and so louingly embraced is this he whom he saluted with such sweete kisses and teares of ioy was it for him that the fat calfe was killed and is all this feasting and reioycing for his returne as though he had neuer offended surely so it should seeme But what shall man now giue vnto God for so greate loue and fauour or how shall we shew our selues thankfull for such kindnesse vndeserued Surely this is the Lordes doing and it is wonderfull in our eyes but that our profit may encrease to the further instruction of our iudgmente and comfort of our faith we will by the grace of God set downe certain pointes to consider of and by this text to be examined First we will consider how or by what meanes we are come into this fauour with God and how we are come by the knowledge thereof Secondly we will see the exellencie of the children of God aboue other men Thirdly we will enquire what duety the children-of God do owe vnto God their heauenly father wherby they may shew themselues thankful for such fauour restored Fourthly we will consider why the Lord both here and els where vseth these wordes My sonne Last of all we will see what may bee gathered frō them as they bee the words of Solomon How we are made the sonnes of God NOw touching the First point if we be the sonnes of God then God is our father the church of god is our mother the members of the church be our bretheren and the kingdome of heauen is our inheritance This purchase the father hath bestowed vpon vs the sonne hath bought it for vs and the holy ghost hath sealed vnto vs. Of this couenant God is the author the sonne of God is the purchaser and the spirite of God is the certifier It is freely graunted it is fully discharged it is certainely assured and shall be for euer possessed This prerogatiue as it is great so the first cause thereof was the infinite loue of God in his son Iesus Christ. It is the free gift of the father so saith the sonne Feare not litle flocke it is youre fathers pleasure to giue you a kingdome It is the free gift of the sonne so saith the Lord Iesus My sheepe heare my voice and follow me and I giue vnto them eternall life It is also the gift of the Holy Ghost so saith the prophet Dauid Lord let thy good spirite lead me into the land of righteousnesse and therefore it is no way merited or purchased by our selues while we liue nor gotten by any friendes for vs when we are deade as Papists teach for nothing can be more contrary than these To haue it of our selues and to be freely giuen of God The euidence or assurance which we haue to shew for this priuiledge is Gods promise which is surely ratified in heauen by the eternall decree of the holy Trinitie as it were by an euerlasting Act of Parlement neuer to be repealed wherunto the father the word and the spirite do beare sufficient witnesse If therefore we receiue the witnesse of men the witnesse of God is greater The recordes of this charter promise are left among vs here vpon earth in the written word of God contained in the bookes of the old and new testament whereupon all the faithfull must rely as vpon their fathers last will and testament and these we are al cōmaunded to search because they beare witnesse of the loue of God in Christ to our eternal saluation Therefore if any forsake this foundation to build vpon reuellations and dreames as Anabaptistes do or vpon mens traditions as the Papists do or vpon the persuasions of their owne hearts as Atheists do what do they els but builde vppon the sands The proclaimers and publishers of high prerogatiue are pastors and teachers which are appointed to be ministers of the Gospell truly sent of God and lawfully called of Gods church whose badges are knowledge and holines whose feete are beawtifull because they bring the glad tidings of peace The seales of this charter are either outward or inward The outward seales are the Saeraments of Baptisme and the Lordes Supper duely administred according vnto Christs holy institution The inward seales are two one is the spirite of adoption which beareth witnesse to our spirits that we are the sonnes of God and sealeth vp our heartes to the day of redemption The other is a good cōscience in all thinges desiring to liue honestly whereby we know that the spirit of God is in vs. The hand by which we receiue it is faith the closet wherin we keep it is the heart and till the soule may fully possesse it she must lye at the anchor of hope and so much for the first point The excellencie pleasures and beautie of Gods Children NOw let vs take a little viewe of the commodities and benefits which belong vnto this charter and priuiledge of beeing the sonnes of God and then shall we see the excellencie and dignitie of Gods children aboue all other which be not the children of God Their excellent estate and condition doth partly appeare in the very names and titles that be giuen them in the word of God where they be called the citizens of the heauenly Ierusalem a royall priesthood a kingly generatiō the beloued of God the spowse of the lambe Christ the signet of the Lords right hand the apple of his eye the annointed of God the friendes of God the brethrenand sisters of the Lord Iesus his loue his doue and his vndefiled the bodie of Christ the Lordes vineyard his holy ones the saintes of God the seruauntes of the most high and that which passeth all the rest the sons and daughters of God Now as Dauid said when he should haue married Saules daughter Seemeth it to you a light thing to be a kinges sonne seeing that I am a poore man and of small reputation So seemeth it to any a light thing to be sonnes and daughters of God the king of all kinges seeing wee are sinfull men and of no reputation but deserued rather eternall confusion It is a great matter as it seemeth by Dauids words to be a kings son but hee that is sonne and heire to a 1000. kingdomes or 1000. worlds if it were possible cannot compare with the sons of God if they were as naked as euer Iob was or as poore as euer was Lazarus The sonnes of Princes are in great accompt with men but the children of God are in accompt with God and man The children of princes are attended vpon by noble men and garded with strong men yet both but mē whose breth is in their nostrels and their handes cannot accomplish the deuise of their heart The children of God are attended vppon by God himselfe whose eye is alwaies ouer the righteous and they are garded by the angels of God who for their swiftnesse are said to haue wings for their readinesse they are said to
kings paie without his fauour and what good shall the goodes of his subiectes doe him without their heartes and good will This knew the old counsellers of Salomon well inough and therefore when Rehoboam who succeeded Salomon asked them what course he should take to winne the heartes of the people they gaue him counsell to speak kindly vnto them at the first and they would be his seruantes for euer meaning that some token of loue or shewe of a kind affection towardes them would more preuaile with them than any thing els Shall the hope of Rehoboams loue make his subiects serue him for euer and shall not the assurance of Gods loue make vs serue him for euer Shall the kind words of Rehoboam the king of Ifrael win the heartes of his people for euer and shal not the kind wordes of Iehouah the king of heauen and earth win the hearts of his people for euer and for euer vnto himselfe besides that Rehoboam had neede to speake kindly to his subiects or els it is the worse for himselfe Iehouah needeth not to speake so for if we neuer loue him it is not the worse for him but for our selues yea if we be righteous we are righteous for our selues and if we all perish God wil not loose a whit of his glory shall we not then listen vnto the Lord when he speaketh so kindly vnto vs and hath displayed the flagge of Truce with My sonne the badge of loue vpon it When God commaunded Abraham to sacrifice his sonne Isaac he was ready to do it So deare was the loue of God vnto him but if all the world besides had persuaded him therevnto he would neuer haue yeelded God doth not commaund vs to sacrifice our sonnes but our sinnes least they sacrifice vs now if we thinke our selues as much beholding to God as Abraham was we wil not spare them though they be as necessarie for vs as our right hand or as profitable vnto vs as our right eye If Iudas had been the child of God as he was the child of perdition would he haue sold the loue of Christ for 30 pieces of siluer no nor yet for 30 thousande worldes but so it is with all Hipocrites and reprobate persons which are best knowne to the searcher of hearts They cannot be persuaded that God is their father in Christ their spirites are not assured by Gods spirit that God doth loue them They conceiue of the Lord as of their enemie and therefore as they could neuer feele the sweetenesse of Gods loue in their soules so they can neuer afford him their loue in their liues Whervpon it commeth to passe that the least temptation in the world the least feare of mans displeasure and the least shew of pleasure and profit doe easily persuade them to doe any thing against god against his glory against his word and against his feruantes as Baalam did who serued for the wages of iniquitie But the faithfull indeed hearing God calling them his sonnes and his daughters hauing the spirit of sanctification to assure them of their adoption they I say do fall into the reckoning of Gods vnspeakable loue in Christ vnto them howbeit not all at one time nor alwaies alike he that is not now may be hereafter but when they consider of it indeed they do therewithall resolue with themselues in token of thankfullnesse to serue the Lord in righteousnesse and true holines all the daies of their life yet still depēding vpon God by prayer and herein through Gods grace they are resolute whatsoeuer dislike of men or hinderance in the world or daunger to their owne liues they might purchase for their labor And thus wee see what an Orator the loue of God is Therfore when the Lord saith My son let vs looke for no more eloquēce to entice vs nor reasons to persuade vs for heare is eloquence inough reasons inow and learning inough and fathers inow to persuade any man that hath the spirit of God in him and whosoeuer doth not find the cords of Gods loue and authoritie strong inough to knit his hearte vnto the statutes of the Lord he hath good cause to suspect himselfe as yet that he is not the child of God Why My sonne in the singular number and not my sonnes NOw we will see why the Lord saith not My sonnes in the plurall number seeing as he speaketh to all his childrē but My sonne as if it concerned but onely one body This is partly for the particular encouragement and confirmation of euery one in his duety and partly for the particular comfort of euery one of Gods children when he shall be troubled for doing of his duety for when the Lord in particular shall giue euery one his charge then if any man be offended at him he may shew his warrant and say thus Sir the Lord did not speake generally to all least one should post it off to another but he speaketh particularly to me aswell as to another and therefore I am discharged for when the Lord speaketh indefinitly meaning none he excepteth none But in this particular kind of speaking the Lord doth binde euery one of his children in particular wholy to serue him and none els so therewithall he giueth vs to vnderstand that he hath a speciall eye and fatherly care ouer euery one in particular that is his childe and will surely protect and defend him as his childe against all annoiances watsoeuer than the which there can be no greater comfort whensoeuer the crosse shall come But we will first see how they doe binde vs wholy to God and afterwarde we will see how God hath bound himselfe to vs and euery one of vs if we be all his children as I hope we be Some thinke it lawfull to serue God and the worlde too to be of this Reiiglon and of that Religion too to goe to Bethell the house of God and to Bethauen the house of Idolitrie To goe with Barnabas and Barrabas and to ioyne with Simon Magus as with Simon Peter thinking themselues sufficiently discharged if they serue God a little now and then or if they keepe their consciences to themselues and giue God their heartes like Protestantes at large which thinke they need not heare a sermon because they heard seruice or they need not come in the after noone because they came in the forenoone or like the most which think when they haue heard a sermon they are then at libertie to do what they will or like those men which will heare a Masse and worshippe the crosse at the least in other countries that they may get commodities thereby but they will keep their consciences to themselues as our church Papists doe here amongst vs but all these men are deceiued for no man can serue ij maisters Therefore my good brother when any such temptations do beginne to fawne vpon thee Remember that God doth here call euerie particular member of the church
it and therefore that all our care and studie must be to aduance him and to direct all our actions to his glorie as he hath directed his glorie to our good So that these wordes My sonne are to be considered after a double manner of speaking First as spoken by God the first authour of them next as proceeding from Salomon the minister of God and so much briefly for the persons by whom they were spokē The persons which are called sonnes NOw we are to consider of the persons that are called by the title of sonnes and because God is first in order we will first see of whom hee speaketh in this place when hee saith My sonne for many be called the sonnes of God in the scripture and they are of three sorts some are by nature the sons of God some are by adoption the sonnes of God and some for their exellencie are called the children of God By nature none is the sonne of God but Iesus Christ onely who was begotten from all eternitie of his fathers nature and substance By adoption all the faithfull are his children whom God hath elected before all worldes that he might call them in his time appointed by the liuely preaching of the Gospell and the effectuall working of his spirite in their hartes vnto the blessed and certaine hope of eternall glorie in the kingdome of heauen being first iustified by the righteousnesse of the Lord Iesus christ the naturall sonne of God These are called sonnes by adoption or made sonnes which before were no sonnes at all As if a king should take in a begger nay a traitor and make him his heire euen so did God with vs and such fauour did he freely shew to so many of the sonnes of Adam as it pleased him to adopte and to make his children wherein appeared the wonderfull loue of God to vs ward of which S. Iohn speaketh by way of administration Behold saith he what loue the father hath giuen to vs that we should be called the sonnes of God as if it were to be wondred at and not to be expressed The Angels are called the children of God Iob 1. 6. Iob 2. chap. and 1 verse When the children of God stood before the Lord Sathan came also and stood amongst them c. And they are so called partly for their excellēt state and condition but principally for their willingnesse and readines to doo the will of God Sometime also the Lord is called our father in respect of our creation onely as in Mat. 2. 10. Haue we not all one father hath not one God made vs and in Esa. 64. 8. But now thou O Lord art our father we are the clay thou art our potter we are the worke of thy handes So Adam is called the sonne of God by immediate creation in the 3 of S. Luke the last verse In this respect God is a common father not onely to all his creatures in generall but to the very reprobate also for he created them also and he made them good saith Salomon but they found out many inuentions but we shal neuer find that God vouchsafed to call any reprobat in the scripture by the name of his sonne Non tam praestanti reprobos dignatur honore He did neuer honour them with so excellent a title Many are so called and so accoumpted amongst men which doe iudge onely by the outwarde appearance but when they come before the Lord whose waies are not our waies and whose thoughts are not our thoughts the case is altered If any shall obiect and say that there is neuer a father without a childe and that they be relatiues and therefore seing as God is called a father of the reprobate in respect of creation the reprobate may at the least be called the sonnes of God though they be not the sonnes of God as the elect are they are to know that some are called fathers in the scriptures Metaphorically which were but the first inuenters of thinges and in that respect they are called fathers as Iaball the sonne of Adah the wife of Lamech is called the father of such as dwell in tents for he was the first inuenter of tents And Iuball his brother is called in the next verse the father of such as play vpon the Harpe and vpon Organes or pipes shall we therefore call the tentes Iabals children or must the organs and pipes be called the sonnes of Iuball So God is called the father of the reprobate because he first created them but yet they can no more be called the children of God than the tentes might be called the children of Iabal or the harps and organs the children of his brother Iubal But when the scriptures do speak of God as he is a father not onely by creation but also by adoption then is the title of sonnes also therewithal bestowed vpon those whom he hath created because he hath also adopted them to be haires of his kingdome through Christ but it is limited onely to the elect which do receiue him by faith as in Iohn 1. 12. As many as receiued him to thē he gaue prerogatiue to be called the sons of God So doth the Apostle Paul also restraine the title of Gods children onely to the godly As manie as are led by the spirite of God saith he are the sonnes of God And because the reprobate and all hypocrites wil boast of the spirite as well as the children of God as Zidkijah said hee had the spirit of God as wel as Michaiah therfore the scripture hath put a difference betweene the giftes of the spirite and the spirite of sanctification for Saul may haue the spirite of God that is some giftes and graces of Gods spirit as knowledge iudgement courage strength pollicy wisdome wealth c. as the wicked and thereprobate may haue to their condemnation but the spirite of sanctification or holinesse which worketh newnesse of life and changeth both the affections within and all the actions without that is proper onely to the elect children of God indeed And least anie shoulde deceiue themselues The Lord Iesus hath laid downe an euerlasting rule By their fruits you shall know them And the fruits of the spirite saith S. Paul are these Loue Ioy Peace Long-suffring Patience Goodnesse Gentlenesse Faith Meekenesse Temperance c. Against which there is no law that is to condemne them for they that are Christs haue crucified the fleshe with the affections and Iustes But there is a kinde loue and ioy and peace and suffering c. amongst the children of darkenesse because Sathan in his members can counterfeit whatsoeuer God doth commaund and there is amongst the members of the Church malignant in shew whatsoeuer the church of God militant haue in trueth whē Sathan doth change himselfe into the likenesse of an angel of light it is a hard thing to discerne the one from the other therefore hath the Lord
talked of him or with him but to shew their vtter dislike of him they vsed to say Is this he or art thou hee that wilt doe such a thing Is not this hee whom they go about to kill They woulde not say Is not this Iesus Christ or the sonne of God Againe whither will hee go that we shall not finde him This is a most despightfull kinde of speaking and doth bewray a bundance of malice that is hidden in the heart And is it not so betweene some Husbandes and Wiues and their neighbours they coulde speake one to another but disdaine and anger will not suffer the one to affoord vnto the other their names and their titles least they shoulde be put in minde of those dueties which these names require whereout Sathan sucketh no small aduauntage and these are like the spirituall Iewes Whereas manie times the verie name of husband or wife or brother or sister or neighbour or sonne or seruaunt or maister doth helpe not a little to persuade the minde and to win the affection yea the verie mentioning of those names doth oftentimes leaue a print of duety behind in the conscience Many think themselues sufficiently discharged if they speake the truth It is no matter they thinke after what maner it be done thinking to preuaile by boysterous terms nicke-names and wordes of disgrace but they are deceiued for if termes of loue and kindnesse will not preuaile words of reproch and hatred shall neuer preuaile except it be to make thinges worse and this will be the end of it while they doe so vnkindly hunt one another the diuell doth hunt them both vntill both of them become a praie vnto the diuell like men which make themselues a pray vnto the Lawyers while they striue to eate vp one another at law Now on the other side if teachers must shew themselues like Fathers then by the same lawe the people must shew themselues like children If the minister must for his parte seeke them with a fathers affection then they for their parte must not be wanting with a sonnelike affection His authoritie for God bindeth them to reuerēce him as the minister of God to obay him as if God himselfe did commaund them for for they are embassadours for Christ or in Christs stead and do entreate vs to be reconciled vnto God And in the 2. Cor. 5. 20. the Apostle saith that God doth beseech vs through them We must know then when Gods minister in the excercise of his ministerie doth persuade God doth persuade when he doth threaten vs God doth threaten vs when he doth promise vs any thing God doth promise it when he doth shew patience it is Gods patience if he doth forbeare thee God doth forbeare thee and all this is done for thy good therefore they that abuse the ministers patience as he is a minister do abuse Gods patience which God vseth towards vs for no other purpose but to draw vs to repentance which if we abuse to serue our own turn we do but heape vnto our selues wrath against the day of wrath Your murmurings are not against vs saith Moses but against God He that receiueth me saith Christ c. He that despiseth you despiseth me Therefore touch not mine annointed saith God and do my Prophets no harme because they are my Prophets not to prophesie vnto me but for me vnto you Are we now at libertie thinke we to here them or not to heare them at our pleasure because some speake roughlye and some smoothlye may we now without sinne censure the preachers of the word buy and sell them behinde their backes or gibe and iest at them with our mouthes may we descant and play vpon their wordes as the maner of some is and escape in the end may we ly in waite for them and betray them may we smite them with our tongues as the Iewes do smite Ieremie may we thinke any thing wel gotten that is gottē from them Or may we make more account of any yea of the oddest companion in the worlde than of Gods minister May any thinke to doe this and a great deale more which is vsed in the world and not to be called to account for it one day Will there not be bitternes in the end as Abner said to Ioab But stay thou art a father and hast children and doest trye by all waies and meanes to do them good what if thy child shuld mock thee or iest at thee when thou doest speak in earnest to him for his good wouldst thou be contented what if he should turne his backe vpon thee in contempt and goe his way when thou callest him Or what if he should turne againe and smite thee when thou doest reproue him for his faulte but what if he should betray thee into the handes of his enemies wouldst not thou thinke thy cost well bestowed vpon him wouldst thou take pleasure in such a monster Nay wouldst thou not wish rather that he had neuer seene the sunne But if a child ought not so to handle his naturall parentes which haue begotten him and brought him forth into the worlde shall any man thinke it lawfull so to handle his spiritual father by whom he is begotten to God and brought vp to the hope of life euerlasting The eye saith Salomon that mocketh his father despiseth the instruction of his mother let the Rauens of the valley pickè it out and the young Eagles deuoure it But the eye that mocketh the counsell of God his heauenly father or despiseth the instruction of Gods minister his spirituall father let the Deuils of hel picke that out and except he repent let the infernall Spirits deuour it But some will say if he were learned as other men be if he were of yeares and grauitie as some men be if he were a good fellow as some men be if he would flatter please as some men do if he would preach seldome as some men doe if he were in place of authoritie as some men be and did come with countenaunce and credite as some men do then would we heare him and reuerence him and regard him and maintaine him as now we do not Now imagin that thy child should make such an apoligie for himsefe when he hath dishonored thee and say father do not meruaile though I regard you not more than I do for you are but a young man you are but a plain man you are but a poore man you are but a simple man and haue no learning I haue more learning than you and can teach you what though you giue me meate and drinke apparell what though you haue brought me vp to learning yet it is not in such plentifull and fine maner as some haue nor you do not handle me so daintilie nor make so much of me as some do vse their children c. Therfore I care not for you if you had these properties as you haue not I
would regard you as now I doe not The application hereof I leaue to euery mans conscience but this let euery one be assured of that he which despiseth Gods minister despiseth his father and he that betrayeth Gods minister that begat him to the faith betrayeth his father And will not God be auenged of such vnkindnes yea the heauy iudgmēt of God shall pursue such vnkinde and vnnaturall beasts vntill they be rooted out of the earth and the memorial of them shall perish Elisha seeing Elias ready to depart cryed My father my father the horsmen of Israel and the chariots of the same but now Elah is accounted and vsed of some as if he were the sootstooles of Israel and the chairs of the same howbeit Eliah there be that haue thee in singular account for thy workes sake and be of good comfort for so long as the poor widow of Sarepta hath any oyle left in her cruse or meale in her barrell thou shalt not want Ioash king of Israel will no doubt come and visite Elisha when he is sicke yet some I must needes say are at this point they will giue Ezechiel the hearing and when the Preacher hath done he may goe shake his eares as men vse their wine caskes and fig frailes when they are emptied they are turned out of the dores The Phisition for his phisicke is esteemed of his patients the lawyer for his law is esteemed of his clients the seruing man for his badge is esteemed for his maisters sake the iester with his iests is esteemed of his companions and the foole with his bable is regarded among fooles and shall not Gods minister for his workes sake be esteemed of amongst the sonnes of God If Preachers were lawyers or Phisitions they should be often consulted with and in better sort than they be or if Preachers were players and their blacke gownes turned into blew coates with a badge on the sleeue doubtles the chiefest of the towne would heare them and they should lacke no audience if we be sicke in body send for this doctour and that doctoure both shall be heard without controllment yea and shall they not vse vs at their pleasure If we haue a sute at law we retaine this counseller that counseller we suspect our owne skill and they shall order the matter as they list but many mens soules are sicke to death being ready to yeeld vp the Ghost and to go to hell but the phisitions of the soule are seldome or neuer sent for and euery one is able for the most part to appoint the preacher his text how he shall hādle it for matter and maner this was no fit text saith one this was ill handled and worse applied saith another why doth he not preach vpon the Epistle and the Gospell saith another one saith there he went besides his text another saith he stood too long or hee spake plainely another saith he hath a bad vtterance and spits much another saith this is too high for me I cannot vnderstand him another saith this is common stuffe I knew this before some say what hath he to doe with Maiestrates must he be medling with the Maiestrates office some say what neede he speake against images what hurt do they some say he neuer speaks any Latin I warrant you he is no scholler and another is much troubled in his conscience because the preacher hath gathered notes out of other mens workes but if he hath any notes before him in his bookes to helpe his memorie Oh that is a haynous matter and then he is fallen into a deepe pit indeede let him get out as well as he can for poore Ioseph was neuer in such a pit as this is Euery one is cunning in the preachers office if he be neuer so ignorant and commonly the more ignorant the more presumptuous The Lord open our eyes and touch our heartes that we may repent before his wrath flame out vpon vs for the greate contempt of this his holy and heauenly ordenaunce There is no question but that many things might be better handled than oftentimes they are But for the sinnes of the people it commeth to passe that many times if not generally the Lord doth strengthen the meditations of the minister he dulleth his wits and maketh his tounge to cleaue fast to the roofe of his mouth giuing no edge to his doctrine no comfort to his studies nor any blessing to his labours But the cause hereof may be and no doubt is partly in the speaker and partly in the hearer and want of prayer in both is the cause thereof this knew the Apostle well inongh and therefore he doth earnestly exhort the Ephesians in al their praiers to pray for him that the dore of vtterance and boldnesse might be opened vnto him And againe he prayeth for the Ephesians that God would giue vnto them the spirite of wisdome and reuelation in the knowledge of God and that the eys of their vnderstanding might be enlightened c. This is to teach both minister and people to commend one another vnto God in prayer for well may Iacob prepare a present for his brother Esau but God must giue him and his present fauour in the eyes of his brother and that he must pray for we should pray before we go out of our houses that the Lord would be mercifull both to our owne sinnes and the sinnes of the teacher we should pray that God would direct him in the deliuery of his message and assist vs in the receiuing of the same we should pray that God wold sāctifie both his affections in speaking our affections in hearing to the greatest glory of God and our owne mutuall comfort and that the Lord would giue to both all such graces as he knoweth best to be most needefull for vs we ought not to rush into Gods house as into an Alehouse or to a market the man of God ought not to speake in Gods place as if he were telling a tale at the table for Cursed is he that doth Gods works neglegently saith the Prophet Ieremie neither ought we to heare as if we heard a fidlers song but with al feare and reuerence we should come as into the presence of God and his Angels so we do for what health can we haue when we handle the foode of our soules with vnwashen handes What blessing can we hope for when our sinnes doe call for a curse What fruite can we looke for when we sow among the thornes What reformation can there be where there is no resolution to amend What feare of God when we respect only a man What comfort is there in heauenly thinges when our minds are set vpon earthly matters And finally what peace can we possesse in our consciences when our whole life is a warre against God as Iehu said to Iehoram What peace canst thou looke for when the whoredomes and witchcraftes of thy mother Iezabell are yet