tree and hearb should bring forth seed to increase according to his kind And therefore so many hearbes and trees as we see in gardens medowes forestes are so many witnesses against the Atheistes that there is a God 20 Now let vs speake of those creatures that haue not onely essence and life but also sence or seeing As fish soules and other creatures First as concerning their generation For example wee might demaund of those men that do belieue that ther is no God whether was first the henne or the egge For the egge commeth from the henne and the henne out of the egge If they answere the egge How came that egge without a henne Or how could that which was not make it selfe an egge Or how did that which was an egge hauing onely essence giue it selfe life Sith also that feeling commeth of sence how could a thing that had onely essence giue it selfe sence to heare see tast smell or feele either cold or heate Againe if there bee not also a cocke with the henne or that the henne sitteth not vpon the egge the egge wil rot bring forth nothing How therefore could the egge if it were before the henne bring forth the henne considering there was neither cocke nor henne as also that the egge had onely essence but neither life nor feeling If they say the henne was before the egge yet wil not that suffice For of necessitie there must also haue beene a cocke with the henne before the egge for otherwise the egge would neuer haue yeelded a henne It must needs then be that God hauing created heauen earth of nothing of that which neuer was either egge or henne Gen. 1. hath created the cocke the henne to bring forth egges froÌ„ whence the hens haue their originall as Moses teacheth 21 But yet let vs marke how the henne proceedeth from the egge Imagine the egge to be vnder the henne what is in the egge A substance hauing onely essence but neither token of life oâ— forme of soule Come againe within a few daies ye that perceiue the head of a litle chicken piercing the egge â—heâ—â— with her head and clouen beake Looke vpon the eyes and shape of the head Marke what is in it heare the voice Come to the body consider the winges and the feete What is in the body the â—â—â—ers the diuersitie of colours and to conclude the life and motions thereof Remember that al this was wrought within the egge shell whereto 〈◊〉 any man set hand or vnderstanding Who theâ— without touching the inner side of the egge hath formed such a creature onely through the hens warming of the egge who knew not what the did Who so will not acknowledge it to be onely God doth combat against his owne conscience and reason Moreouer who is the cause that hennes egges alwaies do yeeld chickeÌ„s the egges of other soules young ones according to the kinde from whence they came Doth this diuersity of soules rest either in the egges or in their substance Euery man knoweth no. The small chickens therefore issuing out of their shels are witnesses sufficient against the Atheists that ther is a God who hath created formed them 22 Next let vs behold other soules flying in the aire Al waightie thinges fall toward the earth What is it then that beareth vp the soules in the aire If they say the wings Put the winges of a swanne vpon a dead sparrow and cast it vp into the aire yet will it fall to the ground wings and all The soule therefore must haue life neither is that enough For in her winges she must also haue very artificiall motions together with a wonderfull industry to flie maruailous swift Some times to turne short some times to mount aloft as the larke and sometimes to stoope very low as the swallow And whence proceedeth this industry and skill but from God Againe who created the aire to beare them vp Meate to nourish them indued them with industry to make their neasts but God But this may suffice for soules Neither shall wee neede to aledge like testimonies for the diuinitie as may bee noted in fishes and other creatures who all with one consent doe agree in their generation shape life nature propertie and other considerations to proclaime that ther is a God from whom they take their essence life feeling and motions 23 Lastly let vs come to the chiefe handiworke of God which is man of the philosophers termed the little world because that in him we may discerne as it were an Abridgement of the whole world yea more then is to be seene in all the world besides For man besides his essence life and sence or feeling hath also reason vnderstanding The frame of mans body in euery part therof both internal externall considered doth sufficiently testifie him that created it to be a master workman And in deede who could so exactly proportion all the members of the body So dispose order it that euery part theâ—of hath relation to the vse seruice one of another together with the preseruation of the body vnder the conduct of a spirit that gouerneth the whole which without motion giueth seuerall motions to all the members of this body with reason and vnderstanding to guide euery member in his action representing to it selfe thinges pasâ— present and to come neere or farre off concealed and â—â—dden in the sea within the center of the earth aboue the heauens or in the bodies or heartes of men and declaring the imaginations thereof by the diuerse motions of the tongue And albeit such a spirit be in vs yet can we neither see nor comprehend it Howbeit man composed of such a bodie of such a spirit or soule cannot bee from all eternitie as in other creatures we haue proued The time was that man was not that he liued not that he had neither feeling nor reason Whence theÌ„ came the first man who was nothing How could that which had neither life feeling nor reason giue it selfe that which it had not How could that which was no spirit make it self a spirit How could that which had neither vnderstanding nor reason make it selfe vnderstanding and reason When thou seest a man Gen. 1. thou presupposest a father and to that father another father and so vpward vntill at last thou commest to Adam There art thou put from thy naturall discourse and presupposing a father for him and so art driuen to acknowledge God to haue created the first man as Moses also rehearseth Hee that seeth onely the portraiture of a man doth immediatly conceiue a painter and if it be a faire peece his first question is Who made it If a dead peece of worke shall make vs conceiue a liuing worke-man much rather should a liuing peece of worke namely Man make vs to conceiue a quickning worke-man euen God who onely is able to giue essence life feeling and reason 24 Now let vs proceed to the
talke with their parents and feele a feruent desire to be soone there euen so we if we remember that in heauen we haue treasures of eternall riches an vndefiled inheritance immortall and incorruptible which is reserued for vs a heauenly father that loueth vs in his welbeloued son our elder brother Iesus Christ in glory the angels holy spirits in ioy and that wee their fellow burgesses haue our portion in all these goods and are euen vpon the point to be really in heauen with them why should we not be rauished with a feruent desire to be lifted vp thether and with S. Paul to say I couet to be dissolued and to be with Christ Phil. 1.23 what letteth vs when wee feele how hardly wee are entreated and what mortall wounds our soules doe daylye receiue by offending God through their corruptions to say with S. Paul Rom. 7.24 O wretched men that we are who shall deliuer vs from this body of death Shall not the very feeling of so grieuous and so many bodily afflictions whereto we are subiect in this strange land cause vs seruently to pray to be deliuered from the same 2. Cor. 5. 1. especially considering that we know as S. Paul saith that when the earthly habitation of this lodge is destroyed wee haue a building in God euen an euerlasting house in the heauens which is not made with mans hand And in this respect we that abide in these earthly dwellinges doe groane vnder our burdens for we desire to bee clothed with our habitation which is in heauen as knowing that remaining vpon earth wee are absent from the Lord for we doe walke in saith and not by sight albeit we trust loue rather to be estranged from this body and to dwell with the Lord. 7 Howbeit attending vntill we may be really there both in body and soule let vs be there in spirit let vs be conuersant in heauen and begin to feele the felicity wherof we shall hereafter haue full and perfect fruition in this conuersation with God with the angels and with the holy spirits let vs more and more learne the language and maners of heauen to the end wee may resemble the angels saints there dwelling When Moses had conuersed with God forty daies vpon the mountaine Exod. 34.29 at his comming downe his face shined and glistered with the heauenly glorye so will it bee with vs by then we haue for twenty or thirty yeares bene conuersant in heauen we shall become heauenlye and spirituall both in worde and deed euen as by experience wee see that when a countryman hath dwelled some twenty or thirty yeares in the Court he forgetteth his country speech and course of life and groweth to be as good a courtier as if he were borne in the Court Our earthly talke and communication our worldly course of life and the corruptions of the flesh that beare but too much swaye in vs doe but ouer manifestlye shew how little we are conuersant in heauen and consequently doe testifie that we account our selues Burgesses of earth and not of heauen That wee may therefore amend let vs continually thinke that heauen is our true countrey that wee are Burgesses thereof that there we haue our parents and blessed brethren the treasures of ioye and glory an immortall and incorruptible enheritance and that we are at the very point of going thither to take possession as in truth wee doe euery houre looke for the time of our departure let this holye meditation make vs to conuerse in heauen and to liue as heauēly people setting our harts vpon our treasure let it euen make vs to forsake the speeche habit fashions and manners of those among whom wee are for a short time strangers that we may enure our selues to the language and holy life of the burgesses of heauen and angels with whom we shall liue for euer Let it withdraw our affections from all that we must leaue at our departure out of this forrain country least otherwise we lose the incomprehensible goods that are prepared for vs in our heauenly and eternal country let it cause vs to renounce al that might detaine vs in this country replenished with misery and calamity that cheerefully we may aspire to our country which aboundeth in ioy glory and al felicity Let it enforce vs to say with Dauid Woe is me that I remaine in Mesech Psal 120.5 and dwell in the tentes of Keder That is to say among barbarous nations that loue not the Burgesses of heauen let the hard vsage of the prince of this world in this strange country make vs to couet to liue among the blessed Cittizens of the kingdome of heauen let all our thoughtes words cōmunication testifie that in spirit we are already there yea let all our works be preparatiues and pathes to lead vs therinto and to these ends let vs ouercome all that might break of or hinder our so happy iourney from earth to heauen 8 We must moreouer remember that we are pilgrimes and trauellers and therefore for the attaining to the place whereto wee are trauelling wee must beware of three points First of turning backe againe Secondly of turning either to the right hand or to the lefte Thirdly of standing still The offending of God and transgressing his commaundementes is a going backe againe for as in walking after his woorde and in his feare wee goe to God to heauen and to euerlasting life so by sinning in liewe of going forwarde wee slippe backe and drawe toward death as we haue before more at large declared We cannot therefore turne backe that is to saye offend God but with this condition that wee shall fall into ruine and euerlasting perdition much like vnto him who flying from his enemies that pursue him in liewe of sauing himselfe in some towne turneth backe towardes them and so putteth himselfe into their handes neither are we without many and mighty enemies that pursue vs and labour to make vs to turne backe by offending God and these must wee fight against Deerely beloued saith the Apostle Saint Peter 1. Pet. 2.11 I beseech you as strangers and pilgrimes abstayne from fleshly lustes which fight against the soule Let vs diligently note that hee heere saith not against our goods to rob vs of them neither against our bodies to murder vs but against our soules to induce thē to offend God so to drawe them into euerlasting damnation And heereof haue we a notable example in the person of Iob Iob. 1. he was a iust man one that feared God and eschewed euill and so walked in the waye to heauen but Satan would withstand him and therefore commenced warre against his soule but how true it is he seemed as if he would haue fought against his goods in causing them to bee taken away against his children in procuring their death and against his body in vexing it most cruelly yet was it properly the soule that he assaulted as himselfe
that haunt both land and sea do tremble at Gods scourge vnder whom the whole worlde doeth quake These Atheists therefore are more incredulous than the verie deuils and least they shoulde tremble with the deuils do choake vp all remembrance of God yet hath experience from time to time euen to this daie taught vs that they which most impudently would seeme to beleeue no diuinity haue bin are the first loudest confessers of the same wheÌ„soeuer it vouchsafeth to be reueled by thuÌ„der earthquakes such other extraordinary works for the horrible terror which then affrighteth theÌ„ forceth theÌ„ euen to cry out and confes that their deniall of God groweth onely of their drousines in his ordinary workes considering that being wakened by the extraordinary effectes of his power with trembling and terror they acknowledge that there is a God Againe euen in Gods ordinarie workes they doo by speech confes that which they wil not beleeue For wheÌ„ they say it raineth it snoweth it haileth it blustreth it is hot it is cold c. If a man should demand who doth all this it would amaze them And why Because it is a common perswasion with all men that it is God that those workes are proper to God onely As contrarywise when at the entering into or beginning of anie communication if a man shall saie he writeth he commandeth he walketh hee eateth hee commeth This were an inconsiderate phrase of speech and would minister occasion to demand who it is that writeth commandeth walketh eateth or commeth And why Because those actions are common to many But the other being proper to God only men neuer aske who haileth who raineth who snoweth c. because euerie man referreth those workes to God Those likewise who to the end to denie God doo referre such workes to nature doo euen in their owne speech condemne themselues in that they saie not she raineth shee snoweth shee haileth as speaking of nature but doo saie it raineth it snoweth it haileth as speaking of God Concluding therefore this purpose first all Iewes and Christians secondly all Heathen throughout the whole worlde doo with one voyce confesse that there is a God And lastly the verie Atheists them selues both in trembling and speech doo many times acknowledge that which willingly they would deny namely that there is a God 13 Now let vs go forward and come to other creatures yet comprehending man also who all without speaking shal testifie that there is a God Of these there are four sorts The first haue essence onely as the elements the sunne the moone the earth the stones and the water The second haue essence and life and are called Vegetatiue as hearbs trees and all plants The third haue essence life and sense as soules fishes and other beasts Finally others haue essence life sense and reason as man Now to begin with the first if we aske which was first Essence or no Essence The answere is plaine and by all men confessed namely no Essence and this doth necesâ—itie require for otherwise the elements the earth the sea to be briefe euen euerie thing that is must haue beene from all eternitie and haue had no beginning Beholde heere is alreadie one absurdity which mans vnderstanding doth gainsaie As also it is a most resolute point that whatsoeuer is eternall and without beginning is also immortall and without ending That which is from euer is also for euer But euery thing that is God excepted is by nature subiect to change corruption death and end Nothing therefore that is is eternal without beginning but God who giueth beginning essence to euerie thing that is Moreouer if that which is had bin from all eternitie and without beginning then must it of necessitie ensue that the elementes the earth the water euen so many things as are must bee so many Gods considering that nothing can be from all eternitie or without beginning but that which hath his essence of himselfe and consequently God onely And therfore to denie a beginning in any thing that is is to acknowledge the same to be a God whereof it would followe that for the denying of one God wee should bee forced to confesse that there be as many Gods as there be elements stars stones grains of sand vpon the earth or drops of water in the sea If then wee must confesse that anie thing that is hath not euer bin but haue had some beginning then must it ensue that there is a God who of nothing hath made that that is euen as it is written In the beginning God made heauen and earth Gen. 1.1 Thus wee see how that which hath essence onely euen without life sense or reason doeth neuerthelesse without speaking euidently testifie that there is a God that gaue vnto it essence and beginning And in deed anie thing that is is either a creature or a creator But if the creature presupposeth and acknowledgeth a creator and consequently a God Then do the elements the earth the sea the stones and in briefe euery creature by his essence testifie against the Atheists that there is a God their creator 14 If they replie that euerie thing that is is of it selfe we will demand since when If they answere from all eternitie how can they proue it Besides they must make as many Gods as there be things that haue essence as is afore shewed Otherwise it cannot be chosen but that they haue bin since some time Which if they graunt then let them tell vs since what time that that is and before was not made it selfe and thereof lay downe some proofe But contrariwise if of nothing nothing be made as the Philosophers do define then could not that which was nothing make it selfe some thing and assume anie essence considering it was nothing Thus it followeth that it is contrarie to all reason and mans capacitie to saie that anie thing that is is come of it selfe And therefore we must grow to acknowledge a God who only hauing beene from all eternitie Exod. 3 giueth essence to all that is As also in respect thereof hee is called among the Hebrewes Iehoua Apoc. 1 8 signifiyng this worde Essence and with the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifiyng he that is because God is of himselfe Essence Rom. 11.36 and giueth essence to his creatures as it is written Of him and through him and for him are all things 15 But let vs farther consider euerie thing that is in state as it is The Philosophers are of opinion that the earth together with the sea doo containe in compasse or circuit sixe thousand three hundred Dutch miles Also that the bodie of the Sunne is a hundred sixtie and sixe times greater than the earth How great then is that heauen wherein the Sunne is contained Or rather how great is the highest heauen which inuironeth all other heauens that doo compasse the same wherein the Sunne hath his habitation yea and with a meruailous
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
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
hath prepared for them a Cittie Heere the Apostle sheweth that Abraham Isaack and Iacob were strangers in the land of Canaan in respect of Vr in Chaldea from whence they came when Abraham at Gods commandement left his countrey his kinred and the house of his father But in that they were called forreiners and strangers it was not in that respect but in respect of heauen where God had prepared a Cittie for them and therefore albeit they had time to returne to Vr their natiue countrey yet sought they a better namely the heauenly and in that regarde conuersing vpon earth they are called strangers 3 Now the remeÌ„brance that we are strangers pilgrims trauellers ought to induce vs to lift vp settle our thoghts minds cogitations vpon our heauenly country that in the coÌ„templation of God of the glory of Christ and of the excellency of our inheritance we might reioyce with the angels souls of the saints that are already gathered thither and incessaÌ„tly sing praises vnto God with them And indeed as the Apostle saith Heb. 12.22 Wee that beleeue in Christ are come to the hill of Syon and to the cittye of the liuing God to the heaueÌ„ly Ierusalem to millions of angels to the church of the first born that are written in the heauens to God who is the iudge of all to the soules of the righteous that are sanctified and to Iesus the mediator of the new couenant Being ascended so high hauing our coÌ„uersation in heauen as Burgesses therof if froÌ„ thence we look vpon the earth and cast our view vpon the kingdomes riches dignities men and the most excellent things in the world all will seem in our eyes so small that wee will be euen ashamed to esteeme of them yea euen so much as to think vpon them so far will we be from setting our affections thervpon and truly goe vp vnto a high steeple and look from the top therof looke vpon men that go in the streets and they wil seem to you not to be men but children their houses euen cabbins for if it were possible to climbe fiue or six leagues higher ye should see no men yea the greatest townes would seeme but as one house and the Sea a poole Moreouer if possibly ye could ascend to the heauen of the moon which is the lowest the greatnes of the whole world would seem nothing it would not shew so much as a good pinnes head hanging in the middest of a great Church What would it be in case hee were in the highest heauen among the starres or aboue the heauens in the house of our father and in the heauenly citie wherof we are burgesses Much rather in those dayes will the vniuersall worlde be vnto vs nothing at all 4 To this purpose doe we read of a great Romain personage who in a dreame or conceit being ascended into the region of heauen among the Starres Cicero in Scipios dreame and beholding their greatnes and brightnesse thence casting downe his eyes vpon the earth it seemed that the whole worlde was so little that hee was ashamed of the Romain empire which neuerthelesse extended into so many realmes Now as this Ethnick could in his discourse clymbe no higher so if wee that are burgesses of heauen doe ascend aboue al heauens there conuersing in spirit doo behold the glorye of God and his pallace of light of an incomprehensible extent and afterward shal looke downe to the earth we will be ashamed of the smalnesse thereof and of all the kingdomes therein which thence will not shewe so great as a graine of sande but euen nothing at all The three Apostles when they had seene some parte of the glorye of Christ in his transfiguration vppon mount Thabor were so mooued that they saide Mat. 17.4 Lord it is good for vs to be heere let vs builde three tabernacles What then would we doe if we should conuerse in heauen and there beholde the maiestye of God and the glorye of Iesus Christ wold not euen the apprehension therof allure vs to wish to dwell there and to forget and despise the earth or then remembring and looking towardes the same woulde wee not reproue our selues as that Romain was reproued by his father who saide vnto him why dost thou yet cast downe thine eyes vpon the earth 5 Among other the vanities that men doe seeke and so feruently desire is glory and the reputation of vertue valour riches power wisedome and such other like but this Romain Ethnick being in a dreame rapt aboue the starres is by his father admonished in the smalenesse of all the worlde to contemplate the vanity of this ambition men will talke saith hee of thee and thy vertues but wher be it throughout the Romain Empire yet shall not thy fame passe such and such mountains there will no man once speake of thee What a folly is it therefore so to delight in the reputation of great welth ornaments of body excesse in banquets goodly houses honourable functions euen wisedome and humaine discretion sith all this fame and glory shal be shut vp in so small a corner of the worlde that when thou art ascended into the Citie whereof thy selfe art a Burgesse thou shalt not be able to see it most men labour to haue faire houses gardens of pleasure lordshippes and to heape vp possession vpon possession as if themselues should dwell alone vpon the earth as Esay saith Esay 5.8 and yet when they haue purchased whole townes and kingdomes if they should from heauen looke vpon them they would disdaine and contemne the smalnes and basenes of them And indeed let a man looke vpon a towne platted in foure leaues of paper hee shall somewhat discerne the order of the streetes and houses thereof but afterward laye downe in the like quantity of paper the whole prouince wherein that cittie standeth and the same will not shew so great as a mans nayle And lastly let him represent the whole worlde in asmuch paper and he shall see neither house nor towne yea scarsely the whole prouince perhaps hee may finde the names of the realmes and see their extent in the breadth of two or three nayles and looking from heauen the whole worlde will not seeme so much What a folly then or rather a madnesse is it for those that are strangers vpon earth and burgesses of heauen diuersly and by sundry meanes to offend God Gen. 25 34. Heb. 12.16 for the getting of so small a portion of earth which is as nothing wherein they resemble Esau who for a peece of bread and a messe of pottage solde his birth-right 6 Againe such as are strangers in a forraine countrey and haue parents and great wealth in their natiue soyle being hardlye entreated where they soiourne and vpon the pointe to returne home into their countrey are vndoubtedly very glad thereof euen already they seeme to see their houses lands and possessions and in their conceiâ—s doe
word may be confirmed And if he will not vouchsafe to heare them tell it vnto the Church if hee refuse to heare the Church also let him be vnto thee as the heathen and publicans Verely I say vnto you whatsoeuer ye bind on earth shall be bound in heauen and whatsoeuer yee loose vpon earth shal be loosed in heauen This sentence threatning ought so neerely to touch our harts that we shold not despise the exhortations admonitions that tend to amendment For if the impenitent be detained in the bonds of Satan vntill by amendment they be vnbounde As their estate is truely wretched miserable so is there nothing that we should haue in greater regard then by amending our liues to be dissolued and vnbound Thus may we see how the holie ministerie signified by the kingdome of heauen considered in all the principall parts thereof ought to bind vs in all affectionate desire to amend The twelfth cause of Amendement taken of this That by the kingdome of heauen is signified the most blessed felicitie of the children of God in heauen The kingdome of God in vs and the holy ministerie in the Church Chap. 12. THis is one thing worthy the noting that by the kingdome of heauen or of God is signified the felicitie of Gods children in heauen the kingdome of God in vs and the holy ministrie or the Church This title The kingdome of heauen common to these three seuerall estates doth sufficiently shew that albeit there be a great binding coniunction betweene thē yea euen such that as being in the kingdome of heauen that is in the Church and vsing the holy ministerie we are in the waie to heauen so the kingdom of heauen proceeding there hence being in vs we are assured to enter into the kingdome of God which is in heauen And in deede these are as it were two steps to climbe vp and two gates which we must passe through to get in And therefore who so desireth to be resolued whether hee bee of the number of the elect and heires of the kingdome of God let him seeke the certaintie knowledge therof in himselfe For if he be a member of the Church and inioy the holy ministerie men may haue some ground and are euen bound to account him a child of God belonging to his kingdom but if he be gotten vp the second step and seeleth the kingdome of God in his heart let him bee assured that God accounteth him his child and that he shall enter into his kingdome of eternall glorie Nowe as there is no greater felicitie than to inioy the kingdome of God in heauen so is ther nothing to be more desired than to enter thorough both the first and second gate of this kingdome of heauen This is one sharpe spurre to induce vs to practise this commandement of Iesus Christ First seeke the kingdome of God Math. 6.36 and the righteousnes thereof and consequently let vs amend our liues For if the apprehension of the kingdome of glorie that is in heauen ought euen to rauish vs into a feruent desire to attaine theurnto Likewise that we cannot attaine thereto vnles the kingdome of heauen bee also in vs that is to saie if wee haue not faith fructifying in good workes amendement of life Furthermore that we cannot haue this kingdome of heauen in vs vnlesse we also be members of the Church and vse the holy ministerie It followeth that there is nothing that we should so feruently desire and so earnestly seeke for◠as the kingdome of heauen that is to inioy the holy ministerie in the Church and by the vse thereof to establish the kingdome of heauen in vs and thereby finally to enter into the fruition of the kingdome of God in heauen 2 But ordinarily wee doo the contrarie Wee seeke first the things that concerne this present life and as for those that belong to the kingdome of heauen we seeke after them but seldome slightly and as it were for a fashion Our reason Because wee doo naturally loue the bodie more than the soule and the goods and commodities of this temporall life more than the treasures of spirituall riches Wee resemble little children that esteeme more of an apple or morsell of Sugar than of an assuraunce of rents Neyther need we to open our eyes verie wide or to vse any spectacles to see this corruptiō in men experience doth but too plainly shew it And for our more manifest conuiction heereof let vs consider fiue proofes which wee may note vppon all the fingers of one of our handes that we may the better remember them and so take some care to correct them First wherupon we do first think when we wake that is what is neerest to our hands for sometimes euen the care of some matter doeth waken vs. If thou findest that thy first cogitations when thou doest awake are such as concerne the bodie and this present lyfe and do nothing concerne the kingdome of heauen the dutie saluation and comfort of thy soule this is one pin vpon the sleeue and a pricke in one finger to make thee to remember that thou carest more for earth than for heauen for the bodie than for the soule 3 Secondly Iesus Christ sayth that of the abundaunce of the heart the tongue speaketh Mat. 12.34 When therefore thou goest to bed thinke what speech communication thou hast had all that daie so shalt thou be forced to confesse that peraduenture thou hast spoken little of the kingdome of heauen or of the saluation of thy soul but rather or at the leastwise that the greatest part without comparison hath concerned the bodie and this present life The third point concerneth the care and affection that in many doth appeare to be greater for the getting of goods and other the appurtenaunces of this life than for the obtaining of the kingdome of God his righteousnes And in deede most men and the wisest in the worlde doo not so much as vnderstand the meaning of the kingdome of heauen and the righteousnes thereof so farre are they from seeking it rather than the riches commodities of the flesh wherewith they be better acquainted and which naturally they doo more desire The fourth resteth in the care which without comparison is greater for the preseruation of the bodie and this life present than for the keeping of the soule or anie thing that concerneth the kingdome of heauen And indeed al men do take more care to nourish the body than the soul also to preuent the diseases or woūds of the bodie rather than of the soule The fifth consisteth in this that according as our loue or inclination to any thing is great or small so is our sorrow for the losse thereof more or lesse If through dronkennes falling into the fire we chance to burne our face it troubleth vs more than when by dronkennes we lose the image of God and cast our soules into hell fire The loosing of
coÌ„sciences for their own harts do conuince theÌ„ that it is only selfe loue with the feare of the losse of their goods dignity country kindred frends that induceth them to such dissimulation Moreouer that contrariwise they do by their going to masse worshipping the Idols offend their neighbours For what is offence but to cast a stone in a blind mans way to make him to stumble that is to say to giue the ignorant occasion to offend God by confirming them in their error 1. Cor. 8.9 becomming an example to such as haue some knowledge of the truth to induce theÌ„ to commit Idolatry with vs It is therefore a double offeÌ„ce deserueth double punishmeÌ„t in the sight of God S. Paul sharply reprouing such as did eate of things sacrificed to Idols sheweth what a stumbling block they therby make theÌ„selues to the ignorant Take heed saith hee least by any meanes this power of yours to eate indifferently of al things be an occasion of falling to theÌ„ that be weake For if any man see thee which hast knowledge sit at the table in the Idols temple shal not the conscience of him which is weake be boldned to eate those things wich are sacrificed to Idols And through thy knowledge shall the weake brother perish Rom. 14.23 for whom Christ died Because that thou who knowest that the Idol is nothing therfore that the flesh sacrificed therto is not polluted therin abusing thy power that otherwise thou hast to eate dost by thy example induce the ignoraÌ„t to eate without faith so â—o sin If then the eating of the thing which in it selfe is lawful is an offence to thy neighbors a meanes to make him to perish because after thy exaÌ„ple he eateth without faith how much more grieuous is the offence of those who by assisting at the masse other Idolatries in their own knowledge damnable before God do coÌ„firme the ignorant in their error wherby they continue their offence to God enduce others to follow them in the same That good old man Eleazar chose rather to die 2. Mac 6. theÌ„ by his dissimulation to induce the Iewes to eate swines flesh so to offend God Yea this fauor they offered him that he should eate flesh alowed in the law that he might commit nothing prohibited therein onely hee shold dissemble make the world belieue that it was swines flesh This is a wonderful constancy notable example to condemn al such as by their dissimulation giue others occasion to offend God 6 They also make abuckler of the example of NaamaÌ„ the Assirian but according to the prouerb 2. King 5. they couer theÌ„selues with a wet sacke First wher he speaketh of bowing himselfe in the temple of Remmon wheÌ„ his master leaneth on his arme he therin doth seruice to his king not to the Idol so it was but a ciuil bowing in respect of his office tended not to religion This doth he coÌ„firme plainly protesting he wil worship no strang Gods besides that he praieth that the bowing bee not imputed to him Such therefore as will excuse their adoration of Idols by his example ought rather to confesse their sin to craue pardoÌ„ at Gods hand not for a politick bowing proceeding of som office but rather for their worshipping of Idols Yet is ther thus much more This NaamaÌ„ not only protesteth that he wil not worship any strange Gods but also he craueth two Asses laden with the earth of Iudea that at his return into Syria he might ther vpoÌ„ worship the true God so make profession of the true religioÌ„ but these men do not abstaine from sacrificing to strange Gods so farre are they from forsaking the false worship of Idols publike worshipping as Naaman did of the true God according to his word But albeit there were as there is not some colour in this example of Naaman yet what reason haue they leauing a path alredie beaten by the example of so many martyrs and approued by so many testimonies of Gods worde to enter into a blinde waie where they see the steppes but of one heathen man who was but newly entered into the knowledge of the true God 7 As for the example of S. Paul Act. 21.26 in causing his head to be shauen in Cenchrea purifieng himselfe in the temple with other Iewes The same is but badly alledged and woorse argued from a matter indifferent as at that time these ceremonies wer Christ being new risen to manifest abhomination and Idolatry As also it is an abusing of Pauls zeale and charitie who conformed himselfe in this matter indifferent to the Iewes that he might win them to Christ to execuse their loue of themselues in that they conforme themselues to the Idolatrous onely for the preseruation of their goods dignities and other carnall commodities 8 As concerning that which they alleadge out of Baruch Baruch 6.3 where he sayth When being captiues in Babylon yee shall see Gods of siluer of golde and of wood borne vpon mens shoulders and the multitude before and behinde worshipping of them beware that ye be not like vnto them but saie in your harts O Lord we must worship thee First Ieremy saith not Bowing your bodies before the Idols saie in your hearts But rather this sentence as also the whole sequel of the Chapter is a condemnation vnto them For it doth euidently appeare that the authors intent was to perswade them that these Idols were false Gods and therefore that not they were to be feared or worshipped but only the true God Likewise speaking of the Babilonians that carried worshipped their Idols he sayth expresly to the Iewes Bee not yee like vnto them As in deede with what conscience coulde they haue worshipped those Idolles before men when in theyr heartes they sayde and protested before God that hee onely and not the Idols was to be worshipped Moreouer where the Author in the same Epistle addeth that all they that do serue them shal be confounded By that threatning he indeuoreth to diuert the Iewes therefro In briefe his intent is to teach the Iewes beeing strangers among the Babilonians in their persons all those that shall hap into the like condition estate when they shal chance to see the ignorant carry their Idols in procession serue adore them not to do as they do neither to fall vpon them to beate downe their Idols but rather to lift vp their harts to God to say O Lord thee nly must we worship Let theÌ„ therfore in liew of wresting this sentence of Baruch to dispence with theÌ„selues to be Idolaters with their bodies whereby to perswade that they be so in their harts obey Ieremie who enioyned those poore Iewes captiues in Babilon to make coÌ„fession of their religion by condemning the Idols mainteining the true God Iere. 10.11 You shal say thus saith Ieremie The Gods that haue not made the heauen the
earth shall perish from the earth from vnder these heauens He hath made the earth by his power c. Wherein we are to note that albeit Ieremie writ al his prophecies in Hebrew yet this one sentence is set downe in the Caldean or Babilonian speech therby admonishing the captiue Iewes to disaduow Idols to cōfesse the true God plainly sensibly in a language knowen to the Idolaters If this confession bee required of these poore captiue Iewes how can these men be excused who being at libertie to depart from among the Idolaters do assist at their Idolatry thereby to giue the world to vnderstand that they also are Idolaters therefore dare not vtter one word in reproofe of the Idols 9 Sith therefore that the first sermon both of Christ of Iohn the Baptist do notably proclaime Amend your liues Let all such as haue attained to the knowledge of the truth resolue with thēselues to renounce all Idolatrie superstition vtterly to denie all assistance participation whatsoeuer therin either in hart or body Let them remember that all abandoning of their bodies to Idolatrie is a prophanation of the temple of God That the yeelding of the body to the deuill reseruing the hart to God is intollerable sacriledge That the denial of the true God the worshipping of the deuill is detestable hipocrisie That thereby they blaspheme Iesus Christ honor the Idol that they giue offēce to their neighbours as well by confirming some in their errors as by inducing others to follow their examples But especially let them remember that their pretended excuse will redound to their double damnatiō For if he who thinking to worship God yet of ignorāce throgh worshiping an Idoll offendeth deserueth death surely then he that boweth his body to worship that which he knoweth to be an Idoll 1. Con. 10.20 Luk. 12.47.48 yea a very deuil as S. Paul calleth it offendeth in far greater measure deserues greter punishmēt And so doth Christ himself pronounce concerning the disobedient seruant who knowing his masters wil not doing it Exod. 20.5 shall be beaten much more grieuously thē he that was ignorāt therof And indeed it is not only a simple sinne and transgression as in the ignorant but more contempt and misprision against the maiestie of the law-giuer as God in many places complaineth of his people that they haue dispised him Rom. 5.20 yea euen hated him as himselfe faith in his law And hereto likewise may be referred the sentence of the Apostle where hee saith That God gaue the law that sinne might abound because the knowledge of the law taking away ignorance maketh the transgression to be conioyned with contempt and despising of God 10 The more therfore that we know the inconuenience of Idolatrie the more we are to detest abhor and flie from it and neuer flatter our selues in the presence of God who knoweth our hearts It is but a foolish enterprise to vndertake to deceiue the Lord or to thinke to prosper by offending him We feare the losse of our goods dignities countrie and life if we go not to masse with other men and counterfeate our selues to bee Idolaters as they are yet we feare not to loose the treasure and inheritance of heauen life euerlasting and the kingdome of God by polluting our bodies in Idolatrie euen by the assured testimonie of our owne hearts We are not to order our duties after the easements of our flesh but according to the word of God The meanes to obtaine safetie and felicitie consisteth not in prouoking God to wrath by seruing of Idols but if we desire his mercie and fauour towardes vs wee must renounce and denie our selues and the world that wee may worship and serue him onely Let vs obey S. Iohn who saith 1. Ioh. 5.21 Psal 97.7 1. Cor. 6.20 My little children keepe your selues from Idols And let vs remember that the holy Ghost pronounceth woe to all those that worship Idols And contrariwise blesseth all those that adore and glorifie God both in hart and minde That it is not enough that we seperate our selues from Idolatrie vnlesse we also ioyne with the Church of Christ by frequenting Sermons communicating in the Sacraments and comming to common prayer Chap. 2. AS repentance and Amendement of life consisteth in this that we forsake sinne and applie our selues to goodnesse So it is not enough that we keepe both bodies and soules from Idolatrie and superstition vnlesse that also seperating our bodies from Idolaters we adioine our selues to the Church of Christ by hearing his word receiuing the Sacraments calling vpon God in the name of Iesus Christ The titles that the holy Ghost attributeth to this Church do euidently declare vnto vs of how great importance to the glory of God saluatiō of mankind this duty of ioyning with the true Church is First it is in many places called the kingdom of God yet not without great cause For as this kingdome consisteth in euidēt assured knowledge of the true God of his Son Iesus Christ in faith righteousnes peace and comfort of the holy Ghost in sanctification to be briefe in euerlasting life glory So is it in the church wherin God manifests himself reueales his truth pleasure To the mēbers therof he giueth faith righteousnes holines peace ioy and finally life glory euerlasting Contrariwise the kingdom of Sathan cōsisteth in ignorance Mat. 13. infidelity corruptiō vice sin iniquity in a bad conscience trouble of mind dispaire death damnation The members therfore of Christs Church are the kingdome of God retired from the power dominion of Sathā to the end that God may raigne in them by his spirit the scepter of his word as contrariwise al that are without the Church do belong to the kingdome of Sathā as S. Paul also doth say of the excōmunicate that they be deliuered to Sathā who raigneth without the Church of Christ 1. Cor. 5.5 1. Cor 6.9.10 Luk. 13.28 Act. 1.47 This likewise is confirmed in that the same title of the kingdom of God wherby the Church is signified is also attributed to that blessed glorious estate which the elect shal enioy after the resurrection Wherin we are taught that theris such a cōiunction betweene the Church that glorious kingdom of Iesus Christ that it is as it were the suburbes gate thereinto wherupon also al they that refuse to ioyne with the Church can pretend no portion in this kingdom of heauē For the path to felicitie importeth an ascention frō the kingdome of God vpon earth to the kingdome of God in heauē And that doth S. Luke note saying that God did dayly adioyne vnto the Church those that should be saued thereby signifying that such as refuse to adioyne themselues therto do minister no occasion to imagine that they haue attained the way to saluation and life euerlasting 2 By another title are the
the head our steadfast abiding in the doctrine of truth and vnion in the faith of our Lorde and Sauiour Iesus Christe are all wrought by the ministerie of the woorde which Iesus Christ hath ordained in his holye Church To bee short that preaching is as it were the knitting and ioyning of the sinewes to vnite the faithfull into one bodie Whosoeuer therefore despiseth or reiecteth this order and benefite of Iesus Christ hee tendeth onely to scatter the Church or vtterly to destroy it Neither is the light of the sunne yea euen meat or drinke so necessarie and profitable for the preseruation of this present life as is the ministery for the vpholding of the church and bringing vs to saluation and life euerlasting 10 The premises throughly considered do also teach vs the reason why God where he might haue vsed the seruice of Angels to reueale vnto vs the doctrine of saluation Act. 8.26 and to instruct vs by the reading of his word vouchsafed to speak vnto vs by the ministerie of men like vnto our selues whereof we haue sundrie notable examples The Eunuch treasurer to Queene Candâ—ces read vppon his chariot the booke of the prophet Esaye Act. 9.9 God was not satisfied with this his affection and dutie neither did he send an Angell to expound it vnto him but imploying the ministerâ—e of man he sent him Philip. When Iesus Christ appeared to Paul and conuerted him yea euen spak vnto him he could also haue instructed him himselfe Act. 10.3 or haue sent some Angell to doo it but he contrarywise sent him to Ananias that at the mouth of an aÌ„ he might learn his will The Angell sent to Cornelius the Centurion to declare vnto him that his praiers and almes were come vp before God in liew of teaching him appointed him to send for Saint Peter that of him he might vnderstand the doctrine of saluation What man therefore is he that now dare either by expectation of reuelation from heauen or by contenting himselfe onely with reading presume to reuerse or controll the order established in the wisdome of God for the teaching of men and the bringing of them to saluation by the ministerie of men What confusion might insue of such rashnes and presumption What ingratitude against God to contemne such an honour and reuerence doone vnto men and a benefite of such greate excellencie yea euen of profite and necessitie Truely therefore inasmuch as the preaching of the Gospell is tearmed the kingdome of God Col. 4. such as doo despise and reiect it doo make themselues not onely vnworthy thereof but also most wretched and accursed instrumentes to aduance the kingdome of sathan Rather therfore apprehending the incomprensible treasure of the ministerie of the woorde let vs with the Prophet Esay and the holye Apostle Saint Paule saye O howe beautifull are the feete of them that bring gladde tidinges of peace and doo also bring gladde tidinges of good things 11 Neither must wee imagine or thinke with our selues Esa 52.7 Rom. 10.15 that being a little entered thereinto we neede not to heare anie more preaching for euen all the daies of our liues must wee be Christs schollers in the schoole of his Church vnder the ministerie of men As also the faithfull in olde time were called disciples whereby the holy Ghost signifieth vnto vs Act. 11 26. that the children of God must continue daily disciples and so learn in Christs schole vntill that departing out of the same they ascend into heauen And in deede such as being impotent and weake when they haue some voyage or iourney in hande and therefore doo take a waggon or a horse and when they haue ridde some fifteene or twentie leagues doo not straight waie without consideration of they businesse leaue theyr horse or chariot but doo retayne the same vntyll they come to theyr iourneyes ende but our iourney wyll neuer bee at an ende vntyll that by death wee bee lyfted vp into heauen The forwardest among vs as the holy Apostle Saint Paule saith doo yet knowe but in parte 1. Cor. 12.13 Ephes 4.13 And the ministerie is ordayned to profite vs vntyll wee become to bee perfect men and haue attayned to the perfect measure and full age of Iesus Christ as the same Apostle more at large doeth teach vs. And this perfection and age of man is neuer accomplyshed vntyll death And truely as the office of the ministerie consisteth in feeding the flocke of Iesus Christ by the preaching of his holie woorde so this woorde Foode doeth teach and admonish vs that as for the time of our lyuing and beeing in this worlde wee doo stande in neede of foode for our bodyes so can wee not forbeare preaching and teaching for the feeding and nourishment of our soules vntill we be lifted vp into heauen 12 But wert thou as skilful as Saint Paul yet must thou confesse that thou still standest in need of the holy ministerie 1. Cor. 14.3 2. Tim. 3.16 For preaching is ordained not onely to teach vs that which wee knowe not but also to reprehend our vices to exhort vs to our duties to comfort vs and to strengthen vs in the faith and obedience of God Whatsoeuer hee bee therefore that knoweth himselfe hee doeth sufficiently by these reasons and considerations vnderstande that hee hath neede of the holy ministerie all the dayes of his lyfe Schollers haue nothing to learne but knowledge and that euen of humane doctrine and therefore theyr studies haue a limitation but preaching is ordayned not onely for increase of knowledge but also to teach vs to put our knowledge in practise that is to say to aduaunce vs continually more and more in faith and amendement of lyfe wherein we shall neuer be perfect vntyll death By the premises then it doth appeare that euerie one that hath anie purpose to obeye this exhortation of Iesus Christ and of Saint Iohn where they saie Amend your liues must resolue to ioyne with the Church of Christ that diligently and carefully they may heare his worde all the dayes of theyr lyfe Also that it is the duetie of euerie Christian to put in practise this saying of the Prophet Esaie Esa 2.2 In the latter daies the mountaine of the house of the Lord shall bee prepared in the toppe of the mountaines and all Nations shall flow vnto it and many people shall go and saie Come let vs goe vp to the mountaine of the Lorde to the house of the God of Iacob and hee will teach vs his waies and wee will walke in his pathes And that wee may inioye such a benefite let vs euen feele in our selues that burning affection and desire which that excellent Prophet Dauid had Psal 27.4 that with him we may praie to God to giue vs grace that wee abide and remaine in his temple all the dayes of our liues 13 Some there are that confesse that indeed it is their duetie to doe this but they can not
his thirst Euen so the way to grow rich â—s not by heaping of riches but by diminishing the couetise of the same Augustine in his confessâ—on It will be saith S. Augustine no griefe to be depriued of riches if a man be not desirous to haue them Yea which is more Socrates very wel said that man is neuer so happie neither so fully enioyeth his desire as when he is willing to desire nothing Nature is content with little And man should neuer be poore if he could liue according to nature Chilon the Lacedemonian whose reputation glory was such that when hee was dead all Greece celebrated his funerals accoÌ„panied his body to the sepulcher while he liued vsed many sententious speeches but among the rest there were three of such estimation that they were written in letters of golde The first that ther is no better knowledge then for a man to know himselfe The second that the end of al strife contention is misery The third that man ought not to couet too much but to be content with that which may suffice costeth litle so long as it is ordered according to nature not according to our lusts which are infinite miserable Manlius Curius Plut. in his Apotheg To this effect do we also read of a certain Romane captaine to whoÌ„ the Embassaders of the Samnites offered a great sum of mony to the end to diuert him froÌ„ taking the charge conduct of the warres against theÌ„ When he had heard their Oration he shewed them a little pot vpon the fire containing a few hearbes rootes for his supper answered that he which was coÌ„tent with such a supper need not so much mony so sent them away When King Archelaus sent for Socrates with promise of great riches he returned him answere that at Athens meale cost but a halfepenie and water nothing 19 But what is the end of al these labors trauailes dangers that we in our for to get theÌ„ Is it not rest Yet might we both sooner with more safetie attaine thereto if we could bee content with so much as might suffice And to this effect we reade that wheÌ„ king Pirrhus determined to leauie war against the Romaines his couÌ„sellor Cyneas to the end to diuert him therfro asked him saying wel Sir When we haue ouercome taken Italy what shal we theÌ„ do Pirrhus answered we wil passe into Sicil theÌ„ce into Libia Carthage And what more said Cyneas Then wil we go into Macedonia said the king conquer all Greece Againe said Cyneas what shal we then do We will then said Pirrhus take our rest passe our time in pleasure Then said Cyneas Why do we not euen now take this rest ease but that we must needs with such paine danger labour trauaile goe to seeke that which already we haue in our handes This wise counsellor sitly shewed him that if he could be content with his own realme not haue coueted after other meÌ„s he might haue enioyed rest beene more happy theÌ„ by seeking to conquer other mens so to endanger himselfe after great labours to enioy none For contentation onely ministreth rest and giueth happines 20 Now therefore sith both Iesus Christ and Saint Iohn in their first Sermon doe admonish vs to amend and that this vice of couetousnesse is so common among men so deepely rooted in their harts so daungerous and pernitious Let vs to the end to refraine therfro diligently meditate vpon the remedies afore mentioned And first that we may denie this cursed couetise let vs remember that it is the mother and nurse of most wretched fruite which causeth vs to become enemies to God to our neighbor and to our selues as we haue more at large declared Secondly let vs not forget that riches are so farre from giuing contentment and making men happie that contrariwise they engender a thousand sorrowes and cares they are vnto vs as thornes that choke the good seede and the originall of all vertue in vs which they chaunge into vice and so make vs most miserable and wretched Thirdly that the vengeaunce and horrible punishment which God inflicteth vpon the couetous euen in this life but especially such as hee will poure foorth vpon them after this race make vs to abhorre this couetousnesse which is the roote of all euill Lastly let vs learne not to put our trust in these vaine and vncertaine riches but in the liuing God and depend wholly vpon his prouidence in all thinges necessarie for the maintenance of this life And let vs apprehend the treasures of the euerlasting kingdome contenting our selues with so much as God alloweth vs for this our pilgrimage and iournie from earth vnto heauen But because it is God onely that worketh in vs both the will and the performance let vs feruently and continually pray vnto him to purge our harts from this couetousnesse working in vs by his holy spirite whatsoeuer he requireth of vs in his word Psal 119.36 And with Dauid let vs say O Lord encline not my hart to couetousnesse but to obey thy precepts And with Salomon let vs say this praier Giue me neither pouertie nor riches feede me with foode conuenient for me Prou. 30.8 least if I be full I denie thee and say who is the Lord or least if I be poore I steale and take the name of my God in vain Now let vs proceede to ambition Of Ambition and Pride Chap. 12. AS Auarice is an excessiue coueting of riches so ambition iâ— an vnmeasurable desire of honour glorie and reputation with men That wee may therefore the more plainely laie open this vice we will consider it in three sortes First in that man not content with his estate coueteth to be greater and to haue more reputation and honour Secondly in that hee pretendeth a glory and praise in the giftes and graces which hee hath receiued from the Lord and this kinde of ambition may properly bee tearmed arrogancie and pride Thirdly when man saith or doth anie thing whereby to seeme to haue or be more than he hath or is it may well be tearmed boasting As for the first Gen. 1.26 Gen. 3 it is most liuely presented vnto vs in the fall of man Adam beeing created after the image of God and appointed Lord master ouer al his creatures was not content with that excellencie and greatnesse but by the instigation of Satan coueted and endeuoured to bee greater yea euen to bee lyke vnto God This plague hath so infected his posteritie that there is no imp of Adam but is tickled yea wounded with this desire to be great euen greatest of all And in deed as the couetous man is neuer satisfied with monie so is the ambitious neuer full with glorie and honour Ambition sayth Seneca Seneca in hiâ— Epistles neuer suffereth man to rest in the same measure of felicitie which himselfe hath before time wished No
those that flie frō it Also as the eares of corne that hang theyr heads are ordinarily wel taken and full and those that stand vpright do make vs to thinke that there is little in them so they that walke in humilitie and exalte not themselues neither seeke for glorie are most endued with vertue and other commendable qualities when contrarywise the greate boasters by theyr proude speeches doo shew themselues deuoyde of the same Experience also teacheth that as the vallies are ordinarily fruitfull so the hills the higher they are the more is theyr barrennesse Let these men therefore no longer deceiue both the world and themselues neyther let them bee such fooles as to bee content wyth the false apparance and no effect Let them endeauour to bee in deede that which they would seeme to bee namely wise holie and vertuous otherwise wee may liken them to such as couet rather the name of a king than the kingdome or to bee king in deede Withal let them remember that as such impudencie and boasting is intollerable among men so when it is practised in matter concerning the seruice of God it is no lesse than detestable hypocrisie in his sight 13 We haue alreadie declared that ambition and desire to bee mightie together with such arrogancie and pride as maketh man to glorie of himselfe to reioyce when glory is giuen vnto him and to grieue when it is denied him taken from him or diminished are common faultes and deeply rooted in mens heartes and wythall very dangerous as also is boasting as when a man seeketh to seem to be more thā he is or more than he hath What more is ther now to bee done but that as Iesus Christ exhorteth vs to amend so to the end to obey him wee consider vpon all conuenient meanes to correct and vtterly to mortifie this cursed ambition pride boasting Plutarch of selfe praise Plutarch hath in writing left vnto vs many good rules and aduertisements to helpe vs herein First he willeth vs to beware that wee take no occasion to praise our selues when we heare the commendations of others especially of our equals and inferiours for then doth our ambition naturally desire that they shoulde also speak of vs. As when we see another feed sauorly before vs it maketh our mouthes water to eate with him Or as experience sheweth when another man yauneth we open our mouths yaun with him but we are more inclined to praise our selues when others do report our vertues commendable works for therin are we tickled vntill we laugh again and clawed where it doth itch Likewise if the reporter thereof speaketh soberly or with the least wee can not longer forbeare but as if we meant to reueale some theft and sought to recouer the same wee are straight vrged to tell the rest yea and rather than to loose one iot of our commendation more than all Many times also it chanceth that vnder pretence of praising the vertues of another we cunningly doo slip in shew forth our own As when a man exalting the humilitie and affabilitie of a king or prince reporteth that he gaue him his hand thus thus honoured him pretending therby to let men vnderstand that him selfe is of good estimation and worthie honor And herein do wee Christians many times offend when vnder colour of praising God for his gifts and graces poured vpon vs wee rehearse them to the end our selues may also haue some part of the glory This is a counterset glorie giuen to God that our selues may haue a share therin Some there are that reproue others and sharply rebuke them of their faults and infirmities propounding themselues for examples of the contrarie vertues and this is common with age who therein seek to set a face vpon their owne glorie to the dishonor of others Others we shal also finde who vnder pretence of humility do minister occasion of their own praise so make their humility abait to catch their praise They will abase their giftes graces vertues and commendable actions in the presence of such as knowe them well inough thereby to giue occasion to gainsaie them and so the more amplie to commend them yea they woulde bee loth a man shuld consent to their own speeches These aduertisements might suffice to warne vs to beware of praising our selues To conclude we are to imagine that as it is a griefe and trouble to vs to heare the boasting and proud speeches of others so least we should giue like cause of trouble to others that heare vs and withall incur the reputation of vaineglory wee are to beware of praising our selues These be good aduertisements deliuered by Plutarch But in as much as they tend chiefly to frame a requisite modestie and seemlynesse among men that shunning the obloquy of ambition arrogancie they may purchase the praise due to humilitie and modestie wee wyll stand no longer vppon them but proceede to the consideration of such things as may vtterly vncloath vs of ambition vainglorie and boasting in the sight of God 4 First let vs remember the horrible vengeance that God in old time hath executed vpon the ambitious and proud What a fearefull punishment was inflicted vppon Adam and Eue Gen. 3 when they laboured to bee like vnto God 2. Ephe. 3 Psal 51.7 That by birth wee are the children of wrath conceiued in sinne borne in iniquitie subiect to a thousand both bodily and spirituall corruptions and tribulations bond slaues both to temporall and eternall death and by nature more miserable and wretched than bruite beasts These bee the accursed fruites of this root of ambition which might cause vs to abhorre and detest it What iudgement dyd God execute vppon Haman the enemie of the Iewes Herste 7.10 2. King 11. 2. Sam 18 who was hanged vpon the same gallowes that hee had erected for Mardocheus What reuenge did hee take of Athaliah who hauing murthered all the kings seed for to raigne was her selfe slaine How fearefull and horrible was the death of Absolon who hanging vpon the tree Esay 14. Dan. 4 was stroke thorough and slaine when with his armie hee pursued his father Dauid What iudgment did Esaie denounce agaynst Nabuchadnezzer And as Daniel declareth it was put in execution when after hee had exalted himselfe in pride hee was driuen from among men and eate grasse lyke an oxe for the space of seuen yeeres his bodie beeing watered with the deaw from heauen vntill his haire grew like to the feathers of an Eagle and his nailes like the clawes of birdes Neither must we omit the notable example of Herod who after hee made a plausible Oration and that the people commended him saying It is the voice of God and not of man Act. 12.21 was presently stroken with Gods hand because accepting and allowing of the glorie giuen to himselfe hee gainesaide it not neither gaue it to God and was eaten with wormes and died miserably Let these iudgements and
body and the kingdome of heauen more precious then earthly treasures so doth the chiefe and principall end of the magistrates charge and office consist in the establishing and maintaining of the puritie of Doctrine the holy administration of the Sacramentes the inuocation of Gods name 1. Cron. 15. the order of Ecclesiasticall Discipline In brief in the holy ministerie and seruice of God How carefull was Dauid to bring the Arke of God into his Citie How ioyfully with praises and blessings of the Lord did he conduct it He commanded the priests and Leuits to sanctifie themselues and to prouide to carie it Hee ordained them to appoint of their brethren to sing and play vpon instruments before it And how zelously did hee establish an order for the seruice of God How affectionate did hee shew himselfe to builde an house to God 2. Cron. 19. 2. Sam. 7. 1. Cron. 22. And vnderstanding that God woulde not that it shoulde bee built by him but by his sonne Salomon What summes of golde and siluer did hee leaue towards the building thereof 4 Asa king of Iuda touched with the like zeale put downe the straÌ„ge alters the high places other idolatries 2. Chro. 14 He coÌ„maÌ„ded Iuda to praie to the Lord the God of their fathers and to fulfill the law the commandements And God for the same blessed him mightily and gaue him victory ouer Zara the Aethiopian 2. Chro. 15 and rest from his enemies Yea many other kindreds namely of Ephraim Manasses and Simeon perceiuing that the Lord his God was with him came to him as to a refuge and made a couenant to seeke the Lord God of theyr fathers with all their harts and wyth all theyr souls 2. Chro. 14.2 yea that they should slaie all such as would not seeke the God of Israel And of him it is said that he did that which was good in the sight of the Lord his God 5 Iehosaphat his sonne likewise gaue himself couragiously to re-establish the seruice of God namely in the third yere of his raigne 2. Chro. 17 when hee sent men of authoritie to cause it to bee taught throughout all the townes of Iuda yea hee sent with them Leuites and Priests to teach the inhabitants of Iuda who carryed with them the bookes of the lawe of the Lord and went thoroughout all the townes of Iuda to instruct the people And God so blessed him in this good zeale that the feare of the Lorde fell vppon all the nations and kingdomes round about Iuda and they durst not make anie warre agaynst Iehosaphat He also in Ierusalem ordained the Leuites and priestes with the princes of the kindreds of Israel for the iudgement of the Lord and for controuersies that they might iudge according to the lawe of God and appointed Amarias the high priest to haue the ouersight ouer them 6 As for king Ezechias the holy Scripture greatly testifyeth his godlynes and feruent affection to the seruice of God Hee gathering together the Priests and Leuites gaue vnto them this admonition and exhortation Heare me ye Leuites sanctify now your selues 2. Chro. 29. and sanctifie the house of the Lord God of your fathers Our fathers haue trespassed and done euill in the eies of the Lord our God and therefore his wrath hath bene vpon Iuda and Ierusalem But now I purpose to make a couenant with the Lord God of Israel that hee may turne awaie his fierce wrath from vs. Now my sonnes be ye not deceiued for the Lord hath chosen you to stand before him to serue him And when the priests Leuites had cleansed sanctifyed the temple of the Lord king Ezechias rose early gathered the princes of the citie went vp to the house of the Lord the priests Leuits offered sinne offerings for the kingdome for the sanctuarie and for Iuda And when they had made an end of the burnt offering the king all that were with him bowed them selues and worshipped The king and the princes commanded the Leuites to praise the Lord with the wordes of Dauid and of Asaph the seer so they praised with ioy and they bowed themselues and worshipped Neither dyd this good king take care for the tribe of Iuda onelie ouer the which himself raigned but also when he was to celebrate the passeouer 2. Chro. 30 hee sent poastes throughout the other tribes of Israel to inuite them to come vp and to celebrate the feast and to serue God And to that end by his messengers hee made to them an excellent exhortation and admonition whereupon albeit some did laugh them to scorne 2. Chro. 31 yet neuerthelesse diuerse of Assur of Zabulon and of Manasses submitted themselues and came to Ierusalem Hee afterward also renued the seruice of God according to the order established by Dauid and made a decree whereby the king should be charged with a contribution taken of his treasurie for the morning and euening sacrifices for the saboths the new moones the solemne feasts according as it is written in the law of the Lorde â— Chr. 34. 35 7 The like zeale and dutie to the seruice of God is also set down in Iosias king of Iuda But the premises may suffice to declare vnto kings princes and other Christian magistrates with what affection and zeale they are bound to purge their dominions of Idolatrie superstition to establish among theyr subiects the pure and holye seruice of God with the holy ministerie of his word and to imploy theyr authoritie and meanes in the maintenance thereof To bee short in theyr owne persons to giue example of all godlinesse Sundrie kings euen of the Heathen haue somewhat vnderstoode and put it in practise as Nabuchadnezzer when hee beheld the wonderfull worke of God in preseruing the three Hebrew princes in the fierie furnace and therby conceiued some sparke of the knowledge of the true God did immediatly make a decree in honour of the true God in these wordes Therefore I make a decree that euerie people nation or language that speake anie blasphemie against the God of Shaaâ—achâ— Dan. 3 24 Masach and Abednego shall be drawen in peeces then houses shall be made a takes for there is no God that can deliuer after this sort Dauids likewise beholding the miraculous deliuerie of Daniel from the lyons immediatly writ forth his Letters to this effect Vnto all people Pro. 25. nations and languages that dwell in all the world peace bee multiplied to you I make a decree that in all the dominions of my kingdome men tremble and feare before the God of Daniel for hee is the liuing God and remaineth for euer and his kingdome shall not perish and his dominion shall bee for euerlasting Hee rescueth and deliuereth and he worketh signes and wonders in heauen and in earth who hath deliuered Daniel from the power of the lions These are excellent prayses of God deliuered by a Heathen king and doo
false Prophet that hauing endeuoured to seduce and diuert the faithfull from the truth but through their constancye cannot compasse his purpose is notwithstanding worthy to be punished so the true Pastors wheÌ„ they haue constantly emploied theÌ„selues to reduce those that be straied into the way of saluation albeit in respect of this constancy they caÌ„not profite yet are they worthie their hire recompence in the sight of God As therefore the springs doe not cease from giuing forth their waters or the riuers their streames albeit no man come to take vp any or to sayle vpon them so must not the Minister cease from preaching admonishing and reprouing albeit in manner no man make profite of his doctrine and admonitions 11 Moreouer albeit many times it fall out that the Pastors by preaching admonishing reprouing and threatning with Gods iudgements do incurre the displeasure of some yet must they not therefore faint but remember what God commaundeth to Esay saying Cry out with open throat spare not lifte vp thy voyce as a trumpet signifye to my people their offences Esay 58.1 and to the house of Iacob their sinnes As also they are to this purpose to marke what the Lord saide to the Prophet Ieremy Gird vp thy loynes and arise that thou maiest tell them all the thinges that I commaund thee feare them not least peraduenture I treade thee downe in their sight Iere. 1.17 It is verye dangerous saith Hierome to desist from preaching the worde of God for any of these three thinges for feare sloth or slatterye yet doe we not say that they must crye out like mad men and seek glory in bolde reprehensions When the Apostles said vnto Iesus Christ Luke 9.54 Lord wilt thou that we commaund that fire come down from heauen and consume these Samaritans that deny thee lâ—dging as Elias did he answered 2. King 10. 12 ye wot not of what spirite ye are euen so there are some that think to imitate the Prophets in bitter and sharpe reprehensions but they are not led by the like spirite For they doe it either to purchase a reputation of zeale and to be thought such as will spare none 2. Tim. 1.7 or for some other peruerse passioÌ„ God saith S. Paul hath not giuen to vs the spirite of feare but of power of loue and of a sound minde thereby shewing that Pastors truely must not feare the apparance of persons to dissemble their sins and offences but must be strengthned by the spirite of Christ to discouer and open their wounds that they may be healed But to this power and boldnesse let them ioyne on the one side discretion and soundnes of minde whereby to be able to yeeld a reason of their power and boldenes and on the other side such loue and charitie that their reprehensions and threatnings may proceede from a hart not prouoked bitter or flowing with reuenge but as hauing compassion on such as doe amisse and seeking by loue to reclaime and reduce them into the waye of saluation Being thus disposed let them sound forth Gods iudgementes Esay 50.7 with all holye boldenesse saying with Esaye The Lord God is my helper and therefore I shall not be confounded for I haue hardened my countenance as a stone and I know that I shall not be confounded yea let them remember the protestation of Micheas saying Mich. 3.8 I am full of power by the spirite of the Lord and of iudgment and of strength to declare vnto Iacob his transgressions and to Israel his sinne 12 This holy constancy must remaine in the seruantes of God to the end that in the defence of the trueth against such as would oppresse it they may ouercome all slaunders and reproches wherwith the Deuill seeketh to quaile their hartes or otherwise to hinder the trueth of their faith and zeale Thus when the Apostles had told Iesus Christ that the Scribes Pharisees were offended and murmured because he saide Mat. 15.12 It is not that which entreth at the mouth that defileth the man he proceeded and shewed theÌ„ that they must not for that desist from teaching and defending the truth and purenes of doctrine So S. Paul declareth that wheÌ„ Peter came to Antioch Gal. 2.11 he resisted him to his face for he deserued to be reproued in that by his exaÌ„ple he enduced the Gentiles to playe the Iewes And by his writinges wee may perceiue how earnestly hee opposed himselfe agaynst those false Apostles that sought to mixe the necessitie of the ceremonies of the lawe with the doctrine of the Gospell Theodo Eccl. hist l. 2. c. 16 17. Wonderfull also was the constancie of Athanasius Bishop of Alexandria in defending the Godhead of Christ against the Arrians whose furious persecution and most impudent slanders he ouercame and was therefore iustly tearmed The bulwarke of the truth Him dyd Liberius Bishoppe of Rome most vertuously second in this constancie for being most sharply vrged both by the reproches and threatnings both of the Emperor Constantius of Eusebius the Eunuch and of Epicterus the Bishop to subscribe to the condemnation of Athanasius after many couragious answeres to the instances of the Emperour he chose rather to be banished than not to defend the iust cause of Athanasius And this his constancie thus much by the waie dyd the Romane women followe who when they had procured the Emperour to call him home agayne vnderstanding that hee should be ioyned in the ministery with Felix who had bin aduanced to his place did with one consent crie out One God one Christ one Bishop and thereupon Felix withdrew himselfe from Rome 13 Basil the great whom Theodoret tearmeth Theod. Eccle. hist l. 4. c. 19 The light of the world shewed the like vertue For when the Emperour Valens an Arrian had expelled the faithfull pastors out of all the Churches and was come to Cesarea in Cappadocia where Basil was Bishop the gouernour of the towne sent for him and hauing honourablie receiued him hee spake louingly vnto him and exhorted him to frame himselfe to the time and not to bring so many Churches into daunger for some small difference in doctrine promising him in the Emperours name all friendship and great benefites But hee stoutly answered that such perswasions were fit for yong men that toke plesure in such things but that such as are brought vp in holy learning cannot indure that one title of the truth shoulde bee endangered yea that they vse not to refuse anie kind of death in defence of the truth And heereupon dyd Denis Bisâ—oppe of Alexandria iustly condemne both the deede of Nouatus who ioyned with those that denyed that there was anie place for repentance or saluation for sinners and his excuse when hee alleadged that hee was inforced and compelled thereto And to this purpose is the Epistle that hee wrote vnto him verie notable Denis wisheth health to his brother Nouatus If thou wert as thou saiest Eusc Ecc.
whereof the one doth signifie Be ye better aduised or learne to know your ignorance or fault and the other as much as if wee should saie Returne and conuert By the first the holy Ghost teacheth that it is a great folly to offend God considering that God exhorting vs to amend commandeth vs to be wise and aduised And the other confirmeth it to be in truth a great folly For when God saith Conuert returne to me namely by amendement he giueth vs to vnderstand that by transgressing his law we go to the deuill by amending we turne backe and go from the deuill to the liuing God And in deed if anie man list to demand what waie the idolaters fornicators whoremongers dronkardes couetous persons dreamers blasphemers and to bee short all they that giue themselues to the world and to the lusts of the flesh doo take the aunswere is certaine and readie euen they that take the waie that leadeth to hell that forsaking life they go to death and running from God they draw neere to the deuil Saint Paul making a catalogue of these people doth resolutely pronounce 1. Cor. 6.10 Rom. 6.23 Deut. 27.26 that they shall not inherit the kingdome of God also that the reward of sinne is death and cursed is he that keepeth not the commandements of the law And because there are few that take care to obey God to amend their liues Math. 7.13 our Lord Iesus Christ pronounceth that broade is the gate and path that leadeth to destruction As therefore if a man departing from Paris taketh his waie into Spaine and yet giueth out that hee wil take his waie through Flanders or Holand euerie man will scorne him as a foole or take pittie of him as if he were a senselesse person that goeth farre amisse euen so is it with him who taking no course to amend but continuing in offending of God doth neuertheles say vphold that he will go to heauen for euery man may iudge him to be senselesse and greatly out of the waie because he taketh the contrarie course which leadeth to hell 2 Now if there be no greater madnes or pernitious folly than by offending God to take the waie to hell and euerlasting fire Iesus Christ in commanding vs to amend doth iustly saie Be ye wise better aduised and conuert returne to me And in deed if God should aske the sinner Wilt thou amend Wilt thou go to hel fire into weeping and gnashing of teeth with the deuills There is no man so desperate but that he will answere No Lorde God forbid yet hath not God good cause to replie Why thou takest the way thether thy workes doo leade to hell and euerlasting destruction and therefore amend But how Lord be better aduised As now thou turnest thy backe to me and thy face to the deuill so turne conuert thou to mee Where thou goest from heauen and drawest neere vnto hell turne backe leaue the world the flesh and all the corruptions of the same walking in my commandements amend thy life Thus turning thy backe to the deuil thy face vnto me going from hell thou shalt come to me the fountaine of life euerlasting And in deed saith S. Augustin we draw neere vnto God who is euery where Prosper in his sentences out of Augustine Se. 91. Sc. 195 not by remouing from place to place but by alteration of manners For as dissimilitude separateth vs frō him so doth resemblance and imitation conioyne vs with him And what a woe is this saith he by displeasing God to abandon this soueraigne felicitie which is in all places Let this commandement therefore Amend that is to saie Be ye better aduised and conuert vnto me waken and inflame our hearts to amend our liues and to be wise and aduised to conuert vnto God If a marchaunt seemeth willing to trust another that is redie to be banquerout with all his goods one warning will be inough to reclaime him ye shall not need to praie him to beware or to alleadge many reasons to withhold him The only feare apprehēsion of the losse of all his goods wil be reason and exhortation sufficient What shall wee then doo when Iesus Christ saith Be ye better aduised that is Amend and note that by offending God so taking the waie to hel we indanger our selues yea we do euen assure our selues to loose both bodies and souls for euer Is it not meere madnes and vngrateful rage to continue and not to be wiser and better aduised that wee may conuert to God and by amendement preserue our bodies and souls vnto life euerlasting The eight cause of Amendement taken of the reason added by Iesus Christ where he saith For the kingdome of heauen or of God is at hand Chap. 8. NOw let vs especially consider the reason added by Iesus Christ For the kingdome of heauen or of God is at hand And for the better vnderstanding therof let vs note three significations of the kingdome of heauen First by this kingdome is signified the blessed estate and incomprehensible felicitie that wee shall inioye after the resurrection is when Iesus Christ sayth Math. 8.11 Many shall come from the East and from the West and shall sit at the table in the kingdome of heauen with Abraham Isaac and Iacob Agayne Math. 7.21 Not euery one that sayth Lord Lord shall enter into the kingdome of heauen but hee that doth the will of my father shall enter into the kingdome of heauen Againe Suffer little children to come vnto mee Math. 19.14 for vnto such belongeth the kingdome of heauen And so in many other passages Secondly by the kingdom of heauen is signified the estate of the regenerate man which consisteth in the true knowledge of God in faith in mortification of the olde man and in newnesse of lyfe As when Iesus Christ sayth The kingdome of God is in you Luke 17.21 Also in this saying of Saint Paul The kingdome of God is not meate or drinke but righteousnes and peace and ioy in the holy Ghost Thirdly Rom. 14.17 the kingdome of heauen many times signifieth the ministerie and preaching of the Gospell As when Saint Paul speaking of certaine faithfull seruants of Iesus Christ sayd Col. 4.11 Math. 11.11 These onely are my companions in the worke of the kingdom of God Againe as where Iesus Christ saith He that is best in the kingdome of heauen is greater than Iohn the Baptist Whereto wee also refeere this saying of Iesus Christ Math. 13.3 13.44.45 The kingdome of heauen is like vnto seede that fell in diuerse groundes Thereby signifying that the holy ministerie bringeth not fruit in all men Likewise where he compareth the kingdome of heauen to a treasure hidden in the earth and to a marchant that sought for good pearles thereby to shew how highly wee are to esteeme of the holy ministerie 2 All these significations of the kingdome of heauen ought
him and in offending him to cast our selues into the gulfe and bottomlesse pit of this eternall wo The same is an euident token that wee are either Atheists or Saduces that beleeue neither the resurrection of the bodie nor the immortality of the soul To be short neither heauen nor hell 10 When therefore we heare that Christ to the end to induce vs to amendement alleadgeth this reason For the kingdome of heauen is at hand Let vs stedfastly beleeue that there is a kingdom of heauen replenished with glorie immortall ioy let the apprehension of such a felicitie inflame our harts with a feruent resolute desire to denie our selues the world and the flesh so to amend our liues that louing God and our neighbors and endeuouring to yeld vnto him all obedience we may conforme our actions to his holy and good will as in hart to seeke nothing so much as to please him and to abhorre nothing more than the offending of him Let vs alwayes thinke with our selues that wee are no beasts who after death haue no feeling of good or euill but contrariwise let vs consider that at the seperation either of the body or of the soule the soule must goe either to heauen or to hell also that the bodye must followe after yea night and day let vs thinke and meditate vpon the difference that shal be betweene those that shall goe into the kingdome of heauen and the others that shall departe into hell 11 Let vs remember that not for a thousand yeares but euen for euer and infinitely we shal be either in soueraigne blisse or in extream misery Can we then possibly apprehend the glory and felicity of this kingdome of heauen Mat. 7.13.21 Luke 13 2◠without vnspeakable ioye and feruent desire to attaine thereto either consider of the cursed estate of the reprobate without trembling and feare let vs therfore think vpon the saying of Christ Labour to enter in at the narow gate least when you shall say Lord open vnto vs the gate of the kingdome of heauen that we may come in he answereth I know ye not depart from me ye workers of iniquitie There shal be weeping and gnashing of teeth when he shall see Abraham Isaac and Iacob and all the prophets in the kingdome of God and your selues shut out at dores Let vs beholde the difference betweene the two theeues that were hanged on either side of Iesus Christ of whom the one departed into hell Luke 23.39 and the other ascended into the kingdome of heauen as Iesus Christ sayde vnto him This day thou shalt be with me in Paradise Let vs looke vpon the soule of Lazarus by the Angels caryed into Abrahams bosome where it rested in ioy as hee testified Luke 16.19 and the soule of the cursed rich man cast into torments as S. Luke witnesseth and himselfe confesseth saying I am tormeneted in this flame When he praieth to be refreshed with a little water but was denyed To be short let vs beholde the great multitude of the blessed that stood before the throne and in the presence of the Lambe clothed in long white garments with branches of palmes of victorye in their handes seruing God day and night gouerned by the Lambe and by him leadde to the liuely springes of water Apoc. 7. 9. and withall let vs looke vpon the others speaking to the rockes and mountains saying Fall vpon vs and hyde vs from before the face of him that sitteth vpon the throne and from the wrath of the Lambe Let vs I say beholde them cast into the lake of fyre and brimstone to be tormented day and night for euer Apoc. 6.16 Apoc. 19.20 and 20.15 For who is it that will not be earnestly touched in hart hastely to departe and retyre out of the way into hell and diligently and constantly to walke by amendement of life into the kingdome of heauen Can it be possible if we should not think vpon them or can God think vpon them and not amend either can we amend and not feel our selues blessed by being gotten into the way of such a felicitie Apoc. 6.16 that wee may constantly perseuere vntill that God fulfilling his worke in vs doe receiue vs into the fruition of this kingdome of heauen to enioy the same for euer and euer The ninth cause of amendment taken hereof that the kingdome of God which we looke for in heauen doth admonish vs that we are strangers pilgrimes and trauelers in this life Chap. 9. THe holy scripture doth many times tearme vs strangers pilgrims and trauellers neither is it onely as it was with Abraham Gen. 23.4 when he spake to the Cananites saying I am a stranger and a forrener amongst you and as it is daylye with those who flying from persecution and forsaking the land of their natiuitie doe goe to dwell in another prouince and kingdome wherein they are strangers but we are so tearmed in respect of the kingdome of heauen our true and eternall countrey And indeed if we be Burgesses of heauen Eph. 2.10 Prosper in his sentences out of August Sent 17. as S. Paul teacheth we are strangers to the earth according to the saying of S. Augustin also All they that belong to the heauenly Cittie are pilgrimes and strangers in this worlde so long as this their tēporary life doth continue they do liue in an others countrey And that wee maye the better vnderstand this we call that land our countrey wherein we were borne and brought vp wherin our parents and ancestours successiuely haue made their abode and wherein we haue our principall goods possessions and inheritances Now whence doe we take our spirituall birth but frō our father which is in heauen Phil 3.20 where doe we receiue the soule of our spirituall birth but in the Church which is the kingdome of God or where is the house of our father but in heauen and there dwelleth our eldest brother Iesus Christ and al other our brothers and sisters in him 1. Pet. 1.4 Moreouer our treasure immortal inheritāce vndefiled and vncorruptible are reserued in heauen as saith S. Peter for vs that beleeue in Iesus Christ heauen is then our true coūtrey and in respect thereof are we here called strangers pilgrimes and trauellers on the earth 2 This doth the Apostle writing to the Hebrews euidently declare Heb. 11.13 where speaking of the ancient fathers he saith All these died in the faith and receiued not the promises but saw them a farre of and beleeued them and receiued them thankefullye and confessed that they were strangers and pilgrims on the earth For they that say such things declare plainely that they seeke a countrey And if they had beene mindefull of that countrey from whence they came out Gen. 12.1 they had leisure to haue returned But now they desire a better that is an heauenly Wherfore God is not ashamed of them to be called their God for he
our bodie lyfe or earthly goods for anie offence coÌ„mitted by vs doth without comparison more daunt and quaile vs than the desert of euerlasting death and the losse of the kingdome of heauen 4 Let vs therefore plainly confesse the truth that naturally wee loue the bodie better than the soule the goods commodities of this temporal life better than the tresures of eternity And consequently that in lieu of seeking first the kingdome of heauen and the righteousnes thereof and thereupon expecting that all other things shall be giuen vs according to the promise of Christ wee contrarywise setting the caâ—t before the horse doo first and much more seeke that which concerneth the bodie and this present life than anie thing that toucheth the soule the kingdom of heauen And yet he that knoweth not that the body is more than the soul hath no soule neither hath anie vnderstanding or reason and is no man but a beast And he that confesseth not the kingdome of heauen to be infinitly better than all the kingdomes of the world sheweth himselfe to bee most peruerse and malitious 5 That we may therefore correct these corruptions so amend our liues Math. 13.44 45. let vs remember that Iesus Christ likeneth the kingdome of heauen to a treasure hidde in the field which when a man hath sound he hideth it and for ioy thereof departeth and selleth all that he hath buieth that field Also to a pearle of great value for the purchase wherof the marchant selleth al that he hath But what was this so excellent treasure or pearle of so great price euen the Church or holy ministerie The kingdome of God in vs and the kingdome of glorie in heauen This kingdome of heauen therfore must we first especially seeke after and after the example of those marchants sell all we haue that is to saie forsake all that we account to bee precious concerning this life that wee may inioy this kingdome of heauen 6 And in deede first they that beeing members of the Church doo vse the holy ministerie are accounted to bee the children of God and members of Iesus Christ who also imployeth this holie ministerie to driue from them the kingdome of Sathan and to establish his And so are they gotten on to the first step and entered in at the first gate In the meane time because there be also hypocrites that do enter and abide there for a time in shew keeping the place of Gods children it is requisite moreouer that the kingdom of heauen be in vs. For as all they that are possessed with righteousnesse Rom. 14.17 peace and the ioy of the holie Ghost which Saint Paule calleth the kingdome of God are certaine to enrer into heauen so is it in vaine to pretend to enter into the kingdome of God which is in heauen vnlesse the kingdome of heauen which is the gate be first in vs that is to saie if we haue not the true knowledge of God and of his sonne Iesus Christ a liuely fayth a feruent charitie vnles wee increase in sanctification of bodie of soule and of minde vnles in our selues wee do feele a good conscience conioyned with peace and ioy in the holie Ghost and vnlesse wee bee regenerate in newnesse of lyfe As also Iesus Christ himselfe doth plainly say That vnlesse wee bee borne againe wee cannot see the kingdome of God And in deede it is written Iohn 3.3 1. Cor. 6.9 That neither fornicators nor idolaters nor adulterers nor wantons nor theeues nor couetous men nor dronkardes nor euill speakers nor rauishers shall inherite the kingdome of God Yet before hee pronounceth this sentence hee wakeneth vs saying Deceiue not your selues to the end that casting off all illusions and sweete baites of the world the flesh and the deuill we may be assured that by amendement correcting of these vices and other lyke corruptions we shall inherite the kingdome of God Wherefore as where there bee two gates to a towne it is not inough that wee enter the first vnlesse wee also passe through the second so is it not inough that wee beeing members of the Church vsing the holie ministerie which we haue sayd to be as the first gate to the kingdome of heauen vnlesse wee thence proceede to the second in liuing as true and liuely members of the Church declaring the effectes of the holy ministerie by the testimonies of our faith mortification of the old man newnesse of lyfe in briefe by dayly amendement For albeit wee haue preached the worde of God yea and wrought myracles yet shall wee not therefore enter into the kingdome of heauen vnlesse wee also amende our liues as Iesus Christ also sayd Not euery one that saith Lord Lord Mat. 7.21 shall enter into the kingdome of heauen but hee which doth the will of my father which is in heauen Manye will saye vnto mee in that daye Lord Lord haue we not by thy name prophecied and by thy name cast out deuils and by thy name done many great workes Then will I professe vnto them I neuer knew ye Departe from me ye workers of iniquitie 7 The parable of the seede sowen in sundry sorts of ground doth euidently declare that for the establishing of the kingdom of heauen in vs Mat. 13. also that we may assuredly enter into the kingdome of God which is in heauen we are to amend in three points First as the seede that fell by the way side and so was deuoured by the soules of the aire so must we beware that our harts be not so hard and impenitent that the woorde heard when it cannot enter into theÌ„ vanish away and be as it were euen violently caught away by satan Secondly we must be so firmly resolued to beare in patience the losse of parents brethren sisters goods dignities yea euen of life that being possessed with this good humour of patience a good conscience and faith the sunny heat of persecution may not make this sacred seede vnfruitfull or vnprofitable or cause vs to forsake the Church which is the kingdome of heauen and so fall againe vnder the tiranny of Satan as a dogge to his vomite or a washed sow to her myre Thirdlye 2. Pet. 2.12 as the seede that fell among thornes coÌ„meth at the last to be choaked vp and stiffeled so must we beware that the cares of worldly affaires the earnest desire of the coÌ„modities of this transitory life do not choak vp the good seede of the heauenly doctrine These three pernicious inconuemences must we auâ—id and amend in case we desire to enter into the kingdome of God that is in heauen 8 Now where it is said in this parable that only the fourth part of the seed did bring forth fruite we are thereof togather for the inducing of vs to ameÌ„dmeÌ„t of life that the number of those that shal be saued in the kingdom of God which is in heauen shaâ—be small and this doth our
to the workes of darkenesse What an ingratitude will it be in vs who by nature are Gentils if when the kingdom of heauen is thus come vpon vs by the preaching of the Gospell we make no accompt thereof neither haue any care to amend our liues according to the cōmandemēt of Iesus Christ how mightily wil the deuil possesse vs vnlesse by the ministerye of the holy ghost he be expelled to the end to make roome for the kingdome of heauen in vs 8 Iesus Christ saith The men of Niniue shall rise in iudgement with this generation and condemne it for they repented at the preaching of Ionas and beholde a greater then Ionas is heere Againe Mat. 12.41.42 The Queene of the south shall rise in iudgement with this generation and shall condemne it For she came from the vtmost partes of the earth to heare the wisedome of Salomon and beholde a greater then Salomon is heere Woe thē be vnto vs if hearing the Gospel of our Lord Iesus Christ Rom. 13.12 we doe not obey his commandement and amend It is now time that we should arise from sleep saith S. Paul for now is our saluation neerer then when we beleeued by the preaching of the gospell and were before vnbeleeuers The night is past and the day is come let vs therfore cast away the works of darknes and put on the armour of light so as we walk honestly as in the day not in gluttony and drunkennes c. 9 This kingdome of heauen is at hand and dayly gathereth vpon vs in two maners which for a conclusion wee will heere adde First all faithfull beleeuers doe know and are assured that at the separation of the soule and the body the soule shal be exalted into heauen with Christ Now as dayly this seperation doth by death drawe neerer and neerer to the faithfull so doth the kingdome of heauen also come vpon them how carefull therfore should we be to amend our liues and to prepare our selues to make our entry into heauen the holy Ghost protesteth that there shall enter no vncleane thing Apoc. 21.27 neither any that worketh abhomination or lyes We must therefore put of all the workes of the flesh which are as S. Paul noteth adultery fornication vncleannesse wantonnesse idolatrie Gal. 5.19 witchcraft hatred debate emulation wrath contention sedition heresie enuie murther dronkennes gluttonie and such lyke And afterward protesteth that they which commit these things shall not inherite the kingdome of God Let vs then beware of delaying of this amendment least in a matter of such importance we bee surprised we haue not two soules that we may hazarde one If the day of death findeth vs a sleepe in our sinnes woe be vnto vs let vs remember the saying of S. Peter The end of all thinges draweth neere 1. Pet 4. Be ye therfore sober and watchfull in praier Euery of vs shall in our death finde this end of all things and indeed let vs look vpon a rich man caried dead out at dores and we shall see that all is at an end with him neither hath his body any more then his length of ground 10 Let vs therefore remember to be sober not in workes of pietie for in them we cannot be too plentifull neither in sinne for we must vtterly abstaine therefro wherin then euen in thinges appertaining to this present life 1. Cor. 7.29 by practising this admonition of S. Paul And this I say brethren because the time is shorte hereafter that both they which haue wines be as though they had none And they that weep as though they wept not And they that reioyce as though they reioyced not And they that buy as though they possessed not And they that vse this worlde as though they vsed it not for the fashion of this worlde goeth away And I would haue you without care Here doth he shew that the sobriety whereto S. Peter exhorteth vs doth admonish vs that there is drunkennesse not onely of the body but also of the spirite And indeede where Iesus Christ saith See to your selues Luke 21.34 that your harts be not ouercome with gluttony and drunkennesse neither with the cares of this life He doth sufficiently declare that there is another kinde of drunkennesse then either with beere or wine And that is when the care for the things of this life whether of warre or marchandise or of landes and possessions of wiues or of children doe so feaze vpon and entangle our mindes and affections that we are diuerted letted frō that which is required for the seruice of God and the saluation of our soules if a man rise in the morning and goe to the Tauerne and tarry there all day and at night commeth home drunke and so againe the next day and the next and all the weeke long and neuer thinketh vpon his famely but letteth his wife and his children sit staruing at home wil we not say that he is a drunkard and in case he continue this course a moneth or two will we not reporte of him as of a perfect and desperate drunkard What shall we then say of those that doe so set their harts and mindes vpon the affaires of this life that so soone as they are vp in the morning they are presently at the Tauern of those cares wherein they delight and whereto they so giue themselues that they care neither for the kingdome of heauen the seruice of God nor the saluation of their own soules which is more during this repast at home their mindes are in their tauernes yea and which is worse whether they speak to God in their praiers or that God talketh to them by sermons their mindes are so wandering that immediatly they are in this tauerne of worldly cares and affaires and that so deepely that they neither hear God speaking to them neither wot what themselues doe say to him for there is no more but the body that speaketh or heareth euen a body as it were without a soule for their minde is in their Tauerne If they then follow this course not one moneth or sixe or tenne neyther one yeere but ten twentie thirtie yea euen to the death may we not well call them perfect drunkards Likewise as to that tauerne that beareth the name to haue the best drinke or wine the drunkards will soonest resort as seeking occasions to be drunk so these spirituall drunkards doe seeke after townes and places of most practise where there is great dooinges which breede encrease of cares that likewise they may be the more drunken in them 11 This is an excessiue and most pernitious drunkennesse yet ouer common among christians and therefore let euery man examine him selfe that knowing it he may amend And indede sith the kingdome of heauen doth dayly approch to the faithfull by death we are in duty to beware according to Christs admonition that our harts be not ouercome with this drunkennesse of cares least that day ouertake
distance How many stars bee there in the skie How many drops of water in the sea Or how many graines of sand vpon the earth If all the men in the world kings or philosophers who haue not onely essence but also life sense and reason cannot without matter precedent make one drop of water one stone or one candle How can these creatures of such incomprehensible greatnes as are the heauens of such wonderfull brightnes as are the Sunne the Moone and the starres and so abundant as are both lande and sea hauing not so much as essence giue to themselues essence yea and such essence as they now haue Yet speaking onely of essence common sense doth also denie that Let vs therefore conclude that there is a God almightie who being of himselfe from all eternitie in his time hath of nothing created both heauen and earth according as Moses hath affirmed saying Gen. 1.1 In the beginning God made heauen and earth 16 Moreouer experience teacheth that the heauens haue their motions But whence come those motions euen motions of such incomprehensible swiftnes that as we see by daily practise the Sunne in foure and twentie houres compasseth the whole earth and consequently in one houre runneth two hundred sixtie Dutch miles Besides the heauen where the Sunne hath his abode is from the earth 1202700. leagues How many leagues then doeth hee dayly runne in his owne heauen A matter incomprehensible to mannes capacitie But euerie motion especially in thinges that haue essence onelie and no lyfe doeth of necessitie presuppose a moouer that causeth the motion And this doo wee plainelye see in the Earth in Starres in Water c. which haue no motion but from others The motion therfore of the heauens doo euidently testifie that there is a God who being of himselfe immoueable giueth motion to all his creatures But who disposed the wonderfull order which we find to be in all creatures that haue but essence onely that an inferior heauen should be comprehended in a greater and that againe in an other greater and so consequently of the rest Who placed the Sun the Moone and the Stars in their heauens and places Who formed and continueth the double motion of the Sunne in all seasons from East to West from one pole to another Who so established the foure elements vnder the heauens that the region of fire enuironeth the aire the aire the water and the water the earth The nature of contrarieties is one to destroie another as the water to quench the fire and the fire to drie vp the water yet are these four elements kept in such accord that of the same being mixed and vnited together all bodily creatures are formed and doo consist not consuming or disordering one of another It must their needs be that there is a God the creator preseruer and conducter of the elements 18 Who guideth the course of the heauens in so certaine inuariable a measure that a man may foretell at what houre a hundred yeres hence the Moone or Sunne shall bee eclipsed Who placed the heauie lumpe of the earth as a center to the world hanged it in the aire What handes do withholde the sea which lyeth higher than the earth from drowning the same Can this wisedome conduct and power which doo thus shine in these workes be found in anie thing that was not to place it selfe in essence and so to direct guide and maintaine it selfe Had these creatures had their essence from all eternitie yet coulde that which had onely essence without life sense or reason haue established such an order course and consent to bee briefe this worke of such incomprehensible wisedome and power Wee must therefore confesse that anie thing that hath onely essence considered as is aforesayd doth exclime against the Atheists and crie out that there is a God the author of the same as Dauid saith Psal 19 1 The heauens declare the glorie of God and the firmament sheweth his handie worke Againe The pillers of the earth sayth Hanna the mother of Samuel Sam. 2.8 are the Lordes and hee hath set the earth vpon them Psal 104 9 And Dauid saith But God hath set the sea a bound which it shall not passe neither shall it returne to couer the earth As also Iob doth more at large declare Iob. 3â— 19 As for those creatures which haue Vegetatiue life as hearbs and all plants the same are also so many vnreproueable witnesses that there is a God No man can giue that which he hath not but the earth hath onely essence and no life Likewise the Sun which warmeth the earth the raine that watereth it or the seed whereof the plant doth come The life therfore of hearbes and plants doth loudly testifie that there is a God the author of the same Againe whence came such diuersitie of hearbs plaâ—ts in one self ground So many kindes of trees some fruitfull some vnfruitfull And among the trees that beare fruit so many sundrie sortes as apples peares cheries plums c. Also among apple trees so many kindes of apples among peare trees so many sortes of peares likewyse of chery trees plum trees and all others that beare fruit Each sort notwithstanding either of apples peares or cheries c. bearing some diuersitie in forme colour and sauour or tast The lyke in hearbes Come into a medow looke vppon a garden howe manie kindes of hearbes shall you see of seuerall formes colours tastes or smels And whereof proceede all these hearbes and trees theyr leaues and fruit their shape colour and smell and their seuerall properties vertues They proceed neither from the earth from the sunne from the raine no neither from the seed The eie seeth it the capacitie knoweth it The whole therfore proceedeth from God And in deed sow in one selfe ground one selfe hearbe vnder one selfe forme and let it be watered with one selfe water yet do no other kinde of hearbes spring vp But some wil saie that it is of the seed that the life and diuersitie of hearbes trees flowers and fruites doth proceed Yet keepe the seed out of either the earth the sunne or the raine and it wil lie dead and bring forth nothing And open the seed therein peraduenture may you discerne some small sprout hauing essence yet wanting both life forme of hearb colour or fauour thereof It must needs then haue some other originall than from the seed onely And whence but euen from God Againe what is the cause that one kinde of seede still bringeth forth one kinde of hearbe with all the stems leaues colour sauour propertie and vertue a like Haue these small sprouts which haue onely essence vnderstanding also to agree to bring forth hearbes alike Are they able to doo it either to giue that which they haue not If not then some other must imploy his power and wisdome and that is God as it is written Gen. 1.11 In the beginning of the world hee ordained that euerie
of our Lord Iesus Christ at the least once a yeere they seperated not themselues from the Idolaters and heathen shewing some testimonie of their Christianitie Let them that we speake of therefore consider by what title they may be called Christians sith they neuer communicate in the supper of Iesus Christ Neither may they replie as some doe that in ioyning with one Church they condemne all others for it is true that all assemblies that entitle themselues the Church of Christ are not so yet to acknowledge or alow of none for feare of condemning of the rest is to denie and condemne Christ in not condemning those who calling themselues Christ are Antichrists If a man bring a payment in golde where among there bee some peeces that seeme light or counterfaite thou doest not straight say I will take none least by taking so much as I take to be waight and currant you should complaine that I reiect the rest but thou wilt bring thy ballance and touch-stone and then wilt thou take so much as thou findest to be waight and currant and boldly refuse the rest Let these men therefore set before their eyes the markes of the true Church as their touch-stone and scales and by them consider where they are thereto also adioyning prayer to God that he will direct them by his holy spirit and so knowing the true Church and ioyning themselues therto Amend their liues by communicating in the holy supper of the Lord. Of our dutie to assist at publique Prayer Chap. 5. AS concerning publique or common prayer Gen. 17.7 Act. 9.14.21 2. Tim. 2.19 Psal 14.4 Esa 56.7 Mat. 21.13 Ioh. 16.23 Mat. 18.19 considering that thereby the holy Scripture signifieth the whole seruice of God also that his seruants are called people calling vpon God it alreadie appeareth that such as despise the same do cut off themselues from the degree of Gods seruants Where God calleth the temple the house of prayer he sheweth that the principall part of that seruice which he requireth of vs is that wee should assemble to pray and call vpon him as indeed these publique praiers are of great efficacie For albeit all priuate praiers directed to the heauenly father in the name of Iesus Christ haue promise to be heard yet is it not without cause that Iesus Christ aduertiseth and promiseth vs that if two faithfull doe agree vpon earth whatsoeuer they demaund of their heauenly father it shall be graunted This is a fauour as it were peculiar to the Church and noted by Dauid where he saith Praise waiteth for thee in Sion Psal 65.2 and vnto thee shall the vow be performed Herein he sheweth that the praiers of the Church signified by Sion are so sure to bee heard that God who heareth them looketh for praise in theÌ„ as indeed it is his dutie whose prayers are heard to yeeld thankes praisings to God And truely as when a whole Burgeoysie of a Citie doe come before their Prince and with one voice craue pardon for some offence or begge some grace or fauour the Prince will be more moued then if they being absent some one maÌ„ should speake for the whole Euen so wheÌ„ the whole Church assembled together doth with hart and minde in the presence of God accoÌ„panie the praiers which the preacher as the mouth of the congregation poureth forth let them be assured that those praiers do penetrate the heauens and that God is moued to heare them Not that he is subiect to passions as we but that by the feeling of our affections hee vouchsafeth to assure vs of his mercy goodnes toward vs. WheÌ„ Amb. de paenitent diuers how few so euer saith S. Ambrose are assembled together being vnited they are great And the praiers of a gret multitude cannot possibly be coÌ„temned 2 Likewise all people and nations in the world euen the Idolaters haue euermore had their assemblies therein publique prayers This sence or feeling being grauen in all mens harts that haue any religion that they ought to call vpon their God that it is an honour that God requireth at their hands and the true meanes to purchase his blessings toward them But in Christian Churches there is also this farther reason That their publique praiers are as it were a publique renouncing of all sects and societie with Idolaters and prophane people an acknowledgement and confession of the true God a publique sanctification of his name to his glory And therefore Act. 16.13 as the Iewes in old time so since haue the Christians euermore very carefully obserued this dutie of pietie and seruice to God as appeareth by the writings of the Apostles Prophets and by al Ecclesiasticall histories And to this purpose doth S. Luke rehearse that Paul and his companions being at the towne of Philippos came forth vpon the Sabaoth day and went to the riuers side where they vsed to pray This vndoubtedly was some out corner where the faithfull vsed secretly to meete to call vpon God So that albeit euery man priuately might haue prayed in his house Act. 21.5 and so haue auoided both the paine and daunger yet knowing that in dutie they were to separate themselues from Idolaters and the efficacie of the praiers of the congregation they ouercame the feare of the danger met in that place especially to pray and with one consent to poure out their praiers to the Lord. When S. Paul and his companions departed from Tirus all the congregation with their wiues and children brought them out of the towne and kneeling with them on the shore prayed Shall wee in these daies find this zeale among Christians No men will bee ashamed to imitate it and to kneele downe vpon a shore to pray to God publikely And yet the faithful of those times neuer did it without both reson fruit It is therfore a holy ordinaÌ„ce of God a most profitable exercise to come together to call vpon the Lord. As also it is ytâ—uty of al faithful carefully to come to such praiers that they may be pertakers of the fruits of the same especially in time of gret calamities or vpoÌ„ feare or liklihood therof We should eueÌ„ extraordinarily come together to call vpon God as we read that the prophet Ioel in the name of God coÌ„maunded Blow the trumpet in Sion sanctifie a fast Ioh. 2.15 cal a solemne assemblie gather the people sanctifie the congregation gather the elders assemble the children and together cry vnto the Lord in praiers feruent and extraordinarie old and young none exeÌ„pted And as euery one in respect of himself is therto bound so is it not enough that he faithfully employ himselfe only vnlesse he sollicit exhort others according to the prophesie of Zacharie saying The enhabitants of one Cittie shall say to another Vp let vs goe and pray before the Lord and seeke the Lord of hoasts I will go also Zach. 8 21. 3 Neither is it inough that in body we
be present at praiers vnles we also lift vp our minds to heauen 1. Cor. 14.16 For if when the Pastor speaketh in the name of the Church euery man at each petition saith not in hart Amen feeling a feruent desire to haue his petitioÌ„ granted then is ther both vanity hypocrisie eueÌ„ in this point may we find great corruption infirmitie in many For how many are ther who all the time of praiers do staÌ„d as men without life thinking vpon nothing How many be there whose minds are wandring How many that haue no feeling or desire of the benefits that wee craue at Gods hand To be short how many be ther whose harts minds are entangled buried in earthly affaires euen when their hands are lifted vp to heauen As this vanitie therfore is odious in the sight of God so for the ameÌ„ding therof let vs be both diligent comers to common praier and so touched with a liuely feeling of the same that we may reape the fruits thereof And to this purpose let vs remeÌ„ber that the deuil feareth nothing more theÌ„ the praiers of the Church that ther is no exercise of godlines wherin we are more often more feruently or more attentiuely to employ our selues For albeit the deuill be alwaies at hand ready to induce vs to wickednes yet is his readines most wheÌ„ he seeth vs disposed to pray that then intruding himselfe into our harts drawing away our cogitatioÌ„s he may hinder the sanctificatioÌ„ of the word of God the most excelleÌ„t fruit of our praiers Let the experience of this corruption vanitie in all praiers both publique priuate with the difficulty in amending the same albeit it be troublesome vnto vs yet make vs more wary the better to stand vpoÌ„ our gard to the end that so soone as we feele our selues amisse our thoughts otherwise distracted we may remember that Sathan is at hand among other our praiers beseech God to driue him from vs to giue vs grace to lift vp our minds to heauen with one hart call vpon him that finally we may receiue the fruit of our praiers 4 By this deduction of the titles markes of the Church afore mentioned it doth manifestly appere that they which refuse to ioyne therto become meÌ„bers therof are not in the kingdome house of God that denying to take the Church for their mother they caÌ„ not call God their father that they deserue as coÌ„cerning the soule to languish die because they reiect the food therof that they are worthy to incur the vengeance pronouÌ„ced by Christ importing that in the day of iudgement he wil denie them before God his father because they would not coÌ„fesse him before men We can with S. Austen confesse that there be wolues in the sheepe-fould and sheep without Mat. 10.32 neither must we deny but ther be many hypocrites in the Church whom God will finally disclose and reiect to their confusion or cast headlong into grieuous damnation because they prophaned the honour graces to them presented by the Lord in his Church 2 Tim. 2.19 Likewise God forbid wee should say that all that are out of the visible externall Church should be reprobates in the sight of God God knoweth his he waiteth he beareth with them finally he calleth them touching their harts he maketh them to feele their fault either inserting them into his visible Church or euen in the middest of the Idolaters through his great mercy and power sauing them in his kingdome glory when vntil the very houre of their deaths there is no shew or appearance that they be the children of God as it happened to the theese that was hanged by Christ Iesus But as by the iudgement of loue we are bound to thinke all to be elect that are ioyned to the Church vntil they minister occasion either by reuolt or bad coÌ„uersation to think otherwise so haue wee no ground to accompt those that refuse to ioyne therto to be members of Christ because they beare not his marks or tokens vntill by amendement they renounce the kingdome of Sathan which is without the Church and settle themselues in the house of God as his children there to call vpon him and to be fed with his spirituall food to life euerlasting And in deed Sith in hart we beleeue to righteousnes with our lips do make confession to saluation Rom. 10 10. as S. Paul saith it is in vaine for vs to boast of faith whereby to be iustified vnlesse we confesse Iesus Christ that we may obtaine saluation by true faith iustifieng vs in Christ 5 Sith therfore that the Church called the kingdome of heauen is like vnto a precious pearle Mat. 13.44 and a treasure hid in a garden which when a man findeth he selleth al that he hath to buy enioy it Let vs accompt nothing so deare or precious but that we may be ready resolued to leaue it to get into the Church of Christ To this purpose let vs remember the zeale of Dauid who being depriued of this benefit bitterly complained saying As the hart brayeth for the riuers of water so panteth my soule after thee O God My soule thirsteth after God saying When shal I come appeare before the presence of God Psal 42.1 Psal 84.1 Psal 26.8 In another place also what a desire sheweth hee to bee in the temple of God O Lord of hoasts saith he how amiable are thy tabernacles My soule longeth yea fainteth for the courts of the Lord for my heart and my flesh reioyceth in the liuing God Blessed are they that dwellin thy house praise thee continually And in another Psal O Lord I haue loued the habitations of thy house the place where thy honour dwelleth If Dauid a man yea a Prophet so excellent in faith vertue so plainly so often doth confesse how needful it was for him to be in the Church of God feeling himselfe as it were rauished with a feruent desire to enioy such a benefit What may we feele euen we who are so ignorant so weake so corrupt among so many dangers and assaults Will we how health-some necessarie this grace for vs to be in the Church of Christ is so far would we be from retiring therefro or deferring to ioyne thereunto that contrariwise we would euen run chearefully to get a roome therin Yea we wâ—uld reioyce boast of such a benefit and sauour Esa 44.5 saying with the Prophet Isay One shall say I am the Lords another shall be called by the name of Iacob and another shall subscribe with his hand vnto the Lord name himselfe by the name of Israell When therefore we heare Iesus Christ and S. Iohn crying Amend your lines Let vs know that the principall point wherin we are to Amend consisteth in renouncing and denying both in hart body al Idolatry superstition