation, that there is no iniquity in God, he addeth: For God said to Moses, I will have mercy on him to whom I will show mercy, and will have compassion on him on whom I will have compassion. Herein doth he first confyrme that which we have already touched, namely, that election is grounded upon the only mercy and free grace of God, without any consideration of our works. Secondly, he alledgeth no other reason of this mercy to some, and not to other some, but the only will of God, saying: He will show mercy to whom he will show mercy. Thus doth the Apostle teach us, that if man thinketh it no reason that God should choose some, and reject other some, only upon his goodness and mercy, without any consideration of their works: our most pertinent reason to justify God, is with the Apostle to say, It was his will. Thus when our Lord Jesus Christ said, I give thee thanks O father, Lord of heaven and earth, because thou hast hid these things from the wise, and men of understanding, and hast opened them to babes. He addeth only this reason, It is so, O father, because thy good pleasure was such. So far therefore must we be from having anything to reply against whatsoever God's will, that even in this so strange a work, in the judgment of flesh: proceeding of the good will and pleasure of our heavenly father, he showeth, that we have an argument to praise him, and with Jesus Christ to give him thanks. And Saint Paul followed these steppes of his master: for first he praiseth God because he hath elected us in Jesus Christ, and then he addeth, that it was done according to the good pleasure of the will of God. So often therefore as we read and see that God showeth mercy to some, whom he will save in his kingdom and glory, and leaveth & forsaketh other some: It is enough that we allege, that it is according to the pleasure and counsel of the will of God. Thus much to cut off all replications and objections.

8 Earthly kings in the ends of their edictes and proclamations, do ordinarily instead of a reason add this, For such is our pleasure. And thereby do prohibit their subjects from any farther inquiry and examination of the reasons of their ordinances. And shall not God be in as good credit as mortal man, to make us to receive and aduow whatsoever he willeth and decreeth, only adding, For such is his will, and such is his pleasure? Men may many times be deceived in that which pleaseth them, but God forbid that God should will anything that were not righteous or good. Let us therefore so learn to sanctify the name of God, that so soon as in his word he declareth that such was or is his will, we reject all replications, and uphold, that seeing he willeth it, it is just, good, and holy, albeit we cannot comprehend the reason of it. This is the doctrine that the Apostle by his example doth deliver. And it is our duty not to covet to be wiser than the holy Ghost, who spake by him, either to demand, or to render any reason of the will of God, which cannot be but most just and holy.

9 Saint Paul proceeding in his purpose, speaketh of the hardening of Pharaohs heart, saying: For this purpose have I stirred thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. But because it may seem strange, that God should so harden the heart of Pharaoh, that resisting his will and commandment, to suffer the people to depart, he should be swallowed up in the sea, and the people of God be so delivered: What doth Saint Paul allege in justification of God? Even again, his will, saying that in this horrible judgment executed against Pharaoh, and in the incomprehensible grace shown to the people of Israel, God shown mercy to whom he would, and hardened whom he would. If any man therefore should demand whereof it cometh, that God vouchsafeth to save these men, by causing the Gospel to be preached unto them, converting them by his holy spirit, giving them faith, and showing mercy unto them, either wherefor he causeth not the gospel to be preached to others, or giveth them not saith, but rather hardeneth them. Saint Paul admonisheth us to answer, Such is God's will, he showeth mercy to whom he will, and hardeneth whom he will. And therefore let it content us, to understand that it is his will, as also he willeth nothing but in justice and wisdom. And this only reason ought more to satisfy and content us, than all the expositions and reasons that the most subtyll heads and spirits in the world are able to invent. And in deed, the reasons of the holy Ghost are stronger than the reasons of men: and whatsoever their knowledge is, yet must they not presume to have more knowledge than the holy Ghost, and this must we allege in defense of the justice and glory of God.

10 This doth the Apostle also represent unto us in that he addeth. For having propounded this objection and replication, Why doth he yet complain? For who can resist his will? he laboreth not to propound the discourse of man in the justification of God: but stayeth upon three pointes. First, he showeth that the only remembrance that we are men, ought to restrain us from arguing with God. Secondly, that God with his creatures may do what he will. And thirdly, that the manifestation of his glory must swallow up all replications and murmuring. For first he answereth, O man, who art thou which speakest against God? Thereby signifying, that where men dare reply, and thus accuse God of unrighteousness, because they understand not his reasons? the same doth proceed of this, that they remember not that themselves are men, either what man is in regard of God. If a child of eight or ten years old, hearing a philosopher discourse of the greatness and course of the Sun, should argue against him, and maintain that the same were no greater than a platter, neither of any swifter pace than a snail, would the philosopher stand upon the delivery of the reason of his discourse unto him? No, for the child could not be capable to conceive it. But he would tell him, Thou art yet a child: Even so is man in comparison of God, infinitely less in knowledge than is a child, in comparison of the most excellent philosopher in the world. We must therefore with Saint Paul marvel how man dareth strive or dispute with God, and in reason to stop his mouth, we may say unto him, O man, who art thou that speakest against God? If man would dispute with God (saith Job) he could not answer him unto one thing of a thousand. And therefore he after addeth, saying: God is not a man as I am, that I should answer him, if we come together to judgment, neither is there any vmpier that might take notice of our cause, or lay his hand upon us both. The same doth God also note, where he speaketh to Job in a whirlwind, and saith: Who is this that darkeneth the counsel, by words without knowledge? Gird up now thy loins like a man, I will demand of thee, and declare thou unto me. When therefore we hear these replications, wherefore doth God complain of us, that we are so hardened, either that being hardened, we do offend him more and more? Seeing it is his will to harden us, we cannot stand against him. Let us answer with Saint Paul, O man, who art thou? Shall man that knoweth himself so to be, take upon him to dispute with God?

11 As for the second point, the Apostle confirmeth the same that he had before spoken, namely, that God hath mercy upon whom he will, and hardeneth whom he will: declaring by the similitude of a potter, that he hath power and authority so to do: And in deed, Hath not the potter power of the claie, to make of the same lump one vessel to honor and another to dishonor? Yes even so much, that the earthen vessel cannot say to the potter, Why hast thou made me thus? What iniquity is it then, to suppose that God hath not as much power over his claie, namely, over man his creature, as man hath over the earth, which the creator hath given unto him: Men with this reason, I will do with mine own what I please, do stop the mouths of their equals: How much rather then may God so do, whose will is ever conjoined with wisdom and justice whereby he cannot do anything but in wisdom and justice? If any man list to reply, that there is great difference between the earthen vessel to dishonor and the reprobate, because the vessel feeleth no evil, but the reprobate shall feel most horrible and eternal torments: We answer that the Apostle well enough knew that, and yet judged the similitude to be very fit and sufficient to justify God, as in deed it is great reason that he should employ his creatures as he will, for the manifesting of his glory in them.

12 And it is the third point which the Apostle toucheth, where he saith, What if God would to show his wrath and to make his power known, suffer with long patience the vessels of wrath, prepared to destruction, and that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory? He here doth declare first, that God doeth so hate and detest sin, that immediately and without delaie he would swallow up sinners, were it not that in patience he suffereth and beareth with them, yea, and endueth them with many bodily goods: but they upon obstinacy and with unpenitent hearts abusing this patience, do heap up for themselves wrath in the day of wrath, and of the declaration of the just judgment of God. Secondly, that God doth thus in patience tolerate the vessels of wrath prepared to perdition, that he may afterward show his wrath against sin, in the horrible and eternal punishment thereof: as also his power and authority to dispose of his creatures as he will, as it is shown in the similitude of the potter. Lykewise he declareth, that the purpose of election tendeth to let men know the riches of his glory, in the vessels of mercy which he hath prepared to glory. To be short, he teacheth us that the declaration of his wrath against sin, and consequently of his holiness and justice in punishing the same: also of his power and authority to dispose of his creatures as he will: and lastly, of his great mercy to the elect, do all serve to the manifesting of the glory of God. As nothing therefore doth better beseem God than the manifesting of his glory, so for the justifying of God, and the shutting of the passage against all such blasphemies, it sufficeth with the Apostle Saint Paul, to maintain that his glory shineth in his mercy to the elect: in his justice against the vessels of wrath, prepared to perdition: and in his power and authority to dispose of his creatures, as he will. For such as are not content with this reason, do show themselves to be enemies to the glory of God. Besides, that this phrase of speech which he here useth, when he saith, Who is it, doeth show, that in whatsoever God doth for the manifesting of his glory, man is not to murmur or reply, especially considering that it was and is the purpose of all God's works. For he hath made all things for himself, saith Solomon, even the wicked for the day of his calamity.

15 The same Apostle in another place very notably confirmeth the premises, saying, God hath shut up all in unbelief, that he might have mercy on all. The purpose of Saint Paul in this place is, to show that the Gentiles were unbelievers, even until the resurrection of Jesus Christ, and the Jews after it, to the ende that the Gentiles being converted by the preaching of the Gospel, might confess, that having so long remained in unbelief, plunged in idolatry, and given over to all wickedness, even as Saint Paul saith, without Christ, without God, and without hope, It was undoubtedly a work of mere & wonderful mercy of God, to receive & graft, them into the Church by preaching of the Gospel. Likewise that the Jews, after their incredulity, which hath now continued above fifteen hundred years, receiving the Gospel whensoever it shall please God to call them thereto, may also confess that their salvation proceedeth neither from the worthiness of their ancestors, neither from the merits of their works, but from the sovereign and mere mercy of God. Behold here a number both Jews and Gentiles, reprobates, vessels of wrath, whom God hath shut up in rebellion and unbelief, in whose just perdition God's mercy shall the more shine upon a small number of his elect. If any man list heereat to take occasion to murmur, in that he cannot comprehend God's judgments, let him with David, remember that they are wonderful deep. And in lieu of laboring and seeking to find out the reason of them, let him in maintenance of God's justice, with Saint Paul cry out and say, O the deepness of the riches, both of the knowledge and of the wisdom of God! How unsearchable are his judgments, and his ways past finding out? For who hath known the mind of the Lord, or who was his Counselor? Or who hath given unto him first, and he shall be recompensed? For of him, and thorough him, and for him are all things, to him be glory forever, Amen.

Here we see how the Apostle by the tenor of this exclamation, beating down the pride & rash presumptiō of man, teacheth us to contain our selves in all sobriety, modesty, and humility in the sight of God, to reverence his judgments, which he hath said to be incomprehensible. In our selves to feel that there is in God a depth of wisdom, which swalloweth up man's understanding, to confess that he is not bound to his creature, to acknowledge that it is not possible for us to comprehend his ways: and finally, that in this wonderful work we must glorify God forever. How horrible therefore are the blasphemies of those that dare accuse God of iniquity and injustice, because he openeth not unto them the treasures of this heavenly wisdom, whereby they may understand the reasons of his incomprehensible judgments, works, & ways, which cannot possibly be found out?

14 The prophet Isaiah rehearseth, that he received from God this commandment, Go & say unto this people, ye shall hear in deed, but ye shall not understand, ye shall plainly see and not perceive. Make the heart of this people fat, make their ears heavy, & shut their eyes, least they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and he heal thē. This is a commandment that seemeth very strange, for it doth not only foreshow the hardening of the heart of the Jews, and consequently, their destruction, but also that preaching shall be the occasion to blind them and to harden their hearts. Shall we therefore say that God is the author of their hardness, blindness, sin and destruction that proceed thereof? God forbid. And therefore note what S. Paul said to the unbelieving Jews, It was necessary the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, loe, we turn to the Gentiles. Moreover, wherefore hath God wrought in the harts of some by his holy spirit, & given over others to hardness of heart, and blindness? True it is, that as a just judge, he hath punished the wickedness of unbelievers, in hardening them: yet must we ascend to the eternal decree of God, who hath elected those whom he would, to convert them, & given over the others to be hardened. Now albeit thou canst not understand why he hath chosen those rather than the other, why he causeth the doctrine of salvation to be preached to some, with such efficacy of his holy spirit, that thereby they do convert & believe: but unto others without any efficacy of his spirit, whereby they harden thenselves, & so increase their condēnatiō: also, how God hardeneth, & yet is no author of the hardness of heart, either of y ^e sins that thereof do proceed: yet see thou reverence the incomprehensible judgments of God, and consider what went before this commandment given unto Isaiah, He saith that he saw the Lord sitting upon an high throne, and lifted up, and the lower parts thereof filled the temple: The Seraphims stood over it, covering their faces with two wings, and crying one to another, Holy, holy, holy, Lord God of hosts, the whole world is full of his glory. This teacheth us to humble our selves before this holy, most holy one, and to reverence the judgments of this king that sitteth upon the throne, as most holy and most righteous, and in the execution whereof shineth his glory. Whereuppon Saint John having alleged this sentence of Isaiah, touching the blinding and hardening of the Jews, expressly doeth note, that the Prophet spake this when he beheld the glory of Jesus Christ.

15 According to the purpose of the premises we say, that whereas God hath chosen some, even whom he would, and not other some: and in all that God in his providence hath ordained, & done for the execution thereof, there resteth such wisdom, goodness, mercy, and justice, that for the approving of that which in the wisdom of man's flesh seemeth strange & unjust, it sufficeth to show, that the same was so ordained and decreed in the eternal and determinate counsel of God. And indeed, if any man ask why the gospel is preached rather to some than to other some: also, why among those to whom it is preached, some do believe, & some do rest unbelievers: it is reason sufficient to answer, that some are chosen, and other some are not. So many, saith Saint Luke, did believe as were ordained to life everlasting. You believe not, saith Jesus Christ, because ye are not my sheep. My sheep hear my voice and follow me. When the Apostles asked Jesus Christ why he taught the people by parables, wherein they had no understanding, & which afterward he opened to them alone, he lifted them up into this consideration, that they were chosen and the other not. To you, saith he, it is given to know the secrets of the kingdom of heaven, but it is not given to them. And therefore when we read that some, even in lieu of converting and believing, have been hardened and become more wicked, whereby the preaching of the Gospel hath been unto them a savor of death unto death: It sufficeth that we answer, that this befalleth not the elect, but as Saint Paul saith, those that perish, and are vessels of wrath, prepared to perdition. And therefore the preaching of the Gospel, whereby some are hardened, is nevertheless of a sweet savor before God, as he doeth expressly affirm.

16 Let us therefore conclude, that all that God hath willed in the election of some, and not of other some, and in his providence, and the execution of the same, is good, righteous, holy, and commendable. And albeit we cannot comprehend it, yet let us beware that of our ignorance we take no occasion to blaspheme God, but rather let us acknowledge that it is because we do not yet know anything of the incomprehensible holiness of Jesus Christ: namely, that he hath an infinite power to dispose of his creatures as he will, an incomprehensible wisdom to ordain most wisely: mercy and justice, which in him are but one essence, whereby he can do nothing but in mercy & justice. This if thou doest not understand, I say to thee again, accuse thine own ignorance, and reverence this holiness, which passeth thy understanding. Believe so much as in his word he testifieth unto thee, and permit this infinite power and wisdom to do, and to know even that which thou canst not comprehend. Remember that he dwelleth in an vnaccessible light which thou must reverence, but not enter into. Beware thou beest not an advocate for so wicked a cause, as is the cause of the reprobate, to justify it in the sight of God. For howsoever thou thinkest it to be, he will always, as David saith, overcome when he is judged.

17 In the mean time, for the better understanding of our intent, & knowledge in this doctrine, we say, that if we stand upon the consideration of man's creation to the image of God, both he and all that are descended of him were created to life, for in man created to the image of God, there was no matter or argument of death: But if we speak of the predestination hidden in the eternal counsel of God, the same is a profound depth, that should even ravish us into admiration. And whereas Saint Paul calleth those that are not elect, vessels of wrath prepared to destruction, he hath regard to their first original and nature of men, according as all, being yet in the loins of Adam when he transgressed God's commandment, did all sin in him, and are all guilty of death, and infected with mortal corruption. Not that there was not in God a former counsel which went before, whereby he had decreed and disposed of his creatures upon certain causes to us unknown: but for that from the transgression of Adam proceeded the curse and death of mankind. Saint Paul saith that God prepared vessels of mercy for his glory, because that all that the elect have to guide them to life everlasting, proceedeth of the grace of God: but others are prepared to perdition, because they are given over to themselves, so that following their own corruptions, they go according to the eternal decree of God, to destruction. And hereof do we gather that albeit God had just cause, to us unknown, thus to dispose of his creatures, by choosing some, and rejecting other some, yet did he not hate or condemn anything but sin and corruption. It is not therefore fit that we should seek the cause of the destruction of the reprobate in heaven, when we see that it resteth in earth: neither that we should impute that unto God which is in man himself: neither should the reprobate also murmur at the mercy of God poured upon the elect, considering that God may do good to whom he will, either at their own destruction, whereof there resteth a twofold occasion in thenselves, namely, original sin, & the iniquities that do thereof daily proceed.

18 Moreover, as concerning the transgression of Adam & Eve, it is certain that the same never came to pass without the decree and ordinance of God. And in deed, the holy Scripture in infinite places doth testify, that all things depend upon his providence & decree. If a sparow falleth not to the ground without the will of God, shall man, so excellent a creature, created after the image of God, take so horrible a fall without his providence and decree? A man may give a little child some small stripe with a rod, without the parents appointment, which notwithstanding they would peradventure dissemble and wink at: but none dare undertake to cut him of the stone, or to cut off any lim, without his fathers good will and authority: Even so, the greater that the importance of Adams transgression was, in that it tended to destroy & overthrow so excellent a work of God, namely, man, created to his image: the more are we to believe, that it was never done without his counsel or decree. Moreover, if in his providence he hath ordained what he will have done with all other creatures, hath he not, think you, ordained what shall be done with the principal and most excellent, for which he created all the others? Again, if God creating all the world, and man to his own image, purposed that the principal end of his work should be the manifestation of his glory: did he not also ordain means to attain thereto? But the fall of man was as it were, a preamble and a preparation, to declare his love in his redemption through Christ, & to make manifest his mercy to his elect, & his justice to the reprobate. And in this especially doth the glory of God appear. If there were sin in the fall of Adam, so was there in the pursuit against Jesus Christ: And yet loe, the Apostles speaking unto Almighty God doeth say: Doubtless against thy holy son Jesus whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel gathered together, to do whatsoever thy hand and thy counsel had before determined to be done. Again, speaking to the Jews in express words, they object unto them, that by the hands of the wicked, they took Jesus Christ and crucified and slew him, being to them delivered by the determinate counsel and foreknowledge of God. Albeit they cannot comprehend that Adams transgression wherein there was sin, came not to pass without the providence and decree of God, and yet that God is not the author of sin. Must they therefore deny his providence, & those places of holy Scripture, wherein the holy Ghost doth so often and so evidently testify the same? Or contrary to so many testimonies of his word will they make God the author of sin? They do not murmur, blaspheme, or reply against us, but against the holy Ghost? Must they, because they cannot comprehend how it should be possible that God should prohibit Adam that thing, which nevertheless came not to pass without his decree, will, and eternal counsel, deny those testimonies which himself delivereth in his word, or maliciously gather, that in God there should be two contrerie wills? Let us believe so much as he testifieth in his word, and reverence so much as we do not understand. If we should conjoin the redemption wrought by Jesus Christ with the fall of Adam, we should soon confess, that as well the one as the other came to pass by the providence of God.

19 Yet if it were requisite to consider some reasons, the same which Saint Augustine doth note might well content us. We safely do confess, saith he, that we do well believe that God, the Lord of all, who created all things good, and who both did foresee that from good they should digress to bad, or knew that it did better beseem his almighty goodness to make of evil good, than not to suffer the evil, hath so determined the lives of Angels and men, that in the same he would manifest, first what free will was able to do: next, what his grace, with the judgment of his justice, were able to bring to pass. First Saint Augustine saith, in that he calleth God the Lord of all, he doth show that he had power and authority to dispose of his creatures as he would. Secondly, in that he saith, that God created all things good, he noteth that God is the author of the goodness that hath been in all his creatures, namely, in man, created to his image, but not of the sin afterward committed. Thirdly, in that he knew, that from good they should degenerate to evil, and yet that voluntarily he permitted it, he propoundeth this reason: that it better beseemed him to show his almighty goodness, in making of evil good, then in permitting the evil: And then he showeth the good that God gathered out of the fall of Adam. First, that it served to show what freewill was able to do, thereby signifying that there is no steadfastness but in God: and yet that Adam was inexcusable in his fall. For having created man with free will, his sin was not upon compulsion, but voluntarily: and indeed he did eat of the forbidden fruit, not to the end to obey the decree of God, whereof he was yet ignorant: but at the instigation of Satan, and upon a lust to be like unto God. And therefore, when God reproved him, he complained not of God's decree but of his wife Eve, and his wife of the Serpent: and God in his sentence pronounced against them, denounceth them all to be guilty and worthy of punishment.

20 For the second fruit gathered in the fall of Adam, he saith: that it served to declare the benefit of the grace of God to the elect: and consequently to cause us to confess that our salvation is indeed free, and grounded upon the only love and mercy of God. Also that this we ought not to misdoubt, because hereby we are pulled out of the gulf of death and damnation, whereinto by Adams transgression we were plunged: likewise that he hath elected us, to the ende to make us partakers of so great a benefit: and left and abandoned so many others of like condition as ours, in the depth of everlasting woe: and to save us, hath delivered his only begotten son Jesus Christ to the death. Finally, in that he saith that he vouchsafed to show the judgment of his justice, namely, upon the reprobate, he thereby representeth unto us, that they have no cause to murmur or contend: and indeed as already we have shown, that Adam was in his fall inexcusable, so are they who being in Adam, did with him fall into death and corruption: for the sin and corruption is in them, and proceedeth from Adam, not from God. And albeit that which they do is not without the providence and determinate counsel of God, yet not knowing, neither having any regard thereof, but voluntarily abandoning themselves to sin, and executing, as S. Paul saith, the l • stes of their flesh, they cannot impute the cause of their damnation to God, considering it is in themselves: neither the r corruption, seeing they take it from Adam. In this sense Judas seeing that he was condemned, grounded not his excuse upon the determinate counsel of God: but accused and condemned hi •• else, saying: I have sinned in betraying the righteous blood: and overcome with the just judgment of God, he hanged himself.

21 By the premises it appeareth, that the true wisdom, humility and sobriety of Christians consisteth in this, that when God openeth his mouth to teach us, we likewise opē our ears to learn: and when he shutteth his mouth, we covet not to know. Let us in our selves find that in God there is a wisdom & justice, which we must not search into, but reverence: and believe all that God's word doth teach us, concerning the election of some, and the reprobation of other some: as also of the providence of God, notwithstanding we comprehend not the justice or reason thereof: for the glory of God must even swallow up all our replycations and murmurings, because it is a true sanctification of God's name to believe that he neither doth, neither willeth any other thing, but in wisdom and justice. Likewise it is to his glory, to have a justice, wisdom, and bounty, that shall infinitelye surmounte man's capacity. And therefore let us abhor all replications, murmurings, and blasphemies, used by those, who laboring to comprehend that which is to man incomprehensible, dare presume either to corrupt or to deny the holy doctrine of predestination and God's providence, and accusing him of injustice and cruelty against mankind, dare maintain that he is the author of sin.

22 Herein are such men worse then the very devils, and indeed they having been created Angels, just, holy, and good, did reuolte, But came that to pass without God's providence? In that the Apostle Saint Paul maketh mention of elect Angels, he thereby doth note that the rest were given over to themselves, and so rejected. Besides, ever since the beginning of the world, they have still sinned more and more: neither can they but sin, in respect of their wicked malice and corruption, and thereby augment their horrible torments for the day of judgment. These I say, are in all extremity malicious, slanderers and liars, yet do we not read that any devils did ever accuse God of injustice against them, either object that he were the author of their sin, either maintain that necessarily sinning, they are to be excused. But contrariwise, they feel in themselves that they are justly condemned, and believing that there is a God, do tremble: neither do we read that they ever complained that Jesus Christ came to torment them unjustly, but before their time, and that in respect that already seeing their judge, they did apprehend the horrible torments, whereinto they should be by him cast headlong in the day of judgment, which they perceived to be nearer at hand then they could have wi • hed. In what degree shall we then place those men that seek either to abolish God's providence, or to accuse him of injustice, or to maintain that he is the author of sin?

23 If any troublesome spirit, which cannot be satisfied with the premises, will still in questions and replications be skirmishing here-against: let us not be ashamed with S. Aug. to say, Consider what God is, and what thyself art, that he is God and thou man. If thou thinkest to speak justly, shall the fountain of all justice be dry? O man, doest, thou expect an answer from me? I also am a man, and therefore let us both give care to him that saith unto us. O man, what art thou? Surely a faithful ignorance is better thē a rash knowledge: Dost thou look for merits? thou shalt find nothing but punishment. Oh the depth! Peter denieth Christ, the thief believeth in him. Oh the depth! Sekest thou a reason for those things? I am amazed at the depth of them. I cannot attain to any bottom. Paul found where to rest, by growing into admiratiō, he saith that God's judgments do surmount all knowledge, and comest thou to search into them? he saith that his ways cannot be followed, yet thou wilt tread his steps: hereto also do the same tend which in another place he speaketh very brief. Wilt thou argue against me? rather marvel with me, and cry out, Oh depth! let us both agree in fear, least we perish together in error. And indeed, what can the most learnedest wits of these days propound, which the Apostle knew not, in answer to the objections of those that seek to reverse this doctrine: yet he by holding his peace, doth by his example teach that against all replications, we are to oppose only the wisdom, justice, goodness, power and glory of God. And such as cannot be content with these answers, which contain the true sanctificatiō of the name of God, and proceed from the holy Ghost, can never be stayed by any that proceed from the wisdom of men.

24 As this name holy attributed to Jesus Christ, doth teach us as is aforesaid, that his goodness, power, truth, wisdom, mercy and justice, is infinite and incomprehensible, so to the end we may amend, let us beware that we undertake not to sight against the simplicity and truth of this holy doctrine: let pretty, charity, and zeal to the edification & peace of the Church of Christ, mortify in us all curiosity, presumption, and ambition. Let us beware that we seek not to sound the depth of God's wisdom, which is infinite, least justly we be therein snared and swallowed up. And in case any, to the ende obstinatelye to reject this doctrine which is confirmed with so many and such evident testimonies of the word of God, do yet persist in the use of replication repugnant to the nature of God, let us with the Apostle say, that their condemnation is just. Behold therefore in what sort we are, for the amending of our lives, to learn to renounce the accursed wisdom of the flesh, and all devilish rashenesse, which will presume to condemn the thing which we do not understand: and contrariwise, to reverence the secrets of God, which do pass our capacities, and his works, which we are not able to comprehend: that so depending in all humility and faith, upon so much as it shall please him to reveal unto us, we may constantly sanctify the name of holy, most holy, with this holy resolutiō, that whatsoever he ordeineth, doth, or commandeth, cannot be but holy and commendable, as proceeding from his perfect and infinite holiness.

The third cause of amendment, derived from the predestination and providence of God, entreated of in the former Chapter. Chap. 3.

Such as cavil against this doctrine of predestination and God's providence, do among other matters allege this false inconvenience, which is an enemy to the amendment of life, and that in two sortes, and say, if we be predestinate to be of the number of the reprobate, it is in vain for us to endeavor to live well and uprightly, for albeit we should amend, yet of necessity we must be damned. Others say, if we be elect, we cannot perish, albeit we do evil and never amend our lives. But let us consider the absurdity of their speeches, and then we will declare in how many sortes, and how earnestly the doctrine of God's predestination and providence should move us to amend. First, it is a great presumption to reject the evident testimonies of God's word, upon an absurdity forged in man's brain, as in old time did the Sadducees, who denied the resurrection: God's word in many places, and very plainly doth testify, that God hath elected some to salvation, and rejected other some, that being given over to themselves, they might be reproved. Those men therefore do grow to great rashness, that dare allege that it is in vain to amend, in case they be reprobates: that by this absurditye forged in their own brains, they may cavil and reject this doctrine of predestination, and consequently deny the word of God: let them rather acknowledge their ignorance, and confess that they ought to believe and do that which God saith, albeit they cannot comprehend the reason thereof, and not complain in their false conceits, and so reject the evident testimonies of the holy scripture. Secondly, in as much as God, who knoweth both the elect and the reprobate, commandeth all to amend, with what conscience can they which know not whether they be of the number of the reprobates, think to exempt themselves from their due obedience, or allege that it were in vain, in case they were reprobates: for they cannot deny but that all men are bound to obey God, under pain of damnation, even albeit they could not comprehend whereto this obedience should serve, yea or that of their obedience they should not look to reap any benefit or profit.

2 Thirdly, such as God hath forsaken, and so are reprobates, can never amend, and therefore it is a false presupposion, to say that it were in vain for them to amend, in case they should be of the number of the reprobate, considering that it cannot be that the reprobate should amend: as if a man should say, seeing that he that sinneth against the holy Ghost, shall never obtain remission of his sin, it is in vain for him to amend: this speech presupposeth false, namely that he can amend: so likewise that it is in vain for a reprobate to amend is a false imagination, because no reprobate can amend. Again, the same which those men do confess, must be done for the bodily life, because they know not how God hath ordained thereof, doth condemn them in that which they allege concerning the soul: for not knowing how God hath ordained of their bodily life or death, they can confess that they must eat and drink to preserve life, and never allege that it is in vain, in case God hath decreed that they should die the next day. In matter therefore of the soul they are likewise to confess, that they ought to amend, and never to allege that it is in vain, in case their place be among the reprobate: otherwise, that which they eat and drink for the preserving of their transitory lives, will bear witness against them, that the allegation of this ab • urditye by themselves forged, doth in matter of the soul proceed either of gross ignorance or of malice and peevishness.

3 Moreover, as the effect of Predestination showeth it self either by the obedience or disobedience to God's word: so they which say that if they be not of the number of the elect, it is in vain for them to amend, do teach men to take the mark and way of the reprobate, which is, not to amend: rather should the horrible punishment of the reprobate induce them to amend, in hope that by amendment, they may grow into the number of the eiect. To conclude, where God preaching his Gospel, declareth that it is his will that thou shouldest believe, & amend, and be saved, Why dost thou reject his revealed will, under a pretence that thou wottest not what he hath determined of thee in his secret counsel? Why dost thou not rather give credit to his protestation, who saith? I will not the death of a sinner, but rather that he should convert and live. Conuert therefore and live, and forsaking that wicked suggestion of the devil, who saith: Peradventure it is in vain for thee to convert, for if thou beest none of the elect, thou shalt not live: do God that honor to believe that he is true and the devil a liar: for in that doubt, whether thou beest elect or no, know thou that conversion and amendment, is a token & fruit of thy election: and contrariwise, obstinacy and proceeding in wickedness, is a manifest sign of reprobation.

4 Let us now come to the other proposition. If we be elect, say they, we cannot perish, and therefore need not to amend. First, this is the speech of a hireling, who properly feareth not to offend God, but to be punished by God, for that he would not amend but for fear of damnation. Secondly, in as much as by the amendment of our lives, God is greatly glorified, and our neighbors edified, Confess, that either thou makest no accompt of the glory of God, or the salvation of thy neighbors, or else that thy speech is perverse, when thou sayest, Being elected I cannot perish, and therefore need not to amend: for albeit amendment should stand thee in no stead, yet is it requisite and meet that thou shouldst amend, were it but to glorify God, and to help to the salvation of thy neighbor: and heereto art thou bound, because God commandeth thee to love him with all thy heart, and thy neighbor as thyself. Thirdly, thou dost plainly beat down this purpose of election which S. Paul doth propound, when he saith: God hath elected us that we might be holy and unreprovable. As if a Soldier saith, I am enrowled, and therefore I need not to fight: will not every man say that he doth but mock, for he is not enrowled for any other end: even so do we mock with God, if we say that being elected, we need not to live virtuously, considering that contrariwise we are elected only to this end, to be holy.

5 Again, election to salvation doth not abolish, but establish the second causes and the means by God ordained for the attaining thereto. And indeed, God for the saving of his elect, hath ordained that they should believe in Jesus Christ: that to procure belief they should hear the Gospel: that they should pray to God to give them his holy spirit: that they should amend and walk in his fear: and that they should be exhorted to these duties, God, I say, hath in his wisdom ordained all these means, whereby to bring his elect to eternal salvation. What rashenesse is it therefore in man, to uphold that the elect need not believe in Jesus Christ, hear the holy Gospel, or amende their lives? To be short, that they need not the means ordained by God for the bringing of them unto life everlasting? Is not this to seek to be wiser then God, to strive against his wisdom, to reverse his will, and to abolish the means whereby he hath ordained to bring the elect to salvation? When therefore to the end to bring the doctrine of predestination into hatred, thou sayest, that thereof it doth necessarily follow that the elect need not to hear the Gospel, to believe in Jesus Christ, to amend their lives, to pray to God, or to be exhorted to these duties: thou seest that it is all false, and that contrariwise, God will save his elect by these means, which in his wisdom he hath ordained. Necessarilye therefore, the elect must be saved: yet by such means as God hath ordained for the bringing of them to salvation. God hath limited to every man the term of his life, but withal he hath ordained and appointed that for the preserving thereof, he shall both eat and drink. If thou sayest that thou shalt of necessity live thy course that God hath prescribed, and therefore that for the preservation of thy life thou needest not to eat or drink: thou dost the • in directly fight and strive against the will and pleasure of God: and this is temptation: neither dost thou notwithstanding God hath decreed the time of thy life, forbear to eat or drink. Why then dost thou not the like for thy soul? as he therefore that should abstain from food, and say that he need it not to live by, should draw to this end: so they that say, that being elect they need not believe the Gospel, nor amend their lives, for the attaining to the kingdom of heaven, do teach men to tempt God, and reuersing his providence, striving against his will, and so far as in them lieth, abolishing the means and way to life and salvation, do draw on to death and eternal damnation. Which is more, if any man ask the cause why some do believe and amend their lives, and others do not, the holy Ghost doth answer, That it is election that maketh this difference: so far therefore are the elect from no need of this holy life, is they do pretend, that contrariwise, holiness and amendment of life is the token and fruit of their election. Again, wherefore do they say that if there be election, the elect shall not need to live in holiness? they do this, as is aforesaid, only by such an absurdity to prove that there is no election, notwithstanding there be so many and evident testimonies thereof in the word of God, they do therefore upon an imaginary absurdity, which indeed is none, reject the express word of God, notwithstanding the same doth very well agree that both there are elect persons, and that they cannot perish, yet must live nevertheless in holiness, that is to say, walk in the way that leadeth to salvation, which is ordained for them from before the beginning of the world. And indeeed S. Paul affirmeth both the one and the other, saying: that God hath elected us, to the end we might be holy.

6 Having thus discovered either the gross ignorance, or the malice and bad consciences of those that use these allegations for the rejecting of the doctrine of Predestination: we will now prove that there is nothing of greater efficacy to move and enslame our harts to the amendment of life, then the knowledge and feeling of our election. First, if we be elected to life eternal, we are also elected to have faith, and consequently to amend our lives: for those be the stairs▪ and passage from election to glorification, as S. Paul teacheth. The knowledge therefore of election to salvation, bindeth us to amend our lives: that is to say, to walk in that path whereby God vouchsafeth to lead the elect to the enjoying of everlasting life. God saith S. Paul, hath elected us in Jesus Christ, before the foundation of the world, that we might be holy and unreprovable before him in love. Again, We are the work of God's hands, created in Christ Jesus unto good works, which God hath ordained, that we should walk • in them. Heereof also doth the same Apostle take occasion to exhort the Colossians to amendment, saying. Now therefore as the elect of God, and beloved, put on tender kindness, humbleness of mind, meekness, long suffering, for bearing one another, and forgiving one another The like ground taketh S. Peter, saying: Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the virtues of him that hath called you out of darkness, into his marvelous light.

7 What poor maiden is there, who hearing that some king had among all other, chosen her to be his sons wife, and withal ordained that to that end forsaking her parents and kinsfolks, she shall come to him on foot in the midst of Winter, would not willingly and readily leave all, and even in Winter and on foot, come to the King to finish this great marriage? as we read of David, who hearing that Saul had chosen him to be his son in law, by giving him his daughter in marriage, in case he could bring him an hundred fore-skins of the Philistines, ventured his life, to the end by satisfying the Kings desire, to be his son in law. Even so we, understanding and having witness that God hath chosen us to be the spouse of his son Jesus Christ, and coheirs of his kingdom: also that it is his will that forsaking the world and the flesh, we should walk through the path of good works, in amendment of life, to come to heaven, there to accomplish this happy marriage: how fervently should we renounce the world, the flesh, and everything that contrarieth his will, that we may the more speedily and cheerfully proceed in amendment of life, and so perform this blessed marriage?

8 Moreover, he that knoweth that there is an eternal felicity, replenished with all glory, for the elect & horrible condemnation with most fearful torments, prepared for the reprobate: how happy would he think him self, if God should send him an angel to assure him that he is of the number of the elect, whose names are written in the book of life? But amendment of life is unto us as a message, witness and seal of our election, for as election is the cause and fountain of amendment, so doth amendment lead us to our election, as the effect to the cause, the fruit to the tree or root, the brook to the spring, and the light to the Sun. How earnestly therefore ought we to labor to amend our lives, and to increase in sanctification, to the end more and more to be assured of our election by the fruits of the same, as also S. Peter after he hath exhorted us to amendment of life and good works, doth admonish us to study by the same, to make sure our election.

9 But above all let us consider the fountain of our election, and that is, the free love, goodness, and mercy of God towards us. As S. Paul alleging the authority of Malachi, doth declare. For to show that Jacob was chosen & Esau rejected, in the person of God he saith, I have loved Jacob and hated Esau. As also in the same consideration, he allegeth this sentence, written by Moses, I will show mercy to whom I will show mercy. And in the same sense are the elect termed the vessels of mercy, but indeed, in as much as God hath chosen us from among so many others like unto us, even before the foundation of the world, to an incomprehensible and eternal glory and felicity: what might be the orignall and foundation that his free love, his mercy, his incomprehensible goodness, and the only good pleasure of his will, (as S. Paul also saith) That even God himself hath chosen us, and predestinated to adopt us to himself through Jesus Christ, according to the good pleasure of his will. If therefore we would diligently meditate and ponder that the cause that we are preserved from the horrible condemnation of the reprobate, which daily by our sins we do deserve, and assured of the possession of life and everlasting glory, without any our desert, proceedeth of the only election of God, grounded upon his goodness, love, grace, mercy, and good pleasure: how should it possibly be, but that the remembrance of our election should induce us, first to humble our selves in the sight of God, and acknowledge that by nature we were the children of wrath as well as others, as also that in us there was neither worthiness or merit that might move God to elect us, but that only of his mere goodness, mercy & love, he elected us to life everlasting? Secondly, this feeling of his love and mercy toward us, shining in our election, ought to kindle our harts and souls in the love of God, that they might even burn in fervent love toward him: We love God, saith S. John, because he first loved us. If the Sun in his force shining upon a stone, can so heat the said stone that a man shall not be able to touch it with his hand: how much rather shall we, if we meditate upon this love toward us in our election, albeit we were as cold as marble, be warmed and kindled to love him with all our harts, with all our strength, and with all our minds, as himself hath also commanded us.

10 The cause, saith S, Bernard, why we should love him, is God himself, and the measure, is to love him beyond measure: he declareth that the divinity in it self considered, is worthy that we should love it beyond measure: how much then must we love God when he communicateth to us his love, goodness & mercy, in electing us to life everlasting? but if we love God in such manner as our election, that leadeth us to his love toward us, doth bind and admonish us, we ought to study to amend our lives, in keeping his commandments, as Jesus Christ requireth at our hands, saying: If ye love me, keep my commandments. As also it is our duty to love that which he loveth, and willeth us to love: and to hate that which he hateth, and willeth us to hate: and this is the root of our bond, to love our neighbor for the love of God, and contrariwise, not to love the world, because as the Apostle saith, The love of the world is enmity with God. And for this cause must we also deny our selves and the flesh, because the affections thereof are repugnant to God: yea even for this, must we be ready to forsake, father, mother, goods, and life it self, for the love of God: for otherwise we are not worthy to be his.

11 As in this love to God and in all that we have shown to depend thereof, the true amendment of life doth consist: so doth it sufficiently appear, that there is not anymore lively or vehement argument to induce us to amendment, then the meditation and remembrance of our election, and consequentlye of the love of God towards us, which shineth in the same: and this doth the Apostle Saint Paul writing to the Romans expressly confirm: for in the 9.10. and 11. Chapters, having at large entreated upon predestination, he thereof doth in the beginning of the twelfth gather this vehement exhortation to amendment of life. I beseech you brethren by the mercies of God, that ye give up your bodies a living sacrifice, holy, acceptable to God, which is your reasonable serving of God. And fashion not yourselves like unto this world: but be ye changed by the renewing of your mind, that ye may prove what is the good will of God, acceptable and perfect. He here raiseth them up to the consideration of the great mercies of God, shining in their election to salvation, thereby to give them to understand how deepelye it bindeth and should induce them to amendment of life. So often therefore as we find our selves slack in the service of God, or attempted to offend him, let us think upon our election, and the love and mercy of God, the spring and original of the same, that so we may be moved to love God, and to show forth this love by a careful and continual amendment of our lives.

12 Moreover, the remembrance of our election ought to stir us up incessantly to praise God: First, for the incomprehensible riches of the life and glory whereto we are elected: Secondly, by the apprehension of the horrible and eternal damnation of the reprobate, wherefro election only hath saved and preserved us. The remembrance therefore of so great, so wonderful and mere incomprehensible a benefit, thus doubly considered, ought to ravish our souls, and open our mouths, night & day infinitely and incessantly to praise God. Besides, if we consider the cursed state of the reprobate, and meditate upon the fire always burning: the worm perpetually gnawing: the darkness that shall be without end, to be short, the lamentations and gnashing of teeth proceeding of their anguish, that shall be the woeful fruit of their sins, & the just reward of their iniquities: who can but detest the offending of God? Men use openly to execute the guiltye, to the ende that others by the apprehension of their punishment, may fear to commit the like transgressions: let then the representation of the so woeful estate of the vessels of wrath burning in hell fire, make us to fear to commit anything whereby to deserve like punishment.

13 Again the knowledge of our election ought in us to engender a steadfast assurance that we cannot perish. My sheep, saith Jesus Christ, hear my voice and follow me, and I give unto them life uerlasting. None shall take them from me. My father who hath given them unto me, is greater then them all, and none is able to take them out of my Fathers hand. I and my Father are one. Again, All that the father giveth me shall come unto me, and him that cometh to me I cast not away. And this assurance is grounded, first upon the foreknowledge of God, for he cannot be deceived in the foreknowledge of that that is to come. As indeed, all is present in his sight, yea even more assuredly then are to us those things that we still look upon. Secondly upon the eternal decree and unchangeable will of God, whereof the Prophet Isaiah maketh mention, saying in the person of God: My Counsel shall hold, and I will accomplish my pleasure. Thirdly, because he that hath elected us to salvation and life, hath withal ordained and prepared most certain and requisite means, undoubtedly to lead us to the enjoying of the same. S. Paul in a short sentence, noteth these three foundations of the assurance of the elect to attain to life everlasting. Those, saith he, which God knew before, he also predestinated to be made like to the image of his son, that he might be the first borne among many brethren. And whom he predestinated, them he also called: and whom he called, them also he justified: and whom he justified, them he also glorified. First he saith, that God did know before, that is, from all eternity, those whom he would save. Could he be deceived? God (saith the Apostle in another place) knoweth those that be his. Secondly, he saith that he had predestinated them to make them like to the image of his son. His will and decree is it not unchangeable? Thirdly, he showeth that he hath ordained for them, all that is requisite to lead them to salvation, saying that he hath called & justified them. And this is so certainly fulfilled in the elect, that he speaketh of it as if it were already done, and they already lifted up into glory: for he saith not, that he will call, he will justify, or he will glorify his elect: but that he hath called, he hath justified and hath glorified them. And least our infirmitye should shake us, he opposeth the power of God against all the enemies of the elect, saying: If God be with us, who shall be against us? As also to show that they can want nothing, he addeth. He, who spared not his own son, but gave him for us all to death, how shall he not with him give us all things also? and withal he proceedeth saying: If any man shall lay anything to our charge, God himself shall justify us, for that he findeth in us no cause of condemnation, because that Christ died and rose again for us. And in that he loveth his elect, to show that this love, the fountain of all goodness, is steadfast and immutable, concluding his speech, he saith: that whatsoever befall us, we may be certain that we shall be more then conquerors, through him that hath loved us, and who will love us constantly in Jesus Christ the son of his love, the true pattern, pillar, and accomplishment of our electiō, and in whom we are elected, and not in our selves. The elect therefore cannot possibly perish, as Jesus Christ himself noteth, saying: There shall be such assaults and temptations, that even the very elect, if it were possible, should be seduced: therein manifestly declaring, that it is impossible that they should be seduced or drawn to destruction. The engendering therefore of an assured certaintye in us, that nothing can let us, but that finally we shall come to heaven, is a most excellent fruit of this doctrine: for as we can have no greater consolation, so is it an especial encoragement unto us in all our assaults and combats, knowing that we sight, not as beating the air, or doubtfully, but the good fight of faith, and that undoubtedly obtaining the victory, we shall be crowned with eternal glory. And this is it which should also augmente in us a zeal and affection to suffer for the name of our Lord Jesus Christ, to enlarge our goods to the poor, fervently to employ our selves in all things that may tend to the glory of God, and so to amend our lives, as knowing assuredly, that being elect, our labors and works shall not be in vain in the sight of the Lord, but shall, as S. John saith, follow us, and be unto us a blessed increase of joy and glory in his everlasting kingdom.

14 There is yet another notable fruit, which some do beat down, by maintaining that God offereth to all men salvation and life everlasting, and according as himself did foresee that some should accept it, and believe and live well, so he did elect them, to increase in them his graces and to save them. And as for the others, that should reject the salvation offered, and live amiss, he hath predestinated them to take from thē those graces that they had, and so to reject and damn them. These men are possessed with two errors, repugnant to the glory of God, and the salvation of man. Concerning the first which is the universal calling of all men, if thereby they understand the creation and government of the world. God doth indeed invite man to love, fear, and praise him: but as he offereth unto them neither Jesus Christ, nor remission of sins, so can it not be termed a calling to salvation and life everlasting: and thus the creation of the world, is not a calling that may make man to be saved, and consequently elect: and therefore all that have had no other calling, have been (as Saint Paul saith of the Ephesians, before the gospel was preached unto them) Strangers from the covenant of the promise, out of Christ, without hope, and without God in this world. Secondly, if by the universal calling, they mean the preaching of the Gospel, experience showeth, and the holy scripture sufficiently testifieth, that there were and yet are many nations in the world, to whom God hath not vouchsafed to direct his word, to call them: as we also read that God forbad Paul that he should not preach in Asia, neither suffered him to go to Bithinia, and therefore it cannot be truly said that this vocation was universal and common to all men. Thirdly, there is a holy calling, as S. Paul termeth it, proceeding from the holy Ghost, which is proper and peculiar to the elect, and not universal. Of the second, Jesus Christ speaketh, saying: Many are called, but few are chosen, and S. Paul of the third, saith: Those whom God knew before and predestinated, hath he also called. And whereas these men do allege the saying of the Apostle, that he will save all, because he addeth, and they shall come to the knowledge of the truth: it doth appear that he there speaketh not of these nations, to whom he would not have his word, which containeth all truth, preached. Secondly, the following of the text doth manifestly declare, that S. Paul there m ••• eth not to speak of every man, but of all sortes of men, as Magistrates and subjects, rich & poor, wisemen and fools: because it is the will of God to save of all callings. The calling therefore that offereth salvation, cannot be spoken of all men in the world.

15 By the rejecting of this error, the elect may understand, that having been called: First, by the preaching of the Gospel: Secondly, by the power of the holy Ghost: there are in them as it were two elections. The one in that God almighty leaving so many others to whom he hath not at all addressed the doctrine of his Gospel, hath elected them, to deliver it unto them: the other, in that rejecting so many others, to whom he hath sent the preaching of his Gospel, and yet nevertheless calleth them not by his holy spirit: he hath elected them, that they might be called by the light and power thereof, to the ende he might save them in his kingdom and glory. And this consideration is unto them as a twofold obligation wherein they are doubly bound as well incessantly to praise God, as also to love him, and consequentlye to amend their lives. And indeed, if they that had the first grace, namely the preaching of the Gospel, and do not believe and amend, shall be more hardly entreated in the day of judgment thē the enhabitants of Sodom and Gomorrah: what do they deserve that are partakers also of the second grace, and have the Gospel preached unto them, with the power & efficacy of the holy ghost, whereby they believe and are made the children of God: in case the feeling of such a benefit truly incomprehensible, and proceeding as it were from the bowels of God's mercy & love toward them, should not kindle their harts with a holy affection and zeal to amend their lives?

16 As concerning the other error: that the election of some and not of other some, came of this, that God did foresee that the men should do either well or evil, as the Pelagians did in old time teach: one only place of Saint Paul will be sufficient to condemn it. Blessed be God, saith he, which hath blessed us with all spiritual blessing in heavenly places in Christ, as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. Who hath predestinated us to be adopted through Jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherewith he hath made us accepted in his beloved. Throughout all this whole sentence there is not any word but may •• fise to condemn this error. First, where the Apostle saith that God hath blessed us, he showeth that the spiritual blessings, whereof he speaketh, are the gifts of the Father of light, and come not of ourselves. Secondly, adding that he hath blessed us in Christ? he declareth that those blessings are imparted unto us, not for our own sakes, but for Christ's sake. Thirdly, in this, according as he had chosen us, and that in Christ, he noteth that our election cometh of God, and is grounded upon Christ, and not upon us. Fourthly, adding that he had chosen us, before the foundation of the world, and so before that man was, he would that we should acknowledge our electiō to proceed from the eternal will and counsel of God, & not from our works, or our acceptation of his grace unto us offered. Fifthly, he hath evidently declared this in that he saith that we were chosen, not in respect of any holiness that he foresaw in us: but to the end that we might be holy & unreprovable in his sight. And therefore it is not the acceptation of God's graces and the faithful use of the same, foreseen in us, that maketh us to be chosen: but even the election itself, which bringeth forth this acceptation of grace, and consequently faith and good works. Sixthly he addeth, according to the good pleasure of his will to show that our election dependeth upon the only goodness and will of God, and not of men. Seventhly, he confirmeth it, adding to the praise, and glory of the grace of God: for if election had proceeded from the freewill and works of men, the praise and glory thereof, as Saint Paul many times noteth, would have redounded to themselves, and not to God? and so God should not have elected thē, but they should have elected themselves. Lastly, in adding, that of his grace he hath made us acceptable in his well beloved, he evidently doth show, that it is not our acceptation of his grace that hath made us acceptable, whereby we should be elected: but only his grace and the love that he beareth to Jesus Christ.

17 Moreover. if the election of some and not of other some, should have been wrought according to the good or evil works foreseen, it were in vain for S. Paul to persuade us to acknowledge the power and authority of God, in showing mercy to whom he will, and hardening whom he will: and to make the good will and pleasure of God, the foundation of the election of some, and not of other some: for in maintenance of God's justice, he might have answered in one word, that he had chosen some, and not other some, according to the merits of their works, which he foresaw. In vain also had it been for him to cry out, O the depth of the riches of the wisdom and knowledge of God, how unsearchable are his judgments, and his ways past finding out? for could there be anything more easily comprehended, or any answer more ready and plain, then to say that the election of some and not of other some, was made according to the merits foreseen in everyone? But the Apostle in not propounding this for the maintaining of God's justice, doth sufficiently show that we must not use it: and that it is a vain and false allegation. And indeed in another place for the foundation of our election and salvation, opposing against the works of justice, not those which our selves shall do, but the mercy of God, he plainly showeth that our electiō is not wrought by the works foreseen, either done or to do: but by the only mercy of God.

18 Hereto will we also add one notable place of Saint Augustine. If the children of the faithful (saith he) do die in their infancy, we nevertheless believe that according to the teno, of the covenant, they shall be saved. It must needs then follow, that they are elect and predestinate, yet not by their works foreseen, for they never did any. But where the Pelagians replied, that God elected them for the good works that he foresaw that they might have done if they had lived: He answereth, that no man is punished or rewarded for the works that he hath not done, nor never shall, or that he never had, neither could have any conceit or will to do. Whereupon it is written, that every man shall receive, according as in his body he hath done good or evil. And for proof hereof, he allegeth the examples of the Tiryans & Sydonians, of whom Jesus Christ saith, If his virtues and miracles had been done among them, they would have converted and amended their lives. And therefore God should have chosen them, that they might not have been damned. And contrariwise, the saying in the book of Wisdom, that Enoch was taken away by death, least malice should have corrupted his heart, doth show, that he should have be •• reproved and condemned for the malice foreseen, wherewith he might have been corrupted, if he had lived. And thereof it must also follow, that God had been deceived, in foreseeing the thing that should never have come to pass.

19 As this error therefore, which allotteth unto man for the foundation of his election, himself, his free will, and his works, doth diuerte him from the feeling and acknowledgement of the love, goodness, grace, good will, and power of God, and puffeth him up in false and most pernicious opinion of his own virtue and merits, to his overthrow and destruction: & withal, doth deprive God of his glory: so contrariwise, the doctrine of election understood and believed in manner as we have before declared, doth teach and admonish us, to attribute the whole glory of our salvation to one only God, incessantly to praise him, to reverence his power and infinite goodness: wholly to depend upon him, and to walk in all humility, confessing that in us there is neither beginning nor preparation, whereby God should be bound to choose and do well by us: and therefore that all good, namely our election, is the pure gift and free grace of the goodness of God unto us. And to conclude, This doctrine ingendereth in us an assured certainty of our salvation, infusing comfort and joy into our harts, with a zealous affection to consecrate our selves to the service of God with our whole hearts all the days of our lives.

20 As for God's providence, the only remembrance that nothing befalleth us but by the eternal will of him that hath elected us in his son Jesus Christ, ought to bring forth in us many notable fruits. First, this doctrine teacheth us to banish the profane opinion of the heathen, that imagined that all things came by fortune, attributing to an idol forged in their brains, that thing which appertained only to one God, namely, the event of all that was done. But as this is an intolerable idolatry and sacrilege, so representing their Goddess fortune blind, they took away all fear of offending God, and all desire to live well. And in deed, if all calamities and prosperities should befall man, not by any conduct of providence, judgment, or reason, but by adventure, who would fear to do evil for fear of correction and punishment? Who would desire to live well, when he should stand in doubt whether in well doing he should be blessed? But when we do believe, that all cometh by the providence of God, who seeth all things, and loveth righteousness, and hateth iniquity: The only remembrance that it is God that sendeth both good and evil, will move our hearts to fear correction & punishment for doing evil, and to hope for prosperity and blessing in living in righteousness and holiness. Thus will the knowledge of God's providence stand us in great stead to induce us to amend our lives.

21 The second fruit that groweth hereof, is a true sanctification of the name of God. For believing all things to come of the will and providence of God, all-wise, all-righteous, all-good, and almighty, even every affliction & calamity that befalleth us: First, the remembrance that he is righteous will breed humility, as knowing that it is in justice that he afflicteth us for our sins. So Mana • les king of Judah, being grievously afflicted in prison, was by this doctrine moved to acknowledge his sins, and consequentlye to humble himself before God. So Daniel speaking of the captivity of the Jews in Babylon, confessing the sins both of the people and of himself, among other things saith: To us O Lord, belongeth confusion, but thou art righteous. In this sense doeth Jeremiah reprove the children of Israel, for that in their affliction no man said, What have I done? Not that God always taketh occasion of our sins to punish us, but because he never afflicteth us wrongfully, or before we have deserved it. And therefore should the knowledge, that it is he that afflicteth us, humble us, and make us confess that he is righteous. Thus also shall we beware of murmuring against God, and say with the Prophet David, O Lord, I held my peace, and opened not my mouth, for it is thou that haste done it.

22 Which is more, this doctrine will teach us to sanctify his name, that we shall praise him, even in our afflictions. And in deed believing that this God that punisheth us, is good and a well dooer: also, that loving us in Jesus Christ without comparison better than a carnal father can love his children. Secondly, that undoubtedly he willeth the thing that is to our health and profit: believing moreover, that he is almighty, and so can do what he will. Thirdly, that being infinitely wiser than we, he better than our selves doth know wherein our good and salvation doeth consist. This feeling, I say, of his goodness, love, power, and wisdom, will force us to conclude, that all the affliction that he saith upon us, is to our profit and good, albeit in the judgment of the flesh we think otherwise. This is a true sanctification of the name of God, and induceth us to love him, when we are thus assured by the goodness, love, power, and wisdom of him that afflicteth us, that the same affliction is good and profitable for us: and renouncing the contrary judgment of our flesh, we do praise & bless God in the same: when our spirit shall find that to be good which our flesh thinketh to be bad, and that our spirit shall make us to praise God for that which maketh our flesh to weep. To this purpose is the example of Job very notable. For he, when he lost all his goods and children, said, The Lord hath given, and the Lord hath taken away, blessed be his name. Afterward being extremely tormented in body, he said: If we have received good from the hand of God, shall we not receive evil? First, he acknowledged all his affliction to proceed from the will and providence of God. Next, he felt that God, by whose providence he was afflicted, is, as is aforesaid, all good, all wise, and almighty. And therefore in this sanctification of God's name, he concluded that affliction was good and profitable. And this was the cause and reason that he blessed God in his affliction: as also S. Paul admonisheth us to yield thanks unto God in all things.

23 Again, this doctrine teacheth us, not to regard man that afflicteth us, but God who useth him for our affliction. In this sort did God use Satan and the Chaldees, in taking from Job his goods, his children, and his wealth: yet doth Job attribute it to God, saying: God hath taken all away, as it pleased him, so is it come to pass. This regard of God's providence will mortify us in all hatred, malice, bitterness, desire of revenge, injury, and wrong, whereto we give our selves, when we regard the man that iniureth, wrongeth, and afflicteth us. Thus when Semei wronged and did curse David, he contained himself, and held back Abisay, that would have slain him, acknowledging that it was by the will of God that Semei did thus injury him. Thus did Joseph give over all hatred and desire to be revenged of his brethren, acknowledging that God had used them to afflict him, and out of his affliction to produce so great a good. But we do ordinarily the contrary, wherein we resemble dogs, who usually do run firceely at the stone that is cast at them, when in deed they ought rather to deal with him that cast it. Let us therefore acknowledge this providence of God, who useth the service of men to afflict us, that we may in humbling our selves in the sight of God, and praising him: also in renouncing all hatred, bitterness, and desire of revenge against man, amend our lives.

24 Now if this doctrine admonisheth us to praise God, even in our afflictions, how much rather in his graces and blessings? We are therefore to amende two great corruptions that rest herein: Some, as hogs that eat acorns under an oak, do never so much as look up whence they come: Thus do many swallow up the gifts of God, as the dronkards that drink beer and wine, and never taste the relish thereof, that with David they may say, O Lord thou art good and gracious. They never think that these benefits do proceed from the providence, goodness, and power of God, that so they may take occasion to praise him. The meditation therefore of this doctrine, which teacheth that it is God that giveth them meat and drink, air to breath, strength, understanding, and industry to labou:r To be brief, that giveth them both soul and body, and all things necessary for the life and maintenance both of the one & the other. This meditation, I say, would cause, that these goods leading us to the spring head, would open both our hearts and mouths to praise God incessantly. And this duty doth David teach us, almost throughout the whole book of Psalms, which is for that cause by the Hebrews termed, The book of thanksgiving. The other corruption that we are also to amend, is yet more dangerous, namely, whē men attribute to their own industry, force, counsel, and labor: to be short, to themselves the blessings that proceed from God. This sacrificing to their net, and burning of incense to their yarne, is but too common. And is it not a villanous ingratitude, to take to our selves that glory which we ought to give to God for his benefits unto us: But if we could remember that it is in God that we are, that we live, that we have our moving, and that all goods both spiritual and bodily that we enjoy, do come of his providence: the knowledge of this spring would turn us from our selves, & make us to look upon God: to rejoice in him, not in our selves: to sing praises to his name, and not to ours: and to bless him only, who by his providence doth impart unto us all those goods that we have.

25 This doctrine of God's providence, hath also respect to the time to come, that we may amend our lives. First, such as do attribute the event of everything that they undertake, either to fortune, or to their own industry, wisdom, power, or to the help of man, do still rest in trouble of mind, in fear, and in doubtful and variable discourse. And when the success is bad, they think thenselves wretched and miserable: and contrariwise, if they prosper, they attribute it to themselves, they be proud of it, and become stout undertakers. Thus leaning upon broken reeds, they finallye receive the reward of their pride, and fall into confusion and ruin, and bring upon themselves the woe pronounced by Jeremiah against those that trust in the arm of flesh. But such as know that it is God that by his eternal providence guideth all things, do not stand upon their own wisdom or strength, but with Jeremiah do say, O Lord, I know that the way of man is not in himself, and that the man that walketh cannot direct his steps. They also remember this sentence of Solomon, The steps of man are ruled by the Lord, how can man then understand his own way? They do therefore lift up their eyes to God and do call upon him. They labor not in their discourse, and as Isaiah saith, He that believeth will make no hast. They stay and depend upon God, and will repose their whole confidence in him. If their success seemeth bad to the flesh, they will humble themselves, as knowing that he afflicteth them not without cause: yea, they will take comfort therein, as being assured that God will turn all to their good and salvation, according to his promise, that he will bless all those that trust and depend upon him. And contrariwise, if their success be to their minds, they do praise & bless him whom they called upon, whom they depended upon, & whom they acknowledge to be the author of all goodness.

26 Also, as they know that God by his providence guideth every creature, and disposeth of them as he will, so are they assured that the most wicked and mightiest in the world, no not the devil him self can hurt them, or take one hair from their head, without the providence and will of God, who loveth them in Jesus Christ. And not only so, but likewise that God will make both the devils and the wicked to serve to his glory, and to the benefit and salvation of his children. And in deed, as the holy Ghost doeth testify, it was the providence and definite counsel of God, that the Jews and Gentiles should persecute Jesus Christ to the death. And that Satan should move the heart of Judas to betray Jesus Christ. And in this manner did God fulfill our redemption to his glory, and the salvation of his elect. Behold therefore how this doctrine ministereth wonderful quiet and contentment to the children of God in all assaults, even when they find themselves at deaths door. For respecting this providence of God, they do hope in him, as Abraham did, beyond all hope, assuring themselves, as David saith, that God is our God, to save us, & that the gates of death are in the hands of the Lord our God. Thus they do assure them selves that God in his providence and power will assist thē, either by means ordinary, as are the same, which daily and continually he bestoweth upon us, or extraordinary, as when for the space of forty years he fed his children of Israel in the wilderness, daily sending unto them Manna from heaven, either without any means at all, as when he fed Moses and Elias forty days without meat or drink: yea, or even contrary to natural means, as when he restrained the force of the fire for the preservation of the three Hebrew princes in the burning furnace, and stopped the hungry lions mouths, for the keeping of Daniel, that they might not devour him.

27 This doctrine will also greatly avail us, to restrain us from many iniquities, as from seeking means condemned by the word of God, to save our selves from affliction and calamity threatened unto us: likewise to bridle us from using any fraud or deceit in our affairs, or any bad conscience for the attaining of prosperity. For in as much as it is almighty God, that by his providence guideth and governeth all things, and man is not to hope for any blessing or prosperity but from his favor and good will: it were extreme folly, even very madness, to think to prosper by offending and provoking him to anger and wrath. As contrariwise, we are not to doubt, but he guiding all things by his providence, will bless those, who walking plainly, simply, and in a good conscience, shall depend upon him. This may be unto us a mighty buckler, to overcome the dangerous temptations wherewith otherwise we may be easily drawn to follow the sins and iniquities of those that seem to prosper in wickedness. For knowing that it is from Satan, whom in their wickedness they do serve, that they receive their imaginary prosperity (yet by God's susterance) we must believe that it is to them rather a curse than a blessing, considering that the only grace and good will of God is the mother and nurse of all peace and prosperity. Thus do we see howe this doctrine of God's providence will in respect of the time to come, assure us that he will provide for all our necessities, either corporal or spiritual: that it will minister unto us a holy resolution to walk constantlye in his obedience, and to surmount the apprehensions of all inconveniences that might by any means befall us: that it will cause us to forbear all fraud and iniquity, and to walk in all playnnesse and equity, and thereby to expect the blessing of God: that it will comfort us in all our afflictions and tribulations that he shall either send or lay upon us, and induce us to magnify him in all his works, namely, in those benefits and graces which we do receive thorough his great providence and good favor.

28 To conclude, when we shall see reuolts in religion, heresy in doctrine, schisms and troubles in the Church: that they which should be shepherds become Wolves: That by the preaching of the Gospel some are blinded and hardened: That troubles and wars do insue the preaching of Jesus Christ, the prince of peace: That the wicked do oppress the children of God, & account them as the offscumme of the world, with many other like matters strange to the world: when (I say) we see all these things come to pass, and do remember that it was all foreshowed and so ordained in God's almighty providence, we shall take no offense thereat, neither murmur against God, or be faint hearted: but rather reverencing the works of God, we shall abide and continue steadfast in the faith and our due obedience, as knowing that since such is the will and pleasure of God, it cannot be but good and expedient for his glory and the salvation of his elect. And therefore it appeareth that they which reject the doctrine of predestination and God's providence, are enemies to his glory, and to the comfort, edification, and salvation of the faithful: so there is no doctrine that may or can more forcibly move us, as is afore shown, to amend our lives, in praising God incessantly, in loving him fervently, in walking humbly in his sight, in obeying him constantly, in reposing our whole confidence in him, in bearing our afflictions patiently, & in surmounting all assaults virtuously. To be short, in sanctifying the name of God in his incomprehensible works, that so we may finally attain to the possession of life everlasting.

The fourth cause of Amendement, grounded upon the title and name Immanuel, attributed to Jesus Christ. Chap. 4.

Our Lord Jesus Christ, this holy, most holy, before mentioned, is also called Immanuel, first by Isaiah, after by S. Matthew, in rehearsing what was forespoken by him, Behold, a virgins shall conceive, & bring forth a son, and thou shalt call his name Immanuel, which is as much to say, as God with us. True it is, that the holy scripture doth usually use this manner of speech, that God is with us, whensoever it goeth about to signify unto us that he is gracious, & that he is willing to assist and defend us: But in this place it signifieth & expresseth unto us the manner and means whereby God imparteth him self unto us, not only by receiving us into favor, but also by grafting us into himself in Jesus Christ, and uniting us with him, as himself prayeth to God his father, saying: I pray not for these alone, but for them also that shall believe through their word, that they all may be one, as thou father art in me, and I in thee, even that they may be also one in us. This title therefore and name Immanuel, attributed to Jesus Christ, which commandeth us to amend our lives, doth admonish us of two points that should earnestly move us to this amendment.

2 First, is there is nothing more repugnant to the holiness of Jesus Christ, whom we before learned to be by Isaiah called Holy, holy, holy, than idolatry, injustice, malice, envy, ambition, whoredom, drunkenness, covetousness, lying, cruelty, with other like vices and corruptions: so is there nothing that ought more mightily to stir us up to correct these vices, and so to amend, than the remembrance of Immanuel, that is to say, of God with us, who being conjoined and united unto us, doth so often cry out, Be ye holy, for I am holy. And in deed this is as if a man should say, you cannot say Immanuel, God with us, unless you purge yourselves of all filthiness & corruption, as things that can have no fellowship with my holiness. In this respect doth Saint Paul earnestly exhort us to abstain from such things, to the end we may keep him with us, saying: Be not yoked with Infidels, for what fellowship hath righteousness with unrighteousness? What communion hath light with darkness? What concord hath Christ with Belial? Or what part hath the believer with the Infidel? And what agreement hath the temple of God with Idols? for ye are the temple of the living God, as God hath said: I will dwell among them and walk there, and I will be their God, and they shall be my people. Wherefore come out from among them and separate yourselves, saith the Lord, and touch no unclean thing, and I will receive you, and I will be a father unto you, and you shall be my sons and daughters, saith the Lord almighty. And in the next Chapter following he addeth: Now therefore beloved, seeing we have these promises, let us cleanse our selves from all filthiness of the flesh and spirit, and grow up unto full holiness in the fear of God.

3 The temple of Jerusalem was called holy, because it was not a lodging for men, but the house of God, wholye dedicated and consecrated to his service: as were also the vessels belonging thereto in the same respect called holy. Now if Baltasar king of Babylon, by using them in a banquet, & drinking in them with his princes and concubines, did profane them, and was for the same soon after rewarded, (for the same night he lost both his kingdom and life) surely they that shall abandon, not the vessels, but the temple it self, and not a temple of stone and of wood, but even their bodies and souls, that are made the lively temples of the living God, to the profane and filthy uses of the world and the flesh: in lieu of dedicating the whole to the holy service of God, who is with them, do most filthily profane the Temple of God, and can expect no other than a most horrible vengeance and punishment, as the holy Apostle Saint Paul protesteth, saying: He that destroyeth the temple of God, God will destroy him, for the temple of God is holy, which you are. When a king maketh his entry into a Town or City, he findeth those streets where he is to pass, made clean, and his palace hanged: howe much rather ought we, whom God chooseth to be his temple, and to make his entry into us, to be with us and to dwell with us, to purify and cleanse from all filthiness and uncleanness, and to adorn the place of his habitation with all virtue and holiness?

4 Hereunto doth Saint Peter exhort us, saying: Gird up the loins of your mind be sober, and trust perfectly on the grace that is brought unto you by the revelation of Jesus Christ, as obedient children: not fashioning yourselves unto the former lusts of your ignorance: But as he that hath called you is holy, so be ye holy in all manner of conversation, because it is written, Be ye holy, for I am holy. Where he saith, that the loins of our minds must be girt, he showeth that as they that wear long garments, when they come in foul ways, do tucke and girte them up, least they should load them with mire by dragging them through the same, so we, whose minds and affections do so bend to the earth, that they do even traile thereupon, walking thorough this world full of mire and corruption, must tucke them up toward heaven, least they should touch such dangerous and damnable mire, from the which we ought wholly to retire and separate our selves, that we may be made holy to the Lord. If any man, saith Saint Paul, purge himself from these filthiness and corruptions, he shall be a vessel unto honor, sanctified and meet for the Lord, and prepared unto every good work.

5 Jesus Christ prayeth unto his father to sanctify us: but how? Even by withdrawing us from the corruptions of this world, and guiding us by his spirit to be consecrated and dedicated unto him. If therefore we grow not in sanctification, we do make vain the prayer of Jesus Christ so far as it concerneth our selves. In the same prayer he addeth this protestation: For their sakes I sanctify myself, that they also may be sanctified thorough the truth. If our savior Jesus Christ sanctified and consecrated himself to God his father, to the ende his holiness might stretch unto us, and so in him and by him we might be sanctified unto God: we do falsely boast that he is Immanuel, God with us, conjoined and united unto us, and that we are members of his body, unless that separating our selves from the corruptions of the world and the flesh, we be sanctified in him and unto him. And in deed if Christ were of God made unto us not only righteousness, but also sanctification, it is in vain for us to boast of justification without sanctification: for God being with us and united unto us, this union must of necessity engender not only our justification in him, but also our sanctification by him.

6 It is the holy Ghost dwelling in us, that hath conjoined us with Jesus Christ, that he may be E anuel, God with us: For he (saith the Apostle Saint Paul) that hath not the spirit of Christ is not his. And as there can be no fire without warmth or light, so cannot God be by his spirit in us or with us, but he will also sanctify and purify us from all vice and corruption, that he may consecrate us unto God. We believe the holy Catholic Church: Holy I say, because God is with it, causing it to participate in his holiness, We are not therefore members of this holy Church, unless we also be holy. As likewise we add, that we believe the communion of Saints, that is, of the faithful and children of God. But falsely and in vain shall we bear the name of Saints, or pretend our selves to be the faithful and children of God, unless that denying the filthiness and corruptions of the world and the flesh, we be fully dedicated in all pureness and holynsse to the service of God. And in deed when the holy Apostle saith, Ensue peace and holiness, without the which no man cometh to the Lord: He advertiseth us, that holiness is as it were the bond between God and us: also, that without the same we cannot behold the face of the Lord.

7 This is the will of God, saith Saint Paul, even your sanctification, that is, that we abstain from whoredom, that everyone of you should know how to possess his vessel in holiness and honor, not in the lust of covetousness, even as the Gentiles which know not God. That no man oppress or defrande his brother in any matter, for the Lord is avenger of all such things, as we also have told ye before time and testified: for God hath not called us to uncleanness but unto holiness.

8 Whereas Immanuel commandeth us to sanctify the sabaoth day, he therein showeth us how much his holiness doth bind us to amend our lives. The first reason of this commandment tended by the ceasing from manual labor, to figure unto us the spiritual rest, namely; the mortification and ceasing from all desires, willes, works, and words of the flesh, as the Prophet Isaiah also declareth, saying: If thou refrainest upon the sabaoth from doing thy will upon my holy day, and doest consecrate it to be a holy and pleasing Sabaoth to the Lord of glory, and that thou glorify him, in not doing thy own works, and that thy own will be not found therein, thou shalt prosper in God. Besides, this figure hath farther relation, even unto Jesus Christ, as to the truth thereof, because it was he, who dying for us, purchased unto us the grace so to mortify the old man, that being dead unto sin, we might sanctify this Sabaoth in resting from our works and labors. And to that purpose we read in Exodus, Observe my Sabaoth, for it is a sign that I am the God that sanctifieth you. Now how necessary this amendment & sanctification of life is, it doth appear in this, that God never required anything more strictly, than obedience to this commandment of the Sabaoth. For wheresoever he will note that all religion is subverted, he complaineth that his Sabaoth is defiled and violated.

9 Where God also commandeth that he that had gathered a few sticks upon the saboath day, should be put to death, he plainly showeth, that the least will, word, or work of our sleth, deserveth everlasting death. And in deed this Immanuel perfectly and infinitely holy, cannot endure any filthiness and sin in that which is joined and united unto him. As we do also read that when the so • s of Aaron Nadab and Abiu, offered strange fire before the Lord, the fire proceeded from the presence of the Lord and devoured them, and they died before the Lord: whereupon Moses said unto Aaron, This is it that the Lord pronounced, saying: I will be sanctified in those that come near unto me, and I will be glorified in the presence of all the people. Therby showing, that the nearer that Immanuel cometh unto men, or draweth men unto him, the less will he bear with their corruptions, and the sooner will he punish thē: as doth appear in a lump of wax, which the nearer that it is laid to the fire, the more doth the fire show his heat in melting it. And in this respect, when God appearing out of the burning bush to Moses, commanded him to put of his shoes of his feet, he addeth this reason, For the ground whereon thou standest is holy: not by nature more than any other, but in regard of the presence of God.

10 In old time God dwelt in the midst of the people of Israel, and the Ark and the Temple were testimonies of his presence, which presence tended to assure them, either of his savor to bless those that yielded due obedience, by amendment of life, o • of his wrath, to punish those most grievously, who contemning this grace should rebel against him. And this did Joshua most lively represent to the people of Israel. For when they had protested that they would serve God, and no Idols, he said unto them: You cannot serve the Lord, for he is a holy and jealous God, and will not pardon your sins and transgressions, so that if you forsake him, he will roughly entreat you. When God named his son Jesus Christ Immanuel, he thereby declared unto us, that he is in the midst among us, and with us, after a more excellent fashion, as being united and conjoined in our flesh, and consequentlye unto us. And therefore we are also the more bound in duty to live in holiness, by amendment of life, as being assured, that as he is come nearer unto us, and more excellently into us thorough his son Immanuel, so will he show himself more severe and jealous in punishing us, when we turn from him, and serve his enemies, the world and the flesh. So often therefore as we shall hear or read this name Immanuel attributed to Jesus Christ, let us remember that the same is a summon to us to amend our lives, that separating our selves from all filthiness and corruption, we may be consecrated and wholly dedicated to the service of God, who is with us, in praying him fully to sanctify us both in body, in soul, and in mind, that we may be preserved without reproach unto the coming of our Lord Jesus Christ, He (saith Saint Paul) that hath called us to this sanctification, joining us unto Jesus Christ, is faithful and will do it.

11 Secondly, this name Immanuel teacheth us that God is with us, wheresoever we be, and consequently, that he seeth and knoweth all our thoughts, wills, words, and works. For, as we have before said, his divinity is in all places, and consequently by us, with us, and in us. Not that we should rest upon the bare contemplation of this divine essence, to us incomprehensible, but that we should refer all to his providence, by believing that it is he that seeth, knoweth, guideth, and governeth all that is done in heaven & in earth: neither that he should need to stand near us to look upon our affections and works. And in deed, mark how he reproveth hypocrites, that thought that they had to do with a God of a short or a dim sight. Weenest thou (saith he) that I am a God near at hand, and not a God a far off? Can any hide himself in secret places that I shall not see him, saith the Lord? Doo not I fill heaven and earth, saith the Lord? Hypocrites did imagine such a God in heaven, that withal they represented him to themselves, to be like a man: yea, even short sighted, such a one as could not see far: & so persuaded themselves that God did not see their wicked thoughts and works. But he reproved them, saying, that he is not a God at hand only, that is to say, such a one as is like unto men, that had need to stand by when they will see anything, but that he seeth a far of. As David also representeth him unto us, saying: The Lord looketh from the heavens, he beholdeth all the sons of men, and from his dwelling he seeth all the inhabitants of the earth. And the Apostle plainly declareth, that no creature can be hidden from him, but all things lie open and bare to his sight that we have to do withal. In the mean time, because that men, according to their nature, do more easily believe, that such as are near them do see them: let them think that in whatsoever place they be, God is near them, as this name Immanuel doth admonish, which signifieth, that God is with us: yea, even in us, as having joined and united us to himself, and therefore that he is not a God a far off only, as is aforesaid, but also a God near at hand. As likewise how often is it noted by the Evangelists, that he did both see and know the thoughts of those that went about to tempt him, or that hatched any other conspiracy, or that had any bad opinion of him.

12 David in his own person doth very aptly represent unto us this providence of God, seeing all things, and being in all places, saying: O Lord, thou hast tried me, and known me, thou knowest my sitting and my rising, thou understandest my thought a far of, thou compassest my paths and my lying down, & art accustomed to all my ways. For there is not a word in my tongue, but loe, thou knowest it wholly, O Lord: Thou holdest me straight behind and before, and laiest thy hand upon me: Thy knowledge is too wonder full for me, it is so high that I cannot attain unto it (namely, in all and by all to comprehend it.) Whether shall I go from thy spirit, or whether shall I fly from thy presence? If I ascend into heaven, thou art there, if I lie down in hell, thou art there: let me take the wings of the morning, and dwell in the uttermost parte of the sea, yet thither shall thy hand lead me, and thy right hand hold me up. If I say, yet the darkness shall hide me, even the night shall be a light about me, yea, the darkness hideth not from thee, but the night shineth as the day, the darkness and the light are both alike. For thou hast possessed my rains, thou hast covered me in my mothers womb: Thine eyes did see me when I was without form, for in thy book were all things written, which in continuance were fashioned, when there was none of them before. Behold here an excellent description of God's providence, which declareth unto us the efficacy of this title Immanuel, given to Jesus Christ, and consequently teacheth us, that he seeth and knoweth all that we think, say, or do, for all is open in his sight, for he is with us and in us wheresoever we become.

13 The knowledge and feeling of this truth may be to great purpose, to induce and resolve us to amend our lives. For what I pray you, is the spring of such abundance of iniquity as we see at this day among men? Even this false persuasion, or rather astonishment, to imagine that God is blind, and seeth not the works and thoughts of men. They prate with their tongues, saith King David speaking of his enemies, and swords are in their lips. For, say they, who heareth us? Heereof have we a notable example in the ninety four Psalm. O Lord, saith David, how long, how long shall the wicked triumph? They prate and speak fiercely? all the workers of iniquity vaunt themselves, They smite down thy people, O Lord, and trouble thy heritage: They slaie the widdowe and the stranger, & murder the fatherless, yet they say, The Lord shall not see, neither will the God of Jacob regard it. But let us now see how he reproveth the blindness and pride of these wicked ones: Understand ye unwise among the people, and ye fools, when will ye be wise? He that planted the ear, shall he not hear? And he that formed the eye, shall he not see? Or he that chastiseth the nations, shall he not correct, even he that teacheth man knowledge? The Lord knoweth the thoughts of man that they are vanity. As David also having rehearsed the wicked & cruel enterprises of his enemy, objecteth unto him, that in his heart he saith, God hath forgotten him, he hath hidden his face, and will not see him. What moved Cain to bring his brother into the fields, and to be so bold as to kill him? Even this false opinion, that God did not see him. And this did he very manifestly declare, in that when God asked him where his brother was, he answered: I know not: Have I the keeping of my brother? As if he would have said, that God had not any reason to put that question to him, considering that he was not appointed to keep him, and therefore without blame he might be ignorant where he was.

14 But what shall we say of David, (a man that did so greatly fear God) when he committed adultery with the wife of Uriah, made him drunk, and afterward slew him by the hands of his enemies, thereby thinking to hide his iniquity from men? Must it not needs be that at that time he was much overseen, when he would imagine that God did not see him? Yet is this the ordinary persuasion of those that give over themselves to wickedness, and consequently, the fountain of an infinite number of sins and iniquities that they commit, upon an imagination that God seeth them not. Otherwise what an impudency were it in man to commit adultery, to be drunken, to deceive his neighbor, to backbite, &c. if he could think within himself, God is with me, I am in his fight, he heareth me, he seeth me commit this wickedness? And yet how often do men commit all these iniquities, even whoredom, drunkenness, deceit, and backbiting in the presence of God, from which they will very diligently forbear in the sight of men?

15 That we may the rather therefore amend our lives, let us remember Immanuel, that is, that God is with us, even in us, joined and united unto us. And withal, let us well think that he seeth and knoweth all our thoughts, words, and works, as is before declared: yea, let it be a strong bridle to withhold us from wickedness, as Solomon teacheth us, saying: Why shouldest thou, my son, delight in a strange woman, or embrace the bosom of a stranger? Seeing the ways of man are before the eyes of the Lord, and he pondereth all his paths? And in another place, The eyes of the Lord are in all places, to behold both the good and bad. Ribby one of the wise men of the Jews, in old time to this purpose did very aptlye say, Grave these three things in thy mind, and thou shalt never sin: namely, that there is an eye that seeth thee, an ear that heareth thee, and a book wherein all thy words and deeds are written. Neither let us think, when we neglect our duties in relieving the poor, that God knoweth it not, albeit we allege that we know nothing of their want, or had not wherewith to help them: If thou forbearest (saith Solomon) to deliver those that are led to be slain, and such as are at deaths door, by thinking that thou wilt say, I knew not of it: he that pondereth the hearts, doth he not understand it? And he that keepeth thy soul, knoweth he it not? Or will not he recompense every man according to his works? God knoweth what means we have to help the needy: and let us not think to blind his eyes with any excuse, or by diminishing our fault. Let us not lie to men in his sight that seeth our dissimulation, and threateneth to punish it, as we have a horrible example in Ananias and his wife Sapphira, who both fell down dead for lying in the sight of God, when they spake but to men. O Lord (saith the Prophet Jeremiah) thou art mighty in counsel, and plentiful in thy actions: Thy eyes are open upon the whole course of the children of men, to give to everyone after his course, and after the fruit of his works. Behold again what the same Prophet saith in the person of God, I will send out many fishers, and they shall fish them: and after I will send out many hunters, and they shall hunt them from every mountain, and from every hill, and out of the caves of the rocks. For mine eyes are upon all their ways: They are not hid from my face, neither is their iniquity hid from my eyes.

16 Let us continue steadfast in this resolution, that God is with us and in us, & seeth all our thoughts and works: That all things lie open and naked in his sight: that the very holes & darkness, that we seek out wherein to work our wickedness, are as light before him: that we cannot go into any place, but he will be present with us and in us. To be short, that we cannot think, say, or do anything but still it will be in his sight: and hereupon let us imagine with our selves what an impudency it will be in us, to presume, to think, say, or to do, in his sight, anything that we would be ashamed of in the sight of men: and withal remember that he is not only holy, hating iniquity, and detesting such contempt of his majesty: but also righteous, punishing most grievously as well the iniquity it self, as the blasphemy to think that God is blind, & seeth not the thoughts and words of men: also, how horrible this impudency is, to presume to commit such filthiness and iniquity in the sight of God, as we would be ashamed to commit before men. Rather therefore, seeing this name Immanuel admonisheth us that God is with us and in us, let all our thoughts, words and works be holy, as he is holy: to the end, that in lieu of making a separation between God and us through our sins, we may persevere in this sovereign good, to have God with us, according as the name Immanuel given to our Lord Jesus Christ, doth teach.

The fifth cause of amendment, drawn from these titles, wonderful, a Counsailor, the strong and mighty God, the Prince of peace, the Father of eternity, attributed to Jesus Christ. Chap. 5.

THere be three especial things that procure the subjects to love their Prince, and loving him, voluntarely to yield unto him all obedience and fidelity: First, if he be wise to govern thē with wisdom and discretion: Secondly, if he seek their prosperity: Thirdly, if he be able to defend them against the endeavours of their enemies, and to effect whatsoever may be requisite for the safety and good of his subjects. These three pointes and many more, shall we find in these titles, attributed by the Prophet Isaiah to our Lord Jesus Christ: for in calling him Counsailor, the Prophet declareth that he is replenished with all wisdom, wherewith to give assured counsel in all trouble and perplexity: but chiefly in matter concerning the acceptable service of God and the hope of our salvation. Secondly, he calleth him the strong and mighty God, thereby to assure us that he is of infinite strength and power to execute and fulfill his will, whether in defending us against the endeavours of our enemies, in punishing such as disobey him, or in making those that are subject and obedient to him, partakers of his graces and benefits. Thirdly, he nameth him the Prince of peace, because he is the author and fountain of all prosperity and felicity both bodily and ghostly, signified by the word Peace: he doth moueouer term him also wonderful, to the end to give us to understand, that from Jesus Christ we are to expect things more high and excellent then any that we can discern in the ordinary course of the world: also that in him are hidden the inestimable treasures of wonderful things surpassing man's expectation and capacity: whether to the blysse of such as fear and obey him, or to the punishment of unbelievers and disobedient persons. To conclude, the Prophet also doth entytle him the father of eternity, therein teaching us that Jesus Christ is the author and ground work of the eternity of the Church, preserving it upon the earth with a continual protection, and guiding it to heaven, there to remain eternally in the possession of perdurable joy and glory forever.

2 Behold therefore who and what manner of one he is that commandeth us to amend, by loving him, and fearing to offend him: and by our willing obedience unto him. And indeed, is not such a King or Prince most worthy the love, honor, fear and obedience of his subjects? First, if he be God's counsailor, he is of necessity replenished with the spirit of wisdom and understanding, as Isaiah more at large doth declare, saying: