see him seeke and not find to run and not to obtaine therefore he setteth him in the way like a guide sent from God which often hath straied himselfe before and being now recouered to the right way againe standeth like a Marke of knowledge in the turnings that lead vnto blind by-wayes to direct all those that seek for comfort that they may follow the ready path that leadeth to eternal happinesse Therefore from the first setting forth euen from the time of youth when man begineth his pilgrimage course Salomon telleth how he shall therein prepare himselfe to walke and setteth him in a faire high way wherein is no turning either to the right hand or to the left which he calleth the Remembrance of God as if he should say Walke with God as Henock did remēber wel he that shal be thy Iudge doth see all that thou dost heareth thee euery word thy thought shal keep thee in the way at all times Now Salomon setteth forth the dangers of delay and draweth them forward as it were with two cordes that is short time of their youth the infinite infirmities of age to shew how soone our youth is gone which we thinke neuer will haue end Salomon doth not reckon it by yeares but by dayes In the dayes of thy youth so the Scripture numbers our life by dayes and houres and minutes to teach vs to make carefull vse of all our time and euery day thinke vpon our end yet least they should poste ouer the remembrance vntill age come which is the generall day that all for the most part set to repent in therefore after this verse Salomon bringeth in the old man deafe blind and lame and stammering for the yong man to behold as if hee should say Looke my sonne is this man fit to learne which cannot heare nor see nor speake nor goe Therefore remember thy Creator in the dayes of thy youth before this doting age come vpon thee this then is the leuell of your message to hasten forward them which trauell towards heauen because there is great space betweene God and vs and much a doo to aspire the top of the Mount of Sion but more a doo to aspire the top of the mount of heauen This is the preferment of our sinnes if they haue beene our companions in youth in age they will be our counsellers and Maisters too therefore the best season to seeke God in is to seeke him early before the floods of wrath arise and the heape of sinnes stand vp like a rampired wall betweene God and vs. Therefore saith our Sauiour Christ If you seeke the kingdome of God first al other things shal be cast vpon you he saith not seeke the world first that heauen shall be cast vppon you he that doth belieue this would first seeke heauen And wee say first let mee bury my father first let mee bid my friends farwell and so many things come first so long in burying our fathers so long in bidding our friends farwell that is to say the riches honors and pleasures of this world that there is left no time to seeke the kingdome but follow mee is turned to follow vs. Christ must followe our sinnes and come after our pleasures or else he shall not be serued at all therefore I can not say to you as Christ seeke first the kingdome of heauen for then you should haue sought it long ago but now it must be said which the Apostle saith Redeeme the time and at last seeke the kingdome of heauen for it is to bee feared that as little flyes when many came together plagued and destroyed the Egiptians so shorte howers but many in sinne and securitie will steale away our whole life and deceaue our repentance There bee not many Lots but many linger like Lot loth to depart vntill wee fee the fire come there bee not many Simions but many as old as Simion which neuer yet imbraced Christ in their hearts they thought to repent before they were so old yet now they dote for age they are not old enough to repent Woe to the security woe to the stubburnesse woe to the drowsinesse of this age Consider this yee which might haue knowne a thousand things more then yee doe if you had begone when Salomon taught you for God will not alwayes knock at the doore of your hearts Christ will not alwayes clock like a Henne to gather her Chickins Iohn will not alway crye Repent for the day of the Lord is at hand but mercy is in the foreward and Iudgement in the reereward yet Wisdome cryeth in the streetes Let euery Ioseph store vp before the famine come for hee which promiseth thee pardon when thou returnest doth not promise that to morrow thou shalt returne Repentance is a gift and a gift must bee taken when it is offered for the time past is gone and thou canst not call that to repent in the time to come is vncertaine and thou canst not assure that to repent in the present time is onely thine and thou mayest repent in that but a non that will bee gone too Therefore as Samuel began to serue God in his minority as Timothy read the Scriptures in his child-hood so whether thou bee old or yong thy repentance cannot come too soone because thy sinne is gone before And if thou lackest a Spurre to make thee runne see how euery day runneth away with thy life youth commeth vpon child-hood age commeth vpon youth death commeth vpon age with such a swift saile that if all our minutes were spent in mortifying our selues yet our glasse would not bee runne out before we had purged halfe our corruptions All these examples and sentences and prouerbes reasons do cry with Salomon Remember thy Creator in the dayes of thy youth Now it followeth in this second note or part to be obserued for the better performance of this our Christian duty wee must yeeld vnto GOD that sacrifice which hee requireth and penned by Salomon 22.26 vnder the name of Wisdome and directed vnto her sonnes for the children of God are called the children of Wisdome therefore Wisdome entreateth her sonnes that they would giue her their hearts This Wisdome is GOD wee by adoption are his sonnes and our heart is that which Christ calleth spirit and truth without hypocrisie Giue me thy heart saith God Dauid as though hee were at a stand and sorrowed that hee could not doe enough for God broke forth to himselfe What shall I giue vnto the Lord for all that he hath giuen me Psal 116. the Lord as it were hearing these sighes of his seruants which care and study what they may doe to please him comes in their suspence and like a friend which desireth nothing but good will answers from heauen My sonne giue me thy hart vnder which sute he taxeth them besides which are suters alwayes to him and looke still to receiue more benefits and yet neuer cast in their mindes what they shall
distruction yea wee haue gone through tedious deserts but as for the way of the Lord wee haue not regarded it what good hath pride brought vs or what profit hath the pompe of riches brought vs. All these are passed away like a shadow and as a Post that passeth by and wee are consumed in our owne iniquities This is the lamentable complaint of such men as runne amisse and followed a wrong course in their actions of this life these are they which pursued riches honour pompe and such like vanities and forgat that great and weighty businesse for which they were sent these are they who were esteemed happy men in this world and thought to run to a most fortunate course in that they heaped vp much riches together and aduanced themselues and their posterity and families to great dignities and so become gorgious glorious and dreadfull to others and finally obteined whatsoeuer their lust and concupiscence desired this made them seeme blessed to the worldly thoughts and the way they ranne to be most prosperous and happy but the Scriptures of God are wholy and manifest against such and thundreth many woes and curses against them for why hath God giuen reason and vnderstanding vnto men but to serue him and praise him vpon earth Therefore so soone as wee come to yeares of discretion and begin to vnderstand wee should then begin a new life and serue him whom all creatures doe serue with vs or else our vnderstanding is vaine Now therefore because the militant Church here vpon earth are but Pilgrims and strangers not hauing here in this worldly wildernesse any certaine place of abode but trauaileth for one eternall in heauen and hauing dayly many enemies to encounter withall therefore it standeth euery child of God vpon and those that loue their owne saluation to haue a due regarde and a true examination of their liues and conuersations least they bee drawne away from their true seruice and obedience which they owe vnto their God and Creator and so follow the intisements of their enemies to bee drawne away from God Now that wee may the better voyde the danger of our enemies wee are to distinguish truly betweene spirituall carefulnesse and worldly carefulnesse and how can wee haue a truer Iudge for the triall thereof then our Sauiour Christ himselfe who hath deciphred it in the story of Martha and Mary For when our Sauiour Christ entered into the Village where Martha and Mary dwelt and so into the house then they shewing their thankfull mindes to Christ againe the one by receiuing him into her house and the other by enterteining him into her heart as he was God hee was receiued of Mary and as hee was man hee was receiued of Martha but Mary made choise of the better part and was preferred before her sister and although the care of Martha in entertaining of Christ is not to bee misliked yet Maryes diligence in hearing his doctrine is of purpose preferred to teach vs that it is much better with Mary to study in the word and so first to seeke the kingdome of God then with Martha to labour in the world and so to neglect that heauenly kingdome and yet notwithstanding such is the corruption of this rusty age that our greatest care is to prouide for this present life as the riche man in Luke the twelfth inlarged his Barnes wherein to put his store for many yeares but wee neuer or very late remember to prouide for the life to come like that other rich man in Luke 16. that neuer thought of heauen till hee was tormented in hell These sisters were godly women and both earnest fauourers of Iesus Christ and yet in the manner of their deuotion there is such difference that the wordly affection of the one may in some sort be misliked in respect of the godly exercise and practise of the other Martha is fore incombered with much seruing but Mary is at tentiue to heare the word of God for if it be a matter of cost or trouble if they cannot heare the word preached without some hinderance to their worldly businesse and some extraordinary charge to their pursse then like the Gadarinites they are content to take their leaue of Christ and his word and had rather loose that heauenly pearle then they would part from their worldly pelfe but let Christians learne first to seeke the kingdome of God and his righteousnesse and then to prouide for the things of this life Now while Mary was carefull for the food of the soule Martha was curious to prouide food for the body her greatest care was to entertaine Christ and to make him good cheere to testisie her thankfull minde vnto him that had raised her brother Lazarus from death to life therefore hee was worthy to bee well entertained It was well done therefore of Martha to shew her thankfull minde vnto Christ but it was not well done at that time to shew her selfe thankfull in that manner for shee was to heare the word for at that time Christ preached the word it was then no time for her to spend in other affaires and to neglect the greatest affaire which is the meanes of our saluation there is a time wherein wee ought to labour in our vocation and a time wherein wee ought to heare the word And as wee may not vtterly neglect our lawfull callings to follow Sermons so must wee not bestow the Sabaoth which is consecrated to the seruice of God in following the workes of our vocation All things haue their appointed time saith the VVise man Eccle. 3. and euery thing is seemely in his conuenient season but when things are done preposterously and out of order there followeth confusion Although Martha did not heare Christ yet shee did labour for Christ many in these dayes will neither labour for Christ nor heare Christ but as the Israelites were weary of their iorney in the wildernesse and loathed that heauenly Manna so these men are weary of euery godly exercise and are cloyed with the word of God Yet behold how our Sauiour Christ reprooueth Martha and excuseth Mary for when Martha complained of her sister to Christ that shee would not helpe her and seeming after a sort to blame our Sauiour for winking at it requiring him to see the matter amended but Christ reprooueth Marthas curiositie and then excuseth yea commendeth Maryes care saying vnto her Martha Martha thou carest and art troubled about many things but one thing is needfull Mary hath chosen the better part which shall not bee taken from her one thing is necessary saith Christ and what is that one thing euen to heare the word of God preached which is the power of God to saluation to euery one that beleeueth A man may better want all things then that one needfull thing and yet wee desire all other things and neglect that one thing which is so needfull this one thing hath Mary chosen and therefore hath chosen the better part Marthas part
thee art thou my sonne my sonnes giue me their hearts and by this they know that I am their father if I dwell in their hearts for the heart is the temple of God therefore if thou be his fonne thou wilt giue him thy heart because thy Father defireth it thy Maker desireth it thy Redeemer desireth it thy Sauiour desireth it thy Lord and King and thy Maister desireth it which hath giuen his sonne for a ransome his spirit for a pledge his word for a guide the world for a walke and reserueth a kingdome for thine inheritance Now if wee would consider the right way whereby we may giue our hearts vnto God the counsell of him whoe speaketh nothing but the very truth and he himselfe is the truth that is our Lord and sauiour Iesus Christ which saith where your treasure is there will be your hearts also therefore let our conuersation be in heauen and vpon heauenly thinges that wee may thereby make our trasure there and so wee shall haue our heartes there placed where our enemies cannot take it from vs thus much for this note as hath beene said now it followeth in the next Now if wee haue not remembred our Lord and Creator in the daies of our youth and withall haue not giuen our hearts vnto him whereby we might become religious and to increase in vs renewed hearts and mindes for the better vnderstanding and finding out the right path-way which leadeth vnto eternall happinesse therefore I say if wee haue not prepared our selues and done this already as hath beene declared in this second part it is then now high time to begin to remember God and to giue our hearts vnto him in age or else to forget him for euermore for the gray-head which looketh euery day for his last Sabaoth when hee shall rest in the graue had neede to pray twice asmuch heare twice as much do twice as much to prepare sacrifice of his body and soule ready and acceptable vnto GOD because the night is at hand when he cannot pray nor heare nor repent any more It is said the Diuell is very busie because his time is short but an ould mans is shorter therefore if youth had neede of legges age had neede of winges therefore in the next consequence it is further to bee obserued what further duties wee are to proceede in as followeth Moyses in the 90. Psalme vers 12 saith teach vs to number our daies that we may apply our hearts vnto wisdome this Psalme was compiled by Moyses as may appeare by the title At what time the spies returned from the land of Canaan and God for the murmuring of them pronounced that all which were aboue twenty yeares ould should die in the wildernesse except Caleb and Iosua that encouraged their bretheren to goe into Canaan Now when Moyses heard the sentence of death pronounced against him-selfe and all the Iewes which came out of Egypt except onely two That all should die before they came to the land which they sought for he prayeth thus for himselfe and the rest Teach vs O LORD to number our daies that wee may giue our hearts vnto wisdome that is seeing wee must needs dye and that our dayes are short teach vs therefore to thinke vpon death that wee may dye in thy feare O Lord and so to liue againe for euermore this sheweth vs that the consideration of our mortality will make vs apply our hearts to godlinesse therefore Moyses thinking of his death runneth to wisdome as a remedy against death Therefore wee must come to some Schoolemaister which is like Saint Iohn Baptist what shall wee doe that wee may growe in knowledge as wee grow in yeares Teach mee saith Moyses to number my dayes that I may apply my heart to wisdome whereby Moyses telleth vs that this was one of his helps which made him profit in the knowledge of God To remember his daies as a man which hath a set time for his taxe listneth to the clock counteth his houres So wee haue a set time to serue God worke while it is day Iohn 9.4 saith Christ what hee doth meane by this day the Apostle sheweth vs saying This is the day of saluation that is This life is the day wherein wee should worke our saluation this is a long taxe therefore wee had need to remember our dayes and loose not a minuit least we be be-nighted before our work be done As God hath numbered our dayes so we must learne to remember our dayes or else it seemes we cannot apply our hearts to wisdom that is vnlesse wee thinke vpon death wee cannot fashion our selues to a godly life though we were aswell instructed as Moyses was This we find dayly in our selues that the forgetfulnes of death maketh vs to apply our hearts vnto folly and pleasure and all voluptuousnesse that contrary to his aduice worke your saluation we worke our damnation therefore this is the fruite which commeth to a man by numbring or remembring his dayes God teacheth man to apply his heart to wisdome and that is his lesson which he giueth for that purpose Remember thy dayes that is thinke that wisdom is a long study and that thou hast but a short time to get it and this will make thee get ground of vertue Therefore fiue things are to be noted in these words first that death is the heauen of euery man whether hee sit in the throne or kept in a cottage at last hee must knock at deaths doore The second is That mans life is decreed and his bounds appointed which he cannot passe Thirdly that our dayes are few as though wee were sent into this world but to see it Fourthly the aptnesse of man to forget death rather then any thing else Lastly to remember how short a time wee haue to liue will make vs to apply our hearts to that which is good For the first poynt is that as euery man had a day to come into this world so hee shall haue a day to goe out of this world we are not lodged in a Castle but in an Inne where we are but guests therfore S. Peter calleth vs Pilgrims and strangers we are not citizens of the Earth but citizens of Heauen And therfore the Apostle saith We haue here no abiding citty but we looke for one to come as Christ saith My Kingdome is not of this world so we may say my dwelling is not of this world but the soule soreth vp-ward whence it came and the body stoopeth downeward whence it came euery man is but a tennant at will and there is nothing sure but death In Paradice we might liue or die euery thing and euery day suffers some eclips and nothing standeth at a stay but our Creator calleth to another let vs leaue this world our fathers summoned vs and we shall summon our children to the graue So in an houre wee are and are not wee may well bee called earthen vessells for we are soone changed what
doe we learne when we thinke of this but that which Moses saith to apply our harts vnto wisdome The second note is that the time of man is set his bounds apointed which he cannot passe to this Iob beareth witnesse saying Are not his daies determined thou hast appointed his bounds which he cannot passe Againe Ieremy saith they could not stand because the day of their destruction was come As there is a day of distruction and a day of death so there is a day of birth a day of mariage a day of honour a day of deliuerance according to that the determination is made that is GOD hath determined all things As God appointed a time when his Son should come into the world and he came at the same time as the Prophets and Euangelists accord So he hath appointed a time when all blessings shall come vnto vs and they come at the same time It may bee some will say if any time bee set thus long I shall liue and I cannot passe then will I take no Phisicke you may aswell say I will take no meate God hath not ordained the end without the meanes but the meanes aswell as the end If he hath appointed one to die in his youth he hath appointed meanes to shorten his life or if he haue appointed one to liue long he hath appointed also some meanes to preserue him The third note is that our life is but short the Rauen the Phenix the Hart. Lion and the Elephant fulfill their hundreds but Man dyeth when he thinketh yet his sun riseth before his eyes bee satisfied with seeing or his eare with hearing or his heart with lusting then death knocks at his dore and wil not giue him leaue to meditate an excuse before he come to iudgmēt This was the Arithmetick of holy men in former times to reckon their dayes so that their time might seeme short to make them apply their hearts vnto wisdome As thus first they did deductt the time which is past for the time which is past is nothing then they did deduct the time to come The time to come is vncertaine for no man can say that he shall liue any time Now when the time past and the time to come is set aside there is then nothing left but the present time and is but a moment which is not so much in respect of eternity as a little moat to the whole world Thus wee may see what an Epitome mans life is come to Dauid numbred his dayes by measure My dayes saith he are like a span long Iob sayth Man which is borne of a woman hath but a short time to liue Our fathers marueling to see how suddenly men are and are not comparing life to a dreame in the night to a bubble in the water to an arrow which neuer resteth til his fall This is our life for while we enioy it we loose it as Iacob sayd that his dayes had bene few so we may say that our dayes shall be few For as some came into the vineyard in the morning and some at noone and some at night for there must be some goe out of this worldly wildernesse in the morning some at noone and some at night some mans life hath nothing but a morning some hath a morning and a night he which liueth longest liueth al toe day so that a glorious life may be compared to a glorious day and a sorrowfull life to a bloody day and a long life to a Summers day and a short life to a Winters day Now why hath God appoynted such a short time to mankind in this world surely least hee should deferre to doe good as his manner is for though his life be so short yet he thinketh it to long to repent for we deferre til that week which we thinke wil be our last Consider this all which trauell toward heauen had wee not need to make hast which must goe such a long iourney in such a short space how can he chuse which remembreth that euery day runneth away with his life The fourth poynt is our aptnesse to forget death rather then any thing els and therefore Moyses prayeth the Lord to teach him to remember his dayes as though they were stil slipping out of his mind For when Moses prayeth the Lord to teach him to remember his dayes he signifieth that hee very faine would remember them but still his minde did turne from them and that hee could not thinke vpon them longer then hee thought on the Lord which taught him to remember them Such is the rebelious nature of ours we cannot remember that which wee should because we are apt to remember so many things which we should forget How often doth the Scripture call death to our remembrance and yet wee read how many put the day of death from them and would not remember it Salomon bids vs remember that we shall come to iudgement yea wee say in our hearts there is no death or at least death will not come before we be old There is a kinde of men which cannot abide to heare of death they are sicke with the name of it the reason is death prophsied no good to the wicked but euil for which they cannot abide it for death commeth to the wicked like a Iailor which commeth alwaies to haile them to prison therfore their care is not to remember death that thereby they might apply their hearts vnto wisdom and so loose their pleasures before their time for he which doth not purpose yet to leaue his sin would not be troubled with any thought that might make him take his pleasure fearefully for the deuil doth neuer teach a man to remēber his death because he gaineth by the forgetfulnes of death but the Lord our God which would haue vs to apply our hearts vnto wisdom it is he which teacheth vs to remember our daies The last point that to remember how short a time wee haue to liue will make vs apply our hearts to that which is good two things are to be noted in these words first that if we wil find wisdome we must apply our hearts to seeke her the second that remembrance of death makes vs to apply our hearts vnto it touching the first Moyses found some fault with himselfe for for al that he heard and did see and obserued and was compted wise yet he was new to begin to apply his heart to learne wisdome so vnsaciable and couetous as I may say are the seruants of God for the more wisdome faith and zeale they haue the more they defer Therefore the way to get wisdome is to apply our hearts vnto it for from that day which a man beginnes to apply his heart vnto wisdome hee learneth more in a month after then hee did in a yeere before euen as wee may see the wicked because they apply their hearts to wickednesse how fast they proceed how easily how quickly they become perfect swearers expert drunckerds cunning
glad lustie cheerefull and true-harted vnto God and vnto all creatures so that it is vnpossible to seperate good life and good workes from this faith euen as it is impossible to seperate heate and burning from the fire Therefore take heed to thy selfe and beware of thine owne fantasies and imagination which to iudge of faith and good workes that thou wilt seeme wise when in deed thou art starke blind Pray vnto GOD therefore that hee will in mercy vouchsafe to worke this true faith in thine heart or else shalt thou remaine euermore faithlesse Now it is for euery true Christian to know and vnderstand that they are accepted iustified and at peace with God only through fayth in Christ our sauiour and that workes are to be set apart in the only poynt to bee any cause of our iustification with fayâ—h yet hope and charity follow the same saith by which we are iustified in the regenerate that are the Children of God yet wee are not iustified by them no nor by fayth as of it owne vertue othervise then instrumentally as apprehending the righteousnes of Christ which is without vs and is no otherwise ours then by imputation for as a good tree hath good fruites necessarily so hath a right fayth good life and good workes but then good workes though they bee not seperated from fayth yet they are seperated from being any cause of iustification with fayth As the Apostle Saint Paul maketh diuers and sundry arguments for the proofe thereof As in the 3. to the Rom 20.21.22 c. where he testifieth that by the workes of the law no flesh could be iustified in the sight of God for by the law commeth the knowledge of sinne But now sayth hee is the righteousnesse of God made manifest without the law hauing witnes of the Law and the prophets To wit the righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue For there is no difference for al haue sinned and are depriued of the glory of God But are iustified freely by his grace through the redemption that is in Christ Iesus Whom God hath set forth to be a reconciliation through faith in his bloud to declare his righteousnesse by the forgiuenesse of the sinnes that are past To shew at this time his righteousnesse that he might be iust and the iustifier of him that beleeueth of Iesus Christ Now the Apostle when he had testified that wee are iustified by grace through faith and not by workes concludeth by posing a question and giuing answer thereunto saying where then is thy reioycing it is excluded by what law of workes nay but by the law of faith affirming with a conclusion wee hold that a man is iustified by saith without the works of the law Againe know this that a man is not iustified by the workes of the law but by the faith of Iesus Christ and we haue beleeued in Iesus Christ that we might be iustified by the faith of Christ and not by the workes of the law because that by the workes of the law no flesh shal be istified Gal. 2.16 For if there had been a law giuen which could haue giuen life surely then righteousnesse should haue beene by the law but the Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should bee giuen vnto them that beleeue Gal. 3.21.22 Yee are abolished from Christ saith the Apostle whosoeuer are iustified by the law yee are fallen from grace for wee through the spirit waite for the hope of righteousnesse through faith Gal. 5.4.5 Againe by grace wee are faued through faith and that not of our selues it is the gift of God not of workes least any man should boast himselfe for wee are his workemanship created in Christ Iesus vnto good workes which GOD hath ordeyned that wee should walke in them Ephes 2.8.9 The Apostle saith that the promise that Abraham should bee heire of the world was not to Abraham or to his seed through the law but through the righteousnesse of faith for if they which are of the law bee heires then is faith but vaine and the promise made of none effect Rom. 4.13.14 For if righteousnesse come of the law then is Christ dead in vaine Gal. 2.21 Besides many other places in the Scriptures which tend to the same purpose as to the Gal. 3.11 Ephes 3.9 Rom. 4.5.6 Titus 3.5 2. Tim. 1.9 Heb. 2.4 Now it followeth to bring some arguments and reasons to prooue that man is iustified by faith onely and not by workes The first is that whereby man shall liue for euer by that also hee shall be iustified By faith in Christ Iesus man shall liue for euer ergo by faith also man shall be iustified For as wee attaine to eternall life for Christ his sake beeing apprehended by faith So for his sake wee are pronounced for iust and absolued from the guilt and punishment of eternall death therefore these two propositions are conuertible A man iustified shall liue for euer and a man liuing for euer is iustified these effects of iustification is in the holy Scriptures attributed vnto this onely cause Faith for what is more knowne then that saying So GOD loueth the world that hee hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue eternall life It is sayd by the Prophet Abacuck 2.4 The iust man shall liue by his faith and what is more manifest then that beeing iustified by faith wee are at peace with GOD. Rom. 5.1 So then if man bee iustified by his faith that is by the righteousnesse of another to wit Christ apprehended by faith then is hee not iustified by his owne righteousnesse For man is saued either by his owne righteousnesse or by the righteousnesse of another But man is saued by the righteousnesse of another namely by the righteousnesse of Christ as is declared by Abacuk Ergo man is not saued by his own righteousnesse wherefore if man should bee iustifyed by his workes then should hee also liue by his workes But by the testimony of Baruk man shall not liue by his workes but by faith onely For workes that are wicked and doe nothing else but prouoke Gods wrath deserue no reward or recompence much lesse doe they deserue righteousnesse and eternall life But the workes of all men are wicked and doe nothing else but prouoke GODS wrath ergo the workes of no man but CHRIST onely deserue any reward or recompence much lesse doe they deserue righteousnesse and eternall life How Faith doth iustifie and how workes GOD doth commend vnto all the world the adioyning of outward workes to inward faith Consonant vnto which is Paul the Apostle when hee requireth a faith that worketh by loue and telleth vs that aswell with the mouth wee confesse vnto righteousnesse as with the heart beleeue vnto saluation Rom. 9. Also our Sauiour him-selfe who requireth to the inward acknowledging of him in the heart the outward
shall be pleasing vnto him and acceptable in his fight according as our Sauiour Christ sayth As the branch cannot beare fruit of it selfe except it abide in the Vine noe more can yee except yee abide in Me. Thus is Christ made our Redeemer Deliuerer Reconciler Mediator Intercessor Aduocate Hope Comfort Protector Defendor Strength Health Satisfaction and Saluation his blood-shedding his death and all that euer he did is ours and doth euery true faithfull Christian as good seruice as though they had done it themselues so that Christ hath left nothing vndone that might pertaine to our saluation Thus haue wee found the hidden treasure which hee that findeth it truely will sell all that euer he hath or euer he would loose it as Paul saith in the 16. to the Rom. 25. verse The Path of a Christian to walke in NOW it followeth in this fourth part to learne and know how all true Christians should walke in the truth of this way for as Christ is the onely way it selfe so is hee also the truth whereby wee must walke for all the wayes of God are truth and mercy both for who so doth feare the Lord him will hee teach and direct such with his spirit to follow the right way Psal 25.12 Wherefore receaue the truth loue the truth and beleeue the truth otherwayes if thou refuse the bread of life and digge vnto thy selfe a Cesterne that will hold no water then shalt thou lead thy dayes in wilfulnesse and dye in sinne thy bloud shall bee vpon thine owne head and thou shalt not see the glory of God death and damnation shall bee thy portion because thou hadst pleasure in wickednesse and didst not giue thy heart to receiue loue and beleeue the truth To this end the Apostle exhorteth the Thessalouians saying Wee beseech you bretheren exhort you in the Lord Iesus that yee increase more and more as yee haue receiued of vs how yee ought to walke and to please God That is as the Apostle should say wee command you not nor vse any force but intreat you with all patience and meeknesse that you will haue a regard and loue your owne soules and thinke and doe those things which may please God you are they to whom the promise was made God hath called you out of darknesse into his maruelous light hee hath not dealt so with euery nation neither haue they knowne his iudgments Wee come not to you in our owne name saith the Apostle We haue charge to preach the Gospell to all nations therefore wee speake vnto you in the name of our Lord Iesus Christ wee shew you the way that you may walke in it wee declare vnto you the will of God that you may be saued Wee haue opened vnto you the whole treasure of Gods mercy wee haue led you to the throane of grace and made you see the Lambe of God that taketh away the sinnes of the world wee haue preached vnto you the remission and forgiuenesse of your sinnes through his name if you beleeue you shall bee saued if any man preach vnto you otherwise then thaâ— you haue receaued let him bee accursed It is not enough that yee beleeue yee must also walke and liue accordingly to knowledge this is the will of God for wee are his workemanship created in Christ Iesus to good workes which God hath ordained that wee should walke in them Ephe. 2. For the grace of God hath appeared that bringeth saluation vnto all men and teacheth vs that wee should liue soberly and righteously and godly in this life looking for the blessed hope and appearing of the glory of the mighty God and of our Sauiour Iesus Christ Titus 2. In this sort saith the Apostle hath our teaching been among you that you might shew forth your faith by your workes for it auaileth you nothing to say you haue faith if you haue no workes because the faith that hath no workes is dead thus wee are taught by the workes of our Lord Iesus hee saith not euery one that saith vnto me Lord Lord shal enter into the kingdome of heauen but he that doth my Fathers wil that is in heauen Againe euery tree that bringeth not forth good fruit is hewen downe and cast into the fire Thus hath our Lord God commanded vs to be like our Father which is in heauen to let our light so shine before men that they may see our good works thus the Apostle taught thus the Church of God this day teacheth it requireth faith as the instrument and meanes to apply the merits and passion of Iesus Christ for our saluation and good workes as fruites and witnesses of our faith Whosoeuer learneth aright and beleeueth the Gospel as he ought groweth and goeth forward from vertue to vertue if he were ignorant before he commeth thereby to knowledge if he were weake he groweth in strength if hee were wicked hee turneth vnto godlinesse For as we haue beene taught that wee are saued by faith in Christ without the works of the law which doctrine though it be most true most soundly proued and flatly concluded Ro. 3.16 yet being vnderstood a misse as Pauls writings sometimes are 2. Pet. 3.28 it hath beene the decay of all good deeds and brought in Epicurisme al vngodlinesse it is true in deed that eternal life is the gift of God through Iesus Christ Ro 6.23 yet this gift is bestowed only vpon those for whom it is prepared Math 20.23 which haue exercised themselues in the workes of mercy Math 25.35 for in respect of God our election standeth sure certaine from al eternity for it hath his seale The Lord knoweth them are his 2. Tim 2.19 and I know whom I haue chosen Ioh. 13.18 but in respect of our selues it is vncertaine and therfore we must striue to make our calling election sure by good works albeit it is sure in it self for asmuch as God cannot change yet wee must confirme it in our selues by the fruits of the spirit knowing that the purpose of God electeth leth sanctifieth and iustifieth vs these are the wayes to come to heauen though they bee not the cause for Christ is the only cause therefore we must keepe the way if euer wee meane to come to heauen For as we are ordained to the end so are we ordained to the meanes which bring vs to the end If God hath predestinated any to eternall life he hath also predestinated them to the means whereby they must attaine eternall life that is faith and a good conseience For the end of Gods law is loue which cannot be without a good conscience neither a good conscience without faith nor fayth withou the word of God therefore it is certaine that whosoeuer is to be saued shal at one time or other before they depart out of this life bee called truely to beleeue and shal endeauour by all meanes as Paul did to keepe a good conscience towards God and man Acts 24.16 For that which is
Christs spirit which shall haue dwelling in vs heere and whereby wee shall haue repressed all our former affections Saint Iohn protesteth that whosoeuer putteth his trust in Christ doth purge himselfe after the example of Christ To bee short there are infinite places touching this poynt in the holy Scriptures and though there were no more but this one that is vttered so often namely That the vnrighteous shal not inherit the kingdome of God it might bee enough to content vs withall and to put vs in feare and make vs to come to the true and earnest repentance It is comfortably sayd God hath commanded vs to beleeue in his sonne and for beleeuing in him he promiseth vs euerlasting life so that all they which beleeue in Christ taking him for their Sauiour and applying to themselues al the benifits which he hath purchased for vs by his death are in the right way But who bee these beleeuers euen they sayth the Apostle which walke not after the flesh but after the spirit they which take paynes to frame them-selues to the will Christ into whose body they are grafted and vnto whom they bee knit together as his liuely members they which endeuour to loue God and to giue ouer the loue of themselues and of the world they which haue their whole conuersation in heauen they which loath their former life and for feare of falling there-into againe doe the more watch and looke the wariler to their thoughts deuices words and deeds they which feeling their owne weakenesse and infirmities make incessant praier to God for the spirit of strength and steadfastnesse and they which feele their coldnesse vnlustinesse doe craue the spirit of feruentnesse earnestnesse they which do in the time of aduersity keepe themselues from murmuring endeuor to be patiēt they which be thinke themselues of Gods benefits yeeld him thankes for them they which striue themselues to succor the poore needy both in body soule and at a word they which crucifie the flesh with the affections and lusts thereof For in so much that they in whom these fruits are not found wee make the talent of faith to preuaile in such manner as hath beene said cannot be said to bee in the number of true beeeuers and faithfull ones notwithstanding though they pretend some countenance of honesty and therefore much-lesse can those bee said to bee of that number in whom the workes of the flesh are aparant But some fleshly Christian will say still that as for him he is clothed with the righteousnesse of Christ and that the perfect obedience which Christ hath yeelded to God his Father in satisfying the law is imputed vnto him as if he himselfe had yeelded it And to bee short that he is reckoned for righteous by his faith so as none of all his imperfections are to bee made account of If thou list to beguile thy selfe thou maist but it wil be to thy harme and confusion indeed Christ laieth not our sinnes to our charge if wee beleeue a right in him neither shall all our imperfections hinder the vertue and efficacie of his death But to beare thy selfe in hand that Christ holdeth thee for righteous when thou giuest thy selfe to vnrighteousnesse and hast no other care but to follow thine owne inordinate lustes it is not only a doing great dishonour vnto him but also a scorning of him for his redeeming of thee But Saint Iohn saith manifestly that as Christ is righteous so hee that worketh righteousnesse is righteous and that hee which sinneth is of the deuill yea and he saith moreouer that the thing wherein the children of God doe shew themselues to differ from the children of the deuill is that the one sort worke righteousnesse and the other sort worke sinne And of a truth I cannot tell how Gods true Children who are al true Cristians could otherwise be better marked out then by their aplying of themselues night and day to doe what-soeuer is pleasant and acceptable to their heauenly father whome because they know to be righteous they also doe wholy endeuor themselues to doe righteous thinges wherein they shew themselues to be borne of God as Sainr Iohn sayth further If you know that God is righteous know ye also that whosoeuer worketh righteousnes is borne of God Moreouer how can it come to passe that the true Christians should not giue themselues to righteousnesse seeing they haue Christs spirit to guid them for he that hath not Christs spirit sayth the Apostle is noe Christian which beeing holy of himselfe cannot but driue foreward the party to all holines whom he possesseth And it cannot be but that he must needes bring forth his fruites which are louingnesse goodnesse quietnesse mercifulnesse meekenesse faithfulnesse mildnesse and stayednesse to be short it cannot be but that hee must needes alter the whole man both within and without to make a new creature of him For sith that CHRISTS life was not set forth vnto vs all onely to make aledgement of it or to make a wondring at it in wordes but to be followed by vs it is the marke wherevnto wee must bend in drawing to perfection as neere as is possible and as much as our frailty can afford And otherwise seeing we be towled therevnto by Iesus Christ himselfe not only in wordes but also in examples which are as liuely portratures of the life which wee ought to lead heere in wayting for his glory and glorious comming againe wee cannot exempt our selues from it without preiudice of our saluation no nor yet without be wraying that we haue no lust to it for were we rightly desirous to become happy and to attaine to the endlesse life which is promised vs in CHRIST wee could not shew it better in taking the way thereto whereby wee may and must attayne vnto it And that way is none other then to beleeue in Christ and to walke as he walked and that is Saint Iohns meaning where he sayth that hee which sayth he dwelleth in Christ ought to walke as he walked that is he ought to endeauour to liue as be liued And certes it is not possible that they which are vnited and knit vnto Christ as his members should not be touched with desire to resemble him and to follow his steppes for the very thing wherein the vnion and coniunction is shewed is that the members doe shew themselues to be of the same that the heade is and where that is not done it is an euident proofe that the member is rotten senceles and voyd of life which is in the head Not without cause therefore doth Saint Paul say that we must be of the same mind which Iesus Christ was of for thereby his meaning is to giue vs to vnderstand that we which are members of Christ must be answerable to him in vnion of affection and will which thing he teacheth yet more plainely in another place where he sayth that we be grafted into Christ after the likenes
of his death and resurrection meaning thereby that we which are ioyned vnto Christ as an impe is to the stock of a tree ought so to liue of his life as there may not appeare any deformity in vs but that as he hath dyed so wee must dye also and as hee is risen againe so wee must rise againe likewise wee must dye vnto sinne and rise againe vnto newnes of life for that is the death and the life which hee speaketh of How shall wee know that wee bee in him and are made partakers of his graces but by our â—ndeauoring of our selues to keepe his commandements and soothly the only mean to know and to be assured in our selues that we dwell in Christ and Christ in vs is our keeping of his commandements as Iohn teacheth adding further that our knowing that he dwelleth in vs is by the spirit which he hath giuen vs because that by that spirit wee endeauour to follow him and to frame our selues to his will whereby we yeeld proof of the vnion that is between him and vs for euen as the children of the world witnesse themselues to be alone with the world by following their worldly lusts ambition coueteousnes and pleasures which may be likewise sayd also of the members of Sathan So in like case the Christians shew themselues to be made one with Christ by his holy spirit when they follow Christs steppes and make his life to serue them as a most perfect rule to lead their liues by What remaineth then to be done in this case soothly that we on our parts doe enforce our selues by eschewing all flothfullnesse which being hurtfull and noysome in this behalfe for as much as it is of such importance that we cannot neglect it without wilfull disappoynting our selues of our saluation and soueraigne felicity This way is narrow and rough I confesse it is so as all Christians doe and so doth Christ himselfe say it also for in as much as thereby we must forsake our selues to follow Christ which is very painfull and hard to the flesh which desireth nothing but her owne pleasures and commodities no doubt but wee feele it to bee verry bitter and burthensome but what for that yet must we take that way without stepping aside one way or other for that is the only way which after many labours and hard pinches leadeth in the end vnto life As for the other way it is very broad faire and accompanied with great pleasures but the end thereof saith our sauiour leadeth vnto death Now to consider that it is much better to go by labour to rest by tribulation to ioy by death to life then contrariwise to go by rest to labour by ioy to tribulation and by life to death and looke what estate commeth last shall bee euerlasting What thing then should hold vs back or hinder vs in the race ' if it bee the world with all the goodnes honours and pleasures thereof let vs vnderstand that all those things passe away like an arrow which is shot at a white or marke the trace whereof is not perceiued any more by the roughnes and vneasines of the way Let vs consider how there is nothing soe vneasie nor rough which becometh not easie and smooth by continuall vse If it bee the infirmity and weakenesse of our nature let vs thinke vpon him which hath promised to stand by vs to helpe vs and to strengthen vs who being good will helpe vs being almighty wil also strengthen vs conditionally that we pray to him continually Aske saith hee and it shal be giuen vnto you seeke and you shall finde knocke and it shal be opened vnto you Prouided alwaies that wee on our side doe striue our selues for he helpeth not them that are idle and doe nothing hee giueth his spirit but it to such as feeling their owne feeblenesse and being displeased there-with doe earnestly desire and craue his spirit for helpe to such as nothing asketh nothing hee giueth it is euen hee himselfe that worketh in vs both the will and deede how-be-it not so long as wee our selues sleepe not so long as wee fould our armes a crosse and much lesse so long as wee resist him The Kingdome of GOD saith IESVS CHRIST suffereth violence and the violent pluckt it to them and who bee those violent they which beeing inflamed with great desire and zeale to fashion them-selues like to their head and doe violence and force to themselues to the intent that their nature and flesh being restrained and brideled may not cast any impediment in the way of Gods spirit which worketh in them those which feele themselues cold and lasie whether it bee in praying to God or in giuing him thankes for all thinges those that doe quicken and stirre vp themselues without suffering them-selues to goe on and to be ouer-come of their flesh Those which take paines to marke all their owne thoughts and affections and to restraine them from passing their bounds and from rouing a stray setting a sure watch vpon their mindes and following the counsell of the wise Because that from the mind commeth the welspring of al euil and finally they which by CHRISTS spirit doe incessantly crucifie the flesh with the lusts thereof And of a truth wee bee of our owne nature so contrary to GOD and so bent to the seeking of our selues and our affections are so headie and vehement and we be haled vnto euill with so great force of our flesh that we must not thinke that GOD can haue his dominion in vs vnlesse wee vse great force to ouercome and subdue our selues vnto him To conclude that they onely true marke of all Christians and right beleeuers is loue without the which a man may well talke of Christ and of the Gospell and may well haue the Sacraments and all the godly ceremonies that can be deuised and yet all shal be nothing Constancy in going forward vnto the end of our race THe fift part in this happy iorney is Constancy perseuerance to the end for if thou begin by time find the way and go a right and continue not vnto the end thy reward is with them of whom Paul saith their end is worse then their beginning There is nothing in our life which suffereth so many changes as our deuotion hot and cold in and out of and on not in one mood so long as the Sparrow sits vpon the ground Thus man is roulled vpon a wheele that neuer standeth still he is vpon the side of a hill where it is easie to slide and hard to get vp the flesh therefore the Apostle mooued with pitty seeing man stand vpon such a slippery ground as it were in a ship ready to sinke he crieth to them that stand surest take heed least yee fall that is when thou hast put on the armor of light and art in the spiritual field to fight the Lords battaile against the world the flesh and the deuill turne not backe like Demas but
if it be feruent Ia. 5.16 not that the prayer of the wicked auaileth any thing for Sal mon sayth their prayer is abominable therefore it is sinne if it be neuer so feruent but the person must be iust that is he must be iustified by a true and a liuely fayth in Christ Iesus our Lord. By this thou mayest know whether thy prayer be acceptable with God or noe Thus much for the benefit and necessity of praier Now for the manner of praier there might be as much said but for tediousnesse I will say no more but the parts thereof and so end for this duty The first is to whom we should pray The second is the cause why we should pray The third for the things for which wee should pray The fourth the Mediator which we should pray by The fifth and last the affection which we should bring to pray Now wee are to speake of the third dutie which Saint Paul doth admonish vs of saying In all things giue thankes 1. Thess 5.18 These three duties are badges or Cognizances of a Christian souldier that is to reioyce in the mercy of God to be feruent in praier and to giue thankes to God in all things The heathens which haue no part in the Kingdome of Christ are thankfull for their life liberty wealth and glory and worldly prosperity but Christians ought to be thankefull euen in persecution in thraldome in aduersity in shame in misery and in death it selfe Who hath not heard of the patience of Iob his heards of cattle were driuen away his houses consumed with fire his children slaine his body stricken with scurffe and manginesse his wife loathed him and his friends forsooke him what did Iob in all these miseries what thought he or what spake he his patience in suffering and his words of thankesgiuing doe teach vs how to beare aduersity the Lord saith Iob hath giuen and the Lord hath taken it blessed bee the name of the Lord. What are we then that are neither thankfull for riches nor for health nor for our pleasures in the aboundance of all things who hath giuen them vnto vs the earth is the Lords and all that therein is the world and all that dwell therein he openeth his hand and filleth all things lyuing with his good blessings Let vs looke vp into the heauens there is God the Father of lights there is our Redeemer Iesus Christ in whom are hid all the treasures of wisdome and knowledge when wee turne in our beads when wee see our fare and furniture on our tables when wee see our seruants and children about vs when wee see our money and houses and lands let vs thinke with our selues how many good men and faithfull seruants of God lack the same haue not receiued these blessings in the same measure as wee haue done in all these things God speaketh to vs and saith I haue giuen them thee thou hast them at thy hands vse them well and be thankfull for them If a man should declare what causes wee haue to giue thankes vnto God for all his benefits and blessings noe man could make an end their is noe beast in the ground nor fish in the Sea nor bird in the ayre nor star in the heauens noe lease on the tree no corne in the field no sand in the shore no drop of water no sparke of fire but God hath giuen them all for the sonnes of men so much are wee bound alwaies to giue thankes to God and to say with the Prophet O Lord our God how excellent is thy name in all the world Let vs confesse before the Lord his louing kindnesse in his wonderfull workes before the sonnes of men But who is able to render thankes sufficient to God for that hee giueth vs the knowledge of his Gospel maketh vs know the secrets of his will This is a great blessing and farre aboue all the other comforts of this life they that haue not this are in darkenesse and in the shadow of death wee haue to praise God wee must say I thank thee O God for thou hast deliuered me frō this body of death thou hast translated mee vnto thy selfe that so I may remaine with thee in glory thus whether so euer yee turne what state or part of life or death so euer yee consider whether yee be in trouble or peace things present or things to come heauen or earth life or death you shall alwaies finde causes to bee thankefull What haue you that haue not receiued saith the Apostle therefore to teach man to be thankfull to his maker hee was not made in Paradice the place of ioy and happinesse but hee being made out of Paradice was brought into Paradice to shew how al his ioy and happinesse came from God and not from nature that hee might know where to bestow his thankefulnesse therefore Dauid to perswade all men to thankefulnesse saith It is a good and pleasant thing to be thankefull if wee loue goodnesse and pleasure we are bound to be thankefull All things which wee receiue in this life are giuen vs least wee should want meanes to serue God then because the Apostle requireth for all things as it hath beene shewed to be thankefull to God he is not thankefull before God which thankes him onely for his benefits but hee is thankefull indeed which thanketh him for his chasticements it may be while the Lord giueth many will say blessed bee the name of the Lord but when the Lord taketh who will say blessed be the name of the Lord when the Lord did take Iob sayd blessed bee the name of the Lord. Now that it hath bene spoken of these three principall duties of a Christian the Apostle for the consirmation and strengthening thereof like a father which is come to the end of his life who because he hath but a while to speake heapeth vp his lessons together which he would haue his sonnes to remember when hee is gone setting downe in foure next verses following these foure admonitions two negatiue and two affirmatiue the first two negatiue are Quench not the spirit 2. despise not prophesying the affirmatiue are Trye all thinges and keeepe that which is good 2. Abstaine from all appearance of euill His first aduice is Quench not the spirit 1. Thes 5.19.20.21.22 that is when a good motion commeth welcome it like a friend and crosse it not with thy lusts the second admonition teacheth how the first should be kept that is despise not prophesying and the spirit wil not quench because prophesying doth kindle it the third admonition teacheth how to make fruit of the second that is trye the doctrines of them which prophesie and thou shalt not beleeue error for truth but hold the best the fourth admonition is the summe of all and commeth last because it is longest in learning that is to abstaine from all appearance of euill for he which can abstaine not only from euill but from the appearance of euill that
that we should reioyce in any thing but in the crosse of our Lord Iesus Christ nay rather they are become our enemies because we beleeue in Iesus Christ crucified because we say as Gods word teacheth that Iesus Christ is the only aduocate to the father for our sinnes and that he hath with one suffering consecrated for euer them that are sanctified and that the blood of Iesus Christ his sonne clenseth vs from all sinne for this cause are they become our enemies Let vs nothing feare their trecheries and attempts let vs keepe that is good and hould it fast vntill death now that we haue tasted of the good word of God and haue receiued the comsort of the Gospell Let vs not despise it nor be weary of it let vs pray to God that he wil establish the loue of his truth in vs and that he wil open the eyes of their harts bring them to be partakers of those mercies which yet through ignorance they haue despised Now when we haue tryed by the word which is truth and which is error what shall we them doe keep that which is best that is to say as the truth we must keepe and hold the truth that is defend it with thy tongue maintaine it with thy purse further it with thy labour in danger and trouble losse and displeasure come life come death thinke to doe as Christ did seale the truth with his blood so thou must seale it with thy blood or else thou dost not keepe it but let it goe Well did Paul put trie before chuse for he which tryeth may chuse the best but hee which chuseth before he trye taketh oft the worst before the best Now it followeth in this last admonition Abstaine from all appearance of euill AFter trye all things and keepe the best followeth abstaine from all appearance of euill as if he should say that is like to bee best which is so far from euill that it hath not the appearāce of euil that is like to be truth which is farre from error that it hath not the shew of error whereby sheweth that nothing should be brought into the Church or added to our religion but that which is vndoubted truth without suspition of error it is not enough to be perswaded of our faith but we must be assured of it for religion is not built vppon doubts but vpon knowledge Heere we may maruell why Paul biddeth vs abstaine from all appearance of euil because sin and heresie and superstition are hippocrisie that sinne hath the appearance of vertue and heresie hath the appearance of truth and superstition hath the appearance of religion but this the Apostle doth note that there is no sinne nor heresie nor superstition but if the Visor be taken away from it it will appeare to be sinne and heresie and superstition though at the first sight the Visor doe make it seeme none because it couereth the euill like a painted sepulcher vppon wormes and rotten bones Therefore keep your selues not only from doing those things which are euill but also from all appearance of euill offend not the conscience of thy brother that he may haue no occasion to thinke euil of thee commit not adultery and withdraw thy selfe from the company of such vnthrifty light and suspected persons be not like to them that are such lay not out thy money to vsury nor doe any thing whereby others may thinke euill of thee beware of vncharitable conueyance of thy money be no Idolater and leaue of to do any thing that may bring you into suspition of Idolatry giue not thy honour unto any creature which is proper vnto God haue no fellowship with their workes beare no shew no appearance of liking their euill goe not as they goe liue not as they liue Saint Paul reprooueth the Galathians saying yee obserue dayes and monethes and times and yeares I am in feare of you least I haue bestowed on you labour in vaine Gal. 4. so doth he the Collossians 2. If ye bee dead with Christ from the ordinance of the world why as though yee liue in the world are yee burthened with traditions as touch not tast not handle not so doe the Idolaters you should not be like vnto them they are the children of darknesse you are the children of light they will not be like you and forsake their false Gods why should you then become like vnto them forsake the God that made the heauens the earth you cannot make them ashamed of their errors and to embrace the truth why then should you betray the truth and be partakers with them in error The King Antiochus sent to Ierusalem and to the Citties of Iuda that they should follow the strange lawes of the country many of them chose rather to die then to be defiled with vncleane things and so to breake the holy couenant which God gaue them Machab. 1. Therefore abstaine from all appearance of euill be not like the wicked of this world you are the salt of the earth you should not bee partners of their corruptions but powder and season them You are the light of the world you may not be partakers of their darknesse but lighten and guide them dessemble not but serue God in the simplicity of your hearts and in the sight of the world let it bee written in your foreheads what you thinke in your harts why should any man be ashamed of Gods truth Thus wee haue heard the care of the Apostle in teaching the Thessolonians three principall duties of a Christian that is to reioyce to pray and to giue thankes as hath beene declared more at large and withall for the confirmation thereof in the verses following foure admonitions which are as fortresses to hould vp those duties that is 1. quench not the spirit 2. dispise not prophecying 3. trie and examine all things and so hold fast that which is good the last is abstaine from all appearance of euill which hath also beene declared Now when the Apostle had taught them these lessons and set them forward in the race of true Godlinesse like a good Pastor which hath care ouer his flocke he doth not thus leaue them but withall giues them a friendly farwell in the next verse saying Now the very God of peace sanctifie you throughout and I pray God that your whole spirit and soule and body may bee kept blamelesse vnto the comming of our Lord Iesus Christ 1. Thessalonians 5. verse 23. That is as if the Apostle should say our God is the God of peace hee giueth peace and quietnesse to his Church he doth mussell the Lion maze the Tyrant make blunt the Sword and quench the Fire prepared against his seruants hee giueth his Sonnes peace and quietnesse among them-selues hee abhorreth discord and malice betweene bretheren God is loue saith Iohn and hee that dwelleth in loue dwelleth in God and God in him hee that loueth not his brother abideth in death God hath made vs all members