strengthned theÌ„selues to wickednes saying Rom. 2.4 Psal 94 Tush God seeth not Is it not a manifest deniall of God to imagine him to be blind But as he addeth Is it not an extreame folly to thinke that he that formed the light and gaue sight to the eie seeth not but is blind Or he that formed the hart of man so knoweth the depth thereof doth not also see the workes of the same 6 Behold how wherfore we feare man more than God confessing God with our lips we deny him in our works which truly is a mere folly And in deed naturally we most feare him that hath most power and meanes to execute his threats him whose threatnings are most dangerous hurtfull to conclude euen him whose threatnings are not in vain but most certaine Any one wil sooner feare the threatning of a man than of a childe of a magistrate than of a priuate person the losse of life than the penaltie of some portion of money the threatninges of a sober man than the scolding speeches of a foolish and hairbraind woman But is not God more able than man to execute his threatnings All creature are at his commandement to do his will euen Angels men or deuils The aire through corruption to infect the sea to ouer whelm vs the land to swallow vs vp and the beasts to deuour vs. Wanteth he arrows in his quiuer to shoot forth at men With how many strange horrible plagues did he smite the Egyptians What water pooles found he wheÌ„ all the world was so drowned that the waters stood fifteen cubites aboue the highest mountains in the world Exod. 5.9.10 Ge. 1.7 Let vs read the 26. of Leuit. the 28. of Deut. there note with how many sorts of plagues calamities he can wil punish such as rebell against his commandements neither can anie counsell or strength withstand him Act. 17.26 Contrariwise what power hath man to hurt sith that in God he liueth he moueth hath his being What may hee doo against his will without whose power he cannot stir one finger liue one moment or haue anie being 7 Secondly how farre may mans threatnings extend Euen to the losse of goods and those bodies that are subiect to death But God hath power ouer all soules and therefore Iesus Christ admonisheth vs not to feare those that kill the bodie and no more Luk. 12.4 but feare him sayth he who when he hath killed hath power to cast into hell yea I saie feare him Neither can man afflict but for a time but Gods punishments are euerlasting and without end The threatnings of man are many times light and vaine yea and soone altered and reuersed but as God is righteous and true so his threatnings are euermore put in execution either in this world or in the world to come vnlesse we preuent them by Amendement of Life Nahum 1 The mightie God saith the Prophet Nahum is ielous and the Lord reuengeth and hath wrath at his commandement The Lord will take vengeance of his aduersaries and reserueth wrath for his enemies The Lord is slow to anger but he is great in power and will not surely cleere the wicked The Lord hath his waie in the whirle wind in the storme the clouds are the dust of his feete He rebuketh the sea and he drieth it and hee dryeth vp all the riuers Bashan is wasted and Carmel and the flower of Libanon is wasted The mountaines tremble for him and the hils melt the earth is burned at his sight yea the world and all that dwell therein Who caÌ„ stand before his wrath or who can abide in the fiercenes of his wrath His wrath is powred out like fire and the rockes are broken by him If the power and will of God be such in the execution of his threatnings euen threatnings not against the body only but also against the soule then in reproofe of this folly to feare man more than God doth the Prophet Esay iustly say Esa 2.22 Cease you from the man whose breath is in his nostrels for Whreein is he to be esteemed Againe Esa â—1 12 Who art thou that thou shouldest feare a mortall man and the sonne of man which shall be made as grasse and forgettest the Lorde thy maker that hath spread out the heauens and laide the foundations of the earth The rather therefore to amend our liues let vs hereafter bee better aduised in fearing God more than man so esteeming more of God than of man or rather not esteeming man but in God withall let vs remember that those men haue reason to feare man that feare not God more than man 8 The third proofe consisteth in this That we repose more trust in man than in God And this folly proceedeth from three originall springs First wee are so brutish that as beastes apprehend no more than is before their eies so wee beleeue no more than wee see We see that men haue meanes to helpe vs but we see not God neither knowe his power And this is the cause that we trust more to man that promiseth our sustenance than to God who promiseth to prouide for vs Mat. 6.26 neuer to forsake vs yea than to God who sendeth vs the schoole of soules hearbes flowers of them to learne that man being farre more excellent and precious in the sight of God ought wholy to rest vpon him for his sustenance and life 9 Secondly we are so addicted to the flesh that we accompt nothing to be a blessing but what delighteth the flesh And so when men do promise things fit and commodious for the same we trust to them more then to God who promising many blessings assistance and reliefe doth not alwaies fulfill those promises after the lustes of the flesh but to the good of the spirite and saluation of the soule Thus albeit he performeth to vs more then it seemeth he hath promised namely spirituall and eternall gifts in stead of carnall and temporall yet can not our flesh comprehend that hee hath fulfilled his promises Thus when in sickenes pouerty or prison man promiseth recouery assistance or deliuery we trust more in him then God who in his word maketh the like promises For flesh knoweth no other reliefe succour or deliuerie then that which is bodily which God often times changeth into spirituall and euerlasting more excelent in deed yet lesse knowne to man 10 The third cause resteth in the time of performance of promises God in his wisedome doth sometimes vse long delaies as flesh doth imagin in the performance of his promises Wherupon man naturally whot impatient beholding that which he esteemeth neerer and more redy at hand trusteth more to man then to God Rom. 5.4 Hereto we may add that as S. Paul saith Experience engendreth hope And therfore as man findeth helpe and reliefe in men who being of abilitie doe also loue him And on the
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
let him hast his worke that we may see it let the counsell of the holy one of Israel drawe neere and come that we may know it Secondly of those that call euill good and good euill that make darknesse light and light darknes that make bitter sweet sweet bitter Thirdly of those that are wise in their owne conceits and skilfull in the consideration of themselues The explaning therfore of these seuen follies afore mentioned may stand as a commentarie and opening of these cords and cables mentioned by Esay as also to shew that these follies tende onely to persuade man that he is a beast and that after his death he is to attend neither good nor euill thereby to staie all his thoughts and affections vpon this temporall life to plunge him in the pleasures of the world and the flesh and consequently to take from him all holines and religion Inasmuch therefore as we are now to amend our liues we must learne to renounce these seuen follies and to be wiser hereafter Of the first Folly Not to beleeue that there is a God Chap. 2. THe first principall folly is the same whereof the Prophet Dauid speaketh Psa 14.1 53.1 speaketh saying The foole hath said in his heart that there is no God Of those that in their heartes doo saie thus there be two sorts the one pronounce it with their lips the other with their woorks Aâ— for the Iewes of whom Dauid heer speaketh they in their woorks shewed that their harts did say that there is no God And tâ—is doth he note where for proof therof he addeth They are corrupt and become abhominable But among Christians there are some a matter of extreem terror that say both in hart and mouth that there is no God Yea and this impietie hath taken such hold of diuers that they will not stick to say it and that not whisperingly mumbling or between the teeth but euen with open throat And in deed in many places they dispute no longer of differences concerning the hope of saluation seruice of God but now the question is whether there be a God Yea it is a common phrase when a man affirmeth that there is a God Who did euer see him that we may beleeue him 2 The sole representation of such a blasphemie might suffise to terrifie our harts and to make vs to sweat euen water and blood for anguish That Christiandome should afford any so abhominable monsters as should denie God God I say not onely the creator whom we may behold in his works but also the redeemer that is to say God reuealed in the flesh iustified in the spirite 1. Tim. 3 16 seen of Angels preached to the Gentils beleeued vpon in the world and lifted vp into glorie This verelie is a iust and terrible iudgement which God executeth vpon those whose harts and mindes are plunged and so swallowed vp in the pleasures of the world and the flesh that they neuer think vpon God no more then if there were none It is a horrible vengeance that God layeth vpon those who to the ende without remorse of conscience to giue themselues ouer to their owne abhominations and corruption do maliciously go about to choak vp these reliques or remainders of the image of God namely That there is a God a prouidence a righteousnes in God As Dauid also noteth Psal 10 4 that all the imaginations of the wicked do concurre that there is no God It is the punishment that those men doe deserue who when they sweare for affirme any thing do spue out of their polluted lipps this blasphemie I renounce God To be briefe It is the payment wherewith God iustly punisheth the extreem ingratitude of such as contemne the incomprehensible treasure of the doctrine of the Gospell treading vnder foote the most precious blood of Iesus Christ And himselfe hath pronounced that such people do deserue a more horrible iudgement then the inhabitants of Sodome and Gomorrha Math 10 15 It is also the last plague and persecution wherewith Gods children toward this end of the world shall be tried when these monsters shall scorne their simplicitie and constancie in refraining from euill vpon their assured hope in God and for feare of his name 3 But as there is no wound more mortall than the same that plucketh foorth mans heart or soule so is there no poison or pestilence of greater force sodainly in men to kill all faith hope charitie with the feare of God and consequently to cast him headlong into the pit of hell than to deny the principle foundation of all religion namely that there is a God To the end therefore to arme the elect against such an extreame and pernitious temptation to make those that shall suffer themselues to be carried awaie with so bitter a temptation the more inexcusable in the daie of iudgement we will produce against these Atheists sundrie witnesses against whom no exceptions can bee taken and first all Iewes and Christians because they allow of the olde Testament secondly all men liuing thirdly all creatures as well those that haue essence onely as those that with essence haue life and those that with essence and life haue motion and feeling and lastly man although he speake nothing who besides his essence life and motion is also indued with reason And in deed the creation preseruation and guiding of all these creatures doo with a loude voice proclaime that there is a God And first we will begin with those that allow the olde Testament to be the word of God and consequently with all Iewes and Christians that are or euer were For as in the olde Testament the testimonies that there is a God are most euident infinite and of sundrie sortes so is it a desperate presumption and impudencie to go about to denie that which by so many millions both of Iewes and Christians haue euermore beene beleeued and confessed 4 If these Atheists do saie that both Iewes Christians haue all bin deceiued by beleeuing the holy Scripture whether of the olde or new Testament and consequently all testimonies of the diuinitie therein contained What booke haue they so authenticall or ancient as the Bible wherwith they may to the contrarie proue that there is no God Againe how can they shun the conuiction of their owne consciences which will force them to acknowledge that the holie Scriptures proceeded from God if they wil consider but these reasons folowing First they make no doubt whether the bookes attributed to Plato Aristotle Polibius Liuie Demosthenes Cicero Homer Virgil such others were writteÌ„ by those men to whoÌ„ they be attributed What reason theÌ„ haue they to demand whether the Bible were written by Moses Iosua Esdras Dauid the Prophets and Apostles They also at the least in general termes do approue the contents of the said prophane bookes whether for historie or for doctrine With what mallice are they then possessed that should
other side knoweth not Gods prouidence who seedeth succoureth and deliuereth him from many inconueniences dangers So he weeneth that by experience he findeth more helpe in man then in God therefore reposeth more trust in man then in God Hereof it commeth to passe that children leane rather to their father and mother theÌ„ to God That when the mother hath giuen her child his breakfast he is content and craueth not so much as may serue him for fiue or sixe daies after as looking that the shall giue him more the next day Wheras contrariwise albeit Iesus Christ hath taught vs at our heauenly father to craue our bread for one day yet wee would wish that he woulde euen this day giue vs prouision both of bread and clothes for al the daies of our life Thus the wise with her children liuing vpon her husbands labours is at rest But if he die in lue of trusting to God the husband of widowes father of Orphans she houleth and lamenteth as fearing hunger want Thus when a father hath purchased som pension for his childs life or hath commended him to some friend that hath promised to see to him as to his owne he departeth in more quiet in more confidence that his child is well prouided for then if he had coÌ„mended him vnto almightie God who can neuer die whose loue to thiâ— child surmounteth all loue of man Thus a weake Prince being entred alliance with some strong mighty King thinketh him selfe more safe then if he were alyed with God who promiseth to be his protector and sauour Thus the seruant relieth vpon his master mistris for his food wages While we contrariwise seruing God are in continuall care for our sustenance and life vnlesse we haue a gage in hand namely goods and prouision requisite Thus we can be content to deliuer three or foure hundred pounds to some marchant vpon his bare letter in hope at the yeares end to receiue our mony againe with some profit yet can not find in our harts to trust God with ten crownes when he sendeth his children the brethren of Iesus Christ to aske them with promise that he wil answere for them returne them with great profit that shal continue for euer 11 If thou repliest that thou neuer seest God restoreâ—d answere the faâ—â—th oftentimes in thy self who wilt not open thine eyes to see acknowledge that it is he who preserueth thee with his blessing encreaseth thy goods Moreouer is thy mony that thou lendest to man returned thee within three daies Canst thou not bee content to forbeare it a whole yeare And with God a thousand yeares are but as one day he is faithfull The time of his payment is peraduenture neerer then thou thinkest for thou knowest not whether thou shalt liue a yeare or perhaps a day But that is it that wee saide before Thou beheuest no more then thou seest Thou thinkest nothing good but what sauoreth of the flesh some small delay of payment maketh thee to thinke tâ—â—t God is bankâ—out And being not acquainted with Godâ— prouidence thou â—â—â—lest more in man then in God And so esteeming more of man then of God thou renouncesâ— God But to the end to correct this folly acknowledge coÌ„fesse that herby thou dost abolish al faith hope of things â—â—â—sible to come buriest vp Gods prouidence together with the daily experience of his care for vs wherin he sheweth himself our commâ—â—◠〈◊〉 father our protector sauour 12 Moreouer thou art to vnderstand that true coÌ„fidence is grouÌ„ded vpon three pillers Friâ—â— vpon assurance that God knoweth as well our necessities as the remedies requisite for the same secondly that he is able to help vs thirdly that he is willing If therfore anie of these three doo faile our trust is in vaine So contrarywise whosoeuer trusteth in him that knoweth his want and the remedie for the same and withall is both able and willing to deliuer him the same man is well grounded and cannot bee deceyued in his hope and expectation There is no certaintie in the power will or knowledge of man But God contrarywise in his infinite wisedome knoweth all things in his power can do all things and in his will will doo all things which he thinkes fit and conuenient for our good and saluation It is meere folly therfore to trust more in man than in God That we may then Amend let vs change our mindes and heereafter repose more trust in God than in man yea in God onely and not in man And to that end let vs remember how the holy Ghost curseth him that doth otherwise saying Cursed be the man that trusteth in man Iere 17.5 Psalme 1. and maketh flesh his arme hee shall be like the barren heath in the wildernes And contrarywise Blessed is the man that trusteth in the Lord. Hee shall be like a tree planted by the riuers of waters Psalme 146. that shall bring foorth her fruite in due season Put not your trust sayth Dauid in princes nor in the sonne of man for there is no helpe in him And why Because when they haue taken vppon them to helpe you God taketh away their breath and all their enterprises doo come to naught But thy God O Sion sayth hee liueth from generation to generation and therefore blessed is the man that hath God for his helpe whose hope is in the Lord. 13 Some men there are possessed with this double folly that albeit they trust in man yet will giue out that theyr trust is in God But they deceiue themselues for properly their trust dependeth vpon the pledges that God hath giuen them not vppon God As when they are well prouided for when they are gotten into a good trade of marchandise when they haue great reuenewes strong townes mightie armies fathers mothers husbandes and so foorth But in deed when these pledges and meanes doo faile them then is their trust in God gone then they weepe and lament then they feare and tremble To bee briefe all trust in God is laide aside he shall haue no more honour among them than vsurers haue among other men because they trusted the pawnes but not the men that deliuered them Let vs therefore learne euen without pawnes or pledges to put our trust in God Let vs depend onely vppon him and assure our selues of his helpe and succour when all mans helpe faileth Let vs remember that trusting in man more than in God and so esteeming more of man than of God we do renounce God yea we euen rob him of his diuinitie wherewith wee cloath man as Esay well noteth saying Esa 31.3 Wo vnto them that go downe vnto Egypt for helpe The Egyptians are men not God their horses are flesh and not spirite By the premises therefore it appeareth that we loue feare man more than God and that wee repose more confidence in man than in him and consequently that wee esteeme
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
in adioyning our selues to the Church of Christ ther to hear his word attentiuely to participate in his sacrameÌ„ts holily deuoutly with our whole affections to assist at coÌ„mon praiers Of the duetie both of domesticall and priuate praiers of euery faithfull Chap. 6. NOw as we haue shewed that publique praiers in the Church and the preaching of Gods word are vnto vs most profitable necessary so are we to vnderstand that notwithstaÌ„ding the same we are not neuertheles to neglect the vse both of Domesticall and priuate praier nor yet to forbeare the reading of the holy Scripture in our houses These be two points wherein as in that they be more coÌ„mon pernitious in respect of negligence slouth so are we the more hartely in dutie to seeke to Amend As for the praiers which euery housholder is to practise among his family Morning Euening we will speake of them hereafter where we entreate of the duties of housholders But for the priuate praiers of euery perticuler person ther is no man but besides his publique and domesticall exercises ought dayly to exercise himselfe therin Were we endued with the true knowledg both of our selues our estate condition of the efficacie of praiers we should need no solliciter to put vs in mind many times to present our selues before God to pray him more and more to reueale his truth to encrease in vs faith loue pacience and other his spirituall gifts to mortifie our corruptions to strengthen vs against the temptations and assaults of the flesh the world and the deuill to prouide vs of such and such necessaries wherof we are in want to preserue vs from so many daungers wherwith we are enuironed To be short to grant vs his holy spirite happyly to conduct vs all the daies of our life He that feeleth not the necessity of such graces and consequently of praier to obtaine them is sencelesse and voide of al vnderstanding as also euery man perticulerly in his vocation hath great need of Gods assistance and consequently of praiers Parents that God will giue them grace vertuously to bring vp wel to nurture their children Ministers of the word in holines to employ themselues in their ministerie Marchaunts and artificers faithfully to follow their traficke and trades Generally all men that God will vouchsafe to blesse them in their vocations workes and labours And besides there may be many of our acquaintance whose estate and condition bindeth vs to pray to God for them also 2 To be briefe ther is not any but after all priuate petitions accomodated to the time to the persons or to the occurreÌ„ces ought dayly to put in practise the doctrine of Iesus Christ where he saith You shall pray thus Our father which art in heauen c. as followeth In this forme of praier teaching vs that euery of vs ought dayly to present himselfe before God is a procurer first of his glorie then of the benefit and saluation of the congregation The zeale of Gods glorie as also our loue towards our neighbours do bind vâ— dayly to make this praier and that with greater diligence and feruencie because that making it as it were from the month of Christ the author thereof we shall be assured of hearing and consequently it shall make greatly to the aduancement as well of the glorie of God as of the good and saluation of our neighbours whereupon also as God in the obedience of his law doth more respeâ—t the obedience of his children then the worke it selfe so may we say that this praier whereby in the three first petitions we seeke the glory of God and in the three last the good and necessities requisite both for the body soule as well of our neighbours as of our selues being dayly with hart and mind poured forth is as it were a fulfilling of the lawe the summe whereof consisteth in this that wee loue God with our whole hearts and our neighbours as our selfe 3 Moreouer in these praiers lifting vp our hearts vnto God and so communicating dayly with him we do by little and little forget the earth and the world and doe grow spirituall and heauenly Euen as Moses in olde time hauing conuersed with God fortie daies and fortie nights when hee came downe to the people seemed to haue shining beames in his face And indeede as by little and little we learne the maners and language of those with whom we do ordinarily conuerse besides that by such conuersation ther breedeth a certaine affection betweene them more then others so by this our conuersing with God in our praiers we learne both the manners and language of heauen and in our selues doe perceiue some encrease of loue towards God Which is more as wee are but to much enclined either to our selues or at other mens solliciting to some riot or iniquitie so when we call to mind that in the morning we haue praied vnto God that he would vouchsafe to keepe vs also that at night we are to return againe to do the like the same is vnto vs a mightie bridle to restraine vs from wickednes and to retaine vs in due obedience towards God Besides as when we pray vnto him we haue regard to his promises the experience of his benefits and so cal him father beseeching him to guide vs as a father doth his children the same is a good meanes to strengthen our faith and a foundation of comfort in euerie vocation and estate whereinto it pleaseth God to call and place vs assuring our selues that by such praiers euery thing that shall come to passe shall be according to the worke and conduct of our father yea euen the accomplishment of his will which cannot be bad vnto vs. To be short such as through Gods grace doe dayly exercise themselues therein do by experience find what a comfort benefit and contentation they receiue by the same 4 This is the reason why the most excellent seruants children of God haue beene the rather addicted thereto How seruently did Moses employ himselfe therein when hee continued groueling before God in prayer for the space of fortie dayes and fortie nightes Likewise Samuell when hee sayde God sorbid that I shoulde sinne against the Lorde and cease praying for you Deu 9.18 1. Sam. 12.23 Psa 119.147 Psal 88.14 Act. 10.2.4 Especially the princely Prophet Dauid who in his Psalmes sufficiently declareth that he was as it were tyed thereto by dayly exercise As perticulerly wher to this purpose hee sayth I preuented the morning light to praye to God Againe My prayer preuenteth thee in the Morning Cornelius the Centurion so laboured therein that he prayed continually Whereby finally the Lords Angell sayde vnto him Pphil 1.4 Ehe 1.16 Col. 1.9 1. Thes 1.2 5.17 Col. 4.2 that his praiers were come in remembraunce before God S. Paul in many Epistles protesteth that he ceased not night and day to pray for the Churches As also in many places
For the least that we can say of dances is to cal theÌ„ vnfruitful considering they also are in many sorts hurtfull as hereafter we wil declare 6 The same Apostle in another place propoundeth two sorts of works or fruits viz. Of the flesh of the spirit Gal. 5. but sith we cannot without great impudencie place these dances among the fruites of the spirit we must in reason acknowledge them to be the works of the flesh And indeed in dances we find the same pollution insolencie the S. Paul expresly mentioneth among the works of the flesh but not that temperance which he tearmeth the fruit of the spirit 1. Ioh. 2.15 Iohn saith Loue not the world neither the things that are in the world and for example which they be he nameth Lust of the flesh lust of the eyes pride of life Is not al this found in dances No doubt theÌ„ they be of the world not of God And so consequently as he addeth Who so loueth them the loue of the father is not in him If in a picture we see some eating drinking some dancing so forth will we terme this a picture of the children of God not rather a representation of the world Againe to what end is dancing but to delight the world the flesh As the affectioÌ„s of the flesh be enemies to god so he that loueth the world maketh himself an enemy to God It therfore plainly appeareth in this prohibition of Saint Iohn that we should not loue the world dancing is forbidden and applying our selues therto we must needs fal at enmitie with God Ephe 5.4 Mat. 12.36 7 Saint Paul willeth vs to abstaine from al folish vaine speeches as things not beseeming the Saints And Iesus Christ saith that in the day of iudgement we shall giue accompt of euery Idle word If the holy Ghost condemneth al tauntes quippes pleasant and idle talke that tend onely to delight the companie and consequently beseeme Apes and iesters but are not any way conuenient among Christians and the children of God surely the sollies mirth vanitie of dances are without comparison more vnseemly among the Saints and rather to be condemned Ephe. 5.16 The Apostle representing vnto vs the time that wee haue lost during our ignorance whiles we yet serued the Deuill the world and the flesh exhorteth vs to redeeme it And how In forsaking the pleasures of our flesh for the price of the purchace But doe we obey his admonition when we loose the whole day yea and spend the night in dancing making our selues besides wearie and vnfit for our vocation in the morning 8 The holy Scripture in many places exhorteth vs to be sober modest 1. Pet. 5.8 Phil. 4.5 Luk. 12.35 Phil. 3.20 1. Thes 5.6 1. Pet 5.8 Col. 3.5 Gal. 5.24 1. Cor. 9.27 Eccles 7 3. Mat. 16 24. Phil. 2.11 stedfast in al parts of our life to haue our loyns girt vp that is not to suffer the affections of our soules to cleaue to the ground in the desires and vanities therof to haue our conuersation in heauen to watch to mortifie our members to crucifie our flesh and the lusts thereof to tame and subdue our bodies to goe rather to the house of mourning then of mirth that is to say to seeke meanes to quench our pleasures vanities by the representation of death to deny our selues to beare our crosse to weepe when the world reioyceth To be short to employ our selues in our vocation in feare trembling But such as vse dancing do little thinke vpon these rules and duties of Gods children The onely remembrance of these exhortations and admoniâ—ions might suffice were they not desperate to make them renounce such vanitie insolencâ—e lightnes yea euen to abhorre and detest them If when they were in the châ—efe of their dance God should send some extraordinarie thunder or earthquake they would straight leaue off Yea if the same should long continue with other tokens from heauen then would all this mirth and vaine dancing bee conuerted into sorrow and griefe for their dancing and so their consciences would testifie that dances are repugnant to that disposition that should be in vs to watch for the comming of the Lord. 9 Now to proceede to another consideration By three principal points we may iudge whether our deeds and works be good First whether they concurre with our vocation Secondly whether they edifie our neighbours Lastly whether they tend to the glory of God As concerning our vocation it coÌ„sisteth in this That we being freed from sin do she from it and shunne all apparance of euill As touching edification the same resteth in this that our conuersation be such as may beseeme the profession of the Gospell that others may be induced to embrace follow the same And for the glory of God Saint Paul saith Whether we eate or drinke or whatsoeuer we doe let all be done to the honour and glory of God Now we referre our eating and drinking to the glorie of God when wee vse the same in sobernesse and thankesgiuing that wee may euerie of vs bee the better disposed to serue God in our vocations The like is in our sleepe and all other the recreations of our bodies or mindes But is not dauncing directly repugnant to our vocation because that where we should shunne sinne and all apparance of euill with all occasions and allurements thereto it ministereth nothing but apparance and entisement to the same Likewise for the edification of our neighbours This folly and vanitie is to no other vse but to be an offence vnto them in that thereby the dancers seeme to inferre that the Gospel therein concurreth with the world and the flesh considering that we that professe the Gospell and therefore ought to renounce such vanitie are so bent giuen thereunto And as touching the glorie of God what dancer dare be so impudent as to mayntaine that God is glorified in dancing either that hee danceth to the ende to glorifie God or to bee the more apt to serue him in his vocation Moreouer the rule of good workes resteth not in the custome and vse of the world but in the testimonie of the will of God Rom. 1â— â— Fashion not your selues like vnto this world sayth Saint Paul but proue what is the good will of God As for dancing wee must therefore place it among the wicked woorkes because it is repugnant to our vocation to the edification of our neighbours to the glorie of God and to the rule of his will Rom. 14.23 Agayne if euerie worke that is not of saith bee sinne as Saint Paule affirmeth and that there can bee no faith without the testimonie of Gods will let our dancers eyther prooue that it is Gods wyll that they shoulde dance or else acknowledge and confesse that dancing is sinne 10 Furthermore let vs consider the persons If they be stroken in yeeres dancing is an vnseemly lightnesse
absurditye forged in their own brains they may cauil and reiect this doctrine of predestination and consequently deny the worde of God let them rather acknowledge their ignorance and confesse that they ought to beleeue and doe that which God saith albeit they cannot comprehend the reason therof and not complaine in their false conceits and so reiect the euident testimonies of the holy scripture Secondly in as much as God who knoweth both the elect and the reprobate commaundeth all to amend 2. Tim. 2.19 Iohn 13.8 with what conscience can they which know not whether they be of the number of the reprobates think to exempt themselues from their due obedience or alleadge that it were in vaine in case they were reprobates for they cannot deny but that all men are bound to obey God vnder paine of damnation euen albeit they could not comprehend whereto this obedience should serue yea or that of their obedience they should not looke to reape any benefite or profit 2 Thirdly such as God hath forsaken and so are reprobates can neuer amend and therefore it is a false presupposion to say that it were in vaine for them to amend in case they should be of the number of the reprobate considering that it cannot be that the reprobate should amend as if a man should say seeing that hee that sinneth against the holy Ghost shall neuer obtaine remission of his sinne it is in vaine for him to amend this speech presupposeth false namely that he can amend so likewise that it is in vaine for a reprobate to amend is a false imagination because no reprobate can amend Againe the same which those men doe confesse must be done for the bodily life Mat. 12.31 because they know not how God hath ordained therof doth condemne them in that which they alledge concerning the soule for not knowing how God hath ordeined of their bodily life or death they can confesse that they must eate and drinke to preserue life and neuer alleadge that it is in vaine in case God hath decreed that they should dye the next day In matter therefore of the soule they are likewise to confesse that they ought to amend and neuer to alledge that it is in vaine in case their place be among the reprobate otherwise that which they eat and drinke for the preseruing of their transitory liues wil beare witnesse against them that the allegation of this abâ—urditye by themselues forged doth in matter of the soule proceede either of grosse ignorance or of malice and peeuishnesse 3 Moreouer as the effect of Predestination sheweth it selfe either by the obedience or disobedience to Gods worde so they which say that if they be not of the number of the elect it is in vaine for them to amend doe teach men to take the marke and way of the reprobate which is not to amend rather should the horrible punishment of the reprobate induce them to amend in hope that by amendment they may grow into the number of the eiect Marc. 1.15 To conclude where God preaching his Gospell declareth that it is his will that thou shouldest beleeue amend and be saued Mat. 4.17 Why dost thou reiect his reuealed wil vnder a pretence that thou wottest not what hee hath determined of thee in his secret counsaile Why dost thou not rather giue credit to his protestation Ezech. 33.11 who saith I will not the death of a sinner but rather that he should conuert and liue Conuert therfore and liue and forsaking that wicked suggestion of the deuill who saieth Peraduenture it is in vaine for thee to conuert for if thou beest none of the elect thou shalt not liue doe God that honor to beleeue that hee is true and the deuill a lyer for in that doubte whether thou beest elect or no know thou that conuersion and amendment is a token fruit of thy election and contrariwise obstinacie and proceeding in wickednes is a manifest signe of reprobation 4 Let vs now come to the other proposition If we be elect say they we cannot perish and therefore need not to amend First this is the speeche of a hyreling who properly feareth not to offend God but to be punished by God for that he would not amend but for feare of damnation Secondly in as much as by the amendement of our liues God is greatly glorified and our neighbours edified Confesse that either thou makest no accompt of the glory of God or the saluation of thy neighbours or else that thy speeche is peruerse when thou saiest Being elected I cannot perish and therfore neede not to amend for albeit amendment should stand thee in no stead yet is it requisite and meet that thou shouldst amend were it but to glorifie God Mat. 22.37 and to helpe to the saluation of thy neighbour and heereto art thou bound because God commaundeth thee to loue him with all thy hart and thy neighbour as thy selfe Thirdly thou dost plainely beat downe this purpose of election which S. Paul doth propound Eph. 1.4 when he saith God hath elected vs that we might be holy and vnreproueable As if a Souldier saith I am enrowled and therefore I need not to fight wil not euery man say that he doth but mocke for hee is not enrowled for any other end euen so doe wee mocke with God if we say that being elected we need not to liue vertuously considering that contrariwise we are elected onely to this end to be holy 5 Again election to saluation doth not abolish but establish the second causes and the meanes by God ordeined for the attayning therto And indeed God for the sauing of his elect hath ordained that they should beleeue in Iesus Christ that to procure beleefe they should heare the Gospell that they should pray to God to giue them his holy spirite that they should amend and walke in his feare and that they should be exhorted to these duties God I say hath in his wisedome ordeined all these meanes whereby to bring his elect to eternall saluation What rashenesse is it therfore in man to vpholde that the elect neede not beleeue in Iesus Christ heare the holy Gospell or amende their liues To be shorte that they neede not the meanes ordeyned by God for the bringing of them vnto life euerlasting Is not this to seeke to be wiser then God to striue against his wisedome to reuerse his will and to abolish the meanes whereby hee hath ordeined to bring the elect to saluation When therefore to the end to bring the doctrine of predestination into hatred thou saiest that thereof it doth necessarily followe that the elect need not to heare the Gospell to beleeue in Iesus Christ to amend their liues to praye to God or to be exhorted to these duties thou seest that it is all false and that contrariwise God will saue his electe by these meanes which in his wisedome hee hath ordeyned Necessarilye therefore the elect must be saued yet by
the Tiryans Sydonians of whome Iesus Christ sayth If his vertues and miracles had beene done among them Math. 11.21 they woulde haue conuerted and amended their liues And therefore God should haue chosen them that they might not haue bene damned And contrariwise the saying in the booke of Wisedome that Enoch was taken awaie by death least mallice should haue corrupted his heart doth shew Wisdo 4.10 Gen. 5.24 that he should haue beâ—â— reproued and condemned for the mallice foreseene wherewith hee might haue beene corrupted if hee had liued And thereof it must also followe that God had beene deceyued in foreseeing the thing that should neuer haue come to passe 19 As this error therefore which allotteth vnto man for the foundation of his election himselfe his free will and his woorkes doth diuerte him from the feeling and acknowledgement of the loue goodnesse grace good will and power of God and puffeth him vp in false and most pernitious opinion of his owne vertue and merites to his ouerthrow and destruction withall doth depriue God of his glorie so contrariwise the doctrine of election vnderstood and beleeued in manner as wee haue before declared doth teach and admonish vs to attribute the whole glorie of our saluation to one onely God incessantly to praise him to reuerence his power and infinite goodnesse wholy to depend vppon him and to walke in all humilitie confessing that in vs there is neither beginning nor preparation wherby God should be bound to choose and doo well by vs and therefore that all good namely our election is the pure gifte and free grace of the goodnes of God vnto vs. And to conclude This doctrine ingendereth in vs an assured certainty of our saluation infusing comfort and ioy into our harts with a zealous affection to consecrate our selues to the seruice of God with our whole hearts all the dayes of our liues 20 As for Gods prouidence the onely remembraunce that nothing befalleth vs but by the eternall will of him that hath elected vs in his sonne Iesus Christ ought to bring forth in vs many notable fruites First this doctrine teacheth vs to banish the prophane opinion of the heathen that imagined that all things came by fortune attributing to an idoll forged in theyr braines that thing which appertained onely to one God namely the euent of all that was done But as this is an intollerable idolatrie and sacriledge so representing theyr Goddesse fortune blinde they tooke awaie all feare of offending God and all desire to liue wel And in deede if all calamities and prosperities should befall man not by any conduct of prouidence iudgement or reason but by aduenture who would feare to doo euill for feare of correction and punishment Who would desire to liue well when hee should stande in doubte whether in well dooing hee shoulde bee blessed But when wee doo beleeue that all commeth by the prouidence of God who seeth all things and loueth righteousnesse and hateth iniquitie The onely remembrance that it is God that sendeth both good and euill will moue our heartes to feare correction punishment for doing euill and to hope for prosperitie and blessing in liuing in righteousnes and holines Thus will the knowledge of Gods prouidence stand vs in great stead to induce vs to amend our liues 21 The second fruit that groweth hereof is a true sanctification of the name of God For beleeuing all thinges to come of the will and prouidence of God all-wise all-righteous all-good and almightie euen euerie affliction calamitie that befalleth vs First the remeÌ„brance that he is righteous wil breed humilitie as knowing that it is in iustice that he afflicteth vs for our sinnes So Manaâ—les king of Iuda 2. Chro. 33 being grieuously afflicted in prison was by this doctrine moued to acknowledge his sinnes and consequentlye to humble himselfe before God Dan. 9 So Daniel speaking of the captiuity of the Iewes in Babylon confessing the sinnes both of the people and of himselfe among other things sayth To vs O Lord belongeth confusion but thou art righteous In this sense doeth Ieremie reproue the children of Israel Iere. 8.6 for that in their affliction no man said What haue I done Not that God alwayes taketh occasion of our sinnes to punish vs but because hee neuer afflicteth vs wrongfully or before wee haue deserued it And therefore shoulde the knowledge that it is hee that afflicteth vs humble vs and make vs confesse that hee is righteous Thus also shall wee beware of murmuring against God and saie with the Prophet Dauid O Lorde I helde my peace and opened not my mouth for it is thou that haste done it 22 Which is more this doctrine will teach vs to sanctifie his name that we shall praise him euen in our afflictions And in deed beleeuing that this God that punisheth vs is good and a well dooer also that louing vs in Iesus Christ without comparison better than a carnall father can loue his children Secondly that vndoubtedly he willeth the thing that is to our health and profite beleeuing moreouer that he is almightie and so can doo what hee will Thirdly that beeing infinitely wiser than we hee better than our selues doth knowe wherein our good and saluation doeth consist This feeling I saie of his goodnesse loue power and wisedome will force vs to conclude that all the affliction that hee saieth vppon vs is to our profite and good albeit in the iudgement of the flesh we thinke otherwise This is a true sanctification of the name of God and induceth vs to loue him when we are thus assured by the goodnes loue power and wisedome of him that afflicteth vs that the same affliction is good and profitable for vs and renouncing the contrarie iudgement of our flesh wee doo praise blesse God in the same when our spirite shall find that to be good which our flesh thinketh to be bad and that our spirite shall make vs to praise God for that which maketh our flesh to weepe To this purpose is the example of Iob verie notable For hee Iob 1 when hee lost all his goods and children sayde The Lorde hath giuen and the Lord hath taken awaie blessed be his name Afterward being extremly tormented in bodie he sayd Iob. 2.1 If wee haue receiued good from the hande of God shall wee not receiue euill First hee acknowledged all his affliction to proceede from the will and prouidence of God Next he felt that God by whose prouidence he was afflicted is as is aforesaid all good all wise and almightie And therefore in this sanctification of Gods name he concluded that affliction was good and profitable And this was the cause and reason that he blessed God in his affliction 1. Thes 5.18 as also S. Paul admonisheth vs to yeld thanks vnto God in all things 23 Againe this doctrine teacheth vs not to regard man that afflicteth vs but God who vseth him for our affliction
darknes What concord hath Christ with Belial Or what part hath the beleeuer with the Infidell And what agreement hath the temple of God with Idols for yee are the temple of the liuing God as God hath sayde I will dwell among them and walke there and I will bee their God and they shall bee my people Wherefore come out from among them and separate your selues sayth the Lord and touch no vncleane thing and I will receiue you and I will bee a father vnto you and you shall bee my sonnes and daughters saith the Lorde almightie And in the next Chapter following hee addeth Now therefore beloued seeing wee haue these promises let vs cleanse our selues from all filthinesse of the flesh and spirite and growe vp vnto full holinesse in the feare of God 3 The temple of Ierusalem was called holy because it was not a lodging for men but the house of God wholye dedicated and consecrated to his seruice as were also the vesselles belonging thereto in the same respect called holy Nowe if Baltasar king of Babylon by vsing them in a banquet drinking in them with his princes and concubines dyd prophane them and was for the same soone after rewarded for the same night hee lost both his kingdome and lyfe surely they that shall abandon not the vessels but the temple it selfe and not a temple of stone and of wood but euen theyr bodies and soules that are made the liuely temples of the liuing God to the prophane and filthie vses of the world and the flesh in lieu of dedicating the whole to the holye seruice of God who is with them do most filthily prophane the Temple of God and can expect no other than a most horrible vengeaunce and punishment as the holie Apostle Saint Paule protesteth saying Hee that destroieth the temple of God God will destroie him 1. Cor. 3.17 for the temple of God is holy which you are When a king maketh his entrie into a Towne or Citie hee findeth those streetes where he is to passe made cleane and his pallace hanged howe much rather ought wee whome God chooseth to bee his temple and to make his entrie into vs to bee with vs and to dwell with vs to purifie and cleanse from all filthynesse and vncleannesse and to adorne the place of his habitation with all vertue and holynesse 1. Pet. 1 13 4 Heereunto doth Saint Peter exhort vs saying Gird vp the loines of your minde bee sober and trust perfectly on the grace that is brought vnto you by the reuelation of Iesus Christ as obedient children not fashioning your selues vnto the former lusts of your ignorance But as hee that hath called you is holie so bee yee holie in all manner of conuersation because it is written Leuit. 11.44 19. 2 Be ye holie for I am holy Where hee sayeth that the loyns of our minds must be girt hee sheweth that as they that weare long garments when they come in foule wayes doo tucke and girte them vp least they should load them with mire by dragging them through the same so wee whose mindes and affections doo so bend to the earth that they doo euen traile thereupon walking thorough this world full of mire and corruption must tucke them vp toward heauen least they shoulde touch such daungerous and damnable mire from the which we ought wholy to retire and separate our selues that we may be made holy to the Lord. If anie man 2. Tim. 2.21 sayth Saint Paul purge himselfe from these filthinesses and corruptions he shall be a vessell vnto honour sanctified and meet for the Lord and prepared vnto euerie good worke 5 Iesus Christ prayeth vnto his father to sanctifie vs but how Euen by withdrawing vs from the corruptions of this worlde Iohn 17.17 and guiding vs by his spirite to bee consecrated and dedicated vnto him If therefore we grow not in sanctification we do make vaine the prayer of Iesus Christ so farre as it concerneth our selues In the same prayer hee addeth this protestation For their sakes I sanctifie my selfe Iohn 17.19 that they also maie bee sanctified thorough the truth If our sauiour Iesus Christ sanctified and consecrated himselfe to God his father to the ende his holynesse might stretch vnto vs and so in him and by him wee might bee sanctifyed vnto God wee doo falsely boast that hee is Emanuel God wyth vs conioyned and vnited vnto vs and that wee are members of his bodie vnlesse that separating our selues from the corruptions of the worlde and the flesh 1. Cor. 1.30 wee bee sanctified in him and vnto him And in deede if Christ were of God made vnto vs not onely righteousnesse but also sanctification it is in vaine for vs to boast of iustification wythout sanctification for God beeing wyth vs and vnited vnto vs this vnion must of necessitie engender not onelye our iustification in him but also our sanctification by him 6 It is the holy Ghost dwelling in vs that hath conioyned vs with Iesus Christ that hee may bee E anuel God wyth vs For hee sayth the Apostle Saint Paul that hath not the spirit of Christ is not his And as there can bee no fire without warmth or lyght so cannot God bee by his spirite in vs or with vs but hee will also sanctifie and purifie vs from all vice and corruption Rom. 8.9 that hee may consecrate vs vnto God We beleeue the holy Catholike Church Holy I saie because God is with it causing it to participate in his holynesse Wee are not therefore members of this holy Church vnlesse wee also bee holie As lykewise wee adde that wee beleeue the communion of Saintes that is of the faithfull and children of God But falsely and in vaine shall wee beare the name of Saintes or pretende our selues to bee the faithfull and children of God vnlesse that denying the filthynesse and corruptions of the worlde and the flesh wee bee fully dedicated in all purenesse and holynsse to the seruice of God And in deede when the holy Apostle sayeth Ensue peace and holinesse Heb. 12.14 without the which no man commeth to the Lorde Hee aduertiseth vs that holinesse is as it were the bonde betweene God and vs also that without the same we cannot beholde the face of the Lord. 7 This is the will of God saith Saint Paule euen your sanctification 1 Thes 4.3 that is that wee abstaine from whooredome that euerie one of you shuld know how to possesse his vessell in holinesse and honour not in the lust of couetousnes euen as the Gentiles which knowe not God That no man oppresse or defrande his brother in anie matter for the Lorde is auenger of all such thinges as wee also haue tolde yee before time and testified for God hath not called vs to vncleannes but vnto holines 8 Whereas Emanuel commaundeth vs to sanctifie the sabaoth daie hee therein sheweth vs how much his holynes doth bind vs to amend our liues The
and cheerefull in the seruice of God 1. Ioh. 2.20.27 of the effect heereof is the name of oyle and oyntment giuen vnto him How then can wee saie that we are annointed with the spirite of Christ so long as we doo not amend our slacknesse in the seruice of God growing forward in strength and disposition to imploy our selues cheerfully therein Luke 3.16 11 To conclude hee is called Fire for two considerations First because it is hee that refineth burneth and consumeth our vicious lusts which are as the superfluities and excrementes of our soules and on the other side it is hee that kindleth our heartes in the loue of God and feruent desire to serue and honor him But if we perceiue no effects of this fire of the holie Ghost in vs â—ourning consuming our vice and corruption that by amending our liues wee may growe in purenesse and holynes With what conscience can wee saie that the spirite of Christ is in vs As this spirit cannot be dead neither can it bring forth vicious or corrupt fruit Likewise if wee increase not in zeale and loue to God this want of the operation of the holy Ghost is an assured testimonie of that hee is not in vs Exod. 8.19 21.18 Luke 11.20 Luke 1.66 because wee feele not his fire heating vs in the loue of God Finally the holy Ghost is called the finger and hand of God because that by him hee exerciseth his vertue and that by his inspiration wee are regenerate into heauenly life that wee may no more bee driuen or lead by our selues but bee gouerned by his motion and operation If therefore wee denie not our owne wisedome and the affections of our flesh and so suffer our selues to bee guided and lead by the hand of the holy spirite wee doo wrongfully challenge the name of Christians and boast of the spirite of Christ dwelling in vs. Thus this name Christ aduertising vs that hee hath receiued the holie spirite to make vs partakers thereof according to the measure to euerie one ordained ought to bee vnto vs a mightie inducement and sharpe spurre to mooue vs to amendement of lyfe 12 This vnction of the holy spirite dyd our Lorde Iesus Christ receiue to the end to exercise three offices requisite to our saluation namely to be our king our Priest and our Prophet And this also to represent vnto vs how deeply this name Christ bindeth vs to amend our liues First for the office of king Iohn 18.36 If his kingdome be not of this world as himselfe confessed before Pilat but spiritual we are to correct our false imaginations that leade vs to seeke the world in his kingdome as looking that hee shoulde giue to his seruants great riches honorable offices and other carnall commodities For it is the part of the princes of this world to present earthly kingdoms to those that reuerence them Math. 4.9 but as for our king Iesus Christ hee willeth vs to seeke all the felicitie that hee promiseth in heauen And therefore when wee are persecuted or otherwise afflicted wee must correct this false opinion of thinking our selues miserable or that our king hath no care of vs For contrarywise afflictions should make vs to lifte vp our heartes to heauen the dwelling of our king where hee hath layed vp the treasures ioyes and glorie of his kingdome Secondly sith hee is our king that hee may raigne in vs wee are warned to forsake the worlde sinne and the deuill his enemies so that hee onely raigning in vs mortifying sinne may make vs to denie the world and strengthen vs against Sathan Let not sinne sayth Saint Paul raigne in you Rom. 6.13 Iohn 16.33 Rom. 16.20 Luke 1 74 to obey the lusts thereof And Iesus Christ sayth Bee of good cheere for I haue ouercome the world And the Apostle promiseth vs that God will tread downe sathan vnder our feet Thus this king hauing deliuered vs out of the handes of our enemies bindeth vs as Zacharie sayth Without feare to serue him in righteousnes and holynes all the dayes of our lyfe and so to amend Let vs also remember that the scepter of a good pastor is deliuered vnto him blessedly to guide his sheepe that shall heare his voyce Psalme 2. and by amendement followe him As also hee hath an iron rodde to bruse as a potters vessell all such as shall rebell against him Let vs therefore amend and renounce euerie thing whereat this king may be displeased that we may bee happily gouerned by the sheepehooke of our good shepheard and not brused wyth the iron rodde of this iust king that breaketh those that wythout amendement of lyfe doo continue in vnbeleefe and obstinate in their sinne The kingdome of Sathan from which Christ hath redeemed vs doth consist in darknesse infidelitie and bad conscience and all vice silthynesse and corruption Contrariwise the kingdom of Iesus Christ consisteth in light in knowledge of the true God and his sonne Iesus Christ in faith loue holynes patience and other like vertues These are the true effectes of the spirituall kingdome of Iesus Christ We must therefore effectually shew that wee are transported from the kingdome of Sathan to the kingdome of Iesus Christ But how By amending our liues and growing more and more in faith loue patience and holynesse to bee short in all good workes and vertues required in the subiects of this spirituall king Iesus Christ 13 The second office of Christ is to be our high Priest who offered himselfe a sacrifice vnto God that by his death hee myght satisfie his iustice and so reconcile vs to him Who is there then among vs that representing to himselfe that it is the welbeloued sonne of God and the prince of glorie that giueth himselfe not to a common death but euen to the shamefull and cursed death of the crosse together with the apprehension and feeling of the wrath and terrible indignation of God ingendering in his bodie horrible terrour and mortall anguish in his soule And all this for his enemyes by nature the children of wrath poore sinners and the bond men of Sathan What man is there I saie that meditating vpon these things shall not bee euen rauished in admiration of his incomprehensible loue towardes vs which loue Saint Paul doeth at large and verie often make mention of Is it possible that this name Christ Rom. 5 Ephes 2 representing vnto vs this priest thus offering himselfe in such a sacrifice for vs poore and abhominable sinners and consequently the apprehension of his incomprehensible loue towards vs should not rauish and force our verie soules to loue him wyth all our heartes our mindes and our strength and through feruent loue to obey his commandement of amendement and to abhorre to thinke saie or doo anie thing that may displease this Christ our high Priest 1. Cor. 16. 22 If anie man sayth the Apostle Saint Paul loue not the Lord Iesus Christ let him bee had
reformed and the goodnesse wisedome and wonderfull iustice of God be reuealed 5 True it is as Saint Peter saith that in the later times there shall come scorners that shall walke after their owne lusts say Where is the promise of his comming 2. Pet 3.3 For since the fathers died all things continue alike from the beginning of the creation And in deed we now see but too many that are not touched with the apprehension either of the kingdome of heauen or of the torments of hell but are possessed with prophane and deuilish spirits that take al to be but fables that is spoken as well of the kingdome of heauen promised to the faithfull as of the tormentes of hell prepared for the wicked And this is a pernitious pollicie of Sathan wherewith he discourageth the faithfull from walking in the feare of God from amending their liues Psal 73 13. from cleansing their harts and as the Prophet saith from washing their hands in innocencie But to the contrary hereof let vs stand stedfast and be wel assured that there is a kingdom of heauen prepared for the children of God and a hell for the disobedient and therfore let vs labour to grow in faith to fructisie in good workes 2. Cor. 15 58 and so to amend our liues as knowing that as S. Paul saith our labour shall not be in vaine in the sight of the Lord. 6 This is the foundation whereupon the Apostle laieth holde to perswade men to repentance and amendement of lyfe God sayth hee Act. 17.30 nothing regarding this time of ignorance now admonisheth all men euerie where to repent because hee hath appoynted a daie in the which hee will iudge the worlde in righteousnesse But how in righteousnesse Euerie man shall as else where it is sayde receiue the thinges that are done in his bodie 2 Cor. 5 10 according as hee hath done whether it bee good or euill and God will render to euerie man according to his workes That is to them which by continuance in well dooing seeke glorie honour and immortalitie Rom. 2.6 eternall life but vnto them that are contentious and disobey the truth and obey vnrighteousnes shall be indignation and wrath 7 Albet we see not this kingdome of heauen Rom. 8. Heb. 11. yet let vs remember that the goods saluation of Gods children consisteth in faith and hope and that as well the one as the other doth appertaine to things to come which we see not so that not to beleeue or hope for more than we see is to be short the abolishment of faith and hope and so consequently the subuerting of the assured foundation of our saluation Let therfore this faith the mother of hope and hope her mothers nurse cause vs patiently to attend the fruition of this kingdom of heauen and our assured attendance for the same make vs to amend our liues Apoc 19.9 T it 2.11 that we may cloath our selues in garmentes beseeming those that purpose to come vnto the marriage and to haue a seat at the banquet of the lambe Iesus Christ The grace of God saith S. Paul that bringeth saluation to al men hath appeared teacheth vs that we should denie vngodlynes and worldly lusts and that we should liue righteously soberly and godly in this present world looking for the blessed hope and appearing of the glorie of God which is our sauiour Iesus Christ The same Apostle gaue thanks to God for the Colossians when he heard of their faith and loue for the hopes sake which was laid vp for them in heauen Col. 1.4 1. Iohn 3 And in this sense saith Saint Iohn Welbeloued we are now the children of God but yet it doth not appeare what we shal be and we know that when Iesus Christ shal appear we shall be like him for we shall see him as he is And euery man that hath this hope in him purgeth himselfe euen as he is pure 8 But to the end the more earnestly to incourage vs to amend our liues in hope of the kingdome of heauen wee are moreouer to apprehend the incomprehensible excellencie of the glorie and ioye that we shall inioy in this kingdome when our bodies being risen againe vncorruptible and immortall like vnto the image of the glorious bodie of Christ reunited to their sanctified souls shall be lifted vp into the house of God our father aboue all heauens wher we shall see the face of God as the Sun in his brightnes shall inioy the fruit of the praiers of Iesus Christ when he said Iohn 17.24 Father I wil that they which thou hast giuen mee bee with me where I am 1 Cor 15.28 that they may see my glorie which thou hast giuen me When Iesus Christ hath rendered the kingdome to God his father then shall God the father the son the holy Ghost be vnto vs all in all yea euen such a fulnes of good and felicitie that as sundrie vessels cast into the sea are so filled with water that they can desire or hold no more so this sea of diuinity being in vs all in all we shall be replenished and satisfied with life glorie and ioy so as we shall not bee able to desire or haue anie more Apoc. 21.18 Euen when wee shall bee truely burgeses of the heauenly and holy Citie that shall be of fine golde like vnto pure Christall the foundations of the walls set with precious stones the twelue gates made of twelue pearles which shal need neither Sun nor Moone to shine therein for the light of God shall illuminate it and the lambe himselfe shall be the candle To be short when we shall be in the fellowship of the Angels shining as the Sunne in his pride and rauished with ioy that shall neuer be taken from vs. A ioy I saie not onely for our owne felicitie but also for the felicitie of all the elect for wee shall loue them all as our selues and so shall reioyce as much for their felicitie as for our owne And this ioy shal be infinitly corroborated by the contemplation as well of the glorie of Iesus Christ whom iustly we shal loue better than our selues as also of the glorious maiestie of God whom we shall loue with our hearts our strength and our mindes 9 If the representation remembrance of this kingdom of heauen doth not kindle our heartes with a feruent desire to attaine thereto and by desiring the same to amend our liues that we may take the path that leadeth to such felicitie the same is an assured testimonie that wee account of our selues as of beastes that looke for no goodnesse after death And on the other side if the apprehension of the fire that neuer shall be quenched of the wormes that shall be alwayes gnawing of the terrible darknes of the weeping and gnashing of teeth through the feeling of the heauy wrath of the liuing God doth not moue our harts to feare to offend