Part

I come to the second Doctrine, which is,

That the work of Reformation, requireth the concurrence and conflux of many noble and excellent graces. It's like the choice compound of ointment, which Aaron was to make. As

First, A clear understanding of Gods will out of his Word. Thus the King he was to write Gods Word, and ⟨p. 25⟩to be acquainted familiarly with it, that so he might be the more able to reform all abuses that may creep into the worship of God: it's a great fault, when men in place and power think that matters of Religion do not at all belong to them; whereas they cannot discharge their duties, if they know not by the Word what to do.

First, A clear understanding of Gods will out of his Word. Thus the King he was to write Gods Word, and ⟨p. 25⟩to be acquainted familiarly with it, that so he might be the more able to reform all abuses that may creep into the worship of God: it's a great fault, when men in place and power think that matters of Religion doe not at all belong to them; whereas they cannot discharge their duties, if they know not by the Word what to doe.

2. Zeal for Gods glory, and his pure worship. Such as was in David, and Hezekiah, and most remarkably in Christ himself. It's an excellent thing, when Magistrates lay to heart Gods dishonour more then their own, and are more solicitous that the laws of Christ may be best, then their own laws. It was an ingenuous way of reproving, which one orthodox Bishop used to an Arian Emperor, who being called into the Emperors presence, where his son also was, the Bishop made his low obeisance to the Emperor, but took no notice at all of the Emperors son; at which there was great offence taken; but the Bishop replied, that if he would not honour the Son of God, why should he regard his son: So why should we look upon it as an heinous thing, when men will not keep our Laws, if we do not Gods?