is nothing better than to take pleasure for at death they see not what becommeth of the soule of man no more than they do of beastes wyth many other such lyke speeches which tend to that purpose But they themselues are in deede verie beastes so to vnderstande and misconster it For Salomons meaning tended rather to confirme the same which wee doo seeeke to mayntayne namely that no man may by the outward shew iudge of mans felicitie or miserie because all things fall out alyke to the one and to the other And that is his meaning where he saith Man knoweth not eyther the loue or hatred of God toward him Eccles 9.1 Eccle. 3.19 if he wil iudge by the outward shew Then hee passeth to beasts saying No man seeth what becommeth of the soules either of man or beasts namely with bodyly eyes Eccl. 8.12.13 But when he addeth that It shall bee well with them that feare the Lord and doo reuerence before him but it shall not be well with the wicked hee shall be like a shadow because hee feareth not before God When also he exhorteth to keepe Gods commandementes protesting that it is the whole duetie of man and that concluding his speech hee saith Eccl. 12.13.14 that God will bring euerie thing to iudgement that man hath done throughout the whole course of his life withall adding that the spirite shall returne to God that gaue it Hee doth sufficiently shew that hee beleeued the immortalitie of the soule and the lyfe euerlasting But where hee seemeth to commend those that take theyr pleasures Eccl. 5.17 saying It is comely to eate and drinke cheerefully hee meaneth in the common opinion of the foolish and vnaduised who resting vppon this lyfe and the iudgement of felicitie or miserie by the outward shew without remembring that mans soule is immortall d◠imagine him to be as a beast among whom such as are best vsed are most happie Howbeit as man is a creature of much more excellencie than a beast and yet if we regarde but the outwarde shew of this lyfe the beast is much more happie than man So we must necessarily beleeue that there is another lyfe after this and therfore conclude that it is meere folly to iudge of mans felicitie or misery by the outward shew Psal 37. 10 Neither is it in vaine that Dauid so earnestly exhorteth vs to take heed of this folly and error to iudge by the outward shew as also he is neuer weary of admonishing vs not to enuy those who outwardly seem happie but constantly to depend vpon the Lord and to walke vprightlie in his sight And in deede this iudgement by the outward shew is not onely repugnant to faith but vtterly abolisheth the same and not faith onely but also hope and desire to walke in the feare and obedience of God The Apostle to the Hebrewes sayeth that Faith is the ground of thinges which are boped for Heb. 11.1 and the euidence of things which are not seene Saint Paul also teacheth vs that hope is of thinges which wee see not Nowe the foundation and obiect of faith is the worde of God Rom. 8.23 pronouncing and assuring vs that the righteous and holye suffering persecution for his name are happie well beloued and blessed of God yet canst thou not see this but with the eye of faith and therefore in iudging of a man with thy bodily eye to be accursed in his tribulations thou dost abolish faith Hope is founded vpon the promise of celestiall spirituall and eternall goods to come If therfore when thou seest a faithfull man in trouble thou presently dost iudge him to be accursed thou dost abolish hope which regardeth not the time present but to come Againe if we were to depend vpon the externall iudgement and to say that the wicked that are in prosperitie are blessed who will dispose himselfe to endure pouertie and other afflictions by walking vprightly and in holinesse Nay will not all men rather apply themselues to fraud iniury extortion and other iniquitie sith ritches honour and other carnall commodities will redound to their blisse and felicitie 11 By the premisses we may see what a dangerous and pernitious folly this is to iudge of mans felicitie or miserie by the outward shew wherby we abolish the immortalitie of the soule God and his righteousnesse saith hope and all care and desire to walke in the feare of God That we may therefore Amend our liues let vs hereafter be better aduised and iudge of mans felicitie or miserie not after the outward shew Mat. 5. but according to the infallible and assured testimonies of Gods word Thus when the eare shall heare these sentences Blessed are you poore in spirite Luk. 6.28 Amos. 6.1 that hunger and thirst and that mourne Blessed are you when men hate you and cast you forth and say all manner of euill against you for the sonne of mans sake Againe Woe be to you rich men woe be to you that be satisfied and reioyce wee bee to you that liue at ease in Sion Faith will iudge according to Gods word that the faithful in affliction are blessed and the wicked in prosperitie most accursed Yet if the eye beholding the ritches honour and commodities of the wicked shoulde iudge them to be happie faith leaning to the testimonie of Gods word will beate downe and suppresse the false iudgement of the eye concluding that it is meere folly to iudge of mans felicitie or miserie by the outwarde shewe And albeit the worlde and the flesh doe cry out to the contrarie yet will we harken to and stedfastly holde this sentence pronounced by him who is trueth it selfe saying Say yee it shall bee well with the iust for they shall eate the fruite of their workes but woe bee to the wicked Esa 3.10 11. who seeketh after iniquitie for the rewarde of his hand shall bee giuen vnto him 10 Let vs remember the contents of the 92. Psalme where Dauid exhorteth vs to praise God to declare foorth his mercie and truth to reioyce in his workes to crie out that they are glorious his thoughts very profoūd What thoughts works Euen that the wicked doe spring vp like grasse and all workers of iniquitie doe flourish that afterward they may bee rooted out for euer And heereof to giue vs the more assurance directing himselfe to God Psal 92. he saith For loe thine enemies O Lord for loe thine enemies shall perish and all workers of iniquitie shall bee destroied But the righteous shal flourish like a Palme tree shal grow like a Cedar in Libanon Such as be planted in the house of the Lord shall flourish in the courtes of our God They shall bring foorth fruite in their age they shall bee fat and flourishing To declare that the Lord is righteous and that no iniquitie is in him And in as much saith hee as man resembling a brute beast knoweth nothing and that the foole
whereof the one doth signifie Be ye better aduised or learne to know your ignorance or fault and the other as much as if wee should saie Returne and conuert By the first the holy Ghost teacheth that it is a great folly to offend God considering that God exhorting vs to amend commandeth vs to be wise and aduised And the other confirmeth it to be in truth a great folly For when God saith Conuert returne to me namely by amendement he giueth vs to vnderstand that by transgressing his law we go to the deuill by amending we turne backe and go from the deuill to the liuing God And in deed if anie man list to demand what waie the idolaters fornicators whoremongers dronkardes couetous persons dreamers blasphemers and to bee short all they that giue themselues to the world and to the lusts of the flesh doo take the aunswere is certaine and readie euen they that take the waie that leadeth to hell that forsaking life they go to death and running from God they draw neere to the deuil Saint Paul making a catalogue of these people doth resolutely pronounce 1. Cor. 6.10 Rom. 6.23 Deut. 27.26 that they shall not inherit the kingdome of God also that the reward of sinne is death and cursed is he that keepeth not the commandements of the law And because there are few that take care to obey God to amend their liues Math. 7.13 our Lord Iesus Christ pronounceth that broade is the gate and path that leadeth to destruction As therefore if a man departing from Paris taketh his waie into Spaine and yet giueth out that hee wil take his waie through Flanders or Holand euerie man will scorne him as a foole or take pittie of him as if he were a senselesse person that goeth farre amisse euen so is it with him who taking no course to amend but continuing in offending of God doth neuertheles say vphold that he will go to heauen for euery man may iudge him to be senselesse and greatly out of the waie because he taketh the contrarie course which leadeth to hell 2 Now if there be no greater madnes or pernitious folly than by offending God to take the waie to hell and euerlasting fire Iesus Christ in commanding vs to amend doth iustly saie Be ye wise better aduised and conuert returne to me And in deed if God should aske the sinner Wilt thou amend Wilt thou go to hel fire into weeping and gnashing of teeth with the deuills There is no man so desperate but that he will answere No Lorde God forbid yet hath not God good cause to replie Why thou takest the way thether thy workes doo leade to hell and euerlasting destruction and therefore amend But how Lord be better aduised As now thou turnest thy backe to me and thy face to the deuill so turne conuert thou to mee Where thou goest from heauen and drawest neere vnto hell turne backe leaue the world the flesh and all the corruptions of the same walking in my commandements amend thy life Thus turning thy backe to the deuil thy face vnto me going from hell thou shalt come to me the fountaine of life euerlasting And in deed saith S. Augustin we draw neere vnto God who is euery where Prosper in his sentences out of Augustine Se. 91. Sc. 195 not by remouing from place to place but by alteration of manners For as dissimilitude separateth vs frō him so doth resemblance and imitation conioyne vs with him And what a woe is this saith he by displeasing God to abandon this soueraigne felicitie which is in all places Let this commandement therefore Amend that is to saie Be ye better aduised and conuert vnto me waken and inflame our hearts to amend our liues and to be wise and aduised to conuert vnto God If a marchaunt seemeth willing to trust another that is redie to be banquerout with all his goods one warning will be inough to reclaime him ye shall not need to praie him to beware or to alleadge many reasons to withhold him The only feare apprehēsion of the losse of all his goods wil be reason and exhortation sufficient What shall wee then doo when Iesus Christ saith Be ye better aduised that is Amend and note that by offending God so taking the waie to hel we indanger our selues yea we do euen assure our selues to loose both bodies and souls for euer Is it not meere madnes and vngrateful rage to continue and not to be wiser and better aduised that wee may conuert to God and by amendement preserue our bodies and souls vnto life euerlasting The eight cause of Amendement taken of the reason added by Iesus Christ where he saith For the kingdome of heauen or of God is at hand Chap. 8. NOw let vs especially consider the reason added by Iesus Christ For the kingdome of heauen or of God is at hand And for the better vnderstanding therof let vs note three significations of the kingdome of heauen First by this kingdome is signified the blessed estate and incomprehensible felicitie that wee shall inioye after the resurrection is when Iesus Christ sayth Math. 8.11 Many shall come from the East and from the West and shall sit at the table in the kingdome of heauen with Abraham Isaac and Iacob Agayne Math. 7.21 Not euery one that sayth Lord Lord shall enter into the kingdome of heauen but hee that doth the will of my father shall enter into the kingdome of heauen Againe Suffer little children to come vnto mee Math. 19.14 for vnto such belongeth the kingdome of heauen And so in many other passages Secondly by the kingdom of heauen is signified the estate of the regenerate man which consisteth in the true knowledge of God in faith in mortification of the olde man and in newnesse of lyfe As when Iesus Christ sayth The kingdome of God is in you Luke 17.21 Also in this saying of Saint Paul The kingdome of God is not meate or drinke but righteousnes and peace and ioy in the holy Ghost Thirdly Rom. 14.17 the kingdome of heauen many times signifieth the ministerie and preaching of the Gospell As when Saint Paul speaking of certaine faithfull seruants of Iesus Christ sayd Col. 4.11 Math. 11.11 These onely are my companions in the worke of the kingdom of God Againe as where Iesus Christ saith He that is best in the kingdome of heauen is greater than Iohn the Baptist Whereto wee also refeere this saying of Iesus Christ Math. 13.3 13.44.45 The kingdome of heauen is like vnto seede that fell in diuerse groundes Thereby signifying that the holy ministerie bringeth not fruit in all men Likewise where he compareth the kingdome of heauen to a treasure hidden in the earth and to a marchant that sought for good pearles thereby to shew how highly wee are to esteeme of the holy ministerie 2 All these significations of the kingdome of heauen ought
distance How many stars bee there in the skie How many drops of water in the sea Or how many graines of sand vpon the earth If all the men in the world kings or philosophers who haue not onely essence but also life sense and reason cannot without matter precedent make one drop of water one stone or one candle How can these creatures of such incomprehensible greatnes as are the heauens of such wonderfull brightnes as are the Sunne the Moone and the starres and so abundant as are both lande and sea hauing not so much as essence giue to themselues essence yea and such essence as they now haue Yet speaking onely of essence common sense doth also denie that Let vs therefore conclude that there is a God almightie who being of himselfe from all eternitie in his time hath of nothing created both heauen and earth according as Moses hath affirmed saying Gen. 1.1 In the beginning God made heauen and earth 16 Moreouer experience teacheth that the heauens haue their motions But whence come those motions euen motions of such incomprehensible swiftnes that as we see by daily practise the Sunne in foure and twentie houres compasseth the whole earth and consequently in one houre runneth two hundred sixtie Dutch miles Besides the heauen where the Sunne hath his abode is from the earth 1202700. leagues How many leagues then doeth hee dayly runne in his owne heauen A matter incomprehensible to mannes capacitie But euerie motion especially in thinges that haue essence onelie and no lyfe doeth of necessitie presuppose a moouer that causeth the motion And this doo wee plainelye see in the Earth in Starres in Water c. which haue no motion but from others The motion therfore of the heauens doo euidently testifie that there is a God who being of himselfe immoueable giueth motion to all his creatures But who disposed the wonderfull order which we find to be in all creatures that haue but essence onely that an inferior heauen should be comprehended in a greater and that againe in an other greater and so consequently of the rest Who placed the Sun the Moone and the Stars in their heauens and places Who formed and continueth the double motion of the Sunne in all seasons from East to West from one pole to another Who so established the foure elements vnder the heauens that the region of fire enuironeth the aire the aire the water and the water the earth The nature of contrarieties is one to destroie another as the water to quench the fire and the fire to drie vp the water yet are these four elements kept in such accord that of the same being mixed and vnited together all bodily creatures are formed and doo consist not consuming or disordering one of another It must their needs be that there is a God the creator preseruer and conducter of the elements 18 Who guideth the course of the heauens in so certaine inuariable a measure that a man may foretell at what houre a hundred yeres hence the Moone or Sunne shall bee eclipsed Who placed the heauie lumpe of the earth as a center to the world hanged it in the aire What handes do withholde the sea which lyeth higher than the earth from drowning the same Can this wisedome conduct and power which doo thus shine in these workes be found in anie thing that was not to place it selfe in essence and so to direct guide and maintaine it selfe Had these creatures had their essence from all eternitie yet coulde that which had onely essence without life sense or reason haue established such an order course and consent to bee briefe this worke of such incomprehensible wisedome and power Wee must therefore confesse that anie thing that hath onely essence considered as is aforesayd doth exclime against the Atheists and crie out that there is a God the author of the same as Dauid saith Psal 19 1 The heauens declare the glorie of God and the firmament sheweth his handie worke Againe The pillers of the earth sayth Hanna the mother of Samuel Sam. 2.8 are the Lordes and hee hath set the earth vpon them Psal 104 9 And Dauid saith But God hath set the sea a bound which it shall not passe neither shall it returne to couer the earth As also Iob doth more at large declare Iob. 3â— 19 As for those creatures which haue Vegetatiue life as hearbs and all plants the same are also so many vnreproueable witnesses that there is a God No man can giue that which he hath not but the earth hath onely essence and no life Likewise the Sun which warmeth the earth the raine that watereth it or the seed whereof the plant doth come The life therfore of hearbes and plants doth loudly testifie that there is a God the author of the same Againe whence came such diuersitie of hearbs plaâ—ts in one self ground So many kindes of trees some fruitfull some vnfruitfull And among the trees that beare fruit so many sundrie sortes as apples peares cheries plums c. Also among apple trees so many kindes of apples among peare trees so many sortes of peares likewyse of chery trees plum trees and all others that beare fruit Each sort notwithstanding either of apples peares or cheries c. bearing some diuersitie in forme colour and sauour or tast The lyke in hearbes Come into a medow looke vppon a garden howe manie kindes of hearbes shall you see of seuerall formes colours tastes or smels And whereof proceede all these hearbes and trees theyr leaues and fruit their shape colour and smell and their seuerall properties vertues They proceed neither from the earth from the sunne from the raine no neither from the seed The eie seeth it the capacitie knoweth it The whole therfore proceedeth from God And in deed sow in one selfe ground one selfe hearbe vnder one selfe forme and let it be watered with one selfe water yet do no other kinde of hearbes spring vp But some wil saie that it is of the seed that the life and diuersitie of hearbes trees flowers and fruites doth proceed Yet keepe the seed out of either the earth the sunne or the raine and it wil lie dead and bring forth nothing And open the seed therein peraduenture may you discerne some small sprout hauing essence yet wanting both life forme of hearb colour or fauour thereof It must needs then haue some other originall than from the seed onely And whence but euen from God Againe what is the cause that one kinde of seede still bringeth forth one kinde of hearbe with all the stems leaues colour sauour propertie and vertue a like Haue these small sprouts which haue onely essence vnderstanding also to agree to bring forth hearbes alike Are they able to doo it either to giue that which they haue not If not then some other must imploy his power and wisdome and that is God as it is written Gen. 1.11 In the beginning of the world hee ordained that euerie
owne and welbeloued Sonne Iesus Christ What mercy goodnesse and loue shineth in this redemption That he so loued the world that he gaue his onely begotten Sonne to the end that all that beleeue in him might not perish Ioh. 3.16 1. Ioh. 4.9 but haue life euerlasting What a seale of his truth in that notwithstanding the ingratitude and vnworthinesse of the world he yet in his appointed time sent the seed of the woman promised to our forefathers Gen. 3.15 to breake the Serpents head To be briefe what power shewed he in this redemption wrought by Iesus Christ Gal. 4.4 wherein he surmounted and ouercame the deuill sinne death and hell But what doth such an image of God so expressely represented before our eyes in the person of our Lord Iesus Christ accomplishing our redemption shoot at but to giue vs to vnderstand and earnestly to feele the wisedome holinesse righteousnesse mercy truth goodnesse loue and power of God the father of Iesus Christ That we might loue him put our trust in him cleane vnto him call vpon him acknowledging him to be the inexpuiseable fountaine of al goodnesse and so glorifie him And the rather because by this meanes we are reclaimed from death and euerlasting damnation we bee made the children of God through the same Iesus Christ and inheritors of his kingdome and glory Rightly therefore doe we say that the ende of our redemption shoulde tend to encrease our knowledge of God that we may glorifie him That it is the dutie whereto Saint Paul exhorteth vs saying You are bought for a price 1. Cor. 6.20 therfore glorifie God in your body in your spirit for they are Gods Also in another place Eph. 1.6 God hath chosē vs to him throgh Iesus Christ according to the good pleasure of his will to the praise of the glory of his grace 8 Ther is yet another consideration When Christ gaue sight to the blind raised the dead healed the sicke wrought other like miracles Mat. 9.8 Luk. 13.13 the same were so many testimonies seales of his diuinitie consequently arguments to induce men to glorifie him As he himselfe saith speaking of the sicknes of Lazarus This sicknes is not vnto death but for the glory of God Ioh. 11.4 that the sonne might be glorified therby For his raising frō death was a testimony of his diuine power But we al are naturally as concerning the soul dead in sin blind sicke of a hūdred diseases And as the soule is more excellēt thē the body so the illuminating restoring to life curing of the diseases of the soule are miracles more excellētly representing the deuine power grace then those of the body Of necessity therefore these miracles being performed in vs through faith in Iesus Christ do bind vs to glorifie him And how By effectual demonstration that where we were blind sicke dead in spirit we are now illuminated cured raised againe to life And indeed the motions affections holy works of Gods children being assured testimonies that in soule they be illuminated risen againe are the true meanes to glorifie God Contrariwise if we walk as men yet blind in the darknes of ignorance as men sicke polluted in vice corruption as men yet dead in sin We doo so much as in vs lieth abolish the miracles of Iesus Christ consequently his glory In this respect Saint Peter saith Haue your conuersation honest among the Gentiles 1. Pet. 2 1◠that they which speake euill of you as of euill doers may by your good works which they shall see glorifie God in the day of the visitation Mat. 5.16 And in the same sence saith Iesus Christ Let your light so shine before men that seing your good works they may glorify God your father 9 But what argument is this to glorifie God in our holy conuersation good works Because as we haue before said shewed the same be testimonies effects of our spiritual resurrection consequently of Gods power goodnes mercy toward vs. Wherupon the ignorant seing that we who in the time of our ignorāce were dead in sin giuen ouer to all vice corruption since we were illuminated in the truth of the Gospell haue by this spiritual resurrection declared such an alteration in vs that now we are contrariwise become as it were new creatures walking in purenes holines loue may also glorifie God in two sorts First in this miraculous alteration that they see in vs as being a worke truely proceeding of the power and goodnes of God Secondly in this that by such miracles they be moued to allowe and embrace the same religion which we professe as being conuict that it is truely of God not of man Psal 65.1 To conclude where Dauid crieth out O God praise waiteth for thee in Sion He manifestly declareth vnto vs that they which be regenerate through the redemption in Iesus Christ are burgeses of Sion and members of the Church bound to praise God And also that we frustrate God of his dutie and expectation Psal 119 175 if we refer not out whole liues to his glory saying with Dauid O Lord let my soule liue that I may praise thee 10 The secōd principal end of our life should tend to attaine to life euer lasting John 3.16.17 And indeed In as much as God hath sent his Son into the world that the world through him might be saued that he so loued the world that he hath giuē his only begottē son to the end that al that beleue in him might not perish but haue life euerlasting It thereby appeareth that as the end of our redemption accomplished in Iesus Christ is the sauing of the elect so we that beleeue in him shoulde in all the course of our liues aime at this To bee saued by him Otherwyse wee doo so much as in vs lieth reuerse that excellent and wonderfull work of our redemption God hath created man without comparison more excellent than beasts yet if man be not saued nor attaineth to life euerlasting hee is much more miserable than the brute beast which passing ouer this life a great deale more easilye than man after death feeleth no euill and contrariwise the man which aimeth not at this lyfe euerlasting after all his calamities both bodily and ghostly tribulations in this life at his death entereth into incomprehensible and eternall torments If man who naturally desireth felicitie could comprehend the felicitie of such as attaine to the kingdom of heauen likewise the miserie and woe of those who at their decease doo passe into euerlasting death the very horror of the death of these wretches together with the soueraigne felicitie of the blessed would make him earnestly to couet after life euerlasting to esteeme this incomprehensible felicitie to be one of the principall endes of his lyfe Such therefore as doo neuer propound the kingdome of
heauen for the scope of theyr liues are no men but beasts for they neuer thinke their souls to be immortall they beleeue not that they must die neither doo they remember that after death there is a hell and eternall fire prepared for those who liuing heere doo neuer seeke after lyfe euerlasting Yea Mat. 16.26 VVhat doth it auaile a man saith our sauiour Iesus Christ to winne the whole world and to loose his owne soule Luke 9.23 This lyfe beeing vnto him a high waie to death and to a firie torment that shall neuer be quenched 11 Let vs not therefore make riches honour or other carnall commodities the leuell of our liues but let vs aime at the celestial and eternall life as Iesus Christ admonisheth vs saying Iohn 6.27 Labour not for the meate which perisheth but for the meate that endureth to euerlasting lyfe Againe Seeke first the kingdome of God and his righteousnes Mathew 6 33. and all other things shall be ministred vnto you But we cannot attaine to this eternall lyfe without the knowledge of God that wee may put our trust in him call vpon him in all our necessities obey his commandementes and with thankesgiuing acknowledge that all goodnes commeth from him And in deede wee cannot trust in God neither call vpon him vnlesse we bee assured of his wyll and power to helpe vs neither can we obey him with anie kindly obedience which consisteth in loue vnlesse we knowe how deeply we be bound both to loue and obey him as also we cannot acknowledge all goodnes to proceed from him vnlesse we knowe him to be the fountaine of all goodnesse This therefore must be the end of our life euen to increase in the knowledge of God that by reposing our confidence in him by calling vpon him by obeying him and by acknowledging him to bee the fountaine of all goodnesse wee may attaine to lyfe euerlasting 12 True it is that in the creation of heauen earth and in the conduct and gouernment thereof he reuealeth himselfe vnto vs maketh vs to feele that he is a God almighty al wise al good well dooing howbeit especiallye in Iesus Christ as is aforesayde doo we knowe God God I saie our God father and sauiour almightie wise holy righteous mercifull good and true And this is the knowledge wherein God is truely glorified and by the which wee obtaine life euerlasting as Iesus Christe himselfe doeth teach vs Iohn 17.1 saying Father the houre is come glorifie thy sonne that thy sonne also may glorifie thee As thou hast giuen him power ouer all flesh that he should giue eternall life to all them that thou hast giuen him And this is life eternall that they know thee to be the onely verie God and whom thou hast sent Iesus Christ. And in deed as when a man is loth to go out of his way it is requisite he shuld know both whether which waie to go so haue we both in Iesus Christ very God very man For in that he is God Augustine of the Citie of God li. 11. c. 2 and consequently life to him we must go in that he is man by him we must come vnto God and bee vnited with him that wee may obtaine life euerlasting And in that sense doth he call himselfe the way Iohn 14.6 the truth and the life If he be the life he is the place whether we must go if he be the way by him we must trauell to attaine to life euerlasting As also by calling himselfe the truth he teacheth vs that hee is the accomplishment and truth of al that afore time was figured touching life euerlasting the meanes to attaine to the same Thus the second principall end of our life should consist in knowing of God through his sonne Iesus Christe and knowing him to put our trust in him to call vppon him to obeye his commandementes and to acknowledge him to be the fountaine of all goodnesse that so wee may glorifie him and glorifying him attaine to life euerlasting 13 Moreouer the end of glorifying of God our saluation wyll be a ready meanes to make vs to liue according to God for it will be a continual aduertisement rule to bridle vs from al thoughts affections words and deeds contrarie to the glorie of God the saluation of our soules considering that beeing contrarie thereto they ouerthrow the two principall ends of our life 14 Now let vs come to the third end of our life which is to bee considered in the particular vocation of euerie man This ende ought not to bee our profite honor or other carnall commoditie but that in seruing of men we may serue God God the creator and redeemer can well inough preserue both our bodies souls without the ministery of men but thus far he honoreth vs as to vouchsafe to worke his workes by vs. 1. Tim. 4.16 And in this consideration doth he giue and hath giuen vs shepheards ministers of his word to the end as S. Paul saith to saue those that harken vnto them by illuminating their hearts creating saith in them by reforming them to obedience through the means of the holy ministery with the efficacy of his holy spirit blessing the labors of his seruants In this respect also vouchsafing there should be food for the body he hath appointed some to be husbandmen to til the earth some to be millers and some to be bakers For the furnishing vs of apparell that some should be shepheards some shearers of sheepe some carders some spinsters some weuers fullers diers tailers c. For the prouiding of vs of houses that some should be carpenters masons c. To be briefe that there should bee an infinit number of artificers and marchants whose function is to furnish all things requisite for the entertainment and maintenance of the bodie Hee also ordaineth kyngs princes and magistrates by their authoritie to keepe euery one within the compasse of his vocation and so to execute theyr office in the maintaining of the good and punishing the wicked Thus God fulfilleth his work will in the preseruation of our bodies saluation of our souls Col. 3.24 by the emploiment of men in his seruice euery one according to his vocation Neither is there so much as the bondman but doth serue God by seruing his Lord as S. Paul saith That by faithful seruice to their masters they serue the Lord. 15 Hereby it appeareth that the end of mans life ought to rest in the seruing of God by seruing of men in their vocation It doth not therefore consist onely herein that the artificer should get sufficient to maintaine his family the marchant to obtaine ricâ—es other men credit dignitie and carnall commodities For this is the seruing of our selues not of God albeit men for the most part do thus corrupt prophane their labors workes life liuing to another end than they ought And in
vnderstandeth not this worke of God hee is the more diligently to meditate vpon this Psalme which as the inscription importeth is a Canticle for the Sabaoth wherein Dauid sheweth that we are to rest from all other cogitations that with quiet mindes we may meditate vpon this doctrine Entring as in another place he saith into the Sanctuarie of God in his word considering the accursed end of the wicked that liue in pleasures and prosper in wicked consciences Whome God hath set in slipperie places and caused to sall headlong Psal 73. how suddenly they are destroyed and horribly consumed As a dreame when one awaketh whē thou raisest vs vp thou shalt make their image dispised Wherupon he concludeth that it is good to be alwaies with God and to be guided by his counsell with assurance that hee will receiue vs into glorie And therefore with him let vs saie Whome haue I in heauen but thee And I haue desired none in earth with thee For loe they that withdraw themselues from thee shal perish thou shalt destroye all them that goe a whoring from thee But as for me it is good for me to draw neere to God hee is my comfort I haue put my trust in the Lord that I may declare all thy workes Let vs therefore repose our selues in this onely wisedome to beleeue in him that knoweth bothe the outside and the inside thinges present and thinges to come who onely is our competent iudge and faithfull witnesse and cannot lye Beholde how without leaning to the outwarde shew we may conclude that the sinner in all his prosperitie is accursed and the faithfull in affliction blessed likewise how the contrarie opinion is like vnto chaines and strong roopes to draw men to liue as the wicked and prophane persons 1. Cor. 15.18 Thus by consideration of the premises breaking a sunder these cursed roopes and chaines wee may bee encouraged to perseuere in good workes as knowing that our labours shall not bee in vaine before the Lord. Of the sixt folly Rather to beleeue our enemies then our friends Chap. 7. AS it is a great folly to Repose more confidence in man then in God as is afore shewed so is this also a most inexcusable folly Rather to beleeue our enemies then our friendes Eccle. 37.11 In Ecclesiasticus wee reade this notable aduertisement Aske no counsell for holinesse of him that feareth not God neither of iustice of him that hath no iustice neither of a woman touching her of whome shee is iealous neither of a cowarde in matters of warre neither of a marchaunt concerning exchaundge nor of a byer for the sale nor of an enuious man concerning thankefulnesse neither of the vnmercifull touching kindenesse nor of the slouthfull for anye labour nor of an hireling for the finishing of a worke nor of an Idle seruaunt for much busines Harken not I saye to anye of these in any matter of counsell If it be a folly to aske counsell of the man that is not so much our enemie as his owne friende in anie thing that may concerne his owne person or action What a folly is it to follow the counsell of our enemies that labour onely after our destruction Of such enemies there are three principals Who all are so much the more daungerous because they dwell in vs and round about vs and to whome naturally wee are much enclined to giue credite The first is selfe loue or after the vsuall phrase of the Scripture our flesh the second the worlde and the third the deuill 2 As concerning the first Eph. 4.21 Most certaine it is that all the lustes of our flesh are so many enemies seeking to seduce vs as faith Saint Paul and fighting against our saluation The same saith Saint Peter also 1 Pet. 2.11 where hee sheweth how our carnall lustes doe fight against our soules Rom. 8. This enemie saith Saint Paule is so daungerous and pernitious that hee engendereth death and damnation in vs Iam. 1.14 and therefore hee threteneth vs that if wee beleeue this enemie wee shall die Saint Iames likewise compareth these lustes to a wicked mother that conceiueth and bringeth foorth iniquitie and consequently death All which notwithstanding we grow so foolish and sencelesse as to giue eare and credit to our flesh rather then to God whose loue towardes vs is most certaine and incomprehensible But I pray you whereto doth our flesh counsell vs Onely to couet ritches and to obtaine the same by any meanes whatsoeuer to aspire to preheminence and excellencie aboue all others to follow the pleasures and lustes thereof 1. Tim. 6. with other like affections Yet doe wee know that God condemneth all these wicked and damnable counsels Mat. 20.26.27 Mat. 23.12 1 Pet. 5.5 Luk. 21.34 Heb. 13.4 Colos 3.5 Eph. 4.22 Rom. 8.13 Mat. 16.24 declaring that Couetousnesse is the roote of all euill Also that Such as couet to bee rich fall into temptations and snares and into many foolish and noysome lustes which drowne men in perdition and destruction Protesting that they that will bee first shall be last and hee that exalteth himselfe shall bee brought low That hee resisteth the proude but giueth grace to the humble Exhorting vs to take heede that our heartes bee not ouercome with surfeating and drunkennesse pronouncing woe against whoremoungers and adulterers To be briefe that in many places he admonishing vs to mortifie this our flesh to put it off to denye it as an enemye that giueth vs deadly and damnable counsell 3 Neuerthelesse let euery man examine his owne conscience and consider the common course of men and so iudge whether euery one in generall seeketh not to become riche to grow into credit and to be exalted aboue his fellowes Whether they doe not loue and hunt after the commodities and lustes of the flesh Whether they enuie not such as get before them To bee briefe whether they giue not more credit to the counsell of the flesh then of God Experience is but ouer euident The onely example and plaine confession of Saint Augustine Augustine in his meditations Cap 4. a man endued with great wisedome and holinesse shall at this time suffice Hee speaking of couetousnesse ambition pride pleasure and other the lustes and affections of the flesh sayth thus I haue a whole armie of traytors within mee who vnder colour of friendshippe are mine enemies And yet beholde with them haue I liued from my youth vp them haue I pleased them haue I beleeued They bee the friendes whome I made much off the master whom I obeyed the Lordes whome I serued the domesticall seruants with whome I was conuersant the councelours whome I trusted If therefore it bee such a folly to beleeue our enemies let vs heereafter bee more circomspect and wiser Let vs no longer credite this enemye which doeth so possesse vs that he is euen our selfe But let vs beleeue God our true and perfect friend as knowing assuredly that all
the holy supper to the end that by participation in his body bloud we might the more be strengthened in this assurance that Christ is ours together with all his benefits so feede our soules spiritually to life euerlasting And indeed as ther is no saluation but in Christ so doth not Christ any whit profit vs except we belieue that he is ours together with all his benefits Well is he presented vnto vs in the preaching of the Gospell but ther be yet two other points those very notable in the cōmuniō of the holy supper For God who in his preaching speaketh generally to al men in his holy supper directeth his particular promise as it were by name to euery the cōmunicants therin And not so satisfied he also deliuereth them a seale and visible token to assure thē that his pleasure is that Christ with al his benefits should as certainely belong to euery of thē as they see touch and tail that they be partakers of that bread wine that is deliuered vnto thē He thē that careth not to be cōfirmed in this assurance that Christ with all his benefits is his is possessed with too much pride if hee thinketh it needles either that he prophane it as not feeling what a comfort and ioy it is to haue assuraunce of his saluation in Iesu◠Christ The second reason is that we presenting our selues at the Lords table may by so doing make as it were a publike protestation that we haue no fellowship with Idolaters and heretickes neither with the world But that we take our selues to be the children of God the mēbers of the body of Christ that we looke for life and saluation through him onely and so shew forth the benefit of his death al this in remembrance of him to his glorie The first reason declareth how necessary the vse of the holy supper is in regard of our selues The second how requisite it is to the glorie of God and the edification of our neighbours We might also add a third reason That is that the holie Supper is a seale of our vnion knitting together into one bodie vnder our head Iesus Christ as S. Paule expressely saith That we who are many are but one bread and one bodie because we are all partakers of one bread And thus those men that voluntarily do abstaine therefro do depriue their soules of their food Christ of his glorie and by their euill example doe minister offence to their neighbours To conclude They seperate or rather keep them selues seperate from the bodie of Christ Hereby it appeareth that they which be negligent and care not for communicating in the Lords Supper when he giueth them opportunitie do deserue not onely not to be accompted members of Christs Church Nomb. 9.9 but also to incurre the most horrible iudgement and vengeance of God As God in old time declared by Moses That the man that did not celebrate his passeouer should be cut off from among the people and beare his owne sin because he offered not the offering of the Lord in due season 2 Againe we see in sundrie reformed Churches a number of negligent hearers of sermons but yet are there many more that care not for communicating in the Lords Supper and that vpon sundry considerations first some that liue in bad consciences in whordome theft drunkennesse or other iniquities from which they are not determined yet to abstaine do forbeare the communion as doubting least they should aggrauate their condemnation according as saith S. Paule 1. Cor. 11. He that eateth and drinketh vnworthely eateth and drinketh his owne damnation These men doe resemble those who lyuing in fornication do refuse to marrie least thereby their fornication which they are not minded to giue ouer should be the more grieuous as being conuerted into adultery They may also be likened to those who hating their neighbours when they say the Lords prayer Our father which art in heauen c. do leaue out this petition forgiue vs our trespasses as we forgiue them that trespas against vs as imagining that if they should say that they should pray to God not to forgiue their owne sinnes because they forgiue not their neighbours But as they who lyuing in fornication and will not marry least they should forsake their adultery are in a wofull estate so the others that aske no forgiuenes for their transgressions and seek to continue in hatred against their neighbours are worthy double condemnation one in respect of their hatred that they continue the other for their sinnes for the which they aske no forgiuenes Euen so they that forbeare the holy Supper in respect of their bad consciences do pronounce sentence against themselues namely that they deserue double death first for their sinne which they do continue in wicked consciences and secondly because they seperate themselues from the communion of Christ in whom onely is the fulnesse of life What shall they then doe Let them put away their wicked conscience Let them dissolue the bands of Sathan Let them come forth of hell If they say that they can not so farre master their affections Why haue they married themselues to fornication hatred theft and other like iniquities vpon condition that they will neuer be diuorced from the same surely that is a token that they do not steadfastly beleeue that there is a hell prepared for such liners Or at the least the pleasure that they take in their sinne doth quench all remembrance thereof Otherwise the sole apprehension of this horrible and vnquenchable fire would force them to giue ouer the wickednesse that leadeth and draweth them thereto And indeed if in a mightie tempest they should chaunce to finde themselues vpon the sea in daunger of drowning they would a thousand times protest to forsake their bad consciences that so they might submit themselues to the obedience of God But how can they lie downe and sleepe vpon a pillow of fornication theft hatred and other wickednesse giuing themselues as a pray to Sathan if God in his long suffering should not recouer them Let them flatter themselues at their pleasures for if they continue in abusing the pacience of God and abstaining from the holy Supper to the end to goe on in a wicked conscience their estate is most woefull and accursed As he therefore who wanting the gift of continencie and liuing in fornication ought to abhorre it and to prouide himselfe of a remedie by marriage so as often as they haue aduertisment or heare of the celebration of the Lords supper let them at the least thinke themselues wakened and summoned to renounce their wicked consciences and by participating in the holy supper to seperate themselues from the societie of the wicked to glorifie God and to be confirmed in faith and courage to goe forward from good to better 3 Others doe forbeare the communion because they will not submit themselues to Ecclesiasticall orders and discipline If wee might admit
forth fruit but that some shall be deuoured by the fouls of the aire and some otherwise yet doeth hee not therefore forbeare to sowe euen so must we sowe our almes notwithstanding wee bee assured that all is not well bestowed Wee must vse discretion and dilygence that we may be faythfull stewardes not so seuere as to forget the simplicitie of charitie so highly commended and praysed by Saint Paule 1. Cor. 13 5 7 who sayth Loue imagineth no euill Loue beleeueth all things Loue hopeth for all things And in deede it is better to feed and cloath two wicked ones with one child of God than for feare of helping the wicked to suffer one of Gods children to perish for hunger or colde The marchant is many times deceiued in his expectation of gaine by tempests on the sea by banqueroutes and otherwise yet doth hee not giue ouer his traffique When Iob had clothed the needie with his wooll hee sayde that theyr loines did blesse him Iob. 31.20 thereby teaching vs that albeit the lips of the poore whom we haue clothed should curse vs and that he should abuse the reliefe that we haue ministred vnto him yet his loynes comforted with our garments shall testifie our charitie towarde him and blesse vs in the sight of God Esa 49.4 The Prophet Esaie exhorteth Gods seruants the preachers of his woorde to bee strong and of good comfort albeit the seede of theyr doctrine fructifie but in few shewing them that their labour and worke is neuertheles before the Lord. Euen so is it with the goods that wee distribute to the poore albeit some doo abuse them yet is our charitie in the sight of God Let vs therefore vse discretion and diligence in the well bestowing of our almes reproue those that abuse the same yet let simplicitie and charitie so guide vs that vnder colour of neglecting those that are vnworthie wee doo not refuse to relieue those that in deed are poore and needie 22 Many times such great husbands are the men that do most abuse the goods wherof God hath made theÌ„ not absolute Lords but stewards They be as prodigall in theyr owne vses as niggardly to the poor They exceed in rich costly attire in vnordinarie and sumptuous diet to be short in all superfluous vnprofitable carnall and worldly expenses but if there be anie speech of helping the poore there is nothing to bee had they haue neuer a whit too much to satisfie theyr owne prodigalitie and ambition But what account can they giue of their administration in the daie of iudgement Will Christ in his account passe these articles So much spent in ryot so much in excesse and banquets so much in the pleasures of the flesh Can they alleadge that they had not wherewith to helpe the poore No the former articles will conuince them so shall they be conuict as wel for despising the poor as for abusing the benefites whereof they should haue bene faithfull stewardes If Saint Paule commaundeth vs to worke wyth our handes to the ende to get wherewyth to releeue the needie how much rather shoulde wee according vnto Gods wyll cut off parte of our superfluitie and excesse Hierom vpon the Epistles therewyth to helpe such as want It is a kinde of sacriledge sayth Saint Hierome to giue the goods of the poore to such as bee rich inough Let the hungrie boweles commende thy charitie not the panches of those that are bursten wyth thy abundance Oh wofull calamitie of mankinde sayeth Saint Augustine August in his sermon 132 of the time howe many maye wee finde that doo vrge and compell those that bee alreadie satisfied to drinke more than be commeth them and yet wyll denie euen a glasse of small drinke to the poore that begge at theyr doore Those men doo neuer consider that the drinke which euen perforce they offer to drunkardes ought rather to bee giuen vnto Iesus Christ in the persons of the poore Math. 25 as himselfe hath sayd Whatsoeuer you haue doone to one of the least of these you haue doone it vnto me Wee doo commonlie saie to those that haue inough yee eate not and so vrge them to eate and yet do denie a morsell of bread to the hungrie VVhen men haue delicate wine and daintie fare which doo but too much whet on the stomacke wee vse to call vppon them to make good cheere and in the meane time forget them who hauing peraduenture neuer a bit of bread to giue to theyr children doo weepe and lament Had the rich man that liued in pleasures Luke 16. taken pittie of Lazarus that laie at his gate and cutting off parte of his superfluitie releeued his necessitie in sted of tormentes in hell fyre hee had receiued the crowne of Charitie as Lazarus receiued the crowne of patience in lyfe euerlasting Let vs beware least the superfluitie of our banquets apparell and other vanities that are good for nothing but to displease God and offende our neighbours bee not vnto vs as tormentors and burning coales in our consciences in the daâ—e of iudgement calling for vengeaunce agaynst vs for our contempt of the poore in theyr necessitie Neither let vs complaine of the meruailous increase of the poore that want reliefe but let vs accuse our owne coldnesse and slacknesse in distributing for theyr succour and reliefe Can wee complayne of want of abilitie when our onely superfluitie beeing cut off and gathered together myght suffice What man at his death coulde not with that hee had cut off and employed the same vppon the releefe of the poore Or who coulde not at that time bee content that hee had after the example of the poore widdowe or the Macedonians imparted vnto them of his substance in theyr necessitie Luke 21.14 2. Cor. 8.3 considering that the same shoulde haue beene vnto him so much treasure in Heauen 23 Let vs therefore amend our former neglygence and slouth and while wee haue time as Saint Paul sayth Doo good vnto all but especially to those that bee of the householde of faith Gal. 9 10 They all doo beare the image of God they all are of our flesh whome wee must loue as our selues Wee cannot therefore neglect and contemne them without great iniurie to God and our selues and breach of that vnitie that God hath made among vs yet as there is greater affinitie betweene the members of Christ and as the image of God doeth more cleerely and euidently shine in them so are wee more bound to care for theyr reliefe and to doo good vnto them in theyr necessities Let vs then imploie our selues heerein while wee haue time which may bee considered in three pointes First while God lendeth and giueth vs wherewith for we knowe not whether by fire warre banqueroutes thefte or anie other inconuenience our goods shal be taken froÌ„ vs. The husbandman hearing of approch of some armie and fearing thereby the losse of all his graine which might by them be
carried away or wasted himself would transport as much as he might into the towne and commit the custodie thereof to some friend euen so wee beeing aduertised of the daungers which dayly experience doth acquaint vs withall howe the man that this daie aboundeth in all prosperitie by to morow is made a begger let vs deliuer so much of our goods to the poor as conueniently we may before we loose all let vs by theyr handes transport at the least some part thereof into heauen and there deliuer it into the custodie of Iesus Christ who in the daâ—e of iudgement will restore it vs to our euerlasting ioy Secondly let vs doo good to the poore while wee liue here for as is aforesayde all that we giue in our life time shall remaine to vs for euer and what wee leaue at our death that wee loose Thirdly let vs doo it while the poore come among vs or that others do craue it in their name for we must thinke that then God maketh vs a signe to giue and whispereth in our eares saying Now is the time to doo well let not this occasionslip Thus wee see that dooing good to the poore while wee haue time and meanes wee shal giue them occasion to praise and blesse God and he acknowledging vs to bee his children wyll so faire fauour vs that in the great daie of the Lord standing at the right hand of Iesus Christ wee shall heare this blessed and comfortable speech directed vnto vs Come yee blessed of God my father inherite the kingdome of heauen prepared for you from the foundation of the world Math. 25.34 Of the dutie of the Poore 24 HEreto will wee adde some few instructions touching the duetie of the poore First as almightie God in commaunding the riche to relieue the necessitie of the poore and needie and for the same promising such great and euerlasting reward as is afore mentioned shoulde thereby so pierce and take possession of their harts as to constrain and make them both liberally and cheerfully to relieue them so are the poor therin to coÌ„ceiue a stedfast foundation of comfort as vnderstanding therby how carefull the Lord is for them who ordaineth men whom hee hath endued with wealth to be his seruants through whose ministration he will prouide for theyr necessities They are therefore to assure themselues that God doth not despise or neglect them but because in his wisdome he hath decreed that there shall bee both rich poor his will is to vse the rich in the releefe of the necessities of the poore When Iesus Christ to the end to induce the rich to performe their dueties did protest that whatsoeuer they did to the poore either in releeuing or in contemning them they did it to himselfe Could he more certainly assure them of helpe and releefe than by aduowing such releefe as they receiued as performed to himselfe and such contempt or deniall as was vsed in their behalfes as done to himselfe in theyr persons Coulde he declare anie greater care or affection to the poore than by recommending them to vs as his owne person Could hee more liuelie testifie how highly hee esteemeth or how heartely hee accepteth of theyr releefe than by bringing into his kingdome all those that haue releeued theyr necessities and by thrusting such into hell as haue despised them 25 If the poore doo call God their father can they doubt of his loue either that he louing them is not also willing to helpe them in theyr necessities Withall considering that by his Apostle he chargeth vs not to forget to doo good Heb. 13.16 and to distribute thereto adding that with such sacrifices he is pleased If a mother careth for her child before it be borne prouiding for it such things as may be necessarie when it commeth into the world thinke you that your heauenly father careth not to prouide for the necessities of his children alredy borne into the Church who do cal him father say vnto him Mat. 4.4 as it were by the mouth of Iesus Christ Giue vs this daie our daylie bread Surely there is no doubt but hee is wylling to releeue their necessities as also they may bee well assured of his power to doo it First in regard of that which Iesus Christ teacheth Man liueth not by bread onely but by euerie woorde that proceedeth out of the mouth of God Exo. 28.18 1. King 19.8 Mat. 4.2 They are to learne that euen without anie naturall or ordinarie meanes God can feed them only with his blessing the example whereof we haue in Moses Helias and Christ who liued forty daies without meate And in deed as he can when he purposeth to send a famine Leuit. 26 whereby to depriue man of the meanes to liue so take awaie the strength of bread 〈…〉 but eate a man neuer so much it shall not nourish him So can hee blesse euen one morsell of the bread that it shall yeld vs more sustenance than we ordinarily receiue of greater plentie He can so multiply it as he did in the wildernesses Math. 14.19 where he fedd fiue thousand men with fiue loaues Hee can prouide vs of foode as he fed his people in the desart for the space of fortie yeeres sending them Manna from heauen and as he did by them Deut. 8.3 Exod. 16.35 Deut. 8.4 1. King 17.14 1. King 17.6 so cause that our garments and shooes shall not weare or consume He can blesse our bread and oyle as he did for the widdow of Sarepta so that vsing that which we haue it shall not diminish To be short he can vse the seruice of Rauens to bring vs foode as hee did for Elias These testimonies examples of Gods will and power might assure the poore that God will prouide for their necessities to the ende that they in assurance of faith maye trust and depend vppon him onelie 26 By this assurance of Gods will and power they ought to bee stirred vp to praie vnto God that hee vouchsafe to prouide for theyr necessities and theyr praiers must proceed of faith For the will of God is that we begge of him whatsoeuer wee steadfastlye beleeue that he can and will giue vs. Rom 10 14 And in that respect it behoueth them to praie to God to touch the heartes of the rich and to moue them to charity and compassion that they may stretch forth theyr hands to releeue those that stand in need They are moreouer to vnderstand that as God hath ordained the office of deacons to prouide for their releefe acknowledging therin his wisdome goodnes they are diligently to praie vnto him to send such deacons as may be endued with giftes and graces requisite for such an office to preserue them vnder his protection to guide them wyth his holy spirit and to strengthen them that they may ouercome all labors and difficulties so that following their charge faithfully cheerfully they may by that means receiue as
it were at the hand of God all meet reliefe for their necessities thereby praise God for his care ouer them for the meanes that he vseth in releeuing their want and necessitie Let them therefore beware of murmuring at their owne pouertie because others haue such plenty welth Let theÌ„ think that this is ordred by the skilfull prouidence of God who being their father loueth them and louing them wisheth their good and saluation And as hee is able to do whatsoeuer he willeth so would he make them as rich as other men if hee thought it expedient but being wiser than we we ought as obedient children to be content to be lead by him 27 Besides praier it is also conuenient that euerie one shoulde labour in his vocation to maintaine his familye by caring for to keepe it without almes Exod. 20 9 except vpon great necessitie First God hath commanded that we should labour sixe daies in the weeke wherein euerie one is so to discharge his duetie as if hee were to giue account vnto God for such time as he looseth in idlenes wheÌ„ he might worke Psal 1â—8 2 but doth it not Secondly they are to remember that as Dauid saith the man is blessed that eateth the labors of his owne hands wherin he sheweth that as such as will not work that they may liue of theyr owne labours doo therein feele the curse of God so doeth not mans felicitie consist in hauing great riches heaped vp for him but rather in that he laboring in his vocation and contenting himselfe with a mediocrity doth eate the fruit of his owne labours In correspondence whereof in the time of Saint Paule 2. Thes 3.11 when there were some that alreadie walked licentiously in idlenesse who liued curiously and medled in thinges nothing appertaining to theyr vocation he chargeth and exhorteth theÌ„ in the name of Christ to labor to eate their bread in quietnes How grieuously would he now therefore reprooue those that neuer worke but against theyr wils and doo lesse than well they are able waiting vppon the reliefe of the Church as if it were a certaine rent and take no care to husband that which they get either by worke or by such reliefe Yet how much more sharply would the Apostle reproue others who beeing wholie giuen to idlenesse the mother and nurse of all mischiefe doo haunt Tauernes there in stead of getting by theyr labours to spend in drinking suffering their wiues poor children in the meane time to starue for hunger if they had not reliefe from others whereon also they will depend 1. Tim. 5.8 shewing themselues cruell and vnkinde to theyr wiues and children yea euen worse than Infidels as the Apostle tearmeth them because they haue no care of theyr families Let such therefore as receiue the almes and reliefe which they might well spare eyther by earning by theyr owne labors or soberly sparing that is ministred vnto them thinke and well vnderstand that they are but as Church robbers in the sight of God who seeth all and to whome all must yeelde account in the day of iudgement 28 Moreouer if the poore doo thinke theyr calling to be base and contemptible in the sight of the worlde let them looke vpon Iesus Christ the prince of glorie theyr sauiour who made himselfe poore to inriche vs and comfort themselues in that they beare his image in their pouertie 2. Cor. 8.9 which they maye assure themselues selues is blessed sanctifyed and made honorable in the pouertie of theyr head Iesus Christ Let them imagine that the seruant which is as well vsed as his master hath no cause to mislyke If they bee poorely or meanely housed let them beholde Iesus Christe the creator of heauen and earth borne in a stable in stead of a cradle laid in a manger afterward protesting Math. 10.24 Ioh. 15.20 Luke 2.7 Math. 8.20 Gen. 18.11 2. Cor. 11.27 that the foxes haue holes and the birds of heauen neasts but the son of man hath not wheron to rest his head If their lodging be homely and base let them looke vppon the Patriarke Iacob who tooke a stone for his pillow If their clothing be pore let them remember that S. Paul was molested with nakednesse If at anie time they hunger thirst or bee a colde let them hearken to the same Apostle protesting that himselfe also hungred thirsted and was a colde as also that the same which he saith of himselfe he also affirmeth in his fellowe labourers of the Lordes worke Vnto this houre we both hunger and thirst 1. Cor. 4.11 and are naked If in sicknesse or otherwise thirsting they haue but water or small beere let them behold Iesus Christ vpon the crosse Iohn 19.28 to whom in his thirst they ministred vineger to drinke If after wealth and dignities they be fallen into pouertie Heb. 11.24 let them thinke vpon Moses who when he might haue bin called the sonne of Pharao Exod. 3 1 refused it and accounting reproch with Christ to bee greater riches than all the treasures of Aegypt forsooke all and became a shepheard and not for his owne but for another mans 29 If rich men haue as it seemeth greater commodities as concerning the flesh and are in greater estimation with the world let the poore think that many times they sleep not so quietly as they also that theyr carnall commodities haue theyr recompence in cares and labours of minde wherewith they are more troubled than the poore Let them also remember Math. 13.22 that riches make not a man blessed in the sight of God for they are also common to the wicked Luke 16.9 yea and oftentimes doo minister occasion to offend God as also they be sometimes tearmed thornes vnrighteous Mammon Math. 19.23 And in that sense Iesus Christ pronounced that it was a verie hard matter for a rich man to enter into the kingdome of heauen And contrariwise Luke 2.8 Math 11.5 Iames 2.5 as in old time the good tidings of the birth of our Lord Iesus Christ was by the Angell first deliuered to the shepheards so vsually the Gospell is especially preached to the poore As also S Iames saith that God hath chosen the pore of this world which are rich in faith and heires to the kingdome that he hath promised to them that loue him To bee short in beeing poore 1. Tim. 6.17 they haue not anie such occasion or temptation to to be proud or to trust in the vncertaintie of their treasures as the rich men but to repose themselues vpon the liuing God to depend wholy vpon him and dayly to saie Giue vs this daie our daily bread and dayly to waite for the same Luke 15. as for Manna descending from heauen To conclude as the prodigall childe hauing goods in the wasting of them gaue himselfe to the world and the flesh but hauing fallen into pouertie thought vpon his fathers house and returned thereto so shoulde
seruest it but when God commaundeth thee thou hatest him This verily is a frantike rage in man thus to submit himselfe to couetousnes which engendreth so much vice and iniquitie making him an enemie both to God to men and to himselfe We are therefore so to abhorre it that it be not once named among vs Ephes 5.3 as Saint Paule doeth giue vs warning 10 Moreouer in as much as Auarice is a loue of siluer and a coueting of riches Let vs for a second remedie consider whether there bee anie ground or occasion why wee shoulde so loue them Mat. 13 22 or couet after them Iesus Christ saying that the deceitefulnesse of riches choaketh the good corne of Gods worde doeth thereby declare that they resemble a wanton strumpet such a one as by her beautye causing manie men to lust after her depriueth such as giue themselues to enioye her of all vertue honour and felicitie That they be like vnto wine which by the sweetnes and delicacie thereof allureth man to excessiue drinking yet with all taketh the man from the man that is to say his sences and reason frō him And indeed as the good corne of Gods word is a sanctified seed of saluation life so the falsehood and deceite of riches doth in such sort draw men to aboundance and with all to the peruerse vse of the same Luk. 16.9 that thereby this seede of saluation and life euerlasting is choked vp In another place our Lord Iesus Christ calleth thē riches of iniquitie either because they ordinarily doe spring from iniquitie or else that they do engender and bring foorth iniquitie Saint Paul writing to Timothie saith thus Charge them that are rich in the world 1. Tim. 6.17 that they bee not high minded and that they trust not in vncertaine riches Riches doe commonly breede pride arrogancie contempt of others pleasures pompe forgetfulnesse of God despising of eternall felicitie peruers confidence Basill in his Serm. against couetousnesse and other like plagues And this doth Basill signifie wher he saith that the mad man desireth nothing so much as to get water by reason of his excessiue distemperature yet is ther nothing that so much tormenteth him for the onely sight thereof is able to cast him into his fit and to trouble him and so it is with riches Euerie man longeth for them yet are they the onely things that encrease his longing trouble his mind and replenish his hart with passions When rich men saith Socrates will vse their riches they pollute them selues with pleasures and pride when they list to keepe them care consumeth them and eateth foorth their hearts when they labour to get them they grow wicked and full of all miserie Chrisostome verie fitly compareth them to wilde beastes whome a man can hardly take and when he hath them hee must take great care how to keepe them from doing hurt And in truth as he that walketh in the raine shall hardly escape wetting or hee that traueleth in the whote sunne eschew heate so is it almost vnpossible for a rich man to auoid vice and corruption by his riches Mark 10.23 And hereof speaketh Iesus Christ verie resolutely saying How hardly doe they that haue riches enter into the kingdome God True it is he afterwards expoundeth this speach saying Children how hard is it for them that trust in riches to enter into the kingdome of God But then adding that It is more easie for a Camell to passe through a needles eye then for a rich man to enter into the kingdome of God Hee declareth how hardly a rich man can escape confidence in his riches and consequently enter into the kingdome of God Psal 62.11 And in this respect doth Dauid admonish vs when riches abound not to set our harts vpon the same 1. Tim. 6.17 as Saint Paul also preacheth to the rich that they should not put any trust in their riches 11 Riches do not only engender a false confidence in the same but become also a poyson to humilitie modestie courtesie and al other vertues which it transformeth into pride and arrogancie as the Apostle noteth in the place before aledged Some haue written that Bucephalus the horse of Alexander the great so long as hee was naked would suffer any man to backe him but if hee were once furnished with the royall Sadle Bridle and other furniture he grew so proud that no man might ride him but the king euen so many who in their pouertie were modest humble and vertuous by encrease of wealth haue chaunged their vertues into vice Plut. in the life of Phociō Thus we see that there is no lesse care and labour to beware that riches hurt not then sorrow and paine in getting them Thus did Phocion albeit a heathen man verie well vnderstand For when great Alexander sent him a linge sūme of mony asking him that brought the present what moued Alexander to send him such a present by the answere vnderstanding that it was in respect of the same of his vertue he refused it saying Let him leaue me as I am Wherin hee shewed what regard the vertuous man shoulde take least riches should chaunge him and make him vicious Plut. in his Laconicall Apotheg The Lacedemonians according to Licurgus Lawes expelled from among them all vnprofitable members as Cookes Players Sophisters and such like Also the vse of siluer and golde vsing no money but of yron so did vtterly banish couetousnes And so long as they obserued this discipline they remained not only vertuous but also inuincible to other nations And contrariwise as soone as forsaking Licurgus lawes they had opened a waie to wealth couetousnesse crept in who making them vicious deliuered them into the power of their enemies And indeede as these mountaines that containe mynes of golde and siluer are otherwise barren so they that haue riches and vaynes of golde and siluer are in their harts made vnprofitable to the seruice of God and man True it is Riches are Gods good creatures instruments of vertue to those that can well vse them as Saint Paul well noteth saying 1. Tim. 6. God giueth vs all things to enioy to doe good to be rich in good workes readie to distribute and communicate Laying vp in store for our selues and making a good foundation against the time to come Luk. 16.22 that wee may obtaine eternall life Neither doe wee simply condemne either the rich or their riches Poore Lazarus was receiued into the bosome of rich Abraham But the desire and possession of them is dangerous vnto man who naturally is enclined to peruert the vse of Gods good creatures To man they be so plenty as Suger fruite in the power libertie of a child as plesant wine to a drūkerd as a sword in a mad mans hand to vse rather to hurt thē to do good At the least it is euident that they can not make a man blessed
the same as before wee haue more at large declared In the second booke c. 17. of Adulterie and all fornicatiō Princes therefore and Christian magistrates that inflict no punishment for adulterie are vnexcusable in the sight both of God and men And they must thinke that as such iniquitie doeth prouoke Gods wrath not against the adulterers onely but also against the whole nation where it is tollerated so by not punishing it themselues doo maintaine the wrath of God as a fyre kindled to consume both them and their subiects To whom by such slacknesse and conniuence they also giue head to commit it wythout all feare The Emperour Iustinian in a decree whereby he ordayneth death to baudes that make sale of women or maidens for fornication In the Nouell Constitutions Rub. of Bauds Gen. 38.24 doth adde this Wee beleeue that thorough this our care to maintain chastitie our common wealth wyll take great increase and that God will graunt vs all prosperitie We reade that the Patriarke Iuda when hee sawe that his daughter in law Thamar whome hee had promised in marriage to his sonne Sella had played the harlot hee condemned her to die euen to bee burned Wherein the Magistrates of our time are to note three points that may induce them to doo their duties First that albeit the persons bee not yet married but betrothed onely yet as is aforesayd this adulterie deserueth death Secondly that adulterie was punished wyth death namely by fyre euen before the lawe giuen by Moses Thirdly that no kindred or friendshippe shoulde withholde the Magistrate from punishing adulterers And heereof we haue an instance in Zaleucus the Locryan Lawyer Val. Max ca. 5 Aelian l 1◠hee hauing ordained that both the eies of an adulterer shoulde bee pulled out when his owne sonne was taken wyth that fault would needes haue two eyes lost and so caused one of his owne and another of his sayde sonnes to be plucked forth 61 It is therefore a great reproch and slacknesse in Christians so to mitigate the punishment of this sinne that they haue shewed themselues in manner neuer touched with the abhomination of such iniquitie In the dayes of the Emperour Iustinian adulterers were put onely to some fine of monie which might in deed somewhat restraine the poore but the rich thereby tooke occasion to commit it the more as thinking themselues quit for a smal summe of monie True it is that by vertue of some decrees of the said Iustinian the women taken in adulterie were thrust into some monasterie But what else was this but formally to oppugne the saying of Saint Paule who commandeth that the woman who cannot containe should marrie In the Councell of Tibur it was decreed that if the woman that had committed adulterie Counsell of Tibu◠holden the yeare 895. cap. 46. Counsel of Orleance cap. 1. Causaid constitui mus 17. q. 4. could retire and saue her selfe in the Church shee should not bee redeliuered into the handes either of her husband or of the Iudge The lyke was also decreed in the first Councell at Orleance where it was moreouer ordained that if her husband or the Iudge did redemaund her shee should be redeliuered but with an oath that they should doo her no hurt vpon paine of excommunication And thus dyd the Cleargie in those daies drawe vnto them the notice and iudgement of adulterie whether to purchase thereby the fines for their owne profite or for anie more vilanous or detestable purpose But as by that meanes they were wylling to saue and preserue the bodyes of the adultresses so haue they strained the soules to the end to cast them headlong into euerlasting death The Counsell of Elibertin cap 18. In deed in a Councell holden in Spaine it was decreed that if a Bishoppe a priest or a Deacon were taken in adulterie hee should neuer againe be receiued into the peace and reconcilement of the Church no not in the houre of death Also that this rule should bee in force against all other persons vpon theyr seconde offence And therefore sayth Saint Cyprian in his dayes some Bishoppes woulde not receiue adulterers to the peace of the Church But hee was of opinion to vse some moderation least sinners should fall into desperation and that desperation should draw them on headlong into all wickednesse And therefore sayth hee The Councel of Ancyra Cap. 20. it were good they shoulde trye theyr repentaunce wythout limitation of time which notwithstanding by one Councell was appointed to be seuen yeres 62 Thus may wee see whereinto those men do fall that will be wiser and shew more mercie than God But mortall man notwithstanding whatsoeuer authoritie hee pretendeth must not alter the decrees of the liuing Lord. And the Lord hath commanded that adulterers should bee punished with death Neyther is there in manner anie nation in the world but agreeth to this iudgement of God as wee haue before declared If therefore wee would obeye God in punishing adulterie with death his wrath would be turned from vs and wee should bee freed from thousands of questions difficulties that growe vppon the sparing of theyr liues and men standing in more feare of God would not so soone abandon them selues thereto In olde time theeues were not by anie lawe eyther of God or man punished wyth death but adulterers were but now contrarywise theeues must die for it and adulterers must escape in manner scotfree Is not this a token that Christians are more feruently bent to the preseruation of their goods than of the chastitie or honour of their wiues They alleadge the example of Christ who dismissed the woman that was taken in adulterie with out condemnation Iohn 8. But as Christ came not to execute the office of a Iudge neither would vsurp it so when he had asked her whether the sentence of the Iudges had condemned her and vnderstood no before he dismissed her hee sufficiently declared that if sentence had bene passed he would not haue hindered the execution 1. Cor. 10.8 And therefore by the premises let all Christian Magistrates vnderstand that it is theyr dutie to punish such iniquitie and with all remember that whatsoeuer slacknesse or negligence shall bee found in them shall not remaine vnpunished And so let them in holines resolue straightly to forbid this abhomination of adultry to stop the course of it and to take away all allurements entisements thereto and that with such punishment that all other may feare to commit the like iniquitie Let them also diligently see to other fornication that it escape not vnpunished as remembring the vengeaunce that the Lorde did take of the like when for the same in one daie he slew twentie and three thousand 63 Namely let them not suffer among their subiects any stews tauernes or other receptacles of adulterie for hire which serue as baites allurements and meanes to defile and destroy both bodies and soules for euer also to prouoke Gods
marriners vpon theyr shippes windes and hauens so must the thoughtes mindes and affections of the ministers of the worde runne onely vppon the instructing comforting exhorting edefying and to bee short vppon the sauing of the sheepe of their folde And heereto must wee referre the saying of Saint Paule No man that warreth entangleth himselfe with the affayres of this lyfe 2. Tim. 2.4 because hee woulde please him that hath chosen him to bee his souldier For if hee that is enrouled to serue in the warres so soone as hee heareth the Drumme must forsake wife and children house shoppe and all other affayres that nothing may hinder or wythdraw him from the seruice of his Captaine much rather ought they whome the soueraigne king hath inrouled for the spirituall warfare and the holy ministerie of the word keepe themselues from all politike affayres and such as belong not to theyr vocation to the end wholy to serue please Iesus Christ 32 Yet many times it falleth out otherwise and the way is very slipperie Some Ministers doo thinke that vnlesse they set theyr handes to politike affayres euen to the warres that the Church cannot stande Euen as in olde time Vzzah imagined that the Arke of God must needs haue fallen 2. Sam. 6.6 had not he stretched forth his hande to holde it vp But as God was wroth wyth him for going beyonde his vocation and slewe him so let the ministers of the worde feare and that iustly least God confounde them in theyr Ministerie for vndertaking aboue theyr calling and employing themselues faythfully in theyr charge let them commende the preseruation of the Church to the chiefe and soueraigne protectour thereof and neuer thinke to keepe it vpright by passing the boundes of theyr vocation besides it is a common proueâ—be Hee that gripeth too much catcheth nothing Againe The minde that many things intend To each apart the lesse both bend A brooke sufficient to driue a mill or carrie a boate beeing cut into many ditches wyll not bee able to doo eyther euen so the pastor that medleth with many occupations is vnprofitable for anie and therefore the fruite of such presumption must finally turne to ruine and confusion 33 The Ministers of Gods woorde are also in duetie so to beare themselues in theyr charge that they may bee regarded and loued of theyr congregations to the ende theyr doctrines admonitions exhortations and all othâ—r partes of theyr ministerie maye haue the more credite and be receiued wyth greater affection Learne sayth Saint Bernard to bee mothers not Lordes ouer the sheepe of your folde Studie rather to bee loued than feared And when yee must vse seueritie let it bee fatherlyke not tyrannous Suppresse bytter speeches and preferre your pappes in offering the sweete milcke of the same A Bishoppe sayth an auncient Father must beware that he growe not into contempt through too much mirth and facilytie neyther into hatred by excessiue and vnreasonable seueritie Saint Paule grewe into such fauour wyth the Galathians that him selfe beareth them witnesse Gal. 4.15 1. Thes 2.7 Theodorâ—t Ec. hist l 4. c. 14 that if they could they woulde euen haue pulled forth their eyes to giue him And hee protesteth that towardes the Thessalonians hee was as tender as the nourse that tenderlye nourâ—eth her children Eusebius Bishoppe of Samoâ—ate was so beloued of his Church that when hee entered into the riuer of Euphrates in obedience to fulfil the banishmeÌ„t wherto the Emperour Valence inioyned him almost the whole Towne by boats followed him finding him did with teares instantly intreat him to returne But when they coulde not preuayle they offered him money garmentes and all other thinges necessarie and conuenient for his voyage And after their returne home to the towne there was not any one of whatsoeuer calling that would come to the preaching of the Arrian Bishoppe subrogated into his place so that seeing himselfe alone in the Church without any auditor he departed thence confounded 34 This loue and affection of the Church towardes her pastor is ingendered and especially increased when hee sealeth and confirmeth his doctrine by his conuersation and lyfe conformable to the same shewing himselfe in action to bee the portraiture of a good and faythfull pastour for as vertue is alwayes loued so is it loued of those for whose good and eternall saluation the same is imployed And therefore the pastour is not so much to studie and labour for anie thing except the truth of the doctrine as in his life and conuersation to bee a good example to his flocke And heereto doeth the Apostle Saint Paule exhort Timoâ—hie saying Bee to the beleeuers an example in worde 1. Tim. 4.12 Titus 2.7 in conuersation in loue in spirite in faith and in purenesse Yea the same exhortation doeth hee also vse to Titus saying In all thinges shew thy selfe an example of good woorkes 1. Pet. 5.3 Math. 5.4 with vncorrupt doctrine with grauitie integritie and with the wholesome worde which cannot bee reproued that hee which withstandeth may bee ashamed hauing nothing coâ—cerniâ—g vs to speake euill of And euen the verie same doth the holy Apostle Saint Peter also in one worde require where hee willeth the pastors to be examples to theyr flocke yea euen this doth our Lord and sauiour Iesus Christ teach where hee sayeth You are the light of the worlde Let your l ght so shine before men that they may see your good workes and glorifie your Father which is in heauen For as in a darke euening one goeth before with a torch or lantern for others to followe so the life and conuersation of the Pastors ought to be as a burning torch to guide others in the way of saluation and life euerlasting 35 True it is saith Augustine that Pastors may somewhat profite by saying albeit they doe not â—hat which they saye Augustine of Christ doct lib. 4. cap. 27. but they should profite much more if themselues would doe as they teach others for such as doe seeke excuses for their wicked liues doe finde enow in their Pastors which liue not as they teache and say if not with mouth yet in hart why doost thou command that which thy selfe wilt not do and this is the cause that men hearing them will not obey them euen because themselues doe not obey the word that they preach and therfore the people doth coÌ„temne both the Preacher and his doctrine to be short where the Apostle saith to Timothie Let no man despise thy path hee addeth the meanes how to auoide contempt saying Be vnto vnbeleeuers an example in conuersation and loue And truely as S. Augustine saith Aug. of Christ doct l. 4. c. 27 and cap. 29. The life of the teacher is of more waight to procure obedience to the doctrine then is his facility of speaking and vtterance And againe let him that hath not the gift of eloquence in vtterance so conuerse that the example patterne of his good life may
but for that which endureth vnto euerlasting life then truely the Pastors that feede our soules with spirituall and eternall foode are more to be loued then they which giue vs bodily bread Alexander the great did highly reuerence and affect his scholemaster Aristotle and said that he was no lesse bound to him then to his Father Eras Apotheg lib. 4. for as from his Father he receiued the beginning of his life so from his scholemaister he tooke the beginning liuing well How much rather should we affect loue our faithful ministers from whom we receaue our beginning to liue well according to God whereby to attaine to life euerlasting Galat. 4.14 The Galathians shewed a maruelous loue and affection to Saint Paul as he himselfe witnesseth saying that they receiued him as an Angell of God yea euen as Christ himselfe testifiyng also that if possible they could they would euen haue pulled out their eyes to haue giuen them to him 2 Of this affection and loue is engendred a certaine respect and reuerence toward them 1. Cor. 4.1 Tit. 1.7 2. Cor. 5.20 1. Cor. 3.9 2. Cor. 3.6 the rather in consideration of their charge whereto God hath called them in that they are the Stewards of the secretes and misteryes of carnall saluation Gods Embassadors for Christ bringing the message of our attonement with God coadiutors or labourers with God in the saluation of men Ministers of the new couenaunt not of the letter but of the spirite These so honourable tytles and most excellent offices in the sight of God doe sufficiently and plainely declare what respect and reuerence the Church ought to beare vnto them Also Luke 10.16 that who so despiseth them despiseth Christ in them as himself protesteth and are vnthankfull for the benefites and blessings that God offereth by them but especially they are to be loued regarded when they doe faithfully and diligently behaue themselues in their charge according as their tytles doe admonishe and binde them And in this respect doth the holy Apostle Saint Paul so earnestly exhorte the Thessalonians to this duetye saying Bretheren 1. Thes 5.12 we beseech you that ye know that is to say that ye loue and reuerence those which labour among you and are ouer you in the Lord and admonishe you that yee haue them in singular loue for their workes sake The same doth he also signifie in his Epistle written to the Philippians For hauing touched the vertues of Epaphroditus Phil. 2.29 he exhorteth them to receiue him in the Lord with all ioye and to esteeme of all that are such Besides that in so dooing the Pastors will be the better affected to their flocke taking the greater care for their good and saluation and employ themselues therto the more cheerefullye as the Apostle Saint Paul writing to the Corinthians saith of Titus namely that when hee remembred their obedience 2. Cor. 7. 15. and that they had receiued him with feare and trembling his affection was the more encreased toward them 3 The second principal point of the duty of the church to her pastors consisteth in subiection obedience vnto them The Apostle writing to the beleeuing Hebrues commandeth thē to obey their Pastors Heb. 13.17 to submit themseues to them his reason For they watch for your soules as they that must giue accompts that they may doe it with ioy and not with griefe for that is vnprofitable for you This subiection and obedience consisteth especially in three points First in diligent hearing of Sermons communicating in the holy sacraments and assisting at publike praiers Secondly in bringing forth fruit and shewing the effects of these sacred exercises Thirdly in receiuing the admonitions reprehensions and exhortations of the worde in all humilitie and modestie In the second book cap. 3.4.5 8. But seeing we haue sufficiently before treated of these points especially of the two first we will not any more insist vpon them in this place onely we will adde this briefe aduertisement that as they that sit at a table doe eate chewe and disgest their foode so they that heare the word of God ought to listen vnto it meditate vpon it print it in their hartes that so they may receiue the nourishment signified by the worde and duetie to feede commended to the Shepheards of Christs flock And as in meate we are not somuch to seek lickorousnes as health so must it be in the preaching of the worde for Ecclesiasticall assemblies be not like to common playes whereto men resorte for plesure but in sermons we are to loke for that which is helthsome for the soule and as in a banquet if any dishe chaunce to be ouersaulted or otherwise it is not well dressed the same doth not so offend vs that therefore we can eate but little of the rest that is well seasoned so if in sermons we heare any sentence or word not so fitly applied as it wer to be wished we must not for that leaue to make our profite of the rest that is wel deuoutly spoken S. Paul confesseth that himselfe hath no eloquence neither alluring speeches in his preachings and thereof addeth one notable reason saying That your faith may not be in the wisedome of men but in the power of God 1. Cor. 2.3 And indeed when a man filleth out but a little wine into an excellent wrought and grauen cup men regarde 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 euen so is it with the treasure of the Gospell presented in a cup either of earth or of golde as S. Paul saith because mans curiositie hath more respect to the pot 2. Cor. 4.7 the mouth or the eloquence then to the treasure 4 Such as haue no taste of the sermon that is not stuffed with humaine eloquence doe shew that they haue no appetite and consequently that they are inwardly out of frame and this breedeth great greefe and heauinesse to many faithfull Ministers as contrariwise such as shewe themselues desirous to heare the worde of their Pastors are a great encouragement to them to proceede the more cheerefully and doe euen as it were bring wordes into their mouthes as we see by experience that the sucking of the childe bringeth in milke into the mothers brest Moreuer as it is in vaine to call the Phisition and to heare his counsell when wee list not to take the medicine that he doth prescribe so they that heare the sermons and doe not put the wordes in practise in steade of reaping profite shall incurre the greater damnation for as hee that hauing bene two or three yeeres at schoole and hath not profited is worthie to be taken away so they that haue bene many yeeres in the schoole of Christ and heard his worde yet doe not amende neither increase in faith and loue doe worthily deserue to be depriued
of the deuill Col. 1.15 neither by smiting the first borne of Egipt but by giuing himselfe euen the first borne of euery creature to death for vs. It were therfore a two-folde rebellion not to amend our liues and so to obey him who being as S. Paul saith the sauiour of all men 1. Tim. 4.10 as concerning the bodily life but especially of the faithful in respect of eternall saluation hath a two-folde right and authoritye to command vs. And the premises doth S. Augustine confirme by an excellent confession and praier that hee maketh to God saying I know Aug. in his Medita c. 39. O Lord that I owe to thee my self because thou hast created me yea more then my selfe because that being made man for me thou hast redeemed me euen so much the rather as thou 〈◊〉 greater then he for whom thou hast giuen thy selfe But in as much as I haue nothing more then my selfe also that I cannot giue to thee that which I haue without thy selfe take me and draw me vnto thee that I may be thine in following and louing thee as I am thine in being created and redeemed by thee 4 Moreouer in thaâ— in our beleefe we doe confesse that we doe beleeue in Iesus Christ our Lord wee doe also by that tytle acknowledge in him a two-folde authoritie to commaund vs and consequently in our selues a twofolde obligation to obey him For as beeing both God and man in respect of his diuinitie hee is Lord ouer all creatures so hauing redeemed vs by his death hee is our Lord and wee that doo beleeue in him are his peculyar people and seruantes And therefore it were a double disobedience in vs if we as his creatures shoulde not obey the Lorde of all and as his peculyar people and proper purchase bee wholy subiect to him that is more particularly Lorde ouer vs. Iesus Christ is also called King of Kings and consequently king of the whole world yet is hee also particularly king ouer his Church And in deed 1. Tim. 6.15 Psalm 2 as wee reade that the yron scepter is giuen to him to raigne and rule ouer all nations and kingdomes of the earth so is hee particularly established king ouer 〈…〉 heere a twofolde authoritie in Christ which doth doubly binde vs to amend by obeying of him who beeing Lord of the whole world is particularly and more excellently king ouer the Burgeses of Sion and the members of his Church 5 All thâ—se names and titles Iehoua Creator Redeemer Sauiour Lord and king attributed to him that commaundeth to amend being well considered as is afore shewed doth teach vs what authoritie hee hath to commaund vs and how deeplie wee are bounde to obey him as his creatures children subiectes and seruantes and wholy to consecrate vnto him all whatsoeuer wee are haue knowe or can doo in his seruice wythout whome we neyther haue neyther are neyther doo or knowe anie thing Let vs therefore acknowledge that wee are not in our owne power to liue at our owne pleasures but doo appertaine vnto Iesus Christ and must practise the same which the Apostle Saint Paul sayth of himselfe I liue yet not I but Iesus Christ liueth in mee Galat. 2 20 1. Cor. 6.19 Let vs remember what the same Apostle sayth You are not your owne for yee are bought with a price therfore glorifie God in your bodies and in your spirites for they are Gods We are therefore bound as our sauiour Iesus Christ admoniseth vs to denie our selues that is to saie our owne sense and wisedome and to followe his also our owne will Math 16.24 Luke 9.23 Rom. 12.2 that wee may will that which hee willeth And heereto also doeth Saint Paul exhort vs saying Bee ye changed by the renuing of your minde that ye may proue what is the good wil of God and acceptable and perfect 6 There bee two sorts of seruants and bondmen the one borne at their masters houses the others purchased by their masters Neither of these may liue after his owne will sense or vnderstanding but as it shall please theyr master and Lord. Now are we borne the seruants of Christ for he created vs all and besides he hath also redeemed and purchased vs that wee may belong more particularly to him As the master therefore of those seruantes that are borne in his house or whome he purchaseth doo pretend that they doo him wrong when they spend anie time either to theyr owne particular profite or in the seruice of others so maye Iesus Christ and much more iustly complaine of vs that are his two folde seruants namely by birth and by purchase if wee imploy euen neuer so lyttle of our liues to serue and please our selues the world or the deuill our enemies and this must needes redounde to a double sacriledge and twofolde prophanation of that which by double reason ought to bee dedicated and consecrated to him who with double authoritie doth command vs to amend The second cause of Amendement drawen from the name Holy attributed to Iesus Christ wherein is handled Election Reprobation and Gods prouidence Chap. 2. THE Prophet Esaie rehearseth that hee sawe the Lord sitting vpon his throane Isay 6.3 and the Seraphims aboue him crying one to another Holy holy is the Lord of hoasts Heere dyd they speake of Iesus Christ Iohn 12.41 as Saint Iohn in his Gospell doth affirme who also reporting another vision which himselfe sawe sayeth There were foure beasts which cryed night and daie wythout ceasing Holy holy holy is the Lord God almightie Apoc. 4.8 This title Holy thus thrice repeated among other thinges doth teach vs that he is souerainly good righteous merciful wise mightie and true euen so excellently and perfectly that in these and other lyke diuine properties he is most holy and in them holdeth nothing in common wyth other creatures And in deed if in man there bee anie goodnesse righteousnesse wisedome or truth hee hath them not of himselfe but from God Neither hath hee thereof anie more but small droppes or sparkes and the same are but graces happened and accidents or qualities as they saie in schooles so that euen without them hee is neuerthelesse a man But as concerning God hee hath all these properties of himselfe they bee in him perfect and infinite yea they are in such sorte his essence that to denie his righteousnesse wisedome power mercie and goodnesse is to denie God Marke therefore how rightly he is called Holy holy holy 2 It is no maruel that this and all that proceedeth herefro doth passe mans vnderstanding for it exceedeth euen the capacitie of the Angels And this doth Esaie in this vision testifie saying The Seraphims couered their faces with two wings Esay 6. â— as not able to abide the brightnesse of this holynesse But the more incomprehensible that it is the more doth it admonish vs diuersely and in many sortes to amend And indeed among the most dangerous pernitious
mercy righteousnes power truth both perfect infinit yea that his whole essence is no other but wisdom goodnes iustice which do infinitly surmount the capacitie of man Likewise that our true humilitye simplicitie wisdome discretion consisteth in this that albeit we do not comprehend it we doo neuertheles beleeue that his will is the rule of all righteousnes that he that demandeth any other reason or cause therof than is declared in his word entreth into a bottomlesse gulfe wherein he shal be swalowed vp that God is goodnes it selfe and can neither wil nor do anie thing but what is good that his power to dispose of all creatures as he pleaseth cannot bee separate from his wisedome and iustice and therefore that he cannot doo anie thing vniustly or vnwisely that it is too great abasemēt to God not to acknowledg in him a more profound wisdome than man is able to comprehend or not to confesse anie other righteousnes in God than such as man shall finde to be iust and to maintaine that he is not able to doo any thing whereof man is not able to comprehend the reason 6 If proude and curious mindes should obiect vnto vs that wee propound these allegations because we are not able to answere to theyr replications obiections and blasphemies yet let vs not bee so carried awaie or readie to minister contentment to theyr rashnes and curiositie but rather let vs cleane to the simplicitie most assured principles of Christian religion Heerein resteth the true sanctification of the name of God As contrarywise it is a most dangerous presumption to seeke to giue account of the workes of God in the wisedome whereof hee wylleth that man feeling his owne ignorance should humble himselfe or to minister vnto men anie accesse to the inaccessible light of God wherinto no man is able to penetrate 2. Cor. 12.2 but hee shall be swallowed vp or in briefe to seeke to nourish the presumption and rashnes of men which God to the end to ingender humilitie in them will kill Saint Paul taken vp into the third heauen and there hearing wordes vnspeakable such as it was not lawfull to vtter knew well inough how farre hee might wade in reuealing the mysteries of Gods wisedome and prouidence And our selues may perceiue how moderate hee was in this respect Lykewise how resolute constant hee shewed him selfe in opposing the onely will wisedome power glorie of God agaynst all replications reproofes and blasphemies of men And in deede speaking of Iacob the elected and Esau the reiected hee sayth Rom. 9.11 Before the children were borne and when they had yet done neither good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth it was sayde vnto Rebecca The elder shall serue the younger as it is written I haue loued Iacob and haue hated Esau Heere doeth hee plainely declare that Iacob was elected and Esau reiected not for eyther of theyr works either good or bad but according to the determination of God grounded vpon his election And hereupon the Apostle demanding whether there were anie vnrighteousnesse in God answereth first God forbid And that kinde of phrase hee ordinarily vseth whensoeuer hee goeth about to reiect anie question as abhominable and vnworthie of aunswere and heereby admonisheth vs when men vse the lyke replications to abhorre them and to saie God forbidde as thereby maintaining that it is a matter that cannot come to passe 7 Secondly for a manifest explanation that there is no iniquitie in God he addeth For God sayde to Moses Exod. 33.19 I will haue mercie on him to whome I will shew mercie and will haue compassion on him on whom I will haue compassion Heerein doth hee first confyrme that which wee haue alreadie touched namely that election is grounded vpon the onely mercie and free grace of God without any consideration of our works Secondly he alledgeth no other reason of this mercie to some and not to other some but the onely wyll of God saying He will shew mercie to whome he will shew mercie Thus doth the Apostle teach vs that if man thinketh it no reason that God should choose some and reiect other some onely vppon his goodnes and mercie wythout anie consideration of theyr workes our most pertinent reason to iustifie God is with the Apostle to saie It was his will Thus when our Lord Iesus Christ sayde Math. 11.25 I giue thee thankes O father Lord of heauen and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them to babes He addeth onely this reason It is so O father because thy good pleasure was such So farre therefore must we bee from hauing anie thing to replie against whatsoeuer Gods will that euen in this so strange a worke in the iudgement of flesh proceeding of the good will and pleasure of our heauenly father he sheweth that wee haue an argument to praise him and wyth Iesus Christ to giue him thankes And Saint Paul followed these steppes of his master Eph. 1.3.4.5 11. for first he praiseth God because he hath elected vs in Iesus Christ and then hee addeth that it was done according to the good pleasure of the will of God So often therefore as wee reade and see that God sheweth mercie to some whome he will saue in his kingdome and glorie and leaueth forsaketh other some It is inough that wee alleadge that it is according to the pleasure and counsell of the will of God Thus much to cut off all replications and obiections 8 Earthly kings in the ends of their edictes and proclamations doo ordinarily in stead of a reason adde this For such is our pleasure And thereby doo prohibite theyr subiectes from anie farther enquirie and examination of the reasons of their ordinaunces And shall not God bee in as good credite as mortal man to make vs to receiue and aduow whatsoeuer hee willeth and decreeth onelye adding For such is his will and such is his pleasure Men may many times bee deceiued in that which pleaseth them but God forbid that God should will anie thing that were not righteous or good Let vs therfore so learne to sanctifie the name of God that so soone as in his worde hee declareth that such was or is his will we reiect all replications and vpholde that seeing hee willeth it it is iust good and holy albeit we cannot comprehend the reason of it This is the doctrine that the Apostle by his example doth deliuer And it is our dutie not to couet to bee wiser than the holy Ghost who spake by him either to demand or to render anie reason of the wil of God which cannot be but most iust and holy 9 Saint Paul proceeding in his purpose speaketh of the hardning of Pharaohs heart saying For this purpose haue I stirred thee vp that I might shew my power in thee Rom. 9.17
the vessells of mercie which hee hath prepared to glorie To be short hee teacheth vs that the declaration of his wrath agaynst sinne and consequently of his holynesse and iustice in punishing the same also of his power and authoritie to dispose of his creatures as hee will and lastly of his great mercie to the elect do all serue to the manifesting of the glorie of God As nothing therefore doth better beseeme God than the manifesting of his glorie so for the iustifying of God and the shutting of the passage agaynst all such blasphemies it sufficeth with the Apostle Saint Paul to maintaine that his glorie shineth in his mercie to the elect in his iustice against the vessels of wrath prepared to perdition and in his power and authoritie to dispose of his creatures as hee wyll For such as are not content wyth this reason doo shew themselues to bee enemies to the glorie of God Besides that this phrase of speech which hee heere vseth when hee sayeth Who is it doeth shew that in whatsoeuer God doth for the manifesting of his glorie man is not to murmure or replie especially considering that it was and is the purpose of all Gods workes Prou. 16.4 For hee hath made all things for himselfe sayth Salomon euen the wicked for the daie of his calamitie 15 The same Apostle in another place verie notablie confirmeth the premises saying God hath shut vp all in vnbeleefe Rom. 11.32 that hee might haue mercie on all The purpose of Saint Paule in this place is to shew that the Gentiles were vnbeleeuers euen vntill the resurrection of Iesus Christ and the Iewes after it to the ende that the Gentiles beeing conuerted by the preaching of the Gospell might confesse that hauing so long remayned in vnbeleefe plunged in idolatrie and giuen ouer to all wickednesse Ephe. 2 1◠euen as Saint Paul sayth without Christ without God and without hope It was vndoubtedly a worke of meere wonderfull mercie of God to receiue graft them into the Church by preaching of the Gospell Likewise that the Iewes after their incredulitie which hath now continued aboue fifteene hundred yeeres receiuing the Gospell whensoeuer it shall please God to call them thereto may also confesse that theyr saluation proceedeth neither from the worthines of theyr ancestors neyther from the merites of their works but from the soueraigne and meere mercie of God Beholde here a number both Iewes and Gentiles reprobates vesselles of wrath whome God hath shut vp in rebellion and vnbeleefe in whose iust perdition Gods mercie shal the more shine vpon a small number of his elect If anie man list heereat to take occasion to murmure in that hee cannot comprehend Gods iudgements let him with Dauid remember that they are wonderfull deepe And in lieu of labouring and seeking to finde out the reason of them let him in maintenance of Gods iustice with Saint Paul crie out and saie O the deepnes of the riches Psal 36.7 both of the knowledge and of the wisedome of God! How vnsearchable are his iudgements and his wayes past finding out For who hath knowen the minde of the Lord or who was his Counsellor Or who hath giuen vnto him first Rom. 11.33 and hee shall bee recompenced For of him and thorough him and for him are all thinges to him bee glorie for euer Amen Heere wee see how the Apostle by the tenour of this exclamation beating down the pride rash presumptiō of man teacheth vs to containe our selues in all sobrietie modestie and humilitie in the sight of God to reuerence his iudgements which hee hath sayd to bee incomprehensible In our selues to feele that there is in God a depth of wisedome which swalloweth vp mans vnderstanding to confesse that he is not bound to his creature to acknowledge that it is not possible for vs to comprehend his waies and finally that in this wonderful worke we must glorifie God for euer How horrible therefore are the blasphemies of those that dare accuse God of iniquitie and vniustice because hee openeth not vnto them the treasures of this heauenly wisdome wherby they may vnderstand the reasons of his incomprehensible iudgements workes waies which cannot possibly be found out 14 The prophet Esaie rehearseth that hee receiued from God this commandement Go saie vnto this people ye shall heare in deed but ye shall not vnderstand Esay 6.9 ye shall plainly see and not perceiue Make the heart of this people fat make their eares heauie shut their eies least they see with their eies and heare with their eares and vnderstand with their hearts and conuert and he heale thē This is a commandement that seemeth verie strange for it doth not only foreshew the hardning of the heart of the Iewes and consequently their destruction but also that preaching shall be the occasion to blind them and to harden their hearts Shal we therefore saie that God is the author of their hardnes blindnes sin and destruction that proceed therof God forbid And therefore note what S. Paul said to the vnbeleeuing Iewes It was necessarie the word of God should first haue bene spoken to you Acts 13.46 but seeing ye put it from you and iudge your selues vnworthie of euerlasting life loe we turn to the Gentiles Moreouer wherefore hath God wrought in the harts of some by his holy spirit giuen ouer others to hardnesse of heart and blindnesse True it is that as a iust iudge he hath punished the wickednes of vnbeleeuers in hardning them yet must we ascend to the eternall decree of God who hath elected those whom he would to conuert them giuen ouer the others to be hardned Now albeit thou canst not vnderstand why he hath chosen those rather than the other why he causeth the doctrine of saluation to be preached to some with such efficacie of his holy spirit that thereby they do conuert beleeue but vnto others without any efficacy of his spirit wherby they harden thēselues so increase their condēnatiō also how God hardneth yet is no author of the hardnes of hart either of the sins that thereof doo proceed yet see thou reuerence the incomprehensible iudgements of God and consider what went before this commandement giuen vnto Esaie Esay 6. Hee saith that hee sawe the Lorde sitting vpon an high throane and lifted vp and the lower parts therof filled the temple The Seraphims stood ouer it couering their faces with two wings and crying one to another Holy holy holy Lord God of hoasts the whole world is ful of his glorie This teacheth vs to humble our selues before this holy most holy one and to reuerence the iudgements of this king that sitteth vpon the throne Iohn 12. 42 as most holy and most righteous and in the execution whereof shineth his glorie Whereuppon Saint Iohn hauing alleadged this sentence of Esaie touching the blinding and hardning of the Iewes expresly doeth note that the Prophet spake
stil looke vpon Secondly vpon the eternall decree and vnchangeable will of God whereof the Prophet Esay maketh mention saying in the person of God My Counsell shall holde Esay 46.10 and I wil accomplish my pleasure Thirdly because he that hath elected vs to saluation and life hath withall ordained and prepared most certaine and requisite meanes vndoubtedly to lead vs to the enioying of the same S. Paul in a short sentence noteth these three foundations of the assurance of the elect to attain to life euerlasting Rom. 8.29 Those saith he which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren And whome hee predestinated them he also called and whom he called them also he iustified and whom he iustifyed 2. Tim. 2.19 them he also glorifyed First he saith that God did know before that is from all eternity those whom he would saue Could he be deceaued 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 sonne His will and decree is it not vnchangeable Thirdly he sheweth that he hath ordeined for them all that is requisite to leade them to saluation saying that hee hath called iustified 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 vp into glory for hee saith not that hee will call hee will iustifie or hee will glorifie his elect but that hee hath called hee hath iustified and hath glorified them And least our infirmitye should shake vs he opposeth the power of God against al the enemies of the elect saying If God be with vs who shall be against vs As also to shew that they can waÌ„t nothing he addeth He who spared not his owne sonne but gaue him for vs all to death how shall he not with him giue vs all things also and withal he proceedeth saying If any man shall laye any thing to our charge God himselfe shall iustifie vs for that hee findeth in vs no cause of condemnation because that Christ died and rose again for vs. And in that he loueth his elect to shew that this loue the fountaine of all goodnesse Eph. 1.4 is stedfast and immutable concluding his speech he saith that whatsoeuer befall vs we may be certaine that we shall be more then conquerers through him that hath loued vs and who will loue vs constantly in Iesus Christ the sonne of his loue the true patterne piller and accomplishment of our electioÌ„ and in whom we are elected and not in our selues The elect therfore cannot possibly perish as Iesus Christ himselfe noteth Mat. 24.24 saying There shal be such assaults and temptations that euen the very elect if it were possible should be seduced therin manifestly declaring that it is vnpossible that they should be seduced or drawen to destruction The engendring therefore of an assured certaintye in vs 1. Cor. 9.26 that nothing can let vs but that finally we shall come to heauen is a most excellent fruit of this doctrine for as we can haue no greater consolation 1. Tim. 6.12 so is it an especiall encoragement vnto vs in all our assaults and combats knowing that we sight not as beating the ayer or doubtfully but the good fight of faith and that vndoubtedlye obtaining the victory we shal be crowned with eternal glory 1. Cor. 15.18 And this is it which should also augmente in vs a zeale and affection to suffer for the name of our Lord Iesus Christ to enlarge our goods to the poore Apoc. 14 13. feruently to employ our selues in all things that may tend to the glory of God and so to amend our liues as knowing assuredly that being elect our labours and workes shall not be in vaine in the sight of the Lord but shal as S. Iohn saith follow vs and be vnto vs a blessed encrease of ioye and glorye in his euerlasting kingdome 14 There is yet another notable fruit which some doe beate downe by maintaining that God offereth to all men saluation and life euerlasting and according as himselfe did foresee that some should accept it and beleeue and liue well so he did elect them to encrease in them his graces and to saue them And as for the others that should reiect the saluation offered and liue amisse he hath predestinated them to take from theÌ„ those graces that they had and so to reiect and damne them These men are possessed with two errors repugnant to the glory of God and the saluation of man Concerning the first which is the vniuersall calling of all men if thereby they vnderstand the creation and gouernement of the worlde God doth indeed inuite man to loue feare and praise him but as hee offereth vnto them neither Iesus Christ nor remission of sins so can it not be tearmed a calling to saluation and life euerlasting and thus the creation of the worlde is not a calling that may make man to be saued Eph. 2.12 and consequently elect and therfore all that haue had no other calling haue beene as Saint Paul saith of the Ephesians before the gospel was preached vnto them Strangers from the couenant of the promise out of Christ without hope and without God in this world Secondly if by the vniuersall calling they meane the preaching of the Gospel experience sheweth Act. 19.6.7 and the holy scripture sufficiently testifieth that there were and yet are many nations in the worlde to whom God hath not vouchsafed to direct his worde to call them as wee also read that God forbad Paul that he should not preach in Asia neither suffered him to goe to Bithinia and therefore it cannot be truely saide that this vocation was vniuersall and common to all men 2. Tim. 1.9 Thirdly there is a holy calling as S. Paul termeth it proceeding from the holy Ghost which is proper and peculier to the elect and not vniuersall Of the second Iesus Christ speaketh saying Many are called but few are chosen Mat. 20.16 Rom. 8.29 and S. Paul of the third saith Those whom God knew before and predestinated hath hee also called And whereas these men doe alleadge the saying of the Apostle that he will saue all because he addeth and they shall come to the knowledge of the truth it doth appeare that he there speaketh not of these nations 1. Tim. 2.4 to whom he would not haue his worde which containeth all truth preached Secondly the following of the text doth manifestly declare that S. Paul there mâ—â—â—eth not to speak of euery man but of all sortes of men as Magistrates and subjects rich poore wisemen and fooles because it is the will of God to saue of all callings The calling therefore that offereth saluation cannot bee spoken of all men in the worlde 15 By
our God Thus they doo assure them selues that God in his prouidence and power wil assist thē Rom. 4.18 Psal 68.21 either by meanes ordinarie as are the same which dayly and continually he bestoweth vpon vs or extraordinarie as when for the space of fortie yeeres hee fedde his children of Israel in the wildernesse dayly sending vnto them Manna from heauen eyther without anie meanes at all Deut. 8.3 Exod. 34.28 1. King 19. 8 Dan 3 Dan. 6 as when he fedde Moses and Elias fortie dayes without meat or drinke yea or euen contrarie to naturall means as when hee restrained the force of the fire for the preseruation of the three Hebrue princes in the burning furnace and stopped the hungrie lyons mouthes for the keeping of Daniel that they might not deuour him 27 This doctrine will also greatly auaile vs to restraine vs from many iniquities as from seeking meanes condemned by the worde of God to saue our selues from affliction and calamitie threatned vnto vs lykewise to bridle vs from vsing anie fraude or deceit in our affayres or anie badde conscience for the attaining of prosperitie For in as much as it is almightie God that by his prouidence guideth and gouerneth all things and man is not to hope for anie blessing or prosperitie but from his fauour and good wil it were extreme folly euen verie madnesse to thinke to prosper by offending and prouoking him to anger and wrath As contrarywise we are not to doubt but hee guiding all thinges by his prouidence wyll blesse those who walking plainly simplie and in a good conscience shall depende vppon him This may bee vnto vs a mightie buckler to ouercome the daungerous temptations wherewith otherwise wee may bee easily drawen to followe the sinnes and iniquities of those that seeme to prosper in wickednesse For knowing that it is from Sathan whome in theyr wickednesse they doo serue that they receiue theyr imaginarie prosperitie yet by Gods susterance wee must beleeue that it is to them rather a curse than a blessing considering that the onely grace and good will of God is the mother and nurse of all peace and prosperitie Thus doo wee see howe this doctrine of Gods prouidence will in respect of the time to come assure vs that hee wyll prouide for all our necessities either corporall or spirituall that it wyll minister vnto vs a holie resolution to walke constantlye in his obedience and to surmount the apprehensions of all inconueniences that might by anie meanes befall vs that it wyll cause vs to forbeare all fraude and iniquitie and to walke in all playnnesse and equitie and thereby to expect the blessing of God that it will comfort vs in all our afflictions and tribulations that hee shall either send or laie vppon vs and induce vs to magnifie him in all his workes namely in those benefites and graces which wee doo receiue thorough his greate prouidence and good fauour 28 To conclude when wee shall see reuolts in religion heresie in doctrine schismes and troubles in the Church that they which shoulde bee shepheardes become Wolues That by the preaching of the Gospell some are blinded and hardned That troubles and warres doo insue the preaching of Iesus Christ the prince of peace That the wicked doo oppresse the children of God account them as the offscumme of the world wyth many other lyke matters straunge to the worlde when I saie wee see all these thinges come to passe and doo remember that it was all foreshewed and so ordayned in Gods almightie prouidence we shall take no offence thereat neyther murmure agaynst God or bee faint hearted but rather reuerencing the workes of God wee shall abide and continue steadfast in the faith and our due obedience as knowing that sith such is the will and pleasure of God it cannot bee but good and expedient for his glorie and the saluation of his elect And therefore it appeareth that they which reiect the doctrine of predestination and Gods prouidence are enemies to his glorie and to the comfort edification and saluation of the faithfull so there is no doctrine that may or can more forcibly moue vs as is afore shewed to amend our liues in praysing God vncessantly in louing him feruently 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 assaultes vertuously To bee short in sanctifying the name of God in his incomprehensible workes that so we may finally attaine to the possession of life euerlasting The fourth cause of Amendement grounded vpon the title and name Emanuel attributed to Iesus Christ. Chap. 4. OVr Lord Iesus Christ this holy most holy before mentioned is also called Emanuel Esay 7.14 Math. 1.23 first by Esaie after by S. Mathew in rehearsing what was forespoken by him Behold a virgine shal conceiue bring forth a sonne and thou shalt call his name Emanuel which is as much to say as God with vs. True it is that the holy scripture doth vsually vse this maner of speech that God is with vs whensoeuer it goeth about to signifie vnto vs that he is gracious that he is willing to assist and defend vs But in this place it signifieth expresseth vnto vs the manner and meanes whereby God imparteth him selfe vnto vs not onely by receiuing vs into fauour but also by grafting vs into himselfe in Iesus Christ and vniting vs with him as himselfe prayeth to God his father saying I praie not for these alone Iohn 17.20 but for them also that shall beleeue through their worde that they all may bee one as thou father art in mee and I in thee euen that they may bee also one in vs. This title therefore and name Emanuel attributed to Iesus Christ which commandeth vs to amend our liues doth admonish vs of two points that should earnestly moue vs to this amendement 2 First is there is nothing more repugnant to the holynes of Iesus Christ whome wee before learned to bee by Esaie called Holy holy holy than idolatrie iniustice mallice enuie ambition whoredome dronkennes couetousnes lying crueltie with other like vices and corruptions so is there nothing that ought more mightily to stirre vs vp to correct these vices and so to amend Leuit. 11 44 19.2 20.7 than the remembrance of Emanuel that is to saie of God with vs who beeing conioyned and vnited vnto vs doth so often crie out Be ye holy for I am holy And in deede this is as if a man shoulde saie you cannot saie Emanuel God wyth vs vnles you purge your selues of all filthines corruption as things that can haue no fellowship with my holynesse In this respect doth Saint Paul earnestly exhort vs to abstaine from such things 2. Cor. 6.14 to the end wee may keepe him wyth vs saying Bee not yoked with Infidels for what fellowship hath righteousnes with vnrighteousnes What communion hath light with
darknes What concord hath Christ with Belial Or what part hath the beleeuer with the Infidell And what agreement hath the temple of God with Idols for yee are the temple of the liuing God as God hath sayde I will dwell among them and walke there and I will bee their God and they shall bee my people Wherefore come out from among them and separate your selues sayth the Lord and touch no vncleane thing and I will receiue you and I will bee a father vnto you and you shall bee my sonnes and daughters saith the Lorde almightie And in the next Chapter following hee addeth Now therefore beloued seeing wee haue these promises let vs cleanse our selues from all filthinesse of the flesh and spirite and growe vp vnto full holinesse in the feare of God 3 The temple of Ierusalem was called holy because it was not a lodging for men but the house of God wholye dedicated and consecrated to his seruice as were also the vesselles belonging thereto in the same respect called holy Nowe if Baltasar king of Babylon by vsing them in a banquet drinking in them with his princes and concubines dyd prophane them and was for the same soone after rewarded for the same night hee lost both his kingdome and lyfe surely they that shall abandon not the vessels but the temple it selfe and not a temple of stone and of wood but euen theyr bodies and soules that are made the liuely temples of the liuing God to the prophane and filthie vses of the world and the flesh in lieu of dedicating the whole to the holye seruice of God who is with them do most filthily prophane the Temple of God and can expect no other than a most horrible vengeaunce and punishment as the holie Apostle Saint Paule protesteth saying Hee that destroieth the temple of God God will destroie him 1. Cor. 3.17 for the temple of God is holy which you are When a king maketh his entrie into a Towne or Citie hee findeth those streetes where he is to passe made cleane and his pallace hanged howe much rather ought wee whome God chooseth to bee his temple and to make his entrie into vs to bee with vs and to dwell with vs to purifie and cleanse from all filthynesse and vncleannesse and to adorne the place of his habitation with all vertue and holynesse 1. Pet. 1 13 4 Heereunto doth Saint Peter exhort vs saying Gird vp the loines of your minde bee sober and trust perfectly on the grace that is brought vnto you by the reuelation of Iesus Christ as obedient children not fashioning your selues vnto the former lusts of your ignorance But as hee that hath called you is holie so bee yee holie in all manner of conuersation because it is written Leuit. 11.44 19. 2 Be ye holie for I am holy Where hee sayeth that the loyns of our minds must be girt hee sheweth that as they that weare long garments when they come in foule wayes doo tucke and girte them vp least they should load them with mire by dragging them through the same so wee whose mindes and affections doo so bend to the earth that they doo euen traile thereupon walking thorough this world full of mire and corruption must tucke them vp toward heauen least they shoulde touch such daungerous and damnable mire from the which we ought wholy to retire and separate our selues that we may be made holy to the Lord. If anie man 2. Tim. 2.21 sayth Saint Paul purge himselfe from these filthinesses and corruptions he shall be a vessell vnto honour sanctified and meet for the Lord and prepared vnto euerie good worke 5 Iesus Christ prayeth vnto his father to sanctifie vs but how Euen by withdrawing vs from the corruptions of this worlde Iohn 17.17 and guiding vs by his spirite to bee consecrated and dedicated vnto him If therefore we grow not in sanctification we do make vaine the prayer of Iesus Christ so farre as it concerneth our selues In the same prayer hee addeth this protestation For their sakes I sanctifie my selfe Iohn 17.19 that they also maie bee sanctified thorough the truth If our sauiour Iesus Christ sanctified and consecrated himselfe to God his father to the ende his holynesse might stretch vnto vs and so in him and by him wee might bee sanctifyed vnto God wee doo falsely boast that hee is Emanuel God wyth vs conioyned and vnited vnto vs and that wee are members of his bodie vnlesse that separating our selues from the corruptions of the worlde and the flesh 1. Cor. 1.30 wee bee sanctified in him and vnto him And in deede if Christ were of God made vnto vs not onely righteousnesse but also sanctification it is in vaine for vs to boast of iustification wythout sanctification for God beeing wyth vs and vnited vnto vs this vnion must of necessitie engender not onelye our iustification in him but also our sanctification by him 6 It is the holy Ghost dwelling in vs that hath conioyned vs with Iesus Christ that hee may bee E anuel God wyth vs For hee sayth the Apostle Saint Paul that hath not the spirit of Christ is not his And as there can bee no fire without warmth or lyght so cannot God bee by his spirite in vs or with vs but hee will also sanctifie and purifie vs from all vice and corruption Rom. 8.9 that hee may consecrate vs vnto God We beleeue the holy Catholike Church Holy I saie because God is with it causing it to participate in his holynesse Wee are not therefore members of this holy Church vnlesse wee also bee holie As lykewise wee adde that wee beleeue the communion of Saintes that is of the faithfull and children of God But falsely and in vaine shall wee beare the name of Saintes or pretende our selues to bee the faithfull and children of God vnlesse that denying the filthynesse and corruptions of the worlde and the flesh wee bee fully dedicated in all purenesse and holynsse to the seruice of God And in deede when the holy Apostle sayeth Ensue peace and holinesse Heb. 12.14 without the which no man commeth to the Lorde Hee aduertiseth vs that holinesse is as it were the bonde betweene God and vs also that without the same we cannot beholde the face of the Lord. 7 This is the will of God saith Saint Paule euen your sanctification 1 Thes 4.3 that is that wee abstaine from whooredome that euerie one of you shuld know how to possesse his vessell in holinesse and honour not in the lust of couetousnes euen as the Gentiles which knowe not God That no man oppresse or defrande his brother in anie matter for the Lorde is auenger of all such thinges as wee also haue tolde yee before time and testified for God hath not called vs to vncleannes but vnto holines 8 Whereas Emanuel commaundeth vs to sanctifie the sabaoth daie hee therein sheweth vs how much his holynes doth bind vs to amend our liues The
first reason of this commandement tended by the ceasing from manuall labour to figure vnto vs the spirituall rest namely the mortification and ceasing from all desires willes workes and wordes of the flesh Esa 58.13 as the Prophet Esay also declareth saying If thou refrainest vpon the sabaoth from dooing thy will vpon my holie daie and doest consecrate it to bee a holie and pleasing Sabaoth to the Lorde of glorie and that thou glorifie him in not dooing thy owne workes and that thy owne will be not found therein thou shalt prosper in God Besides this figure hath farther relation euen vnto Iesus Christ as to the truth thereof because it was hee who dying for vs purchased vnto vs the grace so to mortifie the olde man that beeing dead vnto sinne Col. 2.16 wee might sanctifie this Sabaoth in resting from our workes and labours And to that purpose wee reade in Exodus Obserue my Sabaoth for it is a signe that I am the God that sanctifyeth you Exod. 31.13 Ezech. 20.12 Now how necessarie this amendement sanctification of life is it doth appeare in this that God neuer required anie thing more strictly than obedience to this commandement of the Sabaoth Ezech. 20.13 22.8 23 38. Iere. 17.21.27 For wheresoeuer he wil note that all religion is subuerted he complaineth that his Sabaoth is defiled and violated 9 Where God also commaundeth that hee that had gathered a few stickes vpon the saboath day should be put to death he plainly sheweth that the least will word or work of our sleth deserueth euerlasting death And in deed this Emanuel perfectly and infinitly holy cannot indure any filthynes and sinne in that which is ioyned and vnited vnto him As we doo also reade that when the soâ—s of Aaron Nadab and Abiu offered strange fire before the Lorde the fire proceeded from the presence of the Lorde and deuoured them Leuit. 10. 1 and they died before the Lord whereupon Moses said vnto Aaron This is it that the Lord pronounced saying I will be sanctified in those that come neere vnto me and I will bee glorified in the presence of all the people Therby shewing that the neerer that Emanuel commeth vnto men or draweth men vnto him the lesse will hee beare with their corruptions and the sooner will he punish theÌ„ as doth appeare in a lump of waxe which the neerer that it is laid to the fire the more doth the fire shew his heate in melting it And in this respect when God appearing out of the burning bush to Moses commanded him to put of his shooes of his feet he addeth this reason For the ground whereon thou standest is holy not by nature more than anie other Exod. 3.5 but in regard of the presence of God 10 In olde time God dwelt in the midst of the people of Israel and the Arke and the Temple were testimonies of his presence which presence tended to assure them either of his sauor to blesse those that yeelded due obedience by amendement of lyfe oâ— of his wrath to punish those most grieuously who contemning this grace should rebell against him And this dyd Iosua most liuelye represent to the people of Israel For when they had protested that they would serue God and no Idols hee sayde vnto them You cannot serue the Lord for hee is a holy and iealous God and will not pardon your sinnes and transgressions so that if you forsake him hee will roughly intreate you Ios 24.19 When God named his sonne Iesus Christ Emanuel hee thereby declared vnto vs that hee is in the middest among vs and with vs after a more excellent fashion as beeing vnited and conioyned in our flesh and consequentlye vnto vs. And therefore we are also the more bounde in duetie to liue in holynesse by amendement of lyfe as beeing assured that as hee is come neerer vnto vs and more excellently into vs thorough his sonne Emanuel so will hee shew himselfe more seuere and iealous in punishing vs when wee turne from him and serue his enemies the world and the flesh So often therefore as wee shall heare or reade this name Emanuel attributed to Iesus Christ let vs remember that the same is a summon to vs to amend our liues that separating our selues from all filthinesse and corruption wee may bee consecrated and wholy dedicated to the seruice of God who is with vs in praying him fully to sanctifie vs both in bodie in soule and in minde that wee may bee preserued without reproch vnto the comming of our Lord Iesus Christ Hee sayth Saint Paul that hath called vs to this sanctification ioyning vs vnto Iesus Christ 1. Thes 5.23 is faithfull and will doo it 11 Secondly this name Emanuel teacheth vs that God is with vs wheresoeuer wee bee and consequently that he seeth and knoweth all our thoughts wills wordes and workes For as wee haue before sayde his diuinitie is in all places and consequently by vs with vs and in vs. Not that we should rest vpon the bare contemplation of this diuine essence to vs incomprehensible but that we should referre all to his prouidence by beleeuing that it is he that seeth knoweth guideth and gouerneth all that is done in heauen in earth neither that he should need to stand neere vs to looke vpon our affections and works And in deed marke how he reproueth hypocrites Iere. 23.23 that thought that they had to do with a God of a short or a dim sight Weenest thou sayeth he that I am a God neere at hand and not a God a farre off Can anie hide himselfe in secret places that I shall not see him sayth the Lorde Doo not I fill heauen and earth sayth the Lord Hypocrits did imagine such a God in heauen that withall they represented him to themselues to be like a man yea euen short sighted such a one as could not see farre so perswaded themselues that God did not see theyr wicked thoughtes and workes But hee reproued them saying that hee is not a God at hand only that is to saie such a one as is lyke vnto men that had need to stand by when they will see anie thing but that hee seeth a farre of As Dauid also representeth him vnto vs saying Psalme 33. 13 Hebr. 4.13 The Lord looketh from the heauens hee beholdeth all the sonnes of men and from his dwelling hee 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 wee haue to doo withall In the meane time because that men according to theyr nature doo more easily beleeue that such as are neere them do see them let them thinke that in whatsoeuer place they be God is neere them as this name Emanuel doth admonish which signifieth that God is with vs yea euen in vs as hauing ioyned and vnited vs to himselfe and therefore that
he is not a God a farre off onely as is aforesaid but also a God neere at hand As likewise how often is it noted by the Euangelists Math 9.4 Luke 5.22 Math. 12.25 Luke 6.8 that hee did both see and know the thoughts of those that went about to tempt him or that hatched anie other conspiracie or that had any bad opinion of him 12 Dauid in his owne person doth very aptly represent vnto vs this prouidence of God seeing all things and beeing in all places saying O Lord thou hast tried me and knowen me thou knowest my sitting and my rising Psalme 139.1 thou vnderstandest my thought a farre of thou compassest my paths and my lying downe art accustomed to all my waies For there is not a worde in my tongue but loe thou knowest it wholy O Lord Thou holdest me straight behinde and before and laiest thy hande vpon me Thy knowledge is too wonder full for me it is so high that I cannot attaine vnto it namely in all and by all to comprehend it Whether shall I go from thy spirit or whether shall I flie from thy presence If I ascend into heauen thou art there if I lie downe in hell thou art there let me take the wings of the morning and dwell in the vttermost parte of the sea yet thether shall thy hand leade me and thy right hand holde mee vp If I saie yet the darknes shall hide me euen the night shall bee a light about me yea the darknes hideth not from thee but the night shineth as the daie the darknes and the light are both alike For thou hast possessed my raines thou hast couered me in my mothers wombe Thine eies did see me when I was without forme for in thy booke were all thinges written which in continuance were fashioned when there was none of them before Beholde heere an excellent description of Gods prouidence which declareth vnto vs the efficacie of this title Emanuel giuen to Iesus Christ and consequently teacheth vs that hee seeth and knoweth all that wee thinke saie or do for all is open in his sight for he is with vs and in vs wheresoeuer we become 13 The knowledge and feeling of this truth may bee to greate purpose to induce and resolue vs to amend our liues For what I praie you is the spring of such abundaunce of iniquitie as wee see at this daie among men Euen this false perswasion or rather astonishment to imagine that God is blinde and seeth not the works and thoughts of men Psalme 59.8 They prate with their tongues sayth King Dauid speaking of his enemies and swordes are in their lippes For saie they who heareth vs Heereof haue wee a notable example in the ninetie foure Psalme O Lord sayth Dauid how long Psalme 94. how long shall the wicked triumph They prate and speake fiercely all the workers of iniquitie vaunt themselues They smite downe thy people O Lorde and trouble thy heritage They slaie the widdowe and the straunger murther the fatherlesse yet they saie The Lorde shall not see neither will the God of Iaacob regard it But let vs now see how hee reprooueth the blindnesse and pride of these wicked ones Vnderstand yee vnwise among the people and yee fooles when will yee bee wise Hee that planted the eare shall hee not heare And hee that formed the eie shall hee not see Or hee that chastiseth the nations shall hee not correct euen he that teacheth man knowledge The Lorde knoweth the thoughts of man that they are vanitie As Dauid also hauing rehearsed the wicked cruell enterprises of his enemie obiecteth vnto him that in his heart hee sayth God hath forgotten him hee hath hidden his face Psalme 10.11 and will not see him What moued Caine to bring his brother into the fieldes and to bee so bolde as to kill him Euen this false opinion that God dyd not see him And this dyd hee verie manifestly declare in that when God asked him where his brother was hee aunswered I knowe not Haue I the keeping of my brother Gen. 4.8 As if hee woulde haue sayde that God had not anie reason to put that question to him considering that hee was not appointed to keepe him and therefore without blame hee might bee ignorant where he was 14 But what shall wee saie of Dauid a man that did so greatlie feare God when he committed adulterie with the wife of Vrias made him dronke and afterward slew him by the handes of his enimies thereby thinking to hide his iniquitie from men Must it not needes bee that at that time hee was much ouerseene when hee woulde imagine that God dyd not see him Yet is this the ordinarie perswasion of those that giue ouer themselues to wickednesse and consequently the fountaine of an infinite number of sinnes and iniquities that they commit vpon an imagination that God seeth them not Otherwise what an impudencie were it in man to commit adulterie to bee dronken to deceiue his neighbour to backbite c. if hee coulde thinke within himselfe God is with mee I am in his fight hee heareth me he seeth me commit this wickednesse And yet how often doo men commit all these iniquities euen whoredome dronkennesse deceit and backbiting in the presence of God from which they will verie diligently forbeare in the sight of men 15 That wee may the rather therfore amend our liues let vs remember Emanuel that is that God is with vs euen in vs ioyned and vnited vnto vs. And withall let vs well thinke that hee seeth and knoweth all our thoughts words and workes as is before declared yea let it be a strong bridle to withholde vs from wickednesse as Salomon teacheth vs saying Why shouldest thou my sonne Prou. 5.21 delight in a straunge woman or imbrace the bosome of a straunger Seeing the wayes of man are before the eyes of the Lorde and hee pondereth all his pathes Prou. 15.3 And in another place The eyes of the Lord are in all places to beholde both the good and badde Ribby one of the wise men of the Iewes in olde time to this purpose dyd verie aptlye saie Graue these three thinges in thy minde and thou shalt neuer sinne Drus Apoth of the Hebrues Arabians l. 1. namely that there is an eie that seeth thee an eare that heareth thee and a booke wherein all thy wordes and deedes are written Neyther let vs thinke when wee neglect our dueties in releeuing the poore that God knoweth it not albeit wee alleadge that wee knowe nothing of theyr want or had not wherewith to helpe them If thou forbearest sayth Salomon to deliuer those that are ledde to bee slaine and such as are at deathes doore by thinking that thou wilt saie I knew not of it hee that pondereth the heartes doth hee not vnderstand it And hee that keepeth thy soule knoweth hee it not Or will not hee recompence euerie man according to his workes God knoweth
what meanes wee haue to helpe the needie and let vs not thinke to blinde his eyes with anie excuse or by diminishing our fault Let vs not lie to men in his sight that seeth our dissimulation and threatneth to punish it as wee haue a horrible example in Ananias and his wife Saphira who both fell downe dead for lying in the sight of God when they spake but to men O Lorde sayth the Prophet Ieremie thou art mightie in counsell Acts 9. Iere. 32.4 and plentifull in thy actions Thy eies are open vpon the whole course of the children of men to giue to euerie one after his course and after the fruit of his works Behold again what the same Prophet saith in the person of God Iere. 16.19 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 euerie mountaine and from euerie hill and out of the caues of the rockes For mine eies are vpon all their waies They are not hid from my face neither is their iniquitie hid from my eies 16 Let vs continue steadfast in this resolution that God is with vs and in vs seeth all our thoughts and workes That all things lie open and naked in his sight that the very holes darknes that we seeke out wherein to worke our wickednes are as light before him that we can not go into any place but he wil be present with vs and in vs. To be short that we cannot think say or do any thing but still it wil be in his sight and hereupon let vs imagine with our selues what an impudency it will be in vs to presume to think say or to doe in his sight any thing that wee would be ashamed of in the sight of men and withall remember that he is not onely holy hating iniquitie and detesting such contempt of his maiestie but also righteous punishing most grieuously as well the iniquity it selfe as the blasphemie to think that God is blinde seeth not the thoughts and words of men also how horrible this impudency is to presume to commit such filthines and iniquity in the sight of God as we would be ashamed to commit before men Rather therefore seeing this name Emanuel admonisheth vs that God is with vs and in vs let all our thoughts wordes and workes be holy as he is holy to the end that in liew of making a seperation betweene God and vs through our sinnes we may perseuere in this soueraigne good to haue God with vs according as the name Emanuell giuen to our Lord Iesus Christ doth teach The fift cause of amendment drawen from these tytles wonderfull a Counsailor the strong and mightie God the Prince of peace the Father of eternity attributed to Iesus Christ Chap. 5. THere be three especiall things that procure the subiectes to loue their Prince and louing him voluntarely to yeeld vnto him all obedience and fidelitie First if he be wise to gouerne thē with wisedome and discretion Secondly if he seek their prosperity Thirdly if he be able to defend them against the endeuours of their enemies and to effect whatsoeuer may be requisite for the safety and good of his subiectes These three pointes and many more shall we finde in these titles attributed by the Prophet Esay to our Lord Iesus Christ for in calling him Counsailor Esay 9. the Prophet declareth that he is replenished with all wisdome wherwith to giue assured counsail in all trouble and perplexitie but chiefely in matter concerning the acceptable seruice of God and the hope of our saluation Secondly he calleth him the strong and mightye God thereby to assure vs that he is of infinite strength and power to execute and fulfill his will whether in defending vs against the endeuours of our enemies in punishing such as disobey him or in making those that are subiect and obedient to him partakers of his graces and benefites Thirdly hee nameth him the Prince of peace because he is the author and fountaine of all prosperity and felicitie both bodily and ghostly signified by the worde Peace he doth moueouer terme him also wonderfull to the end to giue vs to vnderstand that from Iesus Christ we are to expect thinges more high and excellent then any that we can discerne in the ordinary course of the worlde also that in him are hidden the inestimable treasures of wonderfull thinges surpassing mans expectation and capacitie whether to the blysse of such as feare and obey him or to the punishment of vnbeleeuers and disobedient persons To conclude the Prophet also doth entytle him the father of eternitie therein teaching vs that Iesus Christ is the author and ground worke of the eternity of the Church preseruing it vpon the earth with a continuall protection and guiding it to heauen there to remaine eternally in the possession of perdurable ioy and glory for euer 2 Beholde therfore who and what maner of one he is that commaundeth vs to amend by louing him and fearing to offend him and by our willing obedience vnto him And indeed is not such a King or Prince most worthy the loue honor feare and obedience of his subiects First if he be Gods counsailor he is of necessitie replenished with the spirite of wisedome and vnderstanding as Esay more at large doth declare saying The spirite of the Lord shall rest vpon him Esay 11. 2. the spirite of wisedome and vnderstanding the spirite of counsaile and strength the spirite of knowledge and of the feare of the Lord yet S. Paul goeth further Col. 2.3 saying All the treasures of wisedome and knowledge are hidden in him This Counsailor beeing thus replenished with all wisedome knowledge and vnderstanding are not we to beleeue that whatsoeuer he commaundeth vs is holy good righteous and necessary for the seruing of him according to his will must we not in our selues finde that it is meere folly to seeke after the counsaile of man in matter cōcerning the seruice of God and the hope or path to saluation and to listen vnto the wisedome of our owne flesh that seeketh to turne vs from the wisedome of that great counsailor or to thinke it any wisedome to reiect his counsaile or documents To be short as al the members of the body doe suffer themselues to be ledde by the sence and vnderstanding that is in the head euen so the members of the Church must follow no other sense thē such as is in their head Iesus Christ neither hearken to any other counsailers but him and this also doth our heauenly father commaund vs saying Mat. 17.5 This is my well beloued sonne in whom I am well pleased heare him So often therefore as the world the flesh or the deuill shall solicite vs to loue or to doe any thing condemned by this counsailor Iesus Christ let this title giuē to Iesus Christ waken vs and cause vs immediatly to resolue to deny them and not to
mightily to moue vs to amendement First when by the kingdome of heauen is signified the blessed estate and incomprehensible felycitie that wee shall inioy in heauen therein are wee taught that our estate is farre different from the estate of bruite beastes who by their death are reduced to naught For as for men when they die all is not death with them but they that beleeuing in Iesus Christ haue amended their liues shal depart into a life replenished with all glorie ioy and incomprehensible eternall felicity heere signified by the kingdome of heauen as contrariwise they that remaine hardned in theyr euill doinges shall for euer bee tormented with the fire of Gods wrath Dan. 12. Many saith Daniel that sleepe in the dust shall awake some to life eternall and others to eternall reproch and infamie Iohn 5.28 This sentence doth Iesus Christ confirme saying The houre shall come that all that are in the graues shal heare the voice of the sonne of man and shall come foorth euen they that haue done good to the resurrection of life they that haue done euil to the resurrection of condemnation And to this end shall Iesus Christ come to iudge the world that the childrē of God that haue amended their liues may be exalted into the fruition of the kingdome of heauen contrariwise the disobedient swallowed vp with the deuill his Angels in hell That we may the better feel the efficacie of this reason For the kingdom of heauen is at hand we are vndoubtedly to beleeue it is in deed an article of our faith that Iesus Christ shall come to iudge the quicke and the dead And in this respect S. Paul writing to Timothie 1. Tim. 4.4 saith I summon thee before God before the Lord Iesus Christ who in his appearance and kingdome shall iudge the quicke the dead Acts. 17.31 As also the same Apostle in another place saith God hath ordained a daie when he shall iudge all the world in righteousnes This was an old resolute point of the Iews religion as it appeareth by these sentences of Iesus Christ The men of Niniue shall rise in the day of iudgement to condemne this generation Math. 12.41 Math. 10.15 Againe If it shall be more easie for Sodom in the daie of iudgement than for those townes that woulde not receiue the Gospel These threatnings wold haue bin of smal waight with the Iewes had they not bin perswaded that there was a daye of iudgement wherein the children of God should be receiued in to the kingdome of heauen and the vnbeleeuers and obdurate in wickednes cast into euerlasting death 3 To the end the rather to confirme vs in the expectation of this daie of iudgement so much to be desired and so blessed for those that do amend their liues but so terrible to the rebellious obstinate Math. 25.31 S. Mathew representeth vnto vs the form therof saying Whē the son of man shall come in his glorie all the angels with him then shal he sit vpon the throne of his glorie and he shal separate the sheep from the goats and he shall set the sheep on his right hand the goats on his left to thē on his right hand he shal say Come ye blessed of my father inherite the kingdome prepared for you from the beginning of the world And to them on the left hand hee shall saie Depart from me ye cursed into euerlasting fyre which is prepared for the deuill and his Angels and they shal go into euerlasting paines and the righteous into euerlasting life Let vs therefore bee fully resolued that the daie will come that such as haue amended theyr liues increasing in faith working in loue and fructifying in good workes shall bee gathered into the fruition of the kingdome of heauen and the others into euerlasting fyre And in deede sith it is so sayth Saint Augustine that all thinges before prophesied in the holy Scriptures August in his Epist 42. to Mandarens haue come to passe and beene fulfilled in theyr season as the floud the bondage of the seede of Abraham in Egypt and theyr deliuerie the captiuitie of Babylon and the returne from the same the comming of Christ in the flesh and all that concerned his passion his resurrection and ascension into heauen his promise to send the holy Ghost to the Apostles the calling of the Gentiles other like matters what reason haue we to doubt of this day of iudgement which hath bin foreshewed in so many passages of the holy Scripture 4 Neither can we anie way doubt thereof if we haue anie reason or vnderstanding For if we beleeue that there is a God which all nations in the world doo confesse we must also beleeue that hee is righteous if he be righteous hee will reward the righteous that amend their liues punish the disobedient that are giuen to wickednes But this reward or punishment is not performed in this life but in part and that verie seldome as both the Prophet manifestly declareth in the 71. psalme and experience doth dayly teach It followeth therefore that after this life there is another wherin the righteous haue their reward euen the fruition of the kingdome of heauen and the disobedient shal be punished with euerlasting torments This discourse doth S. Paul confirme in expresse words for he seeing the persecutions of the faithful 2. Thes 1.5 and their grieuous afflictions least they should be shaken with some opinion that there were no prouidence or iustice in God he vpholdeth to the contrarie doth shew that the persecutions afflictions that they suffered were a manifest demonstration of the iust iudgment of God To the end saith he that ye may be accounted worthie the kingdome of God for the which ye do also suffer For it is a righteous thing with God to recompence tribulation to them that trouble you and to you that are troubled rest with vs. But when shal that be Euen when the Lord Iesus shal shew himselfe from heauen with his mightie Angels In flaming fire rendering vengeance to thē that do not know God which obey not the Gospell of our Lord Iesus Christ which shall be punished with euerlasting perdition from the presence of the Lord and from the glorie of his power when he shall come to be glorified in his Saincts to be made maruellous in all them that beleeue If then it bee a righteous thing with him to recōpence tribulation as is aforesayd to those that trouble vs euen vs I say that are pore vpon earth how much more righteous will it be with him most horribly eternally to punish those that haue persecuted euen the person of Iesus Christ the welbeloued sonne of God In this sense is this daie called the daie of the restoration of al thinges because the disorder and confusion that seemeth now to be in the gouernment of the world Act. 3 21. shall bee then
reformed and the goodnesse wisedome and wonderfull iustice of God be reuealed 5 True it is as Saint Peter saith that in the later times there shall come scorners that shall walke after their owne lusts say Where is the promise of his comming 2. Pet 3.3 For since the fathers died all things continue alike from the beginning of the creation And in deed we now see but too many that are not touched with the apprehension either of the kingdome of heauen or of the torments of hell but are possessed with prophane and deuilish spirits that take al to be but fables that is spoken as well of the kingdome of heauen promised to the faithfull as of the tormentes of hell prepared for the wicked And this is a pernitious pollicie of Sathan wherewith he discourageth the faithfull from walking in the feare of God from amending their liues Psal 73 13. from cleansing their harts and as the Prophet saith from washing their hands in innocencie But to the contrary hereof let vs stand stedfast and be wel assured that there is a kingdom of heauen prepared for the children of God and a hell for the disobedient and therfore let vs labour to grow in faith to fructisie in good workes 2. Cor. 15 58 and so to amend our liues as knowing that as S. Paul saith our labour shall not be in vaine in the sight of the Lord. 6 This is the foundation whereupon the Apostle laieth holde to perswade men to repentance and amendement of lyfe God sayth hee Act. 17.30 nothing regarding this time of ignorance now admonisheth all men euerie where to repent because hee hath appoynted a daie in the which hee will iudge the worlde in righteousnesse But how in righteousnesse Euerie man shall as else where it is sayde receiue the thinges that are done in his bodie 2 Cor. 5 10 according as hee hath done whether it bee good or euill and God will render to euerie man according to his workes That is to them which by continuance in well dooing seeke glorie honour and immortalitie Rom. 2.6 eternall life but vnto them that are contentious and disobey the truth and obey vnrighteousnes shall be indignation and wrath 7 Albet we see not this kingdome of heauen Rom. 8. Heb. 11. yet let vs remember that the goods saluation of Gods children consisteth in faith and hope and that as well the one as the other doth appertaine to things to come which we see not so that not to beleeue or hope for more than we see is to be short the abolishment of faith and hope and so consequently the subuerting of the assured foundation of our saluation Let therfore this faith the mother of hope and hope her mothers nurse cause vs patiently to attend the fruition of this kingdom of heauen and our assured attendance for the same make vs to amend our liues Apoc 19.9 T it 2.11 that we may cloath our selues in garmentes beseeming those that purpose to come vnto the marriage and to haue a seat at the banquet of the lambe Iesus Christ The grace of God saith S. Paul that bringeth saluation to al men hath appeared teacheth vs that we should denie vngodlynes and worldly lusts and that we should liue righteously soberly and godly in this present world looking for the blessed hope and appearing of the glorie of God which is our sauiour Iesus Christ The same Apostle gaue thanks to God for the Colossians when he heard of their faith and loue for the hopes sake which was laid vp for them in heauen Col. 1.4 1. Iohn 3 And in this sense saith Saint Iohn Welbeloued we are now the children of God but yet it doth not appeare what we shal be and we know that when Iesus Christ shal appear we shall be like him for we shall see him as he is And euery man that hath this hope in him purgeth himselfe euen as he is pure 8 But to the end the more earnestly to incourage vs to amend our liues in hope of the kingdome of heauen wee are moreouer to apprehend the incomprehensible excellencie of the glorie and ioye that we shall inioy in this kingdome when our bodies being risen againe vncorruptible and immortall like vnto the image of the glorious bodie of Christ reunited to their sanctified souls shall be lifted vp into the house of God our father aboue all heauens wher we shall see the face of God as the Sun in his brightnes shall inioy the fruit of the praiers of Iesus Christ when he said Iohn 17.24 Father I wil that they which thou hast giuen mee bee with me where I am 1 Cor 15.28 that they may see my glorie which thou hast giuen me When Iesus Christ hath rendered the kingdome to God his father then shall God the father the son the holy Ghost be vnto vs all in all yea euen such a fulnes of good and felicitie that as sundrie vessels cast into the sea are so filled with water that they can desire or hold no more so this sea of diuinity being in vs all in all we shall be replenished and satisfied with life glorie and ioy so as we shall not bee able to desire or haue anie more Apoc. 21.18 Euen when wee shall bee truely burgeses of the heauenly and holy Citie that shall be of fine golde like vnto pure Christall the foundations of the walls set with precious stones the twelue gates made of twelue pearles which shal need neither Sun nor Moone to shine therein for the light of God shall illuminate it and the lambe himselfe shall be the candle To be short when we shall be in the fellowship of the Angels shining as the Sunne in his pride and rauished with ioy that shall neuer be taken from vs. A ioy I saie not onely for our owne felicitie but also for the felicitie of all the elect for wee shall loue them all as our selues and so shall reioyce as much for their felicitie as for our owne And this ioy shal be infinitly corroborated by the contemplation as well of the glorie of Iesus Christ whom iustly we shal loue better than our selues as also of the glorious maiestie of God whom we shall loue with our hearts our strength and our mindes 9 If the representation remembrance of this kingdom of heauen doth not kindle our heartes with a feruent desire to attaine thereto and by desiring the same to amend our liues that we may take the path that leadeth to such felicitie the same is an assured testimonie that wee account of our selues as of beastes that looke for no goodnesse after death And on the other side if the apprehension of the fire that neuer shall be quenched of the wormes that shall be alwayes gnawing of the terrible darknes of the weeping and gnashing of teeth through the feeling of the heauy wrath of the liuing God doth not moue our harts to feare to offend
God and are become such as haue need of milke and not of strong meate Thus we see how this worde Pilgrimes or Trauellers doth warne vs not to stand still but to march on and walke forwarde in that blessed path that leadeth to the kingdome of heauen 12 As they therfore that be vpon their iournies doe not abide in those hostryes oâ— Innes where they are well vsed lodged or entertained and where they finde plesant gardens walkes or such other inticements but after their baâ—t or in the morning doe passe on their way Euen so we albeit God in this life giue vs goods honours houses and other carnall commodities yet let vs remember that we are trauellers and must not stay but goe forwarde on our iourney toward heauen yea and in case we be afflicted with sicknesse pouerty or any other calamity yet must we still thinke that we are vpon our iourney and therefore taking comfort say Peraduenture we shall be better to morrowe but howsoeuer it bee our way lyeth forward that we may soone be at heauen this doth S. Paul teach vs where he saith Because the time is shorte heareafter 1. Cor. 7.29 that both they which haue wine be as though they had none and they that weepe as though they wept not and they that reioyce as though they reioyced not and they thâ—t buye as though they possessed not and they that vse this worlde as though they vsed it not for the fashion of the world goeth away And I would haue you without care Thus we see that there ought to be nothing that should let vs from proceeding and going forward on our way and that we should not stop at any disturbance or alurement either of the worlde or of the slesh 13 It now therefore remaineth that as they who are to departe from a forraine land toward their own country do prepare things necessary for their iourney so that we likewise prouide that which is expedient for the happy perfourmance of our iourney towards our heauenly countrey let vs therefore make ready the chariots of good consciences the horses of feruent praier to God the oyle of holinesse in our lampes the sworde of the spirite Eph. 6.16 which is the worde of God and the buckler of saith that resisting all our enemies that warre against vs Gen. 19.26 Luke 17.32 we may constantly proceed in our iourney let vs not as Lots wife looke behinde vs but without any sorrow for leauing the worlde and the flesh let vs cheerefully go forward in this blessed voyadge To conclude as they that returne into their country doe leaue none of their goods in those places where they haue bene strangers but doe either send them before them or carry them with them euen so let vs looke that we leaue not our goods vpon earth but send and transporte them into heauen by enlarging them plentifully to the poore who shall bee our horses and moyses to carry them and withall let vs think that all that we leaue vpon earth at our departure is euen so much lost also that we shall neither keepe nor finde any thing in our heauenly country more then we haue giuen Apoc. 14.13 neither carry thither any thing but the good that we haue done as S. Iohn saith of those that doe dye in the Lord that their workes doe follow them 14 Thus may we see how the continuall meditation of this that in this life we be strangers pilgrimes and trauellers wil stand vs in great stead for the amendment of life that denying the worlde we may prepare our selues by al good works by faith hope praier patience meditation vpon Gods word and desire to be in fruition of our inheritance in heauen wherof we are burgesses and finally taking possession therof we may reioyce in ioy and eternall glory The tenth cause of amendment drawen from the kingdome of heauen which is in vs. Chap. 10. HOw the kingdome of heauen which after the resurrection we shall enioy ought to induce vs to amendment of life wee haue already shewed now as secondly by the kingdome of heauen is signified the estate whereinto the Children of God euen in this life Luke 17. 21. Rom. 14.17 are reestablished through saith in Iesus Christ so let vs beholde how mightily this kingdome which Iesus Christ hath said to be in our selues ought to enflame our harts to amend It consisteth saith S. Paul in righteousnes peace ioy in the holy ghost by righteousnes he vnderstandeth that singuler benefite comprized in this that Iesus Christ hauing by his death satisfied Gods iustice for all our sinnes and so paid all our debtes hath also giuen and imputed vnto vs his perfect obedience to the end that by this his righteousnesse wee may be iustified in the iudgement of God This benefite is the assured foundation of our saluation and therfore both in greatnes excellencye incoÌ„prehensible and indeed being by nature the children of wrath pore sinners such as hourely by our iniquities doe deserue death and eternall damnation what greater benefite can God bestow vpon vs then in his iudgement to be absolued and so iustified that wee may be the children of God and inheritours of life euerlasting The remembrance therfore of such a benefite ought to induce vs to amend our liues and diligently to beware of offending God and surelye if onelye one sinne may make vs in his iudgement guilty worthy of damnation can we be so vnthankeful to God and such enemies to our soules as by pleasing our flesh and the worlde to tread vnder foot such a benefite and so happy and blessed an estate shall wee that can appeare before God iustified by the righteousnes of Christ to be absolued in his iust iudgement go make our selues guilty and worthy of sentence of eternall death by offending of God shall we who by this righteousnesse are aduowed to be the children of God be such wretches as by giuing ouer our selues to sinne make our selues the children of the deuill when this righteousnesse hath freed vs from the power of Sathan shall wee by offending God reduce our selues againe vnder his tirannie when Christ by paying our debtes hath so purchased this righteousnesse for vs that the deuill can pretend nothing against vs shal we by our sins binde our selues anew to eternall death 2 Sith one onely sinne is a hand-writing giuen vnto Satan by vertue whereof hee maye detaine vs in the prison of hell there to dwell for euer vnlesse we bee deliuered by the paiment of Iesus Christ in dying for vs is it not a monstrous and horrible case that beeing brought foorth of hell and by this righteousnesse lifted vp into heauen we should by our sinnes so cast our selues again into hell that we should abide swallowed vp therin either that our sinnes should procure Iesus Christ againe to discend into our hell to fetch vs forth By the shedding of Christs bloud al the spots of our soules are washed away
in matter appertaining to life euerlasting thinketh himselfe wise and is in deed but a foole because he is wise in the lesse and a foole in the principall wise as concerning men and this temporall life but a foole as concerning God and life euerlasting And we shall finde many presidents counsellors aduocates phisitions philosophers marchants and artificers wise discreet and aduised in their arte and vocation who all in the vocation of Christianitie are but fooles ignorant and senselesse They are verie perfect in matter concerning this present life but ignorant and foolish in matter of lyfe euerlasting Neither is it anie maruell For euerie man in youth learneth a phrase mysterie or arte whereby to grow wise expert in his vocation and so to prouide for this present life but few there are that learne the skill to bee true Christians wise and well aduised Beholde therefore how weening to be wise because they bee wise men they be but fooles in that they be ignorant vnaduised Christians 3 By experience we see that the aduocate can be skilfull learned in the vnderstanding of the ciuill laws pleading other mens causes yet vnderstandeth nothing in Gods law whereby to plead his owne cause against the deuill and so be iustified in the sight of God The phisition can be skilfull and expert in the cure of bodily diseases and yet not know wherein the cure of so many the diseases of his owne soule doth consist The Arithmetician can multiply numbers yet wotteth not how to reckon to 70. or 80. yeres of his life Psal 90 12 but as all the rest must bee forced to praie to God to giue him grace to vnderstand how to count his daies that he may apply his heart to true wisedome The Geometrician can bee skilfull in measuring the earth yet hath no knowledg of heauen either of Iesus Christ who is the way to come thereunto The Astronomer is well seene in the course and greatnesse of the Sun yet hath no skill in the Son of righteousnes our Lord Iesus Christ The philosophers perfect in a number of the secrets of nature are neuertheles ignorant in the mysteries and secretes of the eternall saluation of the soule reuealed in the Gospell The marchant can keepe his booke of accounts to know his estate who is indebted to him yet wotteth not hee what account hee must make to God of his life The Smith is skilful in making of keies yet vnderstandeth not what the keies of the kingdome of heauen are Euery one can tell what fruit apple trees pearetrees plumtrees c. do beare yet few know what fruit Christians should beare To be brief there be men enow wise and aduised but few Christians wise and well instructed What is it for an aduocate a phisition a marchant or an artificer to be wise in his profession and yet in Christianitie to be a foole ignorant and vnaduised To bee accounted wise among beasts that haue no immortall soule yet to be so much the more foolish and vnaduised as that in seruing men wisely and God foolishly hee looseth both bodie and soule for euer Augustine in his myrrour for sinners cap. 6 S Augustine reproouing those that take greater delight in the writings of Plato and Aristotle than of the Apostles calleth them fooles His reason because they reaped knowledge like to their study leaues in sted of fruit that is to say words and no vertue So men generally thinking themselues wise because they be so in matters of this life are yet foolish sensles in that they vnderstand not what is requisite for the obtaining of lyfe euerlasting 4 What doth it auaile vs saith S. Augustine subtilly to search out Augustine in his booke of the spirit and the letter cap. 1. 2 and plentifully to comprehend the nature of all things if wee haue no knowledge of our selues This sentence Know thy selfe for the excellencie thereof was thought to be brought from heauen The rather to the end that man standing in necessity of the knowledge of himselfe his ignorance pouertie miserie might humble himself seeke his felicity from other than himselfe The wise Socrates said that he knew but one thing viz. that he knew nothing And therein he spake better than hee was aware For if man knowing much as hee did must notwithstanding confesse that hee knoweth nothing in comparison of so much as hee is ignoraunt of euen in such sciences as concerne not life euerlasting how much rather must he were he double as wise as euer was Socrates confesse that he knoweth nothing if he haue no knowledge in the heauenly knowledge requisite to the saluation of our soules It is therefore a hellish opinion for a man to think himself wise when he is a fool likewise to be a wise man yet a foolish vntaught christian Iesus Christ speaking to the pharisies who thinking themselues skilful said Are we also blind Said vnto them If yee were blind Ioh. 9 40 you should haue no sin But now you saie We do see therefore your sin abideth in you Thereby shewing that as the beginning of a cure consisteth in the knowledge and feeling of the hurt so the beginning of our sight resteth in the knowledge that we are ignorant and fooles That we may therfore Amend our liues we must giue ouer this folly wherby we thinke our selues wise and heereafter being better aduised confes that we know nothing so long as we know not Iesus Christ Besides that how wise discreet and expert so euer we be in worldly matters yet knowing our selues to bee fooles and senselesse in thinking our selues wise while we are ignorant Christians we may be better aduised increasing in whatsoeuer may make vs become true Christians and consequently the children of God and inheritours of life euerlasting 5 This is the knowledge of all knowledge and consisteth in two poyntes First in that which Saint Paule sayeth I am not determined to know my other thing 1. Cor. 2.2 but onely Iesus Christ and him crucifyed Therin declaring that he that knoweth not Christ knoweth nothing but is a foole deuoid of sense how wise discreet so euer he is in the sight of the world so he that truly knoweth Iesus Christ how simple so euer the world accounteth him is perfectly wise and well aduised Secondly this knowledge consisteth in the beginning of wisedome Pro. 1.7 as the holy Ghost calleth it namely in walking in the feare of God Whereupon Dauid addeth that they which walke in the feare of God and keepe his commandements Psa 111.10 are wise And on the other side SalomoÌ„ protesteth that such as despise this wisdome discretion are fooles Iob. 28. â—5 Iob more largely speaking therof sayth Wisedome is more to bee esteemed than siluer golde precious stones or any worldly goods Then discoursing vppon the wonderfull workes of God in the knowledge whereof it seemeth there resteth great wisdome he concludeth his speech
saying Then did he see it and counted it he prepared it also and considered it And vnto man hee said Behold the feare of the Lord is true wisdome and to depart from euill is vnderstanding Hereby we see that as they that doo know Iesus Christ and walk in the feare of God are truly wise so they that haue not this wisdome are very fooles albeit they thinke themselues wise in that beeing esteemed wise men as concerning the world they are in deed foolish Christians in the sight of God 6 These seuen aforesaid follies do euidently declare that wyth great reason the holy Ghost warneth vs in the first sermon of Iesus Christ and of Iohn the Baptist that for the good and due Amendement of our liues the knowledge and feeling of our naturall follies ought to admonish vs to be more wise circumspect and better aduised hereafter For as in beleeuing that there is no God In thinking better of man than of God In thinking to liue euer so not to liue as if we should die In not knowing wherefore we liue and so liuing at randon not for the seruice of God and our neighbours but for our selues In iudging Gods children in respect of their outwarde tribulations to bee accursed and the wicked thorough their prosperitie to be blessed Beleeuing our enemies the world the flesh and the deuill rather than God our perfect and faithfull frend To be short in thinking our selues wise because we are wise as men and yet are ignorant and fooles as Christians Being I saie possessed of all these follies the same are against vs so many ropes and strong chaines in the hands of our enemy the deuill wherwith to pull vs on to sinne and to make vs continually to offend God to heape iniquitie vppon iniquitie and consequently to turne awaie from God from heauen from life euerlasting glory to folow after satan and so to cast our selues into the hel fire in to death into euerlasting damnation And contrariwise if beleeuing there is a God and esteeming him to be as he is all wise almightie all iust and true we doo loue feare and put our whole confidence in him If beleeuing that we must die and that shortly we doo applie our harts to wisdome liuing as we would euen at death wish wee had liued If knowing wherefore we doo liue we do referre the whole course of our liues to the glory of God to our saluation and to the seruice of our neighbors If iudging of mans felicitie or miserie not by the outward apparaunce but by the testimonie of God in his word we doo euen perceiue that the children of God albeit in tribulation are blessed and the wicked though in prosperitie accursed If renouncing the pernitious counselles of our enemies the world the flesh and the deuill we doo listen vnto and beleeue the counsels and admonitions of our God To conclude if considerding that all discretion knowledge and wisdome of man without the knowledge of Christ and the skil of saluation be but folly Also if vnderstanding that we be but fooles men deuoid of knowledge so long as wee are not wise and well aduised Christians therefore wee conuert and returne to God and walke in the waie that shall bring vs to heauen to life and to euerlasting glorie If I saie we doo thus conuert and amend our liues according to the will of God we shall finally become inheritours of his kingdome through his sonne Iesus Christ our Lord. The end of the first Booke VVHEREIN MAN IS TO AMEND The second Booke That man knowing Idolatrie and superstition ought wholy to abstaine from all participation in the same Chap. 1. WE haue before declared that the greatest Folly wherewith man is possessed is the offending of God And contrariwise that the beginning of all knowledge wisedome resteth in walking in his loue feare and obedience Also that as all men are naturally inclined to this Folly namely to offend God so we ought by amending our liues heereafter to become more wise and better aduised Now are we more particularly to vnderstand Wherein we are principally to amend The first point therefore to be intreated of consisteth in this That man hauing obtained knowledge of the truth ought to renounce all Idolatrie in no wise to participate in the same Many there are who with their bodies assisting at Idolatrie and superstition do neuerthelesse maintaine that they deserue not to be reproued because they disallow the same in their hearts These men should remember that sith Christ suffered both in body soule for the redemption both of our bodies and soules reason would that wee likewise should glorifie him as Saint Paul saith both in our bodies souls which are his And in deed inasmuch as man consisteth both of bodie and soule we are to cleanse both bodie and soule of all pollution that we may as Saint Paul admonisheth fulfill our sanctification 1. Cor. 6.9.20 1. Cor. 7.1 It is therefore a most sacrilegious and intollerable diuision to giue ouer our bodies to the seruice of the deuill when we say that we reserue our soules to God Will the worst husband among men bee content that his wise prostituting her bodie to whoredoome shall saie for excuse that she reserueth her heart for him S. Paule saith our bodies are Christes members and that applying them to whoredome we take them from the body of Christ make them the members of an harlot But the holy Ghost calleth Idolatrie whoredome he therefore that with his bodie assisteth at Idolatry dismembreth himselfe from Iesus Christ 1. Cor. 6 and maketh himselfe a member of the Idoll 2 In this consideration doth the Apostle exhort the Corinthians to flie from Idolatrie and least they should reply as these men do saying We disallow it in our hearts we know that the Idoll is nothing 1. Cor. 10 he addeth I speake as vnto those that haue knowledge not to the ignorant Then doth he bring them back againe to their owne iudgment the feeling of their owne consciences by the vse of the supper For as the communicants by eating the bread and drinking the wine haue a participation in Christ and are made his members so they that be assistants in the sacrifice of the Idols and doo eate of that that is sacrificed vnto them are made partakers of the Idols euen of the deuil as he expresly saith because that which is sacrificed to Idols is sacrificed to the deuill But saith he afterward yee cannot drinke the cup of the Lord and the cup of deuils yee cannot be partakers of the Lords table and of the table of deuils And to the end to preuent all replication he addeth Do we prouoke the Lord to anger Are we stronger than he And this he saith to shew vs that notwithstanding whatsoeuer we aledge that we do not apply our harts therto or that we know that the Idol is nothing yet in that we assist with our bodies