righteousnes What else haue wee therefore to doo but still to haue this name Iesus whereby wee bee aduertised that hee hath saued vs from our sinnes and consequently from eternall death before the eies of our vnderstanding that wee remembring that he hath withdrawen vs out of hell from eternall fire darknesse weeping and gnashing of teeth maye in heart bee feruently inflamed in his loue And that the remembrance that he hath paide so many deadly debts to discharge vs maye more and more inforce his loue Finally let the representation of the death of our olde man crucified with this Sauiour make vs so to abhorre sinne and corruption that we suffer it not to liue in vs to our owne death Thus shall the name Iesus beget in vs a feruent desire to loue him to please him and to obey his commaundement wherein hee willeth vs to amend our liues Acts 10.38 Luke 4.18 Esay 61.1 Iohn 1.16 1. Ioh. 2.27 8 Now let vs come to the title Christ. This name in Greeke as also the name Messias in Hebrue doeth signifie as much as if wee should saie Annointed And by this annointing is meant the fulnesse of the holie Ghost which he hath receiued as Saint Luke noteth and himselfe doth acknowledge where hee applieth to himselfe this saying of Esaie The spirite of the Lorde God is vpon mee for he hath annointed me He was fulfilled to the end wee might be partakers of his fulnesse as Saint Iohn saith who also speaketh of the holy Ghost saying The annointing that you haue receiued from him abideth in you 1. Cor. 3.16 and you need not to bee taught but as the same annointing teacheth you all thinges and it is true and is not lying and as it taught you yee shall abide in him Saint Paul calling vs the temples of God addeth this reason Rom. 8 9. that the holie Ghost dwelleth in vs. This name Christian deriued from Christ and proper to his disciples confirmeth the same For likewise as the same Apostle sayth They that haue not the spirite of Christ are not his But as there is no true or naturall fyre but yeeldeth heate or light so the holye Ghost cannot bee in vs wythout the feeling and shewing forth of effectes beseeming his holynesse And therefore this name Christ aduertising vs that wee are partakers of the annointing of his holy spirite should be vnto vs a mightie and liuely argument to amend our liues And this shall wee the better vnderstand by considering the names attributed to this spirite to represent vnto vs the effectes of the same 1. Pet. 5.2 First hee is called Holy because that of himselfe and in him selfe being holy euen in al perfection it is he that sanctifieth vs by separating vs from the common degree of other the children of Adam to the end we may be dedicated and consecrated to God Whereupon Saint Peter sayth that wee are elect through the prouidence of God in the sanctification of the spirite to obey and be sprinkled with the bloud of Iesus Christ And that as being made the children of God through faith we must be wholy renued Saint Paul teacheth vs that this commeth of the holy Ghost He sayth he that hath raised Iesus Christ from the dead Rom. 8.11 1. Cor. 15.45 shall quicken your mortall bodies with his spirit dwelling in you In this sense is he named the second Adam that proceeded from heauen in a quickning spirite For the Apostle compareth the spirituall life that Christ by his spirit imparteth to the beleeuers with the sensual life that men receiue from the first Adam And therefore we do in vaine boast of Christianitie and the spirit of Christ so long as we are not so renued as to haue nothing in common with the vnbeleeuers that dwell vnder the tirannie of the vncleane spirit which infecteth with all corruptions defilings all those that haue not the spirit of Christ 9 Particularly he is named the earnest pennie of our inheritance As when a man doth purchase an inheritance hee first giueth earnest that is some part of the monie promised Ephe. 1.14 that serueth as a beginning to the paiment of the total summe so God hauing redeemed vs by the bloud of Iesus Christ giueth the earnest penie of his holy spirit that is to saie a beginning of knowledge of the true God of sanctification of loue to God of righteousnes and of peace ioy in the holy spirit attending vntill he finish in vs the communication of that light ioy holynes and glory that we shal haue perfectly in heauen Whereby it appeareth that wee wrongfully boast our selues to be christiās annointed with the spirit of Christ so long as we be not indued at the least with some beginning of this heauenly light sanctification loue of God spiritual peace and ioy which are the earnest of the spirit do not indeuor daily to increse in these spirituall giftes and graces He is also called Water Esay 55.1 44.3 for of the holy Ghost doth Esaie speake saying Come vnto the waters all yee that thirst Againe I will poure my spirite vppon the thirstie and my riuers vpon the drie Then to expound the same he sayth I will poure forth my spirite vpon thy seede Heereby doth hee shewe vs that as raine with the moisture thereof fatteth the earth to make it fruitfull so doth the holy spirite with his inuisible grace make vs fruitfull to produce the fruites of righteousnes as Iesus Christ also declareth saying He that beleeueth in me Iohn 7.38 out of his belly shall flowe riuers of the water of life This saith S. Iohn he spake of the spirit that all they should receiue that beleeued in him As therefore if hearbs watered do stil continue drie we iustly saie they are dead so can we not aduow our selues to be Christians watered with the spirit of Christ so long as in sted of bearing fruit by amendement of life and giuing our selues to good workes we continue drie and withered 10 Sometimes hee is also called Water to signifie his power to purge and cleanse our filth and corruption as Ezechiel sayth I will poure vpon you cleane waters and yee shall bee cleansed Ezech. 36. 25 I will cleanse you from all your filthines and from your Gods of doung And will giue vnto you a new heart and will put into you a new spirite and I will take your stonie heart out of your flesh and will giue you a heart of flesh and I will put my spirit into you and cause you to walke in my statutes and to keepe my ordinances and you shall doo them But if we in lieu of amending our liues do abide in our filthinesse and corruption with stonie heartes and keepe not the ordinances of the Lord it is in vaine for vs to intitle our selues Christians watered with the holye waters of his spirit And because that by watering vs with the liquors of his graces hee maketh vs strong
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
saith Saint Paule 1. Thes 4 â— Colos 3.5 euen your sanctification and that yee should abstaine from fornication Againe Ephe. 5.3 Mortifie your members which are on the earth fornication vncleannesse inordinate affection and euil concupiscence In another place he proceedeth farther saying But fornication and all vncleannesse let it not be once named among you as it becommeth Saints If these admonitious do not sufficiently penetrate our consciences to resolue vs to Amend our liues and to flie from whoredome the rather to abhorre it let vs note what punishments God inflicted vpon fornicators and adulterers Wee haue alreadie touched the example of his horrible iudgement in killing 23000. 1. Cor. 10.8 Iewes in one day for whoredome which Saint Paul propoundeth to diuert vs from the like offence for feare of the like punishment But especially wee are to feare the sentence of death and euerlasting damnation pronounced by the Soueraigne iudge against whoremongers Whoremongers 1. Cor. 6.10 Heb. 13.4 sayth Saint Paule shall not inherite the kingdome of God What shall then become of them The Apostle aunswereth that God shall condemne them And because the world hath neuer beene free from scorners who apprehending no part of Gods iudgementes haue endeuored likewise to diuert others from feare thereof Ephe. 5.5 Saint Paule hauing vrged the consciences of the Ephesians in saying Yee know that no whoremonger no vncleane person hath any inheritance in the kingdome of Christ and of God hee addeth Let no man deceiue you with vaine wordes for for such thinges commeth the wrath of God vpon the children of disobedience And this word Commeth he doth vse as if hee had euen pointed vnto it and shewed it discending out of heauen Saint Iohn describeth vnto vs this wrath and condemnation in a fearefull manner Apoca. 21.8 saying The portion of the whoremongers shall bee in the lake which burneth with fire and brimstone which is the second death And to the ende to make them the more sensibly to feel that God hath reiected them Saint Paul commaundeth that they should bee excommunicated and that we should forbeare to conuerse with them 1. Cor. 5.9 vnlesse to the end to bring them to repentance 16 To conclude let vs note the liuely pregnant reasons that Saint Paul propoundeth to make vs to abhorre whoredome Know you not saith he that your bodies are the members of Christ 1. Cor. 6 15. Shall I then take the members of Christ make them the members of an harlot First let vs remember that our spirituall vnion with Christ concerneth not the soule only but also the body For wee are members of his flesh and his bones Ephe. 5.30 Otherwise wee should haue but a weake hope of the resurrection if the coniunction implyed not the whole person coÌ„posed both of the body and soule And this our coniunction with him is such that wee are all one with him as being members of his body taking life from the same spirit as he also saith Hee that is vnited and conioined to the Lord is one selfe spirit But what of al this 1 Cor. 6.17 Euen the same that S. Paul saith Hee that committeth fornication taketh a member from the body of Christ maketh it a member of a harlot And indeed as he addeth He that coupleth himselfe with a harlot is one body as it is written Two shall be one flesh It must therefore of necessitie follow either that Christ must together with the member of his body be taken and vnited to the harlot which euen to imagine is most horrible or els the member must be plucked from the body of Christ when it is coupled and vnited vnto the harlot which also is detestable as he sheweth saying God forbid 17. His second reason is this Euery sin that man coÌ„miteth is without the body but he that committeth whoredome sinneth against his owne body Which some do note as if whoredome did therein print some greater blemish of villanie and infamie then any other sin As also S. Paul speaking of sinne against nature saith Rom. 1.24 They haue defiled their owne bodies betweene themselues Otherwise that he sinneth against his owne body in that he the whore with whom he sinneth are one body Besides that beeing an excellent member of the body of Christ he sinneth deeply against his body in pulling it off from the body of Christ and making it a member of a villanous whore and thereby becomming one body with her 18 Saint Pauls third argument is this Our bodies are the temples of the holy Ghost But the holy Ghost cannot abide in any vncleane or polluted place We do therfore by whoredome driue away the holy ghost make our selues an habitatioÌ„ for the vnclene spirit which is the Deuil To conclude he saith 1. Cor. 6 we are no longer our owne why Because God hath bought vs with a price In that he deliuered his son Iesus Christ to the death for vs. And therefore as he addeth we are to glorify God in our bodies in our spirits which are his not to commit such villanous sacriledge as forsaking God to giue to a whore that which is not our owne but Gods 19 What are we then to do 1. Cor. 6.18 Euen to the end to amend our liues according as Iesus Christ admonisheth commandeth vs we are to put in practise the same wherto Saint Paul exhorteth vs saying Flie fornication therby declaring that it is our dutie so to abhor it that in liew of seeking after it we flie from it Hierome in his Epistles Greg. in his Moralles as froÌ„ a most pernitious damnable and accursed pestilence and to the same purpose let vs remember the saying of Saint Hierome Oh how sharpe is the fruite of whoredome It is more bitter then Gaule and more cruell then the sword and diligently let vs meditate vpon the saying of another Doctor When whoredome hath once taken holde of a mans vnderstanding shee will hardly suffer him to thinke of any goodnes For the desires of man are as it were glued together Of the suggestion of the flesh commeth imagination of imagination conceite of conceite affection of affection delectation of delectation consent of consent action of action custome of custome dispaire of dispaire excuse of excuse boasting and of boasting of sinne condemnation If therefore through the infirmitie of our flesh we feele in our selues the first steppes to this corruption let vs either breake off or preuent the rest that follow least we ascend to the highest from whence the fall is no lesse then certaine and horrible damnation Of Dances Chap. 18. ANd hereto will we yet adde two kindes of pleasure or voluptuousnesse Dancing and playes And we wil begin with dancing as with that which many times ministreth occasion of whoâ—dome before spoken of As it is not meete to condemne al recreation and pastime so is it no reason to alow dancing in maner as
cause them to denie a God which is the principall and fundamentall argument of all the bookes of the Prophets and Apostles especially considering that if this foundation should bee false all the rest were but lies and vanitie Likewise these men that registred the holy Scriptures neuer labored after the glorie of man by ostentation of anie new inuention For al of them euen from Moses to the Apostles haue had one the same matter subiect of their writings namely this selfe same diuinitie Neither haue they sought after glorie reputation nobilitie of descent or vertues but haue set downe as in sundrie places we may perceiue euen their owne infirmities and transgressions yea somtimes matter of reproch to themselues to their posteritie Prophane writers do ordinarily tend to magnifie the vertues valiant actions of men to the end to giue thē the praise But the holy scripture euery where tendeth to glorifie God euen in euery thing that may becōmendable in man Shewing that al victories deliuerance aduancemēt to dignitie vertue to be briefe that all goodnes cōmeth of God not of man 5 As concerning the contents of the holy scripture it is the same that only laieth open the verie fountaine of mans corruption that sheweth how great and pernitious it is The multitude and grieuousnes of his sins The horrible punishmēt that they deserue not only in this world but in the world to come Only this holy Scripture teacheth the assured remedy against these horrible inconueniences so that man feeling himselfe worthie of all misery euen of eternall death doth notwithstanding find himself cōtent ioyfull in the midst of the tribulations of this life blessed in the assured expectation of an incomprehensible eternal felicitie This Scripture laboreth wholy to humble man and to exalt God It exhorteth man to renounce wickednes to apply him selfe to righteousnesse to despise present and temporall goods that he may aspire to those that be spirituall inuisible and eternall To be briefe it teacheth as well true holinesse and pietie towards God as true loue peace and concord among men earnestly exhorting them to these duties Who is it then that ought not to haue a feeling of this in his owne conscience that this holie scripture proceedeth from God 6 Moreouer in other bookes we find counsels exhortations and reasons to perswade Heer we haue expresse and precise commandements wherby it appeareth that a superior speaketh that giueth commandement to his inferior namely God to man The holie Scripture prescribeth a Law not onely to the bodie or in externall causes but also to the spirite cogitations and affections of the soule It is therefore the spirit of God that speaketh who onely hath dominion ouer the soule and knoweth the affections and passions of the same In this holie Scripture we find promises and threates of eternall weale and woe as well to the soule as to the bodie It is then the Eternall and the Almighty that both promiseth threatneth This holy Scripture teacheth vs the same thing which the creation of the world doth namely that there is a God almighty all-wise most good and beneficiall He therefore that is the Auctor of the creatures is also the Auctor of the holie Scripture In this Scripture we find predictions of matters which mans vnderstanding could neuer foresee yea the verie time of the performance of the same is many times noted sometimes a hundred yeares a thousand yea three thousand before they came to passe Yet are they alwaies fulfilled in their due time of necessitie therefore God must be the Auctor of the same 7 Again all the Philosophers together in their many volumes haue neither said nor taught so righteous so holie and so necessarie matter as doth this holie Scripture in the ten wordes of the law yea euen in these two short sentences That we should loue God with all our hart with all our strength and with all our soule our neighbour as our selfe From God onlie therefore must this doctrine proceed The style likewise of this Scripture is simple and without affectation and yet it penetrateth and pierceth the hart and conscience far more deepely then the writings of the most excellent Orators in the world Whence should such efficacie proceed 1. Cor. 2.4.5 but from the spirit of God which is the Auctor thereof This is it that S. Paul expresly noteth saying Neither stood my woord and preaching in the entising speech of mans wisdome but in plaine euidence of the spirit and of power That your faith should not be in the wisedome of men but in the power of God 8 This holy scripture propoundeth vnto vs the history from the beginning of the world with the doctrine euer since continued among both Iews Christians yet which is wel worthy to be marked we find no contradiction or disagreement either in the histories or doctrine that may not easily be vnfoulded and reconciled But as for other books they begin their Histories two or three thousand yeares later And what discorde do we find in their writinges both in their histories and in their doctrine Againe there are no books for the maintenance and confession of the doctrine whereof both men and women euen by thousands from age to age Princes marchants artificers learned and vnlearned haue voluntarily resolued euen with cheerfulnes to abandon fathers mothers husbands wiues children goods dignities yea life it selfe and suffered torments that cannot be sustained by any one that is not holden vp by some diuine power Yet heer may you behold Martirs that is to say authentical witnesses that this holie scripture proceedeth from God This also is the reason why of all other bookes the Deuill an enemie to God and to the saluation of mankind hath most endeuored to falsifie to corrupt and to abolish this holie Scripture therby as it were confessing that proceeding from God it is repugnant to him necessarie for mans saluation And yet hath the same bin miraculously preserued and kept in his integrity euen with the danger of their liues that were guardians thereof yea which is more euen by the Iewes themselues the sworn enemies to Iesus Christ of whom the Law the Prophets do beare witnes And therfore S. Augustin compareth them to Stationers who in their shops do keep many books but for the vse of other men They haue bin preserued therefore vndoubtedly by his only prouidence who was their Auctor And to this purposeis the example of the time of Antiochus most notable For in his daies 1. Mac. l. 57 59. namely in the hundred and fiue fortieth yeare of the Grecian Monarchie did they deface and burne all the books of the Law that could be found and yet within two yeares after 1. Mac. 3.37 48. euen in the hundred and seuen fortieth yeare of the said Monarchy was the book of the Law foūd again among the Iewes Yet who did euer obiect either to the Iewes or Christians
tree and hearb should bring forth seed to increase according to his kind And therefore so many hearbes and trees as we see in gardens medowes forestes are so many witnesses against the Atheistes that there is a God 20 Now let vs speake of those creatures that haue not onely essence and life but also sence or seeing As fish soules and other creatures First as concerning their generation For example wee might demaund of those men that do belieue that ther is no God whether was first the henne or the egge For the egge commeth from the henne and the henne out of the egge If they answere the egge How came that egge without a henne Or how could that which was not make it selfe an egge Or how did that which was an egge hauing onely essence giue it selfe life Sith also that feeling commeth of sence how could a thing that had onely essence giue it selfe sence to heare see tast smell or feele either cold or heate Againe if there bee not also a cocke with the henne or that the henne sitteth not vpon the egge the egge wil rot bring forth nothing How therefore could the egge if it were before the henne bring forth the henne considering there was neither cocke nor henne as also that the egge had onely essence but neither life nor feeling If they say the henne was before the egge yet wil not that suffice For of necessitie there must also haue beene a cocke with the henne before the egge for otherwise the egge would neuer haue yeelded a henne It must needs then be that God hauing created heauen earth of nothing of that which neuer was either egge or henne Gen. 1. hath created the cocke the henne to bring forth egges froÌ„ whence the hens haue their originall as Moses teacheth 21 But yet let vs marke how the henne proceedeth from the egge Imagine the egge to be vnder the henne what is in the egge A substance hauing onely essence but neither token of life oâ— forme of soule Come againe within a few daies ye that perceiue the head of a litle chicken piercing the egge â—heâ—â— with her head and clouen beake Looke vpon the eyes and shape of the head Marke what is in it heare the voice Come to the body consider the winges and the feete What is in the body the â—â—â—ers the diuersitie of colours and to conclude the life and motions thereof Remember that al this was wrought within the egge shell whereto 〈◊〉 any man set hand or vnderstanding Who theâ— without touching the inner side of the egge hath formed such a creature onely through the hens warming of the egge who knew not what the did Who so will not acknowledge it to be onely God doth combat against his owne conscience and reason Moreouer who is the cause that hennes egges alwaies do yeeld chickeÌ„s the egges of other soules young ones according to the kinde from whence they came Doth this diuersity of soules rest either in the egges or in their substance Euery man knoweth no. The small chickens therefore issuing out of their shels are witnesses sufficient against the Atheists that ther is a God who hath created formed them 22 Next let vs behold other soules flying in the aire Al waightie thinges fall toward the earth What is it then that beareth vp the soules in the aire If they say the wings Put the winges of a swanne vpon a dead sparrow and cast it vp into the aire yet will it fall to the ground wings and all The soule therefore must haue life neither is that enough For in her winges she must also haue very artificiall motions together with a wonderfull industry to flie maruailous swift Some times to turne short some times to mount aloft as the larke and sometimes to stoope very low as the swallow And whence proceedeth this industry and skill but from God Againe who created the aire to beare them vp Meate to nourish them indued them with industry to make their neasts but God But this may suffice for soules Neither shall wee neede to aledge like testimonies for the diuinitie as may bee noted in fishes and other creatures who all with one consent doe agree in their generation shape life nature propertie and other considerations to proclaime that ther is a God from whom they take their essence life feeling and motions 23 Lastly let vs come to the chiefe handiworke of God which is man of the philosophers termed the little world because that in him we may discerne as it were an Abridgement of the whole world yea more then is to be seene in all the world besides For man besides his essence life and sence or feeling hath also reason vnderstanding The frame of mans body in euery part therof both internal externall considered doth sufficiently testifie him that created it to be a master workman And in deede who could so exactly proportion all the members of the body So dispose order it that euery part theâ—of hath relation to the vse seruice one of another together with the preseruation of the body vnder the conduct of a spirit that gouerneth the whole which without motion giueth seuerall motions to all the members of this body with reason and vnderstanding to guide euery member in his action representing to it selfe thinges pasâ— present and to come neere or farre off concealed and â—â—dden in the sea within the center of the earth aboue the heauens or in the bodies or heartes of men and declaring the imaginations thereof by the diuerse motions of the tongue And albeit such a spirit be in vs yet can we neither see nor comprehend it Howbeit man composed of such a bodie of such a spirit or soule cannot bee from all eternitie as in other creatures we haue proued The time was that man was not that he liued not that he had neither feeling nor reason Whence theÌ„ came the first man who was nothing How could that which had neither life feeling nor reason giue it selfe that which it had not How could that which was no spirit make it self a spirit How could that which had neither vnderstanding nor reason make it selfe vnderstanding and reason When thou seest a man Gen. 1. thou presupposest a father and to that father another father and so vpward vntill at last thou commest to Adam There art thou put from thy naturall discourse and presupposing a father for him and so art driuen to acknowledge God to haue created the first man as Moses also rehearseth Hee that seeth onely the portraiture of a man doth immediatly conceiue a painter and if it be a faire peece his first question is Who made it If a dead peece of worke shall make vs conceiue a liuing worke-man much rather should a liuing peece of worke namely Man make vs to conceiue a quickning worke-man euen God who onely is able to giue essence life feeling and reason 24 Now let vs proceed to the
than himselfe But Solon answered that no man was to bee called blessed before his death Rightly did Solon there reproue the folly of Croesus who thought himselfe blessed in vncertaine prosperitie As Solon lykewise being accounted so wise shewed his follye by signifying in such an answere that Croesus had bene blessed if he had continued in such prosperitie vntill his death Yet if Solon iudged that Croesus coulde not thinke himselfe blessed in all his prosperitie what would hee haue iudged if he had beene a Christian and had seene the change of Croesus prosperitie not into that calamitie that befell him when Cyrus afterward tooke him prisoner but euen into hell and death euerlasting Might hee not and that iustly haue sayd that Croesus notwithstanding his prosperitie euen albeit the same had stuck by him vnto his death was neuer blessed but most accursed 6 Plato a Heathen confirmeth the same by a notable discourse Plut. in his consolation to Apolonius which Plutarch indeauouring to comfort Apollonius vppon the death of his sonne doth alleadge This euermore sayth hee was one resolute opinion that whosoeuer departed this lyfe had liued vertuously at his death he was transported to the Ilands of the blessed and there feeling no inconuenience inioyed soueraigne felicitie And contrarywise they which liued wickedly and vniustly were sent into the prison of iustice and vengeaunce called Tartarum At the first sentence was awarded by liuing Iudges and while men were yet aliue but the same daie that they were to die Howbeit there grewe such abuse heerein that complaint was brought from the Ilandes of the blessed that some were sent thether that had beene wicked and peruerse liuers And thereuppon was the occasion of such abuse examined which was sounde to proceede of this that iudgement was giuen while the men yet liued clothed with honourable carcases wyth riches nobilitye and other lyke qualities In respect whereof they found many witnesses who making their apparaunce before the Iudges affirmed for them that they were men that deserued to passe to the sayde Ilandes of the blessed The cause of the errour once found out it was decreed that from thence forth ther should no iudgement passe vntill after death when the soules should bee depriued of theyr bodies and that also not by men yet aliue and subiect to bee abused by the outwarde shew but by spirites who should see nothing but the spirits and naked soules of those whom they were to giue sentence vppon to the ende that they which in this world had wrought wickednesse in theyr honourable bodies clothed with nobilitie riches and such other qualities might bee sent to tormentes and contrarywise that they who during theyr liues had kepte righteous hâ—lye and vertuous soules albeit in poore abiect and afflicted bodies might passe into the Ilandes of the blessed This was the discourse of a Heathen man who had attained some sight of the truth albeit intangled in ignorance and errour yet fitly confirming our argument namely that wee must not iudge of mannes felicitie or miserie by the outwarde apparance 7 This folly of iudging by the outward apparance doth yet proceede farther For it can take no place at the least wherein to stay and settle it selfe in mans heart but onely among those that denie Gods prouidence namely those that thinke there is no righteous God that administreth iustice For confesse that there is a God and that hee is righteous and thou canst not iudge of mans felicitie or miserie by the outward shew Thou canst not I saie iudge whether hee that liueth in prosperitie be blessed or another in affliction cursed For sith most vsually the wicked do prosper in this lyfe and contrarywise the children of God haue most trouble what should become of Gods iustice whose nature is to rewarde euill to the wicked and good to the good A certaine Bishop of Verdune in his Chronicle reporteth that one Almauri king of Ierusalem on a time demanded of a certaine Doctor howe he could proue another life after this The Doctor asked him whether he beleeued there was a God Which when he had graunted It sufficeth sayd the Doctor For if there be a God he is righteous if hee bee righteous he must administer iustice in rewarding the good and punishing the wicked Nowe thy selfe sayde hee hast knowen such a wicked man who alwayes liuing in pleasure and honour slept in peace Thou knewest such another a verie good man in continuall tribulation euen to the death If therefore there bee a righteous God it cannot bee chosen but there is another lyfe wherein this good man resteth nowe in blisse and the wicked man in woe Whether this was a true reporte or but a fiction for example and doctrine yet doeth it surely most playnelye teach vs that hee that by outwarde prosperitie iudgeth a man to be blessed and by tribulation to bee accursed denyeth a God in that hee denyeth his iustice The doctrine of this historie or example doeth Saint Paul also confirme saying That the tribulations of the faithfull layde vppon them by the wicked that are in prosperitie are a manifest testimonie of the iudgement to come farre other than the fooles do by the outward apparance imagine The reason hee also addeth saying 2. Thes 1 For it is a righteous thing wyth God to recompence tribulation to them that trouble you and rest to you that are troubled Which iustice if it be not executed in this life he concludeth that it shal be in the latter comming of Iesus Christ to iudgement 8. It is blasphemie against God sayth Dauid to saie that he will not regard mans transgressions to punish them according to his iustice Wee will not therefore saie Psal 10.13 that the sinner liuing in pleasure alreadie condemned in the sight of God and waiting but the houre of eternall death can bee blessed or more blessed than the faithfull and troubled man who walketh through tribulations to take possession of the kingdome of heauen For if by outward apparance wee iudge the wicked man that is in prosperitie to be blessed and the good man that is in affliction accursed we shall abolish Gods iustice yea euen God himselfe And this is the rather to bee noted to the end that when the children and seruants of God doo finde themselues sometime pricked with this temptation they may the better stand vpon their gard with constancy to resist the same 9 Some men in olde time reiected the booke of Ecclesiastes Philast in his catal of heretikes c. 132. Iac. Chrisost polit in the preface before the com on the Canticles thinking that Salomon wrote it in his olde age after hee had beene carryed awaie by the multitude of his wiues Alleadging that in that booke hee placed mans soueraigne and chiefe felicitie in the pleasures and lustes of the flesh as if there were no other lyfe after this Some Epicures lykewise in our time doo abuse it to the lyke purpose alleadging that there
premises confirmed in that the Church is called the house of God For as the holy scripture speaketh of two sorts of children only the one the children of God the other of the deuill 1. Tim. 3.15 1. Ioh. 3.10 so are ther but two houses the one wherin the childrē of God are gathered norced together the other wherin the childrē of the deuil are scattered abrod So many therfore as are in the Church are the children domestical seruants of God as S. Paul also calleth them Ephe. 2.19 And contrariwise they that do refuse to adioyne thēselues therto are forreners strangers as the Apostle nameth thē Christ himself Ioh. 14.2 wher he saith that In the house of God my father ther be many māsions attributing the same title of the house of God to the heauēly Citie which is the congregation of the elect in heauen replenished with the glory of God as he doth to the Church and assemblies of Saints which do enioy the ministery doth admonish vs that the house of God vpō earth is the ready way there by to climbe the gate that we are to enter at into this house of God And cōsequētly that they that refuse to enter into the house of God vpō earth haue no accesse or entry into the house of God 1. Tim. 3.15 3 This Church is also called a piller of the truth in two considerations first because that without the same ther is nothing but lying cōsequently the dominion of the deuill the prince of darknes and father of lies Secondly to aduertise vs that all they vnto whō God hath reuealed his truth are by this title aduowed to be pillers therof by confessing preaching defending it before against all men yea euen by suffering for the same Whereby it euidently appeareth that such as will not make profession but refuse to ioyne with the Church do deserue to be giuen ouer to the power of the father of lies because so far as in thē lieth they suffer the truth to fall be brought to nought Gal. 4.26 But especially we are to note this title Mother attributed to the Church which sheweth her to bee the mother that brought vs foorth the nouise that suckled vs with her two pappes of the word and Sacraments the tutrix that bringeth vp guideth gouerneth vs vntil that hauing put of this mortall flesh we become like vnto the Angels And sith it is the wil of God that al they to whō he vouchsafeth to be a father shold acknowledge the Church for their mother those that shal refuse to adioyne themselues therto are not Gods children Which is more S. Paul calleth this Church Eph. 4. the assembly of Saints and body of Christ teaching vs that as the members therof are aduowed to be Saints mēbers of Christ so they that do refuse to adioyne thēselues therunto are holden as being no Saints nor members of the body of Christ to be the members of Sathan Mat. 12.43 whom the Scripture termeth the vncleane spirit Which consideration should minister as great terror confusion to these as contentment consolation to the members of the body of Christ When Iesus Christ therfore S. Iohn do cal vpon vs to Amend they do admonish vs that among al other things renouncing Idolatry we are especially to adioine our selues to the church of Christ to the end to become members of his body whereby departing from the kingdome of Sathan we may haue entrie accesse into the house of God wher hauing the Chruch for our mother wee shall bee assured to haue God for our father finally renouncing al falsehood we shal be made pillers and supporters of the truth by confessing and maintaining the same all the daies of our liues to the glorie of God and the saluation of our soules That we ought diligently to frequent Sermons Chap. 3. THe premises shall we much the better vnderstand when wee shall more particulerly be instructed what the Church is by the markes of the same And these are comprised principally in three points In the pure preaching of the word of God In the lawfull administration of the Sacraments and in the publike inuocation of one onely God in the name of our Lord Iesus Christ Concerning preaching Iesus Christ saith My sheepe heare my voice and follow me Thereby declaring that so many as heare the voice of Christ are his flocke and his Church Ioh. 10.27 and to that sence in another place he saith He that is of God heareth the voice of God But how can we heare Iesus Christ who is in heauē Ioh. 8.47 He that heareth you saith he to his Apostles Heareth me It followeth then that he that refuseth to heare Iesus Christ Luk. 10.16 when hee speaketh by his ministers is none of his sheepe And this indeed is euidently confirmed by the scope and right vse of the preaching of the Gospel noted in these titels which the holy Ghost attributeth thereunto The ministerie of reconciliation 2. Cor. 5.18 Ephe. 6.15 Act. 14.3 Act. 20.32 Act. 13.26 Act. 5.20 Phil. 2.15 The Gospell of peace The word of grace saluation and of life euerlasting For who be Christs sheepe the children of God and members of his Church but onely they that are reconciled to God That haue peace of conscience That feele Gods fauour and grace in their soules And that waite for saluation life in Iesus Christ according to the most assured testimonies of his holy Gospell Whereupon wee see there is nothing which wee are to holde more deare or in greater estimation then the ministerie of the word 2 Except we be illuminated we cannot be saued Now where Iesus Christ calleth his Apostles The light of the world Mat. 5.14 Esa 49.6 Act. 13.47 And S. Paul saith that God hath sent him to be a light and saluation to the Gentiles The same is likewise ment by all those that are called to preach the Gospell Neither are they called light in respect of their persons but of their doctrine Who so therefore desireth to see cleerely into the waie of euerlasting lyfe must diligently giue eare to those whose preaching is the light Iohn 3.5 No man saith Iesus Christ can come into the kingdome of God vnles he bee regenerated Saint Paul who calleth himselfe the father of the Corinthians and sayth 1. Cor. 4.15 that he hath begotten them to the Lord doth sufficiently declare that this regeneration is wrought by preaching of the Gospel Without faith we can neither please God nor be saued The same Apostle sayth that Faith commeth by hearing the preaching If wee be not saued Heb. 1 16. Ephes 2.8 Rom. 10.15 1. Tim. 4.16 we are for euer accursed Saint Paul writing to Timothie sayth that by the faithfull discharging of his duetie he shall saue both himselfe and those that shall heare him The same Apostle sayth that when Iesus Christ ascended into heauen he
speaking vnto vs but because God speaketh by them and therefore whosoeuer despiseth or resisteth them when they preach the worde of God hee doth despise and reiect God in them 6 The premises doo sufficiently shew in what reuerence wee are to holde the ministerie of the worde what a blessing it is to enioye it how earnestly and diligently wee shoulde frequent sermons especially in consideration of the benefites which wee reape by them as illumination reconcilement to God and participation of saluation and lyfe euerlasting For this cause doth the Deuill our auncient enemie labour to diuert men heerefrom and to bring them out of taste saying vnto some If God woulde speake vnto vs either by himselfe or by his holie Angelles wee woulde verie willingly beleeue and obeye him alledging to others That they can reade Gods word in their houses that they haue verie good bookes and that they can heare no better instructions in the sermons of men than in the preachinges of Iesus Christ written by the Euangelists neither anie better doctrine than in the writings of the Prophets Apostles But hereto we aunswere that our selues are also in duetie to read the holy Scriptures as hereafter we will more at large declare In the meane time it is abhominable rashnes and presumption in man to seeke to alledge reasons against the expresse declaration of the will of God Albeit we should not vnderstand for what cause God would speake vnto vs by the ministery of men or that thereby he would bring vs to saluation yet might it become vs to humble our selues in his sight and without replying to obey his commandements ordinances as certainly beleeuing that to his elect hee appointeth nothing but in his wisdome goodnes to his owne glorie and to their felicitie and saluation And in deed first euer since the fall of Adam men haue bin so estranged from God by reason of sin and their own corruptioÌ„ that they cannot abide the presence of God especially when he speaketh to them And therefore this was in olde time a common saying Iud. 13.22 We shal die for we haue seene God Likewise the people of Israel hearing God speaking vnto theÌ„ in mount Sinay Exod. 20.19 sayd vnto Moses Speake thou vnto vs and wee will heare thee but let not the Lord speake least we die And God accepting this confession of their infirmitie together with their demaund saide vnto Moses They haue sayd well and therefore I will heereafter speake vnto them by the ministerie of men Deut. 18.17 raising them vp Prophets and putting my words in their mouthes This experience of the people of Israel that they were not able to heare God speaking vnto them theyr demand that hee would speake to them by men the approbation thereof and Gods promise to send them prophets do declare that it is an intollerable presumption if in stead of vsing the ministerie of men we wil needs haue God himselfe to speake vnto vs. 7 Neuertheles albeit God would not offer himselfe in such maiestie as to terrifie men when he speaketh vnto theÌ„ yet may we note sundrie notable reasons that moue him to vse the ministerie of men First it is a good proofe of our humilitie obedience in that he is content we should be taught and brought to saluation by the ministrie of men that be like vnto our selues sometime our inferiors for so will God haue the glory of our faith and saluation to himself but if himself shuld speak vnto vs or send his Angels some might say It is no maruell though men obey for who will not beleeue God when himselfe speaketh vnto vs Who dare disobey him But sith they bee men and many times of lowe degree yea euen such as want the perswasiue wordes of mannes wisedome 1. Cor. 2.4 â— as Saint Paul confesseth of himselfe then as hee also addeth Faith must bee from God and not from man And therefore is it not requisite that the holye Ghost shoulde perswade vs that when vve heare men speaking vnto vs wee heare God speaking by them and so doo receiue their worde not as the woordes of men but as the worde of God In this sense doth he also say that the pastors doo beare the treasure of the heauenly doctrine as it were in earthen vessels to the end to trie our humilitie and faith 2. Cor. 4.7 whether without respect of the base and meane estate of the men wee can finde in our hearts to esteeme of and accept the heauenly treasure which they present vnto vs. Secondly is it not a great honour that God doth to man when from among men hee chooseth some to bee his embassadors as it were his owne mouth to preach and proclaime his will together with the mysteries of our saluation and to beare witnesse of his great mercie goodnesse and loue towardes vs and of that eternall glorie which he hath prepared for vs in heauen 8 Thirdly the establishment of preaching is an excellent conuenient meane to maintaine loue vnion and truth among men If there were no preaching but onely priuate reading of Gods word we shuld presently find a horrible confusion in the doctrine when euery one shall expound the holy Scripture after his owne sense vnderstanding As also by experience we doo but too plainly see that they which contemne preaching doo finally fall into diuerse opinions and errours Heereto had S. Paul especiall regard when he writ to the Ephesians There is one bodie and one spirite Ephes 4. â—4 euen as yee are called in one hope of your vocation There is one Lord one faith one baptisme one God and father of all which is aboue all and thorough al in al. But vnto euerie one of vs is giuen grace according to the measure of the gifte of Christ Wherefore hee sayth when he ascended vp on high hee led captiuitie captiue and gaue giftes vnto men Hee gaue vnto some to bee Apostles others to bee Prophets others to be Euangelists and others to be pastours and doctors for the gathering together of the saints for the worke of the ministerie and for the edification of the body of Christ till we all meet together in the vnitie of faith knowledge of the son of God vnto a perfect man and vnto the measure of the age of the fulnes of Christ that we henceforth be no more children wauering and carried about with euerie winde of doctrine but let vs follow the truth in loue and in all things grow vp into him which is the head that is Iesus Christ by whom all the bodie being coupled and knit together by euerie ioynt receiueth increase of the bodie vnto the edifying of it selfe in loue through the grace that is ministred according to the measure of euerie member 9 By this discourse the Apostle Saint Paule doeth manifestlye declare that this gathering together of the Saintes this building vp of the bodie of Christ our full growing vp in him that is
reason of the hope of our saluation wee may feele within vs the efficacie of this doctrine making vs to renounce the earth the world and the flesh that through true and liuely faith wee may aspire to the inioying of the heauenly glorie and finally attaine thereunto through our Lord Iesus Christ That we ought to put in practise the word of God Chap. 8. NOw as we vnderstand that in dutie we are to ioyne with the Church of Christ carefully to frequent Sermons deuoutly to communicate in the holy Sacraments namely in the Supper zealously to assist at common praiers feruently to exercise our selues in priuate praier and diligently to reade Gods word so the principall end and purpose of all these duties doth import that we should order our liues according to the will of God and thereafter put in effect and practise as well whatsoeuer wee learne in the worde and Sacramentes as also euerye thing which in our praiers we beg at Gods hand For as medicines doo minister health to none but those that take them whose nature also is strong and wel prepared to receiue their operations so is it requisite that they which heare and reade Gods word should receiue and apply it to themselues and praie vnto God to prepare them and by his holie spirite so to dispose their harts that the doctrine and exhortations may worke their operation in them And in deed if the end of all sciences as an ancient philosopher teacheth consist not in the knowledge but in the practise the same ought especially to take place in Christian religion and doctrine Hee that studieth ciuill law or Phisicke is not straight satisfied with the knowledge that he hath gotten but proceedeth to practise One becommeth an aduocate a counseller or a president the other spendeth his time in the cure of diseases They that haue learned the arte of sewing of cordwainrie of draperie and so foorth yet are not reputed taylers cordwainers or drapers vnlesse they doo in act exercise those sciences which is in deede the purpose of theyr apprentishippe in like manner let vs neuer looke to bee Christians or Gods children notwithstanding wee haue learned the manner thereof vnlesse wee also performe the woorkes of Christians and of the children of God Blessed are they sayeth Iesus Christe that heare the worde of God Luke 11.28 Rom. 2.13 Iam. 1.22 and keepe it Agayne The hearers of the lawe are not righteous before God but the dooers of the lawe shall bee iustifyed Wee must therefore as Saint Iames saith bee doers of the lawe and not hearers only otherwise we shall deceiue our selues And in deede as the holy Scripture is full of exhortations to obedience to the will of God and Amendement of lyfe so it importeth not onely that wee shoulde knowe that wee must amend but also that wee amend really and in deede Luke 16.6 The figge tree that bare no fruite was threatened to bee cut downe a Sunne without light Iam. 2.17 is but a painted Sunne a coale without heate is dead a bodie without motion liueth not euen so saith without woorkes is dead and the Christian that bringeth not foorth the fruites of the spirite of Christ belongeth not to Christ and so is no Christian After we haue shorne our heads and our beardes Rom. 8 before we come foorth wee looke in the glasse whether it bee well how much rather ought wee after wee haue heard the Sermon the end whereof tendeth to amend our liues immediatly to looke vppon and peruse our soules to the ende to see whether our corruptions and vices beeing cut downe and mortifyed the same bee cleere and pure in the sight of God For as a certayne Philosopher in olde sayde The vse of the bath and of the worde that purgeth not is vayne and vnprofytable and therefore sayth the Apostle Saint Paule Yee haue not so learned Christ if so bee ye haue hearde him and haue beene taught by him and the truth is in him That yee cast off concerning the conuersation in time past the olde man which is corrupt through the deceiueable lustes Ephe. 3.20.21 22.23.24 and bee renewed thorough the spirite of your minde and put on the newe man which after God is created in righteousnesse and true holynesse Still labouring that in the ende wee maye bee founde irreprehensible without spot wrinckle or blemish and that the image of God maye bee restored and shine in vs. This is it that wee are now to intreate of 2 Heere haue wee worke inough cut out For what is man become by the transgression of Adam Euen the verie same as the Apostle Saint Paule describeth him saying There is none righteous no not one there is none that vnderstandeth there is none seeketh God they are all gone out of the waie they haue beene made altogether vnprofytable Rom. 3.10 there is none that doeth good no not one Their throate is an open sepulchre they haue vsed theyr tongues to deceite the poison of Aspes is vnder theyr lippes whose mouth is full of cursing and bitternesse Destruction and calamitie are in their wayes and the waie of peace haue they not knowen the feare of God is not before their eies True it is that some sparkes of the image of God doo yet remayne in man but verie fewe small and of no strength which also wee doo quench or at the least so abuse that man is neuer more deuoyde of reason than when hee suffereth himselfe to bee lead by reason and of those sparkes he is to looke for no profite but that thorough them hee shall bee made the more inexcusable in the daie of the Lorde Manye beastes and fowles doo in vertue goe beyonde man The Doue in simplicitie the Ant or Emet in diligence and industrie Esa 1. the Storke in kindnesse the Dogge in loue and fidelitie the Oxe and the Asse in memorie and acknowledging of benefites the Lambe in meeknesse the Lyon in magnanimitie the Cocke in wakefulnesse and lyberalitie the Serpent in wisedome generally all in sobrietie and contentment But in vice man passeth them all For hee is more traiterous and cruell than a woolfe more craftie and subtill than a Foxe more proude than a Peacocke more voluptuous and vnthankefull than a Hogge more daungerous than an Aspick Moreouer al vices and wickednesse whatsoeuer that resteth particuler and seuerall in sundrie beastes are altogether or for the most parte in one man For wee shall see one man both couetous proude craftie cruell enuious vnthankefull and a theefe To bee short as many members vnited make one bodie Rom. 6.6 so the holie Apostle Saint Paule tearmeth this heaping of vices in man the bodie of sinne euerie vice beeing as it were a member to that bodie It is sayde that in a sheepe euerie thing returneth to profite and commoditie the flesh for foode the wooll for clothing the sinnewes for strings for musicall instrumentes and so foorth But contrarywise euerie thing that is in man
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
talke with their parents and feele a feruent desire to be soone there euen so we if we remember that in heauen we haue treasures of eternall riches an vndefiled inheritance immortall and incorruptible which is reserued for vs a heauenly father that loueth vs in his welbeloued son our elder brother Iesus Christ in glory the angels holy spirits in ioy and that wee their fellow burgesses haue our portion in all these goods and are euen vpon the point to be really in heauen with them why should we not be rauished with a feruent desire to be lifted vp thether and with S. Paul to say I couet to be dissolued and to be with Christ Phil. 1.23 what letteth vs when wee feele how hardly wee are entreated and what mortall wounds our soules doe daylye receiue by offending God through their corruptions to say with S. Paul Rom. 7.24 O wretched men that we are who shall deliuer vs from this body of death Shall not the very feeling of so grieuous and so many bodily afflictions whereto we are subiect in this strange land cause vs seruently to pray to be deliuered from the same 2. Cor. 5. 1. especially considering that we know as S. Paul saith that when the earthly habitation of this lodge is destroyed wee haue a building in God euen an euerlasting house in the heauens which is not made with mans hand And in this respect we that abide in these earthly dwellinges doe groane vnder our burdens for we desire to bee clothed with our habitation which is in heauen as knowing that remaining vpon earth wee are absent from the Lord for we doe walke in saith and not by sight albeit we trust loue rather to be estranged from this body and to dwell with the Lord. 7 Howbeit attending vntill we may be really there both in body and soule let vs be there in spirit let vs be conuersant in heauen and begin to feele the felicity wherof we shall hereafter haue full and perfect fruition in this conuersation with God with the angels and with the holy spirits let vs more and more learne the language and maners of heauen to the end wee may resemble the angels saints there dwelling When Moses had conuersed with God forty daies vpon the mountaine Exod. 34.29 at his comming downe his face shined and glistered with the heauenly glorye so will it bee with vs by then we haue for twenty or thirty yeares bene conuersant in heauen we shall become heauenlye and spirituall both in worde and deed euen as by experience wee see that when a countryman hath dwelled some twenty or thirty yeares in the Court he forgetteth his country speech and course of life and groweth to be as good a courtier as if he were borne in the Court Our earthly talke and communication our worldly course of life and the corruptions of the flesh that beare but too much swaye in vs doe but ouer manifestlye shew how little we are conuersant in heauen and consequently doe testifie that we account our selues Burgesses of earth and not of heauen That wee may therefore amend let vs continually thinke that heauen is our true countrey that wee are Burgesses thereof that there we haue our parents and blessed brethren the treasures of ioye and glory an immortall and incorruptible enheritance and that we are at the very point of going thither to take possession as in truth wee doe euery houre looke for the time of our departure let this holye meditation make vs to conuerse in heauen and to liue as heauēly people setting our harts vpon our treasure let it euen make vs to forsake the speeche habit fashions and manners of those among whom wee are for a short time strangers that we may enure our selues to the language and holy life of the burgesses of heauen and angels with whom we shall liue for euer Let it withdraw our affections from all that we must leaue at our departure out of this forrain country least otherwise we lose the incomprehensible goods that are prepared for vs in our heauenly and eternal country let it cause vs to renounce al that might detaine vs in this country replenished with misery and calamity that cheerefully we may aspire to our country which aboundeth in ioy glory and al felicity Let it enforce vs to say with Dauid Woe is me that I remaine in Mesech Psal 120.5 and dwell in the tentes of Keder That is to say among barbarous nations that loue not the Burgesses of heauen let the hard vsage of the prince of this world in this strange country make vs to couet to liue among the blessed Cittizens of the kingdome of heauen let all our thoughtes words cōmunication testifie that in spirit we are already there yea let all our works be preparatiues and pathes to lead vs therinto and to these ends let vs ouercome all that might break of or hinder our so happy iourney from earth to heauen 8 We must moreouer remember that we are pilgrimes and trauellers and therefore for the attaining to the place whereto wee are trauelling wee must beware of three points First of turning backe againe Secondly of turning either to the right hand or to the lefte Thirdly of standing still The offending of God and transgressing his commaundementes is a going backe againe for as in walking after his woorde and in his feare wee goe to God to heauen and to euerlasting life so by sinning in liewe of going forwarde wee slippe backe and drawe toward death as we haue before more at large declared We cannot therefore turne backe that is to saye offend God but with this condition that wee shall fall into ruine and euerlasting perdition much like vnto him who flying from his enemies that pursue him in liewe of sauing himselfe in some towne turneth backe towardes them and so putteth himselfe into their handes neither are we without many and mighty enemies that pursue vs and labour to make vs to turne backe by offending God and these must wee fight against Deerely beloued saith the Apostle Saint Peter 1. Pet. 2.11 I beseech you as strangers and pilgrimes abstayne from fleshly lustes which fight against the soule Let vs diligently note that hee heere saith not against our goods to rob vs of them neither against our bodies to murder vs but against our soules to induce thē to offend God so to drawe them into euerlasting damnation And heereof haue we a notable example in the person of Iob Iob. 1. he was a iust man one that feared God and eschewed euill and so walked in the waye to heauen but Satan would withstand him and therefore commenced warre against his soule but how true it is he seemed as if he would haue fought against his goods in causing them to bee taken away against his children in procuring their death and against his body in vexing it most cruelly yet was it properly the soule that he assaulted as himselfe
If God sayth hee spared not the Angels that had sinned but cast them downe into hell 2. Pet. 2.4 and deliuered them into the chaines of darknes to be kept vnto iudgement Neither spared the olde worlde but saued Noah the eight person a preacher of righteousnes and brought in the floud vpon the world of the vngodly And turned the cities of Sodome and Gomorrha into ashes condemned them ouerthrewe them and made them an example vnto them that afterward should liue vngodly and deliuered the iust Loth The Lord knoweth to deliuer the godly that honor him out of temptation and to reserue the vngodly vnto the daie of iudgement to be punished Saint Iude in stead of the example of the floud propoundeth the vengeance of God poured vpon the vnbeleeuing Israelites in the wildernesse Also Iude vers 5 making mention of the horrible punishment fallen vpon Sodome and Gomorrha sayth that they were set forth for an example and suffered the vengeance of eternall fire When therefore wee heare the threatnings of the liuing God by the mouth of his seruants let vs make hast to conuert to the Lord in amendement of lyfe lest by our obstinacie as Saint Paul sayth and our hearts not knowing howe to repent we heape vp wrath for the day of wrath Rom. 2.5 and of the manifestation of the iust iudgement of God who shall render to euerie man according to his workes 10 Inasmuch therefore as through our infirmitie albeit wee bee taught the waie to heauen and that we bee put in minde to walke in the same by representation of benefits receiued of promises of blessings to come yea euen of threatninges with the examples of vengeance we neuertheles cannot desist from offending of God and so from turning out of the waie of saluation and lyfe euerlasting The ministers of the word doo moreouer vse reprehensions reprouing our sinnes and offences thereby to reduce vs into the right waie and in respect of our slownesse to doo good and to amend our liues they also vse vehement exhortations yea they do euen praie adiure and intreate vs in the name of God to amend and to walke in the feare of God And where wee haue many noâ—some hinderances that trouble vs and quaile our courages 2. Thes 2.11 they do likewise propound vnto vs mightie consolations in the woorde of God to the end wee may cheerefully and constantly proceede in the waie of saluation What man therefore inioying the holy ministerie can excuse himselfe in the sight of God in case hee doo not constantly resolue to amend his lyfe and dayly to put the same in practise How horrible a iudgement shall he deserue that is so hardened in wickednesse and so tied in the chaines of Sathan that there is no light before his eyes no path to the waie of saluation no feeling of Gods benefites no remembrance of his promises no feare of his threatninges no apprehension of the examples of his vengeance no reprehension no exhortation no consolation that can bee of strength and sufficient to moue his heart to amend Be not these men then that remaine thus obstinate without amendement euen monsters in nature 11 Now as the administration of the Sacraments is one part of the holy ministery let vs first see how forcibly our Baptisme shuld moue vs to amend our liues Baptisme is the seale of the couenant of God comprehending especially two graces namely remission of sinnes our regeneration or spirituall renuing When the children of Christians therfore are baptised the same is as if God speaking by the mouthes of his ministers shoulde saie O my people acknowledge my great mercie and goodnesse towards these little babes they are conceiued in sinne borne in iniquity by nature the children of wrath yet doo I aduow them for mine their sinne a d corruption is washed awaie in the bloud of Iesus Christ I doâ—â—nite and ioyne them vnto him to the end that being grafted into his death and resurrection they may bee regenerated theyr olde man bee mortified and themselues become newe creatures in my sight In them do I seale these graces whilest they be yet babes before they know me euen before they haue done anie good that so they may be acknowledged to bee meerely free to my glorie Is not this a great bond vnto children to binde them as they come to age to loue God who loued them before they knew him and to doo the dutie of children because hee aduowed them to be his children euen before they hadde done anie good Surelye loue should beget loue and loue feare to offend and feare to offend amendement of lyfe If by Baptisme wee bee regenerate and made the children of God are wee not bound to liue as the children of God and as it may beseem the holynes of such a father The kings children doo not apply theyr minds to handle crafts but to works fitting their greatnes much lesse then should the children of God applie themselues to the works of the darke Such as by Baptisme are recalled from death should doo no deadly works they that by Baptisme are incorporated into Iesus Christ ought so to be guided by his spirit that as it is the soule that worketh all the workes of the bodie so the spirit of Christ as it were the soule of this new man Iesus Christ being considered as vnited with his bodie there should be no motion thought worde or worke but such as should proceed from the spirite of Iesus Christ in all fulnesse dwelling in him and in vs his members according to the measure limited to euery one of vs. 12 Moreouer if by Baptisme we be grafted into Iesus Christ we must bring forth fruit worthie of Iesus Christ Iohn 15 5. Hee that dwelleth in me sayth he and I in him beareth much fruit If wee speake of trees experience teacheth vs that the signe that is thereinto grafted doth in such wise drawe awaie thâ— sappe and force thereof that it bringeth forth fruit according to it selfe kinde not after the kinde of the tree whereinto it is grafted but wyth Iesus Christe it is contrarie for they that are grafted in him doo in deede gather strength from him yet so that they alter their nature bring forth fruit not after the kinde of Adams children but of Iesus Christe into whom they are grafted And therefore as it were a monstrous matter to see an apple tree whereupon nothing had beene grafted beare acornes so is it as straunge and repugnaunt to reason that they who by Baptisme are ingrafted into Iesus Christ should not bring foorth the fruites of righteousnesse according to his kinde Lykewise if Baptisme bee a pledge of our regeneration of necessitie the workes and affections of our first generation according to the which we are full of corruption and wickednesse must cease and be mortified and now we must shew forth the fruits and effects of our regeneration in newnes of life sith by our baptisme our olde
to the workes of darkenesse What an ingratitude will it be in vs who by nature are Gentils if when the kingdom of heauen is thus come vpon vs by the preaching of the Gospell we make no accompt thereof neither haue any care to amend our liues according to the cōmandemēt of Iesus Christ how mightily wil the deuil possesse vs vnlesse by the ministerye of the holy ghost he be expelled to the end to make roome for the kingdome of heauen in vs 8 Iesus Christ saith The men of Niniue shall rise in iudgement with this generation and condemne it for they repented at the preaching of Ionas and beholde a greater then Ionas is heere Againe Mat. 12.41.42 The Queene of the south shall rise in iudgement with this generation and shall condemne it For she came from the vtmost partes of the earth to heare the wisedome of Salomon and beholde a greater then Salomon is heere Woe thē be vnto vs if hearing the Gospel of our Lord Iesus Christ Rom. 13.12 we doe not obey his commandement and amend It is now time that we should arise from sleep saith S. Paul for now is our saluation neerer then when we beleeued by the preaching of the gospell and were before vnbeleeuers The night is past and the day is come let vs therfore cast away the works of darknes and put on the armour of light so as we walk honestly as in the day not in gluttony and drunkennes c. 9 This kingdome of heauen is at hand and dayly gathereth vpon vs in two maners which for a conclusion wee will heere adde First all faithfull beleeuers doe know and are assured that at the separation of the soule and the body the soule shal be exalted into heauen with Christ Now as dayly this seperation doth by death drawe neerer and neerer to the faithfull so doth the kingdome of heauen also come vpon them how carefull therfore should we be to amend our liues and to prepare our selues to make our entry into heauen the holy Ghost protesteth that there shall enter no vncleane thing Apoc. 21.27 neither any that worketh abhomination or lyes We must therefore put of all the workes of the flesh which are as S. Paul noteth adultery fornication vncleannesse wantonnesse idolatrie Gal. 5.19 witchcraft hatred debate emulation wrath contention sedition heresie enuie murther dronkennes gluttonie and such lyke And afterward protesteth that they which commit these things shall not inherite the kingdome of God Let vs then beware of delaying of this amendment least in a matter of such importance we bee surprised we haue not two soules that we may hazarde one If the day of death findeth vs a sleepe in our sinnes woe be vnto vs let vs remember the saying of S. Peter The end of all thinges draweth neere 1. Pet 4. Be ye therfore sober and watchfull in praier Euery of vs shall in our death finde this end of all things and indeed let vs look vpon a rich man caried dead out at dores and we shall see that all is at an end with him neither hath his body any more then his length of ground 10 Let vs therefore remember to be sober not in workes of pietie for in them we cannot be too plentifull neither in sinne for we must vtterly abstaine therefro wherin then euen in thinges appertaining to this present life 1. Cor. 7.29 by practising this admonition of S. Paul And this I say brethren because the time is shorte hereafter that both they which haue wines be as though they had none And they that weep as though they wept not And they that reioyce as though they reioyced not And they that buy as though they possessed not And they that vse this worlde as though they vsed it not for the fashion of this worlde goeth away And I would haue you without care Here doth he shew that the sobriety whereto S. Peter exhorteth vs doth admonish vs that there is drunkennesse not onely of the body but also of the spirite And indeede where Iesus Christ saith See to your selues Luke 21.34 that your harts be not ouercome with gluttony and drunkennesse neither with the cares of this life He doth sufficiently declare that there is another kinde of drunkennesse then either with beere or wine And that is when the care for the things of this life whether of warre or marchandise or of landes and possessions of wiues or of children doe so feaze vpon and entangle our mindes and affections that we are diuerted letted frō that which is required for the seruice of God and the saluation of our soules if a man rise in the morning and goe to the Tauerne and tarry there all day and at night commeth home drunke and so againe the next day and the next and all the weeke long and neuer thinketh vpon his famely but letteth his wife and his children sit staruing at home wil we not say that he is a drunkard and in case he continue this course a moneth or two will we not reporte of him as of a perfect and desperate drunkard What shall we then say of those that doe so set their harts and mindes vpon the affaires of this life that so soone as they are vp in the morning they are presently at the Tauern of those cares wherein they delight and whereto they so giue themselues that they care neither for the kingdome of heauen the seruice of God nor the saluation of their own soules which is more during this repast at home their mindes are in their tauernes yea and which is worse whether they speak to God in their praiers or that God talketh to them by sermons their mindes are so wandering that immediatly they are in this tauerne of worldly cares and affaires and that so deepely that they neither hear God speaking to them neither wot what themselues doe say to him for there is no more but the body that speaketh or heareth euen a body as it were without a soule for their minde is in their Tauerne If they then follow this course not one moneth or sixe or tenne neyther one yeere but ten twentie thirtie yea euen to the death may we not well call them perfect drunkards Likewise as to that tauerne that beareth the name to haue the best drinke or wine the drunkards will soonest resort as seeking occasions to be drunk so these spirituall drunkards doe seeke after townes and places of most practise where there is great dooinges which breede encrease of cares that likewise they may be the more drunken in them 11 This is an excessiue and most pernitious drunkennesse yet ouer common among christians and therefore let euery man examine him selfe that knowing it he may amend And indede sith the kingdome of heauen doth dayly approch to the faithfull by death we are in duty to beware according to Christs admonition that our harts be not ouercome with this drunkennesse of cares least that day ouertake