and cheerefull in the seruice of God 1. Ioh. 2.20.27 of the effect heereof is the name of oyle and oyntment giuen vnto him How then can wee saie that we are annointed with the spirite of Christ so long as we doo not amend our slacknesse in the seruice of God growing forward in strength and disposition to imploy our selues cheerfully therein Luke 3.16 11 To conclude hee is called Fire for two considerations First because it is hee that refineth burneth and consumeth our vicious lusts which are as the superfluities and excrementes of our soules and on the other side it is hee that kindleth our heartes in the loue of God and feruent desire to serue and honor him But if we perceiue no effects of this fire of the holie Ghost in vs â—ourning consuming our vice and corruption that by amending our liues wee may growe in purenesse and holynes With what conscience can wee saie that the spirite of Christ is in vs As this spirit cannot be dead neither can it bring forth vicious or corrupt fruit Likewise if wee increase not in zeale and loue to God this want of the operation of the holy Ghost is an assured testimonie of that hee is not in vs Exod. 8.19 21.18 Luke 11.20 Luke 1.66 because wee feele not his fire heating vs in the loue of God Finally the holy Ghost is called the finger and hand of God because that by him hee exerciseth his vertue and that by his inspiration wee are regenerate into heauenly life that wee may no more bee driuen or lead by our selues but bee gouerned by his motion and operation If therefore wee denie not our owne wisedome and the affections of our flesh and so suffer our selues to bee guided and lead by the hand of the holy spirite wee doo wrongfully challenge the name of Christians and boast of the spirite of Christ dwelling in vs. Thus this name Christ aduertising vs that hee hath receiued the holie spirite to make vs partakers thereof according to the measure to euerie one ordained ought to bee vnto vs a mightie inducement and sharpe spurre to mooue vs to amendement of lyfe 12 This vnction of the holy spirite dyd our Lorde Iesus Christ receiue to the end to exercise three offices requisite to our saluation namely to be our king our Priest and our Prophet And this also to represent vnto vs how deeply this name Christ bindeth vs to amend our liues First for the office of king Iohn 18.36 If his kingdome be not of this world as himselfe confessed before Pilat but spiritual we are to correct our false imaginations that leade vs to seeke the world in his kingdome as looking that hee shoulde giue to his seruants great riches honorable offices and other carnall commodities For it is the part of the princes of this world to present earthly kingdoms to those that reuerence them Math. 4.9 but as for our king Iesus Christ hee willeth vs to seeke all the felicitie that hee promiseth in heauen And therefore when wee are persecuted or otherwise afflicted wee must correct this false opinion of thinking our selues miserable or that our king hath no care of vs For contrarywise afflictions should make vs to lifte vp our heartes to heauen the dwelling of our king where hee hath layed vp the treasures ioyes and glorie of his kingdome Secondly sith hee is our king that hee may raigne in vs wee are warned to forsake the worlde sinne and the deuill his enemies so that hee onely raigning in vs mortifying sinne may make vs to denie the world and strengthen vs against Sathan Let not sinne sayth Saint Paul raigne in you Rom. 6.13 Iohn 16.33 Rom. 16.20 Luke 1 74 to obey the lusts thereof And Iesus Christ sayth Bee of good cheere for I haue ouercome the world And the Apostle promiseth vs that God will tread downe sathan vnder our feet Thus this king hauing deliuered vs out of the handes of our enemies bindeth vs as Zacharie sayth Without feare to serue him in righteousnes and holynes all the dayes of our lyfe and so to amend Let vs also remember that the scepter of a good pastor is deliuered vnto him blessedly to guide his sheepe that shall heare his voyce Psalme 2. and by amendement followe him As also hee hath an iron rodde to bruse as a potters vessell all such as shall rebell against him Let vs therefore amend and renounce euerie thing whereat this king may be displeased that we may bee happily gouerned by the sheepehooke of our good shepheard and not brused wyth the iron rodde of this iust king that breaketh those that wythout amendement of lyfe doo continue in vnbeleefe and obstinate in their sinne The kingdome of Sathan from which Christ hath redeemed vs doth consist in darknesse infidelitie and bad conscience and all vice silthynesse and corruption Contrariwise the kingdom of Iesus Christ consisteth in light in knowledge of the true God and his sonne Iesus Christ in faith loue holynes patience and other like vertues These are the true effectes of the spirituall kingdome of Iesus Christ We must therefore effectually shew that wee are transported from the kingdome of Sathan to the kingdome of Iesus Christ But how By amending our liues and growing more and more in faith loue patience and holynesse to bee short in all good workes and vertues required in the subiects of this spirituall king Iesus Christ 13 The second office of Christ is to be our high Priest who offered himselfe a sacrifice vnto God that by his death hee myght satisfie his iustice and so reconcile vs to him Who is there then among vs that representing to himselfe that it is the welbeloued sonne of God and the prince of glorie that giueth himselfe not to a common death but euen to the shamefull and cursed death of the crosse together with the apprehension and feeling of the wrath and terrible indignation of God ingendering in his bodie horrible terrour and mortall anguish in his soule And all this for his enemyes by nature the children of wrath poore sinners and the bond men of Sathan What man is there I saie that meditating vpon these things shall not bee euen rauished in admiration of his incomprehensible loue towardes vs which loue Saint Paul doeth at large and verie often make mention of Is it possible that this name Christ Rom. 5 Ephes 2 representing vnto vs this priest thus offering himselfe in such a sacrifice for vs poore and abhominable sinners and consequently the apprehension of his incomprehensible loue towards vs should not rauish and force our verie soules to loue him wyth all our heartes our mindes and our strength and through feruent loue to obey his commandement of amendement and to abhorre to thinke saie or doo anie thing that may displease this Christ our high Priest 1. Cor. 16. 22 If anie man sayth the Apostle Saint Paul loue not the Lord Iesus Christ let him bee had
declareth where he saith Doth Iob feare God for nought Hast thou not made a hedge about him and about his house and about all that he hath on euery side Thou hast blessed the work of his hands and his substance is increased in the land But stretch out now thy hand and touch all that he hath to see if hee will not blaspheme thee to thy face He therefore fought against the soule seeking by out ward tribulation to induce the same by blaspheming to offend God 9 This is a strange war for any other may haue an end either by making peace with the enemy by flying farre from him or by ouer comming him in fight but in this spirituall warre wee can not lawfully make any peace or agreemēt with our enemies the deuil the worlde and the flesh God doth forbid it and it would be our ouerthrow and destruction for they be euen so many traitors and i◠reconciliable murderers yea it would be worse for vs then for the sheepe to make peace with the woolse neither can we fly and so get from these enemies for the deuill will follow vs into al places who hath a whole army of Souldiers within vs euen our affections and couetous lustes that we beare about vs. Likewise whersoeuer we become we shall still finde the worlde an enemy it resteth therefore that onely we sight and ouercome in battell Thus doth this warre somewhat resemble the same that the Children of Israel prosecuted against the Kinges of the land that was promised vnto them when they went to take possession and inheritance thereof Deut. 27. and 20.16 for in respect that God had commanded them to destroy them they might not make peace with them or make them tributaries as also forbidding his people to feare them he would not suffer them to retyre or to returne into Egipt they were therefore of necessitie to fight and ouercome them True it is that if we consider our owne weakenes to withstand such mightye enemies Ios 1. it may breede some cause of feare but as God in olde time commaunded Iosua that hee should not feare the Cananites and assured him that he would be with him and that by ouercomming them hee would bring his people into the land of promise so likewise let vs giue eare vnto God that calleth vs to this battell with assurance that hee will stand with vs for vs and in vs to the end that couragiously fighting vnder his banner against our enemies that labour to turne vs back and to recoile we may finally by his grace and power obtaine full and perfect victorye and so ending this blessed voyadge attaine to the fruition of the heauenlye Cittie and our true countrey that we may liue with him in glorye for euer 10 As we must therfore beware of turning back by offending of God so is it our duety to take heede that in this blessed iourney wee turne neither to the right hand nor to the lefte By those that turne to the right hand wee vnderstand such as doe indeede fulfill Gods commaundement yet not to glorifie him but either to glorifie themselues or to merite Mat. 6. and by those that turne to the lefte such as following the traditions of men doe forsake the straight and assured path of Gods woorde Praier to God almes fasting and other like workes are commendable and ordeyned by God to the end by them to walke toward heauen 1. Cor. 13. but such as do them that they may be seene and praised of men doe turne to the right hande and depriue themselues of all reward in heauen because they receiue it vpon earth as our Sauiour Iesus doth teach It is also a straying to the right hand when hauing receiued the gifts of speaking the tongues euen of the Angels of prophecying of knowing all secrets and misteryes of hauing faith to remoue mountaines of destributing to the poore and of abandoning the body to the fire when I say all these giftes and graces are not accompanied with loue Such likewise as in the olde time among the Iewes did obserue the lawes and ordinances of God to the end to merite did also stray to the right hand and turned out of the way of saluation as S. Paul testified of them that they had zeale of God but not according to knowledge Rom. 10.2 Rom. 11.9 and this sentence doth hee pronounce of them They strayed out of the right way Their table shal be made a snare and a stumbling blocke On the other side such doe turne to the lefte hand as doe thinke to come to heauen by the path of mens traditions and seruices or voluntary deuotions not commanded by God as S. Paul tearmeth them Col. 2.21 as likewise Iesus Christ obiected to the Scribes and Pharisees that in their ordinances they ouer went Gods commandement wherto he addeth This people draweth neere me with their mouth Mat. 15.38 Esay 29.1.3 and honoureth me with their lippes but their hand is farre of from me But in vaine doe they worship me teaching for doctrines mens preceptes In as much therfore as God hath so farre fauoured vs as to teach vs the way wherein we should walke to heauen let vs beware that wee turne not either to the right hand or to the lefte but reiecting mens traditions let vs walke in that path which God in his worde hath shewed yet not to seeke any praise or commendation to our selues but to the end to glorifie our God 11 Thirdly by this name Trauellers we are taught that we must not stand still in the way but still goe forward that we may fructisie more and more in good workes and by amendment approche and enter into heauen and indeed such is the way to heauen that he that goeth not forward slydeth backward we nursse vp little children to the end they may grow great and waxe strong and it were a wonder to see a child continue as little and weake as at the birth euen so if we who being members of the Church of Christ and consequently entred into the path that leadeth to the kingdome of heauen and dayly do receiue the food of Gods word and sacraments should not encrease in faith working in loue amēdment of life it were a great ingratitude and vnexcusable obstinacy which should not escape vnpunished to stand still in the way and not to goe forwarde for hauing put a childe to schoole if at the end of foure or fiue yeeres he can neither read nor write any better then the first day that he went there is then good cause to take him away whereby he shall forget euen that little which he had at the first Neuertheles of how many euen of our selues may we make the like complaint as did the Apostle of the Hebrues to whom he writ saying When as concerning the time we ought to be teachers Heb. 5.12 yet haue ye need againe that we teach you the first principles of the word of
THE AMENDMENT OF LIFE COMPRISED IN fower Bookes Faithfully Translated according to the French Coppie Written by Master Iohn Tassin Minister of the word of God at Amsterdam MATH 3. v. â— 4. v. 7. Amend your liues for the kingdome of heauen is at hand LONDINI Impensis Georg. Bishop 1595. To the chiefe Magistrates and Gouernours of the Towne of Amsterdam Grace and peace from God the Father and from his Sonne Iesus Christ our onely Sauiour MY verie good Lordes as Sainct Iohn propoundeth vnto vs two sorts of children of whome he calleth the one the children of God and the other the children of the deuill so doeth the holie Scripture plainly testifie that in the day of iudgement there shall bee a maruellous difference betweene the one and the other For the one shal incomprehensibly and eternally be blessed and the other extreamely and infinitly accursed and wretched This difference which shall then appeare betweene the children of God and the children of the deuill doth aduertise and admonish vs that there ought also to be a great difference betweene them euen in this life And in deed euery one may well vnderstand that the waie to heauen is one and to hell another and consequently that the workes and affections of Gods children are of one sorte and the workes of the children of the deuill of another Neuertheles so brutish are many become that they neuer think vpon this difference betweene the one and the other neither in regard of this life nor of the life to come Others thinking slightly thereupon do neuer take information of this difference to vnderstand it Others somewhat vnderstanding it are so dazeled with the glistering shew of the world so carried awaie with the lusts of the flesh that they haue no care therof Yea euen among the children of God liuing in this peruerse world abandoned to all wickednes we see verie few that doo make shew of that difference that in this life should be betweene them and the children of the deuill Now Saint Mathew in this sentence Amend your liues for the kingdome of heauen is at hand hauing comprehended the summarie of the first Sermons of Iesus Christ and S. Iohn the Baptist doth to this purpose teach vs. First that all the duties of the children of God are contained in this word Amend also that the same is it that representeth the difference betweene them and the children of the Deuill in this life Secondly that the apprehension of the kingdome of heauen to be so neare vs ought mightily to induce vs to Amendement Vpon this consideration to the end to correct the negligence or rather the brutishnes of men in this point I haue vpon this argument framed these fower books In the first shewing how many dangerous follies there are that hinder man from Amendment In the second Wherein we are to Amend In the third who ought to Amend And in the last haue I laid down the causes that should induce vs to Amend our liues gathered out of the names and attributes of Iesus Christ out of this reason by him selfe set downe For the kingdome of heauen is at hand The whole tending to make vs to vnderstand and indeed to practise the difference which euen in this life ought to bee betweene vs and the children of the Deuill to the ende to hope with incomprehensible ioye to beholde for our selues the most blessed separation that shall bee betweene them and vs when wee shall bee lifted vp into the fruition of the eternal glory that is prepared for vs in the kingdom of heauen And vpon three principall reasons haue I resolued and emboldned my selfe to present dedâ—cate them to your Lordships The first is generall comprised in three points First in consideration of the seruent zeale holy affection that you doe testifie to the preseruation and maintenance of the true and pure religion Secondly in regard of your iustice and politicke gouernment administred with such discretion wisedome and equitie that al your louing Subiects are in dutie to acknowledge and confesse themselues to be blessed therein Thirdly in respect of your wonderfull courtesie which you vouchsafe to extend to the faithfull fled into this towne who liue vnder your authoritie and gouernment in as great case libertie and freedome as possibly they might in their owne natiue countries Which example of your clemency is also seconded by the marueilous humanitie of your subiects towards those that are harboured among them The second reason is in respect of the French Church to the seruice whereof it hath pleased God to call me In that your Lo. haue permitted authorised the holy publick ministerie with all things necessarie to the same That you haue prouided theÌ„ of a larg coÌ„uenient Church That you giue maintenance to theÌ„ for three ministers Lastly that you exercise and performe a verierare and true Christian charitie to the poore of the same Church And this your wonderfull charitie with other the vertues before noted do I here set downe first to the end that all and euery the members of the said French Church may more and more perceiue how deepely they are bound to bee your faithfull and obedient subiects Secondly that they may vnderstand and the more diligently put in practise their dutie in feruent praier vnto God for your health and prosperitie Lastly that all other Magistrates may in heart bee moued to imitate the example of those vertues that shine in your Lordships The last reason is particuler to my selfe in regard of the desire that you had to retaine me to the seruice of this Church which your selues vouchsafed to testifie in that besides your liberalitie extended to the two other ministers you offered to prouide me also both of a house maintenance As in effect it pleased you at my coÌ„ming to make demonstration of your fauor liberality affection towards me in that behalf Whereupon all such graces as God hath vouchsafed to bestow vpon me being in reson vpon iust cause vnto you due vowed I haue formed and doe acknowledge my selfe bound to dedicate and present these my fower bookes of Amendment of life vnto you to the end that being published vnder your name they may witnesse as wel my bounden dutie vnto you as also my desire according to my smal habilitie to employ my selfe in the seruice both of the Church and your Lordships Beseeching God most magnificent and vertuous Lords to maintaine you in his holy protection and with his holy spirite to guide you in all your affaires with increase of all prosperitie both spirituall and corporall And particulerly so farre to fauour me with his grace as so to blesse this small worke together with the affection wherewith it is vnto you presented that being acceptable to your Lo. It may especially redound to the aduauncement of the kingdome of Iesus Christ From your town of Amsterdam This last of Iune 1594. Your most humble and obedient seruant Iohn Taffin
The Contents The first Booke Of mans follies and that his wisedome consisteth in the Amendement of the same That the word translated Amend you signifieth to be better aduised And why Chapter 1. Follio 1. Of the first folly to thinke that there is no God Chap. 2. Follio 4. Of the second folly to thinke better of man then of God Chap. 3. Follio 24. Of the third To thinke to liue euer Chap. 4. Follio 33. Of the fourth Not to know wherefore we doe liue Chap. 5. Follio 39. Of the fifth By the outward appearance to iudge of mans felicitie or miserie Chap. 6. Follio 50. Of the sixt To put more coÌ„sidence in our enemies then in our friends Chap. 7. Follio 59. Of the seuenth To thinke our selues wise Chap. 8. Follio 65. The second Booke Wherein man ought to Amend That man knowing what Idolatrie superstition is ought wholy to abstaine from all participation in the same Chap. 1. Fol. 70. That it is not enough that we seperate our selues from Idolatrie but that we must moreouer ioyne with the Church of Christ Chap. 2. Fol. 77. That we ought diligently to frequent Sermons Chap. 3. Fol. 80. That in dutie we are to participate in the holy Sacraments Chap. 4. Fol. 91. That we ought to assist at common Prayer Chap. 5. Fol. 97. Of the dutie concerning domesticall and priuate praiers of euery faithfull man Chap. 6. Fol. 101 Of our dutie in reading the holy Scriptures Chap. 7. Fol. 105. That we must put in practise the word of God Chap 8. Fol. 117. Of charitie in generall Chap. 9. Fol. 120. Of Almes and releefe of the poore Chap. 10. Fol. 125. Of Couetousnesse Chap. 11. Fol. 152. Of Pride and Ambition Chap. 12. Fol. 168. Of Sumptuousnesse and excesse in apparell Chap. 13. Fol. 183 Of Ryot and superfluitie in banquets and feastes Chap. 14. Fol. 192. Of Voluptuousnesse in generall Chap. 15. Fol. 199. Of Drunkennesse Chap. 16. Fol. 205. Of Adulterie and other whoredomes Chap. 17. Fol. 215. Of Daunces Chap. 18. Fol. 228. Of games at hazard as Cardes and Dice Chap. 19. Fol. 249. Of Enuie Chap. 20. Fol. 255. Of Backbiting and slaundering Chap. 21. Fol. 262. The third Booke Who ought to Amend Of the duties common both to the man and the wife Chap. 1. Fol. Fol. 274. Of the particuler dutie of the wife to her husband Chap. 2. Fol. 285. Of the particuler dutie of the husband to his wife Chap. 3. Fol. 293. Of the duties of fathers and mothers to their Children Chap. 4. Fol. 297. Of the duties of Children to their fathers and mothers Chap. 5. Fol. 316. Of the dutie of Magistrates to their subiects Chap. 6. Fol. 327. Of the dutie of subiects to the Magistrates Chap. 7. 374. Of the duties of the ministers of the word to their Church Chap. 8. Fol. 385. Of the duties of the Church to her pastors Chap. 9. Fol. 416. The fourth Booke Of the causes of Amendement The first cause why wee shoulde Amend taken of the Authoritie of Iesus Christ to commaund vs. Chap. 1. Fol. 422. The second cause is drawne from the name Holy attributed to Iesus Christ And doth briefly intreate vpoÌ„ election reprobation Gods prouidence Chap. 2. Fol. 426 The third cause deriued from the predestination and prouidence of God intreated of in the former Chapter Chap. 3. Fol. 448 The fourth cause grounded vpon the name Emanuel attributed to Iesus Christ Chap. 4. Fol. 464. The fifth cause drawne from these titles Holy Wonderful a counsailer The strong and mightie God The prince of peace The father of eternitie Attributed to Iesus Christ Chap. 5. Fol. 473. The sixt cause deriued of these two names Iesus Christ. Chap 6. Fol. 485. The seuenth cause gathered of the signification of this word Amend Chap. 7. Fol. 497. The eight cause taken of the reason added by Iesus Christ where hee saith For the kingdome of heauen or of God is at hand Chap. 8. Fol. 499. The ninth cause taken hereof That the kingdome of God which wee looke for in heauen doth admonish vs that in this life we are straungers pilgrimes and trauelers Chap. 9. Fol. 506. The tenth cause deriued from the kingdome of heauen which is in vs. Chap. 10. Fol. 516 The eleuenth cause taken of the holy ministerie called the kingdome of God Chap. 11. Fol. 520. The twelfth cause taken hereof That by the kingdome of heauen is signified the blessed felicitie of the children of God in heauen The kingdome of God in vs and the holy ministerie Chap. 12. Fol. 533. The thirtenth and last cause of Amendement deriued of this saying of Iesus Christ The kingdome of heauen is at hand Chap. 13. Fol. 540. Faults escaped Page 40. line 2. for same Read sunne Pa. 79. l. 11. at the end R. in heauen Pa. 124. l. 28. pronouncing R. procuring P. 162. l. 2. so plentie as R. as plentie of P. 164 l. 37. hateh R. loueth P. 180. l. 41. so to resist R. so to employ our forces to resist P. 224 l. 2â— 22. as also R. otherwise P. 257. l. 31. grounded vpon R. pining at Ibidem l. 34. setting sure footing is brought R. pining away is worne ib. l. 37. soule R. haâ—t P. 259. at the end of the page read at the good of others and reioyceth at their P. 267. l. 27. shew R. shame P. 295 l. 21. prone R. reproue P. 323. l. 22. grieued R. reuealed ib. l. 32. after mother Re. to his Disciple Iohn P. 341. l. 22. after should R. not l. 40. after did R. not Pa. 387. l. 14. put out owne Pa. 403. l. 39. after deliuered R. to the death P. 409. l. 16. path R. youth P. 412. l. 41. passion R. parson P. 417. l. 14 carnall R. eternall P. 428. l. 36. after ghost R. to say P. 450. l. 1. that R. thereof but P. 465. l. 39. after clense R. our selues P. 467. l. 20. we R. ye P. 482. l. 25. after resolue R. to walke P. 496. l. 37. after that R. neuer P. 498. l. 9. amend R. bee damned P. 499. l. 29. best Re. least P. 505. l. 41. after if R. we belieue these things that l. 1. God R. we P. 513. l. 40. hand R. hart P. 515. l. 4. wine R. wiues P. 519. l. 6. after this R. ioy l. 16. after retaine R. in vs P. 526. l. 36. after the R. darke and for darke R. Deuill P. 527. l. 8. signe R. Cyon li. 28. dead into R. mortified in P. 534. l. 20. hands R. harte OF AMENDEMENT OF LIFE The first Booke Of the foolishnesse of Man and that his wisedome consisteth in amendement of the same That the word translated Amend signifieth to be better aduised and why Chap. 1. IT is a matter worth the noting that the whole summe of the first sermon of Iesus Christ as also of Saint Iohn the Baptist is by S. Mathew comprised in these wordes Amend your liues Math. 3.2 Math 4.17
owne and welbeloued Sonne Iesus Christ What mercy goodnesse and loue shineth in this redemption That he so loued the world that he gaue his onely begotten Sonne to the end that all that beleeue in him might not perish Ioh. 3.16 1. Ioh. 4.9 but haue life euerlasting What a seale of his truth in that notwithstanding the ingratitude and vnworthinesse of the world he yet in his appointed time sent the seed of the woman promised to our forefathers Gen. 3.15 to breake the Serpents head To be briefe what power shewed he in this redemption wrought by Iesus Christ Gal. 4.4 wherein he surmounted and ouercame the deuill sinne death and hell But what doth such an image of God so expressely represented before our eyes in the person of our Lord Iesus Christ accomplishing our redemption shoot at but to giue vs to vnderstand and earnestly to feele the wisedome holinesse righteousnesse mercy truth goodnesse loue and power of God the father of Iesus Christ That we might loue him put our trust in him cleane vnto him call vpon him acknowledging him to be the inexpuiseable fountaine of al goodnesse and so glorifie him And the rather because by this meanes we are reclaimed from death and euerlasting damnation we bee made the children of God through the same Iesus Christ and inheritors of his kingdome and glory Rightly therefore doe we say that the ende of our redemption shoulde tend to encrease our knowledge of God that we may glorifie him That it is the dutie whereto Saint Paul exhorteth vs saying You are bought for a price 1. Cor. 6.20 therfore glorifie God in your body in your spirit for they are Gods Also in another place Eph. 1.6 God hath chosē vs to him throgh Iesus Christ according to the good pleasure of his will to the praise of the glory of his grace 8 Ther is yet another consideration When Christ gaue sight to the blind raised the dead healed the sicke wrought other like miracles Mat. 9.8 Luk. 13.13 the same were so many testimonies seales of his diuinitie consequently arguments to induce men to glorifie him As he himselfe saith speaking of the sicknes of Lazarus This sicknes is not vnto death but for the glory of God Ioh. 11.4 that the sonne might be glorified therby For his raising frō death was a testimony of his diuine power But we al are naturally as concerning the soul dead in sin blind sicke of a hūdred diseases And as the soule is more excellēt thē the body so the illuminating restoring to life curing of the diseases of the soule are miracles more excellētly representing the deuine power grace then those of the body Of necessity therefore these miracles being performed in vs through faith in Iesus Christ do bind vs to glorifie him And how By effectual demonstration that where we were blind sicke dead in spirit we are now illuminated cured raised againe to life And indeed the motions affections holy works of Gods children being assured testimonies that in soule they be illuminated risen againe are the true meanes to glorifie God Contrariwise if we walk as men yet blind in the darknes of ignorance as men sicke polluted in vice corruption as men yet dead in sin We doo so much as in vs lieth abolish the miracles of Iesus Christ consequently his glory In this respect Saint Peter saith Haue your conuersation honest among the Gentiles 1. Pet. 2 1◠that they which speake euill of you as of euill doers may by your good works which they shall see glorifie God in the day of the visitation Mat. 5.16 And in the same sence saith Iesus Christ Let your light so shine before men that seing your good works they may glorify God your father 9 But what argument is this to glorifie God in our holy conuersation good works Because as we haue before said shewed the same be testimonies effects of our spiritual resurrection consequently of Gods power goodnes mercy toward vs. Wherupon the ignorant seing that we who in the time of our ignorāce were dead in sin giuen ouer to all vice corruption since we were illuminated in the truth of the Gospell haue by this spiritual resurrection declared such an alteration in vs that now we are contrariwise become as it were new creatures walking in purenes holines loue may also glorifie God in two sorts First in this miraculous alteration that they see in vs as being a worke truely proceeding of the power and goodnes of God Secondly in this that by such miracles they be moued to allowe and embrace the same religion which we professe as being conuict that it is truely of God not of man Psal 65.1 To conclude where Dauid crieth out O God praise waiteth for thee in Sion He manifestly declareth vnto vs that they which be regenerate through the redemption in Iesus Christ are burgeses of Sion and members of the Church bound to praise God And also that we frustrate God of his dutie and expectation Psal 119 175 if we refer not out whole liues to his glory saying with Dauid O Lord let my soule liue that I may praise thee 10 The secōd principal end of our life should tend to attaine to life euer lasting John 3.16.17 And indeed In as much as God hath sent his Son into the world that the world through him might be saued that he so loued the world that he hath giuē his only begottē son to the end that al that beleue in him might not perish but haue life euerlasting It thereby appeareth that as the end of our redemption accomplished in Iesus Christ is the sauing of the elect so we that beleeue in him shoulde in all the course of our liues aime at this To bee saued by him Otherwyse wee doo so much as in vs lieth reuerse that excellent and wonderfull work of our redemption God hath created man without comparison more excellent than beasts yet if man be not saued nor attaineth to life euerlasting hee is much more miserable than the brute beast which passing ouer this life a great deale more easilye than man after death feeleth no euill and contrariwise the man which aimeth not at this lyfe euerlasting after all his calamities both bodily and ghostly tribulations in this life at his death entereth into incomprehensible and eternall torments If man who naturally desireth felicitie could comprehend the felicitie of such as attaine to the kingdom of heauen likewise the miserie and woe of those who at their decease doo passe into euerlasting death the very horror of the death of these wretches together with the soueraigne felicitie of the blessed would make him earnestly to couet after life euerlasting to esteeme this incomprehensible felicitie to be one of the principall endes of his lyfe Such therefore as doo neuer propound the kingdome of
heauen for the scope of theyr liues are no men but beasts for they neuer thinke their souls to be immortall they beleeue not that they must die neither doo they remember that after death there is a hell and eternall fire prepared for those who liuing heere doo neuer seeke after lyfe euerlasting Yea Mat. 16.26 VVhat doth it auaile a man saith our sauiour Iesus Christ to winne the whole world and to loose his owne soule Luke 9.23 This lyfe beeing vnto him a high waie to death and to a firie torment that shall neuer be quenched 11 Let vs not therefore make riches honour or other carnall commodities the leuell of our liues but let vs aime at the celestial and eternall life as Iesus Christ admonisheth vs saying Iohn 6.27 Labour not for the meate which perisheth but for the meate that endureth to euerlasting lyfe Againe Seeke first the kingdome of God and his righteousnes Mathew 6 33. and all other things shall be ministred vnto you But we cannot attaine to this eternall lyfe without the knowledge of God that wee may put our trust in him call vpon him in all our necessities obey his commandementes and with thankesgiuing acknowledge that all goodnes commeth from him And in deede wee cannot trust in God neither call vpon him vnlesse we bee assured of his wyll and power to helpe vs neither can we obey him with anie kindly obedience which consisteth in loue vnlesse we knowe how deeply we be bound both to loue and obey him as also we cannot acknowledge all goodnes to proceed from him vnlesse we knowe him to be the fountaine of all goodnesse This therefore must be the end of our life euen to increase in the knowledge of God that by reposing our confidence in him by calling vpon him by obeying him and by acknowledging him to bee the fountaine of all goodnesse wee may attaine to lyfe euerlasting 12 True it is that in the creation of heauen earth and in the conduct and gouernment thereof he reuealeth himselfe vnto vs maketh vs to feele that he is a God almighty al wise al good well dooing howbeit especiallye in Iesus Christ as is aforesayde doo we knowe God God I saie our God father and sauiour almightie wise holy righteous mercifull good and true And this is the knowledge wherein God is truely glorified and by the which wee obtaine life euerlasting as Iesus Christe himselfe doeth teach vs Iohn 17.1 saying Father the houre is come glorifie thy sonne that thy sonne also may glorifie thee As thou hast giuen him power ouer all flesh that he should giue eternall life to all them that thou hast giuen him And this is life eternall that they know thee to be the onely verie God and whom thou hast sent Iesus Christ. And in deed as when a man is loth to go out of his way it is requisite he shuld know both whether which waie to go so haue we both in Iesus Christ very God very man For in that he is God Augustine of the Citie of God li. 11. c. 2 and consequently life to him we must go in that he is man by him we must come vnto God and bee vnited with him that wee may obtaine life euerlasting And in that sense doth he call himselfe the way Iohn 14.6 the truth and the life If he be the life he is the place whether we must go if he be the way by him we must trauell to attaine to life euerlasting As also by calling himselfe the truth he teacheth vs that hee is the accomplishment and truth of al that afore time was figured touching life euerlasting the meanes to attaine to the same Thus the second principall end of our life should consist in knowing of God through his sonne Iesus Christe and knowing him to put our trust in him to call vppon him to obeye his commandementes and to acknowledge him to be the fountaine of all goodnesse that so wee may glorifie him and glorifying him attaine to life euerlasting 13 Moreouer the end of glorifying of God our saluation wyll be a ready meanes to make vs to liue according to God for it will be a continual aduertisement rule to bridle vs from al thoughts affections words and deeds contrarie to the glorie of God the saluation of our soules considering that beeing contrarie thereto they ouerthrow the two principall ends of our life 14 Now let vs come to the third end of our life which is to bee considered in the particular vocation of euerie man This ende ought not to bee our profite honor or other carnall commoditie but that in seruing of men we may serue God God the creator and redeemer can well inough preserue both our bodies souls without the ministery of men but thus far he honoreth vs as to vouchsafe to worke his workes by vs. 1. Tim. 4.16 And in this consideration doth he giue and hath giuen vs shepheards ministers of his word to the end as S. Paul saith to saue those that harken vnto them by illuminating their hearts creating saith in them by reforming them to obedience through the means of the holy ministery with the efficacy of his holy spirit blessing the labors of his seruants In this respect also vouchsafing there should be food for the body he hath appointed some to be husbandmen to til the earth some to be millers and some to be bakers For the furnishing vs of apparell that some should be shepheards some shearers of sheepe some carders some spinsters some weuers fullers diers tailers c. For the prouiding of vs of houses that some should be carpenters masons c. To be briefe that there should bee an infinit number of artificers and marchants whose function is to furnish all things requisite for the entertainment and maintenance of the bodie Hee also ordaineth kyngs princes and magistrates by their authoritie to keepe euery one within the compasse of his vocation and so to execute theyr office in the maintaining of the good and punishing the wicked Thus God fulfilleth his work will in the preseruation of our bodies saluation of our souls Col. 3.24 by the emploiment of men in his seruice euery one according to his vocation Neither is there so much as the bondman but doth serue God by seruing his Lord as S. Paul saith That by faithful seruice to their masters they serue the Lord. 15 Hereby it appeareth that the end of mans life ought to rest in the seruing of God by seruing of men in their vocation It doth not therefore consist onely herein that the artificer should get sufficient to maintaine his family the marchant to obtaine ricâ—es other men credit dignitie and carnall commodities For this is the seruing of our selues not of God albeit men for the most part do thus corrupt prophane their labors workes life liuing to another end than they ought And in
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
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
liues To bee short euen wythout praying to God to giue them his holy spirite But wee must ioyne to our reading both pietie and feare of God wyth a desire to amend our liues as it is written in the Psalmes The secrete of God is reuealed to them that feare him Psal 25 14 Ioh. 7.17 Augustine of the profite of beleeuing c. 6 and his couenant to giue them vnderstanding Agayne If anie man sayth Iesus Christ will doo the will of my Father to him it shall bee giuen to knowe my doctrine whether it bee from God or whether I speake of my selfe Euerie man maye out of the holy Scriptures sayeth Saint Augustine drawe so much as maye suffice to satisfie and replenishe his spirite in case hee reade them wyth deuotion and holynesse according as Christian relygion requireth Moreouer wee are to praie vnto God August vpon the Epistle of Iohn Tract 2 that hee wyll graunt vs his spirite of vnderstanding Iesus Christ sayth Saint Augustine dyd open the harts of his disciples that they myght vnderstande the Scriptures Let vs lykewise praie vnto him to giue vs the lyke grace and to open our mindes and hee wyll heare vs. This prayer is to bee vsed before reading and of euerie man put in practise for if the prophet Dauid Psal 119 so perfectlye instructed in the lawe of God doth notwythstanding so often praie vnto him to giue him vnderstanding to comprehende it which of vs hath not neede to praie vnto God that wee maye profite in his holye woorde Let vs also accompt this doctrine of Saint Augustine as a holy rule August vpon Ioh. Tract 18 namely to reade the holy Scriptures with fruite and due reuerence that in those thinges which we shall vnderstand according to the analogie of faith wee may reioyce as of a good foode but for that which wee cannot vnderstand according to the rule of faith to deferre the comprehension thereof Yet in the meane time let vs not doubt but euen the same which we cannot comprehend is both true and holy 12 To conclude as Saint Peter admonisheth vs Let vs bee alwaies readie to giue accompt of that hope that is in vs 1. Pet. 3.15 And that wee may effect it and dulie discharge our selues Chrisostome vpon Iohn ho. 16. toward the end let vs bee carefull and diligent in the practise of this our dutie toward the holy Scriptures It is a straunge matter sayth Chrisostom that a Phisition a Shoomaker a Taylor generally euery Artificer is readie and able to yeelde a reason in defence of his profession and trade and yet the Christians can giue no accompt of their religion And yet ignoraunce in other Artes is no hinderaunce but in this life but ignoraunce in religion is hurtfull to the saluation of the soule That wee are so feruent and earnest in applying our mindes to other sciences and yet in that which is most necessarie for vs and as it were the fortresse of our soules wee are so negligent and slouthfull This sayth hee causeth the heathen to remaine obstinate in their errors and to skorne our religion For they studiing to maintaine falsehoode and wee not knowing how to defend the truth of our doctrine they conceiue that ours haue no soundation and thereof doo take occasion to blaspheame Iesus Christ as if he cunningly abusing the simplicitie of the people had deceiued and circummented them The same occasion doe we also minister as wel to those of the Romish Church as to the Anabaptists and other sectaries whereby to remaine obstinate in their errors because most of vs are so ignorant as you shall find very fewe able to yeelde any reason of the hope of their saluation no not so much as to shew wherefore they haue forsaken the Church of Rome and will not goe to Masse 13 Now as negligence in reading the holy Scriptures breedes this offence so is there yet another greater and more daungerous And that is that wee still abide in the former corruptions of the world and the flesh wheras contrariwise we should resemble burning torches to giue light to the poore and ignorant wee should I say be wholy renewed rauished in spiritual heauenly busines As in truth were wee more diligent and feruent in reading the holy Scriptures wee might greatly profite in this duetie for as in our prayers wee speake to God so in reading God speaketh to vs. Either is there anie sitter meanes or of greater efficacie for the reforming of vs into newnesse of lyfe than by dayly hearing them speaking vnto vs teaching admonishing reproouing and comforting vs setting before vs the blessed estate of the kingdome of heauen and lifting vp our mindes into the contemplation of Gods graces and of the life and glorie euerlasting There is no passion of our soules Chrisost on Gen. Hom. 29 sayth Chrisostome but needeth phisicke and cure from the holie Scripture Also whatsoeuer increase of strength groweth to the bodiâ— by meate the lyke groweth to the soule by the reading of the holy Scripture To bee short as a barre of yron by long lying in the fire waxeth hot red and of the nature of burning fire so that soule that dayly imployeth it selfe in reading and meditating the worde of God groweth to bee spirituall diuine heauenly and kindled in the loue of God The reading of the holy Scripture Chriso third sermon of Lazarus sayth Chrisostome is a strong fortresse agaynst sinne and the ignorance thereof a great daunger readie to cast vs headlong into a deepe gulfe and bottomlesse pit To knowe nothing of the holy Scripture is a great maime to saluation It engendreth heresies it begetteth corruption of lyfe and it maketh a mixture of heauen and earth Truely it cannot bee it cannot bee I saie that that man shal departe without fruit who taketh pleasure in the continuall and attentiue reading of the Scriptures As therefore this admonition of Iesus Christ Amend your liues ought continually to sounde in our eares so acknowledging our neglygence and former slouth in dayling reading Gods worde Aug. cap 22. of his meditations let vs heartily giue our selues to amend practising the same which Saint Augustine sayth of himselfe I delight O Lorde to heare of thee to talke of thee to write of thee to deuise of thee and in my heart to print whatsoeuer I reade of thee For this cause also doo I enter into the pleasant meddowes of the holy Scripture I gather the greene hearbes of holy sentences I eate them I chewe them I gather them together and I keep them in the coffer of my remembrance Let vs I saie doo our dueties better heereafter so that endeauouring and applying our selues with our whole heartes and mindes to the reading and meditating of the holye Scriptures with an carnest desire to profite and praier to God to graunt vs his holie spirite wee maye proceede in the knowledge of his heauenly will that so beeing instructed and readie to render a
for otherwise God would more plentifully distribute them to his welbeloued children in Iesus Christ whereas contrariwise they are more common to the wicked who for the most part are better prouided of them whiles the poor is more aduanced to the kingdome of God The gallant Bridles golden Sadles do nothing amend the horse but rather his agilitie nimblenesse and strength Euery beast saith Epictetus is estemed by his virtue shal man be so by his wealth Musicall instruments are to no vse to him that cannot play vpon them so are riches vnprofitable to him that cannot vse them As the horse is of no vse without a bridle so are riches without reason Wel may they make a vicioâ—s man more honorable in the sight of the world but as faire Tapisserie which couereth soule broken walles Besides they are endued with another dangerous vse for they draw flatterers who are eueÌ„ so many poisners of vertue How many other dangers are they also subiect vnto Lay not vp for your selues tresures vpon the earth Mat. 6.19 saith Iesus Christ wher the moth canker corrupt and where theeues breke through and steale Whereof wee haue experience enough in so many banquerupts robberies by sea and by land and persecutions for the name of Christ besides that albeit a man hath the vse of them whiles he liueth Seneca in his prouerbs 1. Tim. 6.7 yet at death he must forsake them To this necessity is euery couetous man driueÌ„ neuer to doe good vntill his death according to the prouerbe then he leaueth his goods to his heires And indeed as we came naked into the world Eusch in the life of Constantine lib 4 so must we certainely carrie forth nothing with vs. Great Constantine speaking to one of his courtiers said Oh couetous man how farre shall thy insatiable couetise extend Then with a Iaueling that he had in his hand marking out a mans length vpon the ground he said vnto him When thou hast gotten all the world yet at the last thus much must be thy portion if thou canst obtaine that Let the couetous man therfore that mindeth to Amend according to Christes exhortation diligently thinke that in lou ng and desiring riches he loueth and coueteth vanity he loueth coueteth the thornes that choake all vertue yea he loueth coueteth the rootes of all mischiefe the fountaines of al vice In liew of coueting if he haue any let him imagine how to auoide then allurements abuses as vnderstanding that in riches in stead of vertue felicitie he shal find occasion of corruption misery 13 The third remedy consisteth in careful meditation vpon the horrible vengeance grieuous punishmeÌ„t which the couetous meÌ„ must of necessity expect from him who iustly detesteth such vice Are we not already to note this one pointe that as charity is the gift of God proceeding from his fauour grace so contrariwise couetousnes is a vengeance which he poureth vpon those whoÌ„ for their sins he hath giueÌ„ ouer into a reprobate sence as S. Paul also noteth God so detesteth the couetous persoÌ„ that if any of those that professe his word doth giue himselfe to that vice Rom. 1.29 1. Cor. 5.11 S. Paul willeth vs to hold him excoÌ„municate not to eate or conuerse with him And this he saith to confirme that which he hath said in another place namely that the couetous man shal not enherite the kingdome of heauen in that sence doth S. Iames summon theÌ„ to Gods iudgement seate admonishing theÌ„ to consider of his horrible vengeance 1. Cor. 6.10 Iam. 5.1 Now saith he ye rich men houle ye weepe for your miserie that is at hand your riches are corrupt your garments are motheaten your gold siluer is cankered the rust of them shal be a witnesse against you shall eate your flesh as it were fire ye haue heaped vp treasures for the last daies Behold Gregorie in a certaine Homely Augustine vp on the words of the Lord. Ambrose of Naboth the Iesralite Augustine in a certaine Sermon the hire of the laborers which haue reaped your fields which is of you kept backe by fraud crieth the crie of them which haue reaped is entred into the cares of the Lord of hoasts The couetous maÌ„ saith S. Gregory in this life burneth in desire to get care to keep that he hath but hereafter he shall burne in fire of euerlasting tormeÌ„ts What a madnes is it saith Augustine to win gold to loose heaueÌ„ The couetous man saith Ambrose hath as it were steppes to couetousnes the more that he climeth the higher that he goeth the greater is his fal What shal be his last fal for gathering saith Augustine coÌ„sidering that he hath lost himself before he make any gain Couetousnes is a horrible giddines which maketh man insatiable to climbe high that he may fall low to kindle the fire of Gods wrath that he may feel the euerlasting slaine therof to lose the celestiall tresures to get terrestrial riches which fil him with vice misery 14 If they say that in this life at the least they shall reape coÌ„moditie plesure felicitie by theÌ„ let them think how miserably they are therin deceiued First be they such beasts as they cannot consider what this life is If they cannot deny but they must die what coÌ„tentation can they reape in cutting the wood making the fagots wherwith they shal hereafter burn for euer we read of an Ethnike who being demaÌ„ded whether he had rather be Socrates wise vertuous or Crassus welthy lustful answered in life he would wish to be Crassus but in death Socrates which he said in respect of the felicitie and reputation which hee imagined in Socrates after his death and he had some reason if being Crassus in his life time hee might haue beene conuerted into Socrates at his death But sith that might not bee he confesseth that he who in this life is Crassus vnlesse he be a beast deuoide of soule is in death most wretched as consequently also in life which in such men is no other but a path to woe an encrease of miserie Are not these couetous men then in this life miserable considering that they bee wretched except they bee beastes in that it is a heauie curse to them that they be men endued with immortall soules If there remained in them any sparke of the image of God If they had any remorse of conscience would not the same be to theÌ„ a tormentor vrging them to exclaime that they are miserable in the middest of al then wealth As if a man vexed with the Gout or with the Collicke should lie in a rich bed and haue al pleasures that might be so that to mens seeming he should be thought most blessed yet in himselfe he should feele all miserie and sorrow Againe albeit such were the dulnes of his conscience that he
man is content wyth the same estate that hee hath attained vnto but seketh a higher Man is neuer satisfied so long as one may go before him for Ambition suffereth him not to see whence hee came howe farre thee is gone or whether hee doeth aspire Euerie souldier desireth to be Captaine beeing a Captaine he climbeth higher and seeketh from degree to degree to come to bee a king yea if hee might attaine to be Emperour of all Europe he then would couet to be Emperor of the whole world Great Alexander was not content wyth the realmes that his father left him therefore vndertooke the conquest of all the world yea when he had obtained a great victorie agaynst Darius king of Persia refusing the offer that he then made of his daughter in marriage and halfe his dominions he answered That as there was but one Sunne in the world Iustin in his 11. booke so would he bee the onely king in the world How many such Alexanders are there in these latter daies Whereto tended this roiall deuice taken of the increase of the Mooâ— Vntill shee fill her whole compasse Also of an Emperour Farther Bee not these euident testomonies that mans heart is ambitious and vnsatiable that it is so farre from beeing satisfied by increase that the same increase doth whet the appetite and still minister more increase to the vnsatiable coueting of more honor and glorie 2 There is not anie that in estate or dignitie either in towne prouince or kingdome is second but hee aspireth to climbe and to bee first if not in the principall degree as king yet to bee next to his person as Ionathan sayde to Dauid Thou shalt raigne and I will bee next to thee 1. Sam 23 17. Math. 20.20 The mother of the Apostles Iohn and Iames made a petition to Iesus Christe that in his kingdome the one might sit vppon his right hande 3. Iohn 1.9 the other on his lefte Saint Iohn also taxed one Diotrephes that coueted to bee chiefest in the Church Plu. in the life of Iuli. Caesar The Romane Emperour Iulius Caesar when some maruelled that in a little towne where they passed through there was strife who shoulde be greatest freely sayde that himselfe had rather bee the chiefest in that litle towne than the second at Rome Were not the Apostles at controuersie who shoulde bee greatest And dyd not they demaund of Iesus Christ who shoulde be greatest in the kingdome of heauen Mark 9.34 Math. 18.1 They imagined that Christe shoulde raigne vppon earth as Salomon before had doone and before they saw the crowne vpon his head they demanded which of them shoulde haue the chiefest offices Which is more he that might attaine to the soueraigntie of the whole worlde woulde yet seeke to bee greater and if it laie in him to climbe euen into heauen and as Adam dyd to bee lyke vnto God Some are of opinion that the sinne of the Angels that were turned to deuils proceeded of the lyke ambition Esa 14.13 taking it to be the same which Esaie noteth where hee speaketh not directly of them but of Nabuchadnezzer king of Babylon declaring him to be in deede of the race of Adam in these woordes I will ascend into heauen and exalt my throane aboue besydes the starres of God I will syt also vppon the mount of the congregation in the sides of the North I will ascend aboue the height of the cloudes and I will bee lyke to the most high All the kingdomes of the earth coulde not satisfie the ambition of greate Alexander Valerius in his first booke who by the readinges of Anaxarchus vnderstanding that his master Democritus maintayned that there were sundrye worldes cryed out saying Woe is mee wretch that I am that haue not yet attained to the possession of one of them Wherevppon Valerius fitly noteth yet speaking as a Heathen man that mortall man esteemeth his glorie to bee straighted because it is bounded in one worlde which neuerthelesse might suffice for the habitation of all the Gods Hee also writ to the Lacedemonians requiring them to place him among the Gods and to offer sacrifice to him Plutarch in his Apotheg as vnto a God Wherevppon one named Damis scorned his ambition and sayd Well let vs giue Alexander leaue to bee called God 3 It is no maruell that the Heathen so exalted themselues considering that some who not onely take vppon them the name of Christians but also doo boast to bee Saint Peters successors haue growen to as great ambition For the Bishops of Rome not contented with the title of Bishops of the first sea haue taken vppon them to be called vniuersall Bishops heads of the Church vppon earth placed themselues aboue kinges and Emperours compared themselues to the Sunne and Kings and Emperors to the Moone because as the Moone hath no light but from the light of the Sun so kings and Emperors do hold their power dignity from them yea they proceed farther share with God Cap. Satis Dist 69 suffering themselues by their parasites to be called Gods vpon earth Whervpon Pope Nicholas concluded that sith God might not be iudged by man neither might the Popes And this is it which Saint Paul foretold 2. Thes 2.4 that Antichrist should exalt himself against al that is called God or that is worshipped so that he doth sit as God in the temple of God shewing himselfe that he is God Thus we see that the ambitious man is vnsatiable and cannot be satisfied with all the glorie of the world but that hee must also climbe into heauen to become God euen hee who beeing a poore worme vppon the earth and coueting to bee great like vnto God through his ambition fell so lowe that he is not now worthie to be mentioned among the least creatures in the world 4 As this ambition burning in the hart flameth euen vp to heauen so is there no vice corruption sinne or iniquitie Bern. in his 40. Serm. but it engendereth and in deede the eldest daughter of the first sinne namely of the incredulitie of Adam and Eue coulde not but bee a fruitfull mother and plentifull in vicious pernitious and damnable children Ambition sayth Saint Barnard is a secrete poyson a hidden sinne a forger of fraude a mother of hypocrisie a spring of enuie a fountaine of all vice a moath to holynesse a blinding of the heart conuerting remedyes into diseases and medecines into languishing First what poyson or plague is more mortall than ambition whereby man seeking to bee equall wyth God was made lyke vnto the deuill not onelye worthie of death but also so vicious and corrupt that at euerie moment hee hastneth more and more to death Psal 51.7 Ephes 3.2 2. Sam. 15.2 â— 4.5 This vnthankefull ambition which was also the breeder of disobedience hath infected vs with this plague and scabbe that wee are conceiued in sinne borne in iniquitie and by nature the children
of wrath It is truely a forger of fraude and mother of hypocrisie for ambition disguiseth it selfe into a thousande fourmes and shapes to the ende to deceiue others and by abasing them to exalt it selfe How dyd Absolon beeing reconciled to his father Dauid flatter the people taking one by the hand 2. Sam. 15.6 kissing another speaking kindly to all offering to fauour them in theyr businesse and to procure their dispatches And to what end was all this Euen to steale the hearts of the people as the holy Ghost saith to turn them from his father Dauid so beating a path to come to the kingdom Ambition is the ape of Charitie Charitie is patient for eternall goods Ambition endureth all for temporall honour Charitie is courteous to the poore Ambition to the rich Charitie endureth all things for the truth Ambition for vanitie Moreouer as Saint Barnard sayeth that it is a spring of Enuie so Saint Augustine calleth Enuie the daughter of Ambition And truely the ambitious man euer enuyeth the prosperitie of others either of those that are greater than hee because he is not so great as they or of his inferiours least they should attaine to his greatnesse or of those that are his equals because they be equall with him Num. 16 2. Kin. 1 1 2. King 15 1. King 16. Iud. 9.5 2. Sam. 15 18. Platina in his life Agayne there is no iniquitie or crueltie so hainous but Ambition wyll vrge a man thereto What mooued Corah Dathan and Abiron to murmure agaynst Moses and Aaron and to stirre vp sedition Athaliah to murther all the kings seed that shee myght raigne Sellum Zembri and many others to murther their Lords and princes Abimelech to murther his seuentie brethren the sonnes of Gedeon Absolon that hypocrite and ingratefull person to driue his owne father from his kingdome and with his armie to prosecute him and to destroie him Pope Siluester the second to consent to giue himselfe to the deuill that hee might attaine to the papacie To be short there is nothing so deuillish but man by Ambition may be vrged thereto 6 The second kinde of Ambition which we cal Arrogancie Pride is no other but a meere sacriledge against God in that man attributeth to himselfe the glorie of those graces which hee hath receyued from God And this arrogancie may be considered in two sortes first when man glorifyeth himselfe in the giftes and graces of God secondly in that hee seeketh and taketh the glory of another reioycing when it is attributed to him and sorrowing when it is denied him Concerning the first man is so vnthankfull to God as if he giue him either knowledge wealth dignitie vertue or anie other commendable or excellent gifte hee attributeth the same to his owne industrie in hew of giuing the glorie therof to God hee assumeth it to himselfe and waxeth proude thereof Saint Paul was a chosen vessell to preach the Gospell yet doth he confesse that himselfe was in daunger of beeing exalted aboue measure through the abundance of reuelations 2. Cor. 12.7 1. Cor. 8.1 1. Cor. 1.26 had not God prouided a remedie Againe where he sayth that knowledge pulleth vp he noteth this to be a common infirmity among al men namely of the increase of Gods giftes to take occasion of pride In this consideration as hee writeth to the Corinthians doth God vsually call the poore contemptible simple and fooles to the knowledge of the Gospel rather than the rich mightie noble and wise to the end that if anie will glorie he should glorie in the Lord thereby declaring that if God should call the rich the mightie the noble and the wise they in liew of giuing the glorie praise Ephe. 2. â— and thanks to God would assume it to themselues The same doth he also say in another place Ye are saued by grace through faith that not of your selues neither of workes least anie man should boast himselfe Wherein he also noteth that if by good works we should obtaine saluation albeit their goodnesse proceed from God yet would wee boast of our saluation as if by our owne works we purchased the kingdome of heauen 7 Among all other reasons why God doth not at full sanctifie vs in this life albeit hee hath made vs his welbeloued children by faith in Iesus Christ is to bee obserued our inclination to pride And in deede if wee doo boast of friuolous matters as of fine dancing leaping running gallant garments and other like vanyties what would wee doo if in this life God should indue vs wyth all holynesse and other vertues How proude and glorious would wee become Truly it would be our vtter ruine for the arrogancie and pride that woulde spring thereof woulde prouoke Gods wrath against vs to depriue vs thereof as vnthankfull persons and to punish vs as sacrilegious wretches that robbe God of his glorie In Prospers sentences In this respect doth Saint Austen saie that humble confession in wicked workes is better than proud ambition in good And therfore he sayth farther Ibidem The first vice that conquered man wil be the last to conquer for when man hath ouercome all other vice and iniquitie then is the greatest danger least the soule finding it selfe victorious should boast more in it selfe than in God 8 But let vs proceede to other the giftes of God Gen. 16.4 1. Tim. 6.17 Agar finding her selfe with childe by Abraham grew so loftie and proude that shee despised her mistres Saint Paul admonisheth Timothy to charge the rich men in this world that they bee not high minded thereby declaring that riches vsually doo ingender pride To this effect wee reade that Assuerus sitting vpon the throane of the glorie of his kingdom made a feast to all his princes and officers that hee might boast vnto them of the riches of the glorie of his kingdome Gen. 16.4 1. Tim. 6.17 Hester 1.4 and the honour of his great maiestie Also that Haman the Iewes enemy hauing sent for his friends and his wife reported vnto them the glorie of his riches Hester 5. and boasted the multitude of his children and all the things wherein the king dyd magnifie him aboue all the princes and seruantes of the king Nabuchadnezzer walking in the royall pallace of Babylon Dan. 4.27 boasted of his greatnesse saying Is not this great Babel that I haue builte for the house of my kingdome by the might of my power and for the honour of my maiestie Thus doth the vnthankfull and sacrilegious person boast of the giftes and graces of God attributing to himselfe the praise due to God onely 9 The second point of this arrogancie and pride consisteth in seeking and accepting the praise due vnto others and in taking pleasure therein And this also is a verie common and dangerous plague Saint Augustine sayth that it is not inough that we couet not the honour either that wee make but small account thereof when it
29.23 Ieremy noteth Gods horrible iudgement against Zedechias and Achab adulterers and false Prophets saying All they of the Captiâ—iâ—ie of Iudah that are in Babell shall take vp this curse against them and say the Lord make thee like Zedechia and like Ahab whome the King of Babell burnt in the fire because they haue committed villanie in Israell 1. Kin. 11. and haue committed adulterie with their neighbours wiues and haue spoken lying wordes in my name Into how many horrible Idolatries did Salomon fall when transgressing Gods commaundement he was not content with one wife but tooke almost as many Concubines as there be daies in the yeere 1. Kin. 11.4.11 besides seuen hundred wiues that he had married His example teacheth vs how faire man doth exceede when hee forsaketh the law of God Besides that the historie noteth 2. Sam. 11. that his wiues alienated his hart set it vpon strange Gods and that for his transgression God rent from him the tenne Tribes in the daies of his Sonne and successor Roboam 2. Sam. 12.10 What caused Dauid by the sword of the Ammonites to slay his faithfull seruant Vrias but the adulterie committed with his wise God was blasphemed and against him was this sentence pronounced That the sword should neuer depart from his house 8 God also sometime suffereth that hee which defileth another mans wife receiueth the like measure in his own 2. Sam. 16.22 WheÌ„ Dauid had committed adultery with Vrias wife his sonne Absolon publikly defiled his owne Concubines as God had foretold him Iob. 31.9 And this is it that Iob noteth saying If my hart haue been deceiued by a womaÌ„ or if I haue laide waite at the doore of my neighbour Let my wife grinde to another man and let other men bow downe vpon her For this is a wickednesse and iniquitie to be condemned Among the three young men that had laid their sentences vnder the kinges pillow 3. Ezra 4.26 he that had written that woman is strong among other his reasons addeth this Many haue perished and haue erred and sinned for woman Denis the king or rather the tyrant of Siracusa vnderstanding that his sonne had committed adulterie wrathfully reprouing him Plut. in his Apotheg demaunded whether he had knowen the like offence in him Wherto his sonne answered that his father was not borne a Kings sonne as he was but his father replyed saying Neither shalt thou if thou continuest this wicked life leaue a sonne to inherite this kingdome Herein he shewed a vertuous life and vsed a wise speech for a heathen king And as Erasmus noteth this tyrant thought his sonne worthy to be disenherited for adulterie which in our daies the greatest do make but a sport and pastime Yet Salomon goeth farther and saith that if a man touch another mans wife Prou. 6.27 it will be his destruction wil bring vpon him Gods horrible ineuitable iudgements Can a man sayth he take fire in his bosome and his clothes not be burnt Or can a man goe vpon coles and his feete not be hurt So he that goeth into his neighbours wife shall not be innocent whosoeuer toucheth her A theefe that stealeth to satisfie his hunger is not vtterly dispised but if he bee sound he shall restore seuen fould Hee shall giue all that he hath but he that committeth adulterie with a woman he is destitute of vnderstanding He that doth it destroyeth his owne soule He shall finde a wound and dishonour and his reproch shall neuer bee put away For Ielouzie is the rage of a husband who will not spare the adulterer in the day of vengeance He cannot beare the sight of any ransome neither will he consent though thou augment the giftes And in an other place Prou. 5.3 The lippes of a straunge woman drop as a honie-combe and her mouth is more soft then oyle But the end of her is bitter as woormewoode and sharpe as a two edged sworde Her feete goe downe to death and her steppes take holde on hell Keepe thy way farre from her and come not neere the doore of her house Least thou giue thine honour to others and thy yeeres to the cruell Least a straunger should bee filled with thy strength and thy labours be in the house of a straunger And thou mourne at thine end when thou hast consumed thy flesh and thy body and say how haue I hated instruction and my hart despised correction Againe speaking of him that suffered himselfe to bee ouercome by the entisementes of a wanton woman hee sayth Hee straight waies followeth her as an Oxe that goeth to the slaughter and as a foole to the stockes for correction Vntill a darte strike through his liuer As the birde hasteth to the snare not knowing that shee is in daunger 9 Notwithstanding all adulterers are not exemplarily punished in this life yet doth it not follow that either they haue not so deserued or that Gods threatnings are in vaine for hee is righteous and true And albeit in their harts they bee not touched with the apprehension of such mishaps and calamities as are incident to adulterers euen in this life Yet at the least let the horrible sentence of death and euerlasting dammation pronounced against them by the holy Ghost 1. Cor. 6.10 cause them to resolue to leaue it Adulterers saith S. Paul shal not inherite the kingdome of God Againe Marriage is honorable among all men and the bed vndefiled but whore-mongers and adulterers God will iudge Neither may we thinke to escape the hand of almightie God Heb. 13 4. the iudge of the world who seeth the hidden things For as Salomon speaking of adulterers doth say The waies of man are before the eyes of the Lord Mala. 3.5 and hee pondreth all his pathes His owne iniquities shall take the wicked himselfe and he shall be holden with the cordes of his owne sinne Prou. 5.22 Againe I will come neere saith the Lord to iudge you and I will bee a swift witnesse against sorcerers and adulterers Numb 5.11 And this is euidently confirmed in that in olde time he ordained that the woman suspected of adulterie should drinke a certaine water deliuered to her by the high priest vpon condition that hauing committed adulterie if she denied it her belly might burst and so she might perish 10 Let vs therfore abhorre this abhomination Deut. â—â—â—â— and shunne al occasions that might mooue vs thereunto God in olde time ordained that if two men stroue together and that one of their wiues should take the other by his preuities her hand should be cut off without fauour Deut. 22 1â— albeit shee did it simplie to saue and deliuer her husband What shall be then done in such villanous coniunctions proceeding from lustfull hartes bent to adulterie Because the Iewes ware no breeches God commaunded them to vse Laces at the fower corners of their garmentes least by any occasion Deut. 22.5
in all Churches sayth hee vnder thy charge as also in those that bee vnder other Bishoppes Priests and Deacons ye be diligent to restore such as be decaied likewise to build new in places conuenient And thy selfe and all other in thy name shall call to the gouernours and magistrates of prouinces for all things necessarie for the reparations or building of the same for I haue commanded them with al speed to prouide whatsoeuer your holynes shall call for Lykewise as it is requisite that there shoulde bee some prescript forme of Christian faith and Ecclesiasticall order and gouernment so haue they also extended theyr care in that dutie as we reade of the Emperour Iouinian of whome Ruffin writeth that the businesse of the Church was not the least parte of his care also that calling Athanasius Ruffin 〈◊〉 Eccl hist â— c. â—â— from him receiued he a forme of faith and order for the erecting and gouernment of the Churches 12 But to the end that magistrates may bee instructed and moued to the due practise of the matters aforesayde and so to cause theyr subiectes to liue in the feare of God It is also their dutie to procure the diligent reading of Gods worde and profiting in the same And some there haue beene that haue shewed great zeale in that behalfe Socr. l. 7. c. 22 Among others wee reade that the Emperour Theodosius would conferre of the holy Scriptures with the Bishops as if himselfe had bene a Bishop In this respect did God in old time command that the king that should be chosen ouer Israel so soone as he should be placed in the throne of his kingdome shoulde for himselfe write out a copie of the lawe in a booke Deut. 17.18 which he should take in the presence of the priests that it might remain with him and that he should reade therein all the daies of his life to the end to learne to feare God and to keepe all the wordes of his lawe and his ordinaunces to doo them The lyke commandement dyd hee giue vnto Iosua saying Let not this booke of the lawe departe out of thy mouth Iosua 1.8 but meditate therein daie and night that thou mauest obserue and doo according to all that is written therein for then shalt thou make thy waie prosperous and then shalt thou haue good successe The hundreth and nineteenth Psalme declareth how necessary this dutie is also how diligently Dauid emploied himselfe therein therby shewing himselfe to be a true patterne or myrror of pietie to all kings princes and magistrates Eusebius in the life of CoÌ„stantine l. 4 13 They are moreouer diligently to pray vnto God also to cause others to praie for them that they may duly discharge theyr dueties Heereto it seemeth that Constantine the great was much addicted For as Eusebius reporteth of him hee knowing verie well that the prayers of such as feared God might greatly profyte him in the due gouernment of all sought after such as might praie for him and besydes his owne prayers required also the praiers of the gouernours of the congregations for him In peeces also of golde that hee caused to bee coyned himselfe was portrayed wyth his handes lyfted vp to heauen as it were praying vnto God yea which is more hee tooke order that his souldyers shoulde learne to praie to God Pulcheria the daughter of the Emperour Arcadius Sozom. his Eccle. hist li. 9. cap. 1. vppon her fathers death at the age of fifteene yeeres taking vpon her the gouernment of the Empire caused her brother Theodosius the heire thereunto to bee brought vp in godlynesse and accustomed to much praier and hee thorough such bringing vp beeing much giuen to this godly exercise afterwarde in a matter of great importance founde the fruite of his praier for hauing on a time receiued from diuerse Bishoppes diuerse seuerall doctrines and confessions concerning the diuinitie of Christ Socrat. hist Eccl. l 5. c. 10 he went into a secrete place where hee feruently prayed vnto God to giue him grace to make choice of the same which contained the truth of that doctrine Then reading ouer all theyr confessions hee allowed and kept the same which taught that Christ was of the same essence wyth his father and defaced the rest as repugnant to the holy Trinitie Lykewise beeing to go to warre after the example of Dauid hee had recourse to prayers as knowing that it was in God onely to dispose of warres and as the same authour addeth hee executed his warres by praier and supplications Socrat. hist Eccl. l. 7. c. 22 c. 23. And after his victories ouer his enemies hee so acknowledged them to be from God that on a time as hee was looking vppon certaine triumphes and publike pastimes hearing of the death and ouerthrow of a certine tyrant that was risen against him immediatlye crying out to the people hee sayde Leauing these carnall pleasures let vs go to Church to giue thankes and praises vnto God And at the same verie instant leauing the pastimes being come into the Church they spent there the rest of the daie in praysing and blessing the Lorde 14 Some also there haue beene that so ordered theyr houses in the exercise of Christian religion Euseb in the lyfe of Constan li. 4 that theyr Courtes resembled Churches as Eusebius reporteth of great Constantine that hee had consecrated his whole house to the seruice of God the onely king of kinges that the domesticall multitude of his Court was euen a Church of God yea hee retayned aboute him sundrie ministers of God that ordinarilie praied for him Lykewise the Emperour Valerian in the beginning of his Empire so greatly fauoured the Christians that his Court beeing replenished wyth greate store of all sortes of people that feared God Eusebius tearmeth it The Church of God Eus hist Eccl. li. 7. ca. 10 They lykewyse verie well vnderstoode and perceiued that euen the prosperitie of theyr persons and estate depended vppon pietie and the establishment of the seruice of God according as the holie Apostle Saint Paule verie well noteth where hee sayth Godlynesse hath promise of the lyfe present and of that that is to come 1. Tim. 4.8 As also God speaking vnto the Prophet Samuell sayde I wyll honour those that honour mee Among others 1. Sam. 2.30 Constantine the greate writing vnto Anilin confesseth and acknowledgeth that by diuerse and sundrie experiences hee knewe that if Relygion wherein wee are to obserue wyth greate zeale a singular reuerence of holynesse and godlynesse bee anie whit neglected or diminished such neglect wyll prooue in time verye daungerous and hurtefull vnto the Common wealth And contrarywyse that being vpholden and maintained it breedeth great felicity and prosperitie to all men Zozom hist Eccl l. 9. c. 1 thorough the grace and blessing of God Heereupon Zozomenes rehearsing the wonderful prosperitie that God graunted to the Emperor Thedosius and wythall noting that this blessing proceeded of
peruerse permit no murtherers or periured persons to liue that hee vpholde the Church feed the poore establish iust men in publike offices retaine ancient wise and discreet counsellers that in anie wise hee apply not himselfe to the superstitions of deuiners magitians and pythonicall spirites that he deferre his displeasure and defend his Countrie from his enemies with magnanimity and iustice that he repose his whole confidence in God that hee bee not puffed vp in prosperitie and with patience beare aduersitie that hee maintayne the Catholike faith and suffer not anie wickednes in his children that he allot certaine houres to praier vnto God and eate not but in due season for woe be to the earth where the gouernors doo arise early to eate These things sayth Saint Augustine doo minister prosperitie in this lyfe and doo leade the king to a better dominion euen to the celestiall and eternall kingdome Seeing therfore that our Lorde Iesus Christ exhorteth vs to amend our liues let all magistrates examining themselues by that which hath bin before spoken concerning their duties determine aduise themselues to amend such faultes as may be in them that they may imploy themselues to gouerne theyr subiects more and more in vertue wisedome and holynesse to the glorie of God and the benefit and saluation of themselues and their sayd subiects Of the dutie of Subiects to their Magistrates Chap. 7. NOw let vs proceede to the duetie of subiectes to their Magistrates As in the fifth commandement of the Lawe the word Father signifyeth all superiours that haue charge conduct and gouernment of others and consequently all Magistrates so the word Honour includeth all duties and offices wherein the subiects are bound to the superior powers And this doth Saint Peter confirme 1 Pet. 2.17 saying Honour the king Where this word Honor doth especially import loue reuerence subiection obedience assistance to conclude praiers and supplications for them As touching the first point that is to loue them God commaundeth it in his lawe for the summe of the second Table thereof importeth that wee loue our neighbour as our selues And if all men bee our neighbours how much rather the Magistrates who in the fiftth commandement are signified by the worde Father the rather to admonish vs that we ought to loue them as our fathers and in deed they be many times tearmed fathers of the people Moreouer if the image of God that resteth vppon all the children of Adam doth binde vs to loue them howe much rather are wee to loue those who besides the image common to all the rest of Adams brood haue yet one particular and most excellent portion therof in that they are as it were Gods lieutenants to gouerne his people and of the same doo beare the title of God I haue sayde yee are Gods and the children of the highest sayth the prophet Dauid Psalm 82.6 Agayne God sitteth in the assemblie of Gods he iudgeth in the midst of the Gods 2 This consideration bindeth vs to loue them albeit they discharge not their duties to theyr subiects For theyr faulte taketh not awaie the Image or priuiledge of God The king sayth Saint Augustine beareth the image of God and must therefore be honoured and loued If not in respect of his person yet for his calling and office howe much rather then shoulde the people loue theyr magistrats when they shew themselues to be the seruants of God for our good and as their office requireth to draw vs to liue a quiet and peaceable lyfe in all godlynes and honestie and so to make vs happie For were it not a monstrous and vnnaturall matter not to loue those by whose handes care wisedome power and authoritie God vouchsafeth to establish and preserue vs in a blessed estate both of bodie and soule 3 This image and title of God which they doo beare doth also admonish vs to reuerence and regarde them both in heart and minde in worde and worke For surely he that despiseth them despiseth God in them And that is one cause why hee forbyddeth backbiting of them saying Thou shalt not speake euill of the Iudge neither shalt thou curse the prince of thy people Exod. 22.28 And because many doo presume to murmure and backbite them as imagining that they shall neuer knowe of it Salomon warneth vs not to deceiue our selues in that point saying Curse not the king no not in thy thought for the foules of heauen shall carrie the voice Besides Preach 10.20 albeit the same bee kept secret from man yet God that heareth it wyll reuenge the wrong done to his maiestie Saint Peter and Saint Iude doo declare 2. Pet. 2.10 Iude. 8. that euen in theyr time there were some that contemned the superiour powers and dominions proude persons giuen ouer to theyr owne sense euen such as dyd not abhorre to reproue and controll authoritie And some there be in these our daies that shew themselues to haue bene their schollers for they maintaine that a faythfull man the childe of God cannot exercise the office of a magistrate especially as concerning the vse of the swoorde agaynst transgressours Doo not such men tread this holy ordinance of God vnder foote when they affyrme that superior power beseemeth none but the wicked and vnbeleeuers 4 Besides the loue and reuerence due vnto Magistrates we are also to yeeld vnto them subiection and obedience as Saint Paule admonisheth vs saying Let euerie soule bee subiect to the higher powers Rom. 13.1 for there is no power but of God and the powers that be are ordained of God Whereupon hee also inferreth and that iustly that whosoeuer resisteth the magistrate resisteth the ordinance of God and they that resist shall bring vpon themselues iudgement The same Apostle writing to Titus Titus 3.1 sayth Put them in remembrance that they be subiect to principalities and powers and that they obey their gouernours And surely sith God hath printed in the person of the Magistrate the characters of his image and maiestie wee haue greate reason to beware of offending him And this wee reade of the people of Israel in the behalfe of Iosua That the Lord did magnifie him in the sight of all Israel and they feared him as they had done Moses all the daies of his life Iosua 4.14 This feare of offending the magistrate is grounded vpon two reasons first vpon the authoritie and power that God giueth him to punish such as are rebellious as the Apostle sayth If thou doest euill feare the magistrate for hee beareth not the swoorde for naught Rom. 13. 4. but is the minister of God to take vengeance on him that doth euill Secondly because albeit hee were not armed with this power yet we ought to feare God who commaundeth vs to be obedient to the Magistrate and to bee subiect vnto him And this doth Saint Peter note saying Submit your selues vnto all manner ordinance of man 1. Pet. 2.3 Rom. 13. 5. for the Lordes
shoulder as the Prophet Sophony speaketh who by that similitude sheweth Sophany 3.9 that as they that ioyntly do beare the masse of a Ship or any other great peece of timber vpon their shoulders doe employe themselues in a ioynt labour and all tende to one selfe thing so the Pastors ought to be ioyned and vnited in the affaires of the Church of Christ that happely they may aduaunce and finish their worke to his glory 44 For the maintaining therefore of this so necessary peace and concord among the Pastors among other thinges it is requisite that they beare one with another and be not soddenly prouoked but be ready to pardon and to be recōciled in case the kingdome of Christ may thereby be aduanced S. Paul hearing that some preached Christ vpon contention and not sincerely Phil. ◠1◠as weening to adde affliction to his bondes reioyced because therby Christ was preached We read of great enmitie betweene Seuerian and Chrisostome both Bishops Socrates in his Eccles Hist lib. 6. cap 11. which was augmented by a wicked slaunder of Serapion for he taking part with Chrisostom would not salute Seuerian as a Bishop Wherupon Seuerian in displeasure said If Serapion dye a Christian Christ was not made man Hereof did Serapion accuse Seuerian to Chrisostome as if hee had saide onely Christ was not made man whereupon Chrisostome driue him out of the towne but he was called againe by Eudoxia the Emperors wife who laboured diligently to reconcile thē this when she could not obtaine at the hands of Chrisostom she finally so followed the matter that her sonne Theodosius falling at his feete with many exhortations praiers and adiurations obtained that hee receaued Seuerian to reconciliation Now had there beene no enmity betweene them Serapion would haue saluted Seuerian as a Bishop Had Seuerian bene moderate he had not vsed such wordes Had Serapion borne with him hee had not vsed such a wicked slaunder against him and had not Chrisostom bene falsely incensed prouoked he would not haue driuen him away before he had knowen the truth nor yet would not haue beene so hardly entreated to be reconciled 45 For this time we will be content with this briefe deduction of the principall duties of the Ministers of the word exhorting them to employ themselues faithfully and in holines as also we do with them besides the premises to remember that the holye Apostle Saint Paul making as it were a summary or abstract of al that is to be required of a Bishop or a Pastor 1. Tim 13.2 doth ordeine that hee should bee vnreproueable as a guide in the house of God the husband of one wife not selfe willed watchfull sober modest harborous to strangers apt to teache not giuen to wyne no striker not giuen to filthy lucre but gentle no fighter not couetous one that loueth goodnes wise righteous Tit. 1.8 holy temperate holding fast the faithfull worde according to doctrine that he may be able to exhorte with holesome doctrine and improue them that say against it one that can rule his owne house honestlye 1. Tim. 3.4 hauing children vnder obedience with all reuerence for if any cannot rule his owne house how shall he care for the Church of God True it is that the Apostle heere teacheth what qualities doe beseeme him that is called vnto the ministerye yet withall hee teacheth all Pastors what vertues should be in them and what vices they ought to shunne for their happye employment in the Lords woorke Let them therefore to that purpose remember what in another place the same Apostle Saint Paul writeth to Timothy saying 2. Tim 4.5 1. Tim. 1.18 1. Tim. 6.4 Watch thou in all things suffer aduersitie doe the worke of an Euangelist make thy worke fully knowen Again Do the dutie of a good souldier with faith and a good conscience Again Shun questions and strife in words whereof commeth enuie strife raylings and surmises vaine disputations of men of corrupt mindes and destitute of truth 2. Tim. 1.12 2. Tim. ◠15 and accompt Godlynes a great gayne from such seperate thy selfe and followe after Godlynes righteousnesse faith loue patience and meekenesse fight the good fight of faith laye holde of eternall lyfe And againe Keepe the true patterne of the holesome wordes which thou hast hearde of me in faith and loue which is in Christ Iesus Againe Studye to shewe thy selfe approoued vnto God a woorkeman that needeth not to be ashamed deuiding the worde of truth aright Let such also as desire to employ themselues vertuouslye in holynesse and prosperously in this vocation read and continually meditate the exhortation of S. Act 20. Paul to the Elders that is to the Bishops and Pastors of Ephesus and generally all his Epistles but especially as S. Augustine of Christ doct lib. 4. cap. 16. Augustin doth expressely exhorte the three written to Timothy Titus whereout we haue taken the aduertisements before mentioned So shall they finde as well in his person as in his writings a most liuely and excellent patterne of all that is requisite for a true and faithfull Pastor To conclude that they may the more couragiously and constantly beare themselues let them also think vpon the promise of S. 1. Cor. 3. 8. Paul who saith Euery man shal be rewarded according to his labour and they as Daniel saith that winne most to righteousnesse Dan. 12.3 shall shine as starres for euer and euer Neither let them forget what S. Peter promiseth saying When the soueraigne shepheard shall appeare they shall receiue the incorruptible crowne of glory Now let vs goe on to the duties of the Church to her Pastors Of the duties of the Church to her Pastors and Ministers of the word of God Chap. 9. IN as much as the word Father mentioned in the fifth commandement of the law doth also include the Pastors and Ministers of Gods word it followeth that the word honor must comprehend the duties of the Church towards them and seing the said word honor signifieth the loue reuerence subiection and obedience with assistance in time of neede it therby appereth that the members of the Church are bound to doe these duties to their Pastors First to loue and beare them affection as also the dutye of this honoring is comprised in the summary of the second table of the law which containeth the loue to our neighbour And indeed if we ought to loue al men euen our enemies how much rather those whom God vseth for to beget vs to the Lord that we may be the children and heires of his heauenly and euerlasting kingdome Surely sith the soule is so excellent and the holye and euerlasting life so much to be desired wee cannot in truth sufficiently loue those good and faithfull Pastors Iohn 6 27. Fathers and nources of our soules that doe instruct vs in holinesse and lead vs to life euerlasting If we ought to labour not for the meat which perisheth
such meanes as God hath ordeined for the bringing of them to saluation God hath limited to euerye man the terme of his life but withall hee hath ordained and appointed that for the preseruing thereof he shall both eate and drinke If thou sayest that thou shalt of necessitie liue thy course that God hath prescribed and therefore that for the preseruation of thy life thou needest not to eate or drinke thou dost theâ—in directly fight and striue against the will and pleasure of God and this is temptation neither dost thou notwithstanding God hath decreed the time of thy life forbeare to eate or drinke Why then dost thou not the like for thy soule as hee therefore that should abstaine from foode and say that he neede it not to liue by should drawe to this end so they that saye that being elect they neede not beleeue the Gospell nor amend their liues for the atteyning to the kingdome of heauen do teach men to tempt God and reuersing his prouidence striuing against his will and so farre as in them lyeth abolishing the meanes and way to life and saluation doe drawe on to death and eternall damnation Which is more if any man aske the cause why some doe beleeue and amend their liues and others doe not the holy Ghost doth aunswere That it is election that maketh this difference so farre therefore are the elect from no neede of this holy life is they doe pretend that contrariwise holinesse and amendment of life is the token and fruit of their election Againe wherefore doe they say that if there be election the elect shal not need to liue in holinesse they doe this as is aforesaide onely by such an absurditie to proue that there is no election notwithstanding there be so many and euident testimonies therof in the word of God Iohn 10.27 Rom. 8.29 Act 13.48 and 28.24 Apoc 2.27 Mat. 20.16 Marc. 13.20 Eph. 1.4 Rom. 9.11 and 11.5 Phil 4 3. they do therfore vpon an imaginary absurdity which indeed is none reiect the expresse worde of God notwithstanding the same doth very well agree that both there are elect persons and that they cannot perish yet must liue neuerthelesse in holynes that is to say walke in the way that leadeth to saluation which is ordeined for them from before the beginning of the world And indeeed S. Paul affirmeth both the one and the other saying that God hath elected vs to the end we might be holy 6 Hauing thus discouered either the grosse ignorance or the malice and bad consciences of those that vse these allegations for the reiecting of the doctrine of Predestination we will now proue that there is nothing of greater efficacie to moue and enslame our harts to the amendment of life then the knowledge and feeling of our election First if we be elected to life eternall we are also elected to haue faith and consequently to amend our liues for those be the stayres and passage from election to glorification as S. Paul teacheth Rom. 8. The knowledge therefore of election to saluation bindeth vs to amend our liues that is to say to walke in that path whereby God vouchsafeth to lead the elect to the enioying of euerlasting life Eph. 1.4 God saith S. Paul hath elected vs in Iesus Christ before the foundation of the worlde that we might be holy and vnreproueable before him in loue Eph. 2.16 Againe We are the worke of Gods hands created in Christ Iesus vnto good workes which God hath ordeined that we should walkâ— in them Col. 3.12 Heereof also doth the same Apostle take occasion to exhorte the Colossians to amendment saying Now therefore as the elect of God and beloued put on tender kindnesse humblenesse of minde meekenesse long suffering for bearing one another and forgiuing one another The like ground taketh S. Peter 1. Pet. 2.9 saying Ye are a chosen generation a royall priesthoode a holy nation a peculier people that yee should shew forth the vertues of him that hath called you out of darkenes into his merueilous light 7 What poore maiden is there who hearing that some king had among all other chosen her to be his sonnes wife and withall ordeined that to that end forsaking her parentes and kinsfolkes she shall come to him on foot in the midst of Winter would not willingly and readily leaue all and euen in Winter and on foot come to the King to finishe this great marriage as we reade of Dauid who hearing that Saul had chosen him to be his sonne in lawe by giuing him his daughter in mariage in case hee could bring him an hundred fore-skinnes of the Philistines ventured his life to the end by satisfying the Kings desire to be his sonne in law Euen so we vnderstanding and hauing witnesse that God hath chosen vs to be the spouse of his sonne Iesus Christ and coheires of his kingdome also that it is his will that forsaking the worlde and the fleshe we should walk through the path of good works in amendment of life to come to heauen there to accomplishe this happye mariage how feruently should we renounce the worlde the flesh and euery thing that contrarieth his will that we may the more speedily and cheerefully proceede in amendment of life and so performe this blessed mariage 8 Moreouer he that knoweth that there is an eternall felicitie replenished with all glory for the elect horrible condemnation with most fearefull torments prepared for the reprobate how happy would he think him selfe if God should send him an angell to assure him that he is of the number of the elect whose names are written in the booke of life But amendment of life is vnto vs as a message witnesse and seale of our election for as election is the cause and fountaine of amendment so doth amendment leade vs to our election as the effect to the cause the fruite to the tree or roote the brooke to the spring and the light to the Sunne How earnestly therefore ought we to labour to amend our liues and to encrease in sanctification to the end more and more to be assured of our election by the fruites of the same as also S. Peter after he hath exhorted vs to amendment of life and good works 2. Pet. 1.10 doth admonish vs to study by the same to make sure our election 9 But aboue all let vs consider the fountain of our election and that is the free loue goodnes and mercy of God towards vs. As S. Paul alleadging the authority of Malachy doth declare Malach. 1.2 For to shew that Iacob was chosen Esaw reiected in the person of God he saith I haue loued Iacob and hated Esaw Rom. 9.15 As also in the same consideration he alleadgeth this senteÌ„ce written by Moses Exod. 33. â—9 I wil shew mercie to whom I wil shew mercie And in the same sence are the elect tearmed the vessels of mercy but indeed Rom. 9.23 in as much
stil looke vpon Secondly vpon the eternall decree and vnchangeable will of God whereof the Prophet Esay maketh mention saying in the person of God My Counsell shall holde Esay 46.10 and I wil accomplish my pleasure Thirdly because he that hath elected vs to saluation and life hath withall ordained and prepared most certaine and requisite meanes vndoubtedly to lead vs to the enioying of the same S. Paul in a short sentence noteth these three foundations of the assurance of the elect to attain to life euerlasting Rom. 8.29 Those saith he which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren And whome hee predestinated them he also called and whom he called them also he iustified and whom he iustifyed 2. Tim. 2.19 them he also glorifyed First he saith that God did know before that is from all eternity those whom he would saue Could he be deceaued God saith the Apostle in another place knoweth those that be his Secondly he saith that he had predestinated them to make them like to the image of his sonne His will and decree is it not vnchangeable Thirdly he sheweth that he hath ordeined for them all that is requisite to leade them to saluation saying that hee hath called iustified them And this is so certainly fulfilled in the elect that he speaketh of it as if it were already done and they already lifted vp into glory for hee saith not that hee will call hee will iustifie or hee will glorifie his elect but that hee hath called hee hath iustified and hath glorified them And least our infirmitye should shake vs he opposeth the power of God against al the enemies of the elect saying If God be with vs who shall be against vs As also to shew that they can waÌ„t nothing he addeth He who spared not his owne sonne but gaue him for vs all to death how shall he not with him giue vs all things also and withal he proceedeth saying If any man shall laye any thing to our charge God himselfe shall iustifie vs for that hee findeth in vs no cause of condemnation because that Christ died and rose again for vs. And in that he loueth his elect to shew that this loue the fountaine of all goodnesse Eph. 1.4 is stedfast and immutable concluding his speech he saith that whatsoeuer befall vs we may be certaine that we shall be more then conquerers through him that hath loued vs and who will loue vs constantly in Iesus Christ the sonne of his loue the true patterne piller and accomplishment of our electioÌ„ and in whom we are elected and not in our selues The elect therfore cannot possibly perish as Iesus Christ himselfe noteth Mat. 24.24 saying There shal be such assaults and temptations that euen the very elect if it were possible should be seduced therin manifestly declaring that it is vnpossible that they should be seduced or drawen to destruction The engendring therefore of an assured certaintye in vs 1. Cor. 9.26 that nothing can let vs but that finally we shall come to heauen is a most excellent fruit of this doctrine for as we can haue no greater consolation 1. Tim. 6.12 so is it an especiall encoragement vnto vs in all our assaults and combats knowing that we sight not as beating the ayer or doubtfully but the good fight of faith and that vndoubtedlye obtaining the victory we shal be crowned with eternal glory 1. Cor. 15.18 And this is it which should also augmente in vs a zeale and affection to suffer for the name of our Lord Iesus Christ to enlarge our goods to the poore Apoc. 14 13. feruently to employ our selues in all things that may tend to the glory of God and so to amend our liues as knowing assuredly that being elect our labours and workes shall not be in vaine in the sight of the Lord but shal as S. Iohn saith follow vs and be vnto vs a blessed encrease of ioye and glorye in his euerlasting kingdome 14 There is yet another notable fruit which some doe beate downe by maintaining that God offereth to all men saluation and life euerlasting and according as himselfe did foresee that some should accept it and beleeue and liue well so he did elect them to encrease in them his graces and to saue them And as for the others that should reiect the saluation offered and liue amisse he hath predestinated them to take from theÌ„ those graces that they had and so to reiect and damne them These men are possessed with two errors repugnant to the glory of God and the saluation of man Concerning the first which is the vniuersall calling of all men if thereby they vnderstand the creation and gouernement of the worlde God doth indeed inuite man to loue feare and praise him but as hee offereth vnto them neither Iesus Christ nor remission of sins so can it not be tearmed a calling to saluation and life euerlasting and thus the creation of the worlde is not a calling that may make man to be saued Eph. 2.12 and consequently elect and therfore all that haue had no other calling haue beene as Saint Paul saith of the Ephesians before the gospel was preached vnto them Strangers from the couenant of the promise out of Christ without hope and without God in this world Secondly if by the vniuersall calling they meane the preaching of the Gospel experience sheweth Act. 19.6.7 and the holy scripture sufficiently testifieth that there were and yet are many nations in the worlde to whom God hath not vouchsafed to direct his worde to call them as wee also read that God forbad Paul that he should not preach in Asia neither suffered him to goe to Bithinia and therefore it cannot be truely saide that this vocation was vniuersall and common to all men 2. Tim. 1.9 Thirdly there is a holy calling as S. Paul termeth it proceeding from the holy Ghost which is proper and peculier to the elect and not vniuersall Of the second Iesus Christ speaketh saying Many are called but few are chosen Mat. 20.16 Rom. 8.29 and S. Paul of the third saith Those whom God knew before and predestinated hath hee also called And whereas these men doe alleadge the saying of the Apostle that he will saue all because he addeth and they shall come to the knowledge of the truth it doth appeare that he there speaketh not of these nations 1. Tim. 2.4 to whom he would not haue his worde which containeth all truth preached Secondly the following of the text doth manifestly declare that S. Paul there mâ—â—â—eth not to speak of euery man but of all sortes of men as Magistrates and subjects rich poore wisemen and fooles because it is the will of God to saue of all callings The calling therefore that offereth saluation cannot bee spoken of all men in the worlde 15 By
the reiecting of this error the elect may vnderstand that hauing bene called First by the preaching of the Gospell Secondly by the power of the holy Ghost ther are in them as it were two elections The one in that God almighty leauing so many others to whom hee hath not at all addressed the doctrine of his Gospell hath elected them to deliuer it vnto them the other in that reiecting so many others to whom he hath sent the preaching of his Gospell and yet neuerthelesse calleth them not by his holy spirite hee hath elected them that they might be called by the light and power thereof to the ende hee might saue them in his kingdome and glory And this consideration is vnto them as a twofold obligation wherein they are doubly bound as well incessantly to praise God as also to loue him and consequentlye to amend their liues And indeede if they that had the first grace namely the preaching of the Gospell and doe not beleeue and amend shal be more hardly entreated in the day of iudgement theÌ„ the enhabitants of Sodome and Gomorrah what do they deserue that are partakers also of the second grace Mat. 10.15 and haue the Gospell preached vnto them with the power efficacie of the holy ghost whereby they beleeue and are made the children of God in case the feeling of such a benefite truely incomprehensible and proceeding as it were from the bowels of Gods mercy loue toward them should not kindle their harts with a holy affection and zeale to amend their liues 16 As concerning the other error that the election of some and not of other some came of this that God did foresee that the men should doe either well or euill as the Pelagians did in olde time teach one only place of Saint Paul will be sufficient to condemne it Blessed be God saith he Ephes 1. 3 which hath blessed vs with all spirituall blessing in heauenlye places in Christ as hee hath chosen vs in him before the foundation of the worlde that we should be holye and without blame before him in loue Who hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace wherewith hee hath made vs accepted in his beloued Throughout all this whole sentence there is not any worde but may â—â—fise to condemne this errour First where the Apostle saith that God hath blessed vs hee sheweth that the spirituall blessings whereof he speaketh are the giftes of the Father of light and come not of ourselues Secondly adding that he hath blessed vs in Christ he declareth that those blessings are imparted vnto vs not for our owne sakes but for Christes sake Thirdly in this according as he had chosen vs and that in Christ he noteth that our election commeth of God and is grounded vpon Christ and not vpon vs. Fourthly adding that hee had chosen vs before the foundation of the worlde and so before that man was he would that we should acknowledge our electioÌ„ to proceed from the eternall wil and counsell of God not from our works or our acceptation of his grace vnto vs offered Fifthly he hath euidentlye declared this in that he saith that we were chosen not in respect of any holynes that he foresaw in vs but to the end that we might be holy vnreproueable in his sight And therfore it is not the acceptation of Gods graces and the faithfull vse of the same foreseene in vs that maketh vs to be chosen but euen the election it self which bringeth forth this acceptation of grace and consequently faith and good workes Sixtly he addeth according to the good pleasure of his will to shewe that our election dependeth vpon the onely goodnes and will of God and not of men Seuenthly he confirmeth it adding to the praise and glory of the grace of God for if election had proceeded from the freewill and workes of men the praise and glorye thereof as Saint Paul many times noteth would haue redounded to themselues and not to God Rom. 4.2 and so God should not haue elected theÌ„ but they should haue elected themselues Lastly in adding that of his grace hee hath made vs acceptable in his wel beloued he euidentlye doth shew that it is not our acceptation of his grace that hath made vs acceptable whereby we should be elected but only his grace and the loue that he beareth to Iesus Christ 17 Moreouer if the election of some and not of other some should haue beene wrought according to the good or euill workes foreseen Rom. 9. it were in vaine for S. Paul to perswade vs to acknowledg the power and authoritie of God in shewing mercy to whome he will and hardening whom he will and to make the good will and pleasure of God the foundation of the election of some and not of other some for in maintenance of Gods iustice he might haue answered in one worde that hee had chosen some and not other some according to the merites of their workes which he foresawe In vaine also had it beene for him to cry out O the depth of the riches of the wisedome and knowledge of God Rom. 11.33 how vnsearchable are his iudgements and his waies past finding out for could there be any thing more easilye comprehended or any answere more readye and plaine then to say that the election of some and not of other some was made according to the merites foreseene in euery one But the Apostle in not propounding this for the maintaining of Gods iustice doth sufficiently shew that we must not vse it and that it is a vaine and false allegation And indeed in another place for the foundation of our election and saluation opposing against the works of iustice not those which our selues shall doe but the mercy of God he plainly sheweth that our electioÌ„ is not wrought by the workes foreseene either done or to doe but by the onelye mercye of God 18 Heereto will wee also adde one notable place of Saint Augustine Augustine of predestinatioÌ„ c. 12. of t e benefite of perseuerance cap. 10. If the children of the faithfull sayth hee doo die in their infancie wee neuerthelesse beleeue that according to the teno of the couenant they shall bee saued It must needs then follow that they are elect and predestinate yet not by theyr workes foreseen for they neuer did anie But where the Pelagians replyed that God elected them for the good workes that he foresawe that they might haue done if they had liued He answereth that no man is punished or rewarded for the workes that hee hath not done nor neuer shall or that he neuer had neither could haue anie conceite or will to doo Whereupon it is written 2. Cor. 5.10 that euerie man shall receiue according as in his bodie hee hath done good or euill And for proofe heereof he alleadgeth the examples of
darknes What concord hath Christ with Belial Or what part hath the beleeuer with the Infidell And what agreement hath the temple of God with Idols for yee are the temple of the liuing God as God hath sayde I will dwell among them and walke there and I will bee their God and they shall bee my people Wherefore come out from among them and separate your selues sayth the Lord and touch no vncleane thing and I will receiue you and I will bee a father vnto you and you shall bee my sonnes and daughters saith the Lorde almightie And in the next Chapter following hee addeth Now therefore beloued seeing wee haue these promises let vs cleanse our selues from all filthinesse of the flesh and spirite and growe vp vnto full holinesse in the feare of God 3 The temple of Ierusalem was called holy because it was not a lodging for men but the house of God wholye dedicated and consecrated to his seruice as were also the vesselles belonging thereto in the same respect called holy Nowe if Baltasar king of Babylon by vsing them in a banquet drinking in them with his princes and concubines dyd prophane them and was for the same soone after rewarded for the same night hee lost both his kingdome and lyfe surely they that shall abandon not the vessels but the temple it selfe and not a temple of stone and of wood but euen theyr bodies and soules that are made the liuely temples of the liuing God to the prophane and filthie vses of the world and the flesh in lieu of dedicating the whole to the holye seruice of God who is with them do most filthily prophane the Temple of God and can expect no other than a most horrible vengeaunce and punishment as the holie Apostle Saint Paule protesteth saying Hee that destroieth the temple of God God will destroie him 1. Cor. 3.17 for the temple of God is holy which you are When a king maketh his entrie into a Towne or Citie hee findeth those streetes where he is to passe made cleane and his pallace hanged howe much rather ought wee whome God chooseth to bee his temple and to make his entrie into vs to bee with vs and to dwell with vs to purifie and cleanse from all filthynesse and vncleannesse and to adorne the place of his habitation with all vertue and holynesse 1. Pet. 1 13 4 Heereunto doth Saint Peter exhort vs saying Gird vp the loines of your minde bee sober and trust perfectly on the grace that is brought vnto you by the reuelation of Iesus Christ as obedient children not fashioning your selues vnto the former lusts of your ignorance But as hee that hath called you is holie so bee yee holie in all manner of conuersation because it is written Leuit. 11.44 19. 2 Be ye holie for I am holy Where hee sayeth that the loyns of our minds must be girt hee sheweth that as they that weare long garments when they come in foule wayes doo tucke and girte them vp least they should load them with mire by dragging them through the same so wee whose mindes and affections doo so bend to the earth that they doo euen traile thereupon walking thorough this world full of mire and corruption must tucke them vp toward heauen least they shoulde touch such daungerous and damnable mire from the which we ought wholy to retire and separate our selues that we may be made holy to the Lord. If anie man 2. Tim. 2.21 sayth Saint Paul purge himselfe from these filthinesses and corruptions he shall be a vessell vnto honour sanctified and meet for the Lord and prepared vnto euerie good worke 5 Iesus Christ prayeth vnto his father to sanctifie vs but how Euen by withdrawing vs from the corruptions of this worlde Iohn 17.17 and guiding vs by his spirite to bee consecrated and dedicated vnto him If therefore we grow not in sanctification we do make vaine the prayer of Iesus Christ so farre as it concerneth our selues In the same prayer hee addeth this protestation For their sakes I sanctifie my selfe Iohn 17.19 that they also maie bee sanctified thorough the truth If our sauiour Iesus Christ sanctified and consecrated himselfe to God his father to the ende his holynesse might stretch vnto vs and so in him and by him wee might bee sanctifyed vnto God wee doo falsely boast that hee is Emanuel God wyth vs conioyned and vnited vnto vs and that wee are members of his bodie vnlesse that separating our selues from the corruptions of the worlde and the flesh 1. Cor. 1.30 wee bee sanctified in him and vnto him And in deede if Christ were of God made vnto vs not onely righteousnesse but also sanctification it is in vaine for vs to boast of iustification wythout sanctification for God beeing wyth vs and vnited vnto vs this vnion must of necessitie engender not onelye our iustification in him but also our sanctification by him 6 It is the holy Ghost dwelling in vs that hath conioyned vs with Iesus Christ that hee may bee E anuel God wyth vs For hee sayth the Apostle Saint Paul that hath not the spirit of Christ is not his And as there can bee no fire without warmth or lyght so cannot God bee by his spirite in vs or with vs but hee will also sanctifie and purifie vs from all vice and corruption Rom. 8.9 that hee may consecrate vs vnto God We beleeue the holy Catholike Church Holy I saie because God is with it causing it to participate in his holynesse Wee are not therefore members of this holy Church vnlesse wee also bee holie As lykewise wee adde that wee beleeue the communion of Saintes that is of the faithfull and children of God But falsely and in vaine shall wee beare the name of Saintes or pretende our selues to bee the faithfull and children of God vnlesse that denying the filthynesse and corruptions of the worlde and the flesh wee bee fully dedicated in all purenesse and holynsse to the seruice of God And in deede when the holy Apostle sayeth Ensue peace and holinesse Heb. 12.14 without the which no man commeth to the Lorde Hee aduertiseth vs that holinesse is as it were the bonde betweene God and vs also that without the same we cannot beholde the face of the Lord. 7 This is the will of God saith Saint Paule euen your sanctification 1 Thes 4.3 that is that wee abstaine from whooredome that euerie one of you shuld know how to possesse his vessell in holinesse and honour not in the lust of couetousnes euen as the Gentiles which knowe not God That no man oppresse or defrande his brother in anie matter for the Lorde is auenger of all such thinges as wee also haue tolde yee before time and testified for God hath not called vs to vncleannes but vnto holines 8 Whereas Emanuel commaundeth vs to sanctifie the sabaoth daie hee therein sheweth vs how much his holynes doth bind vs to amend our liues The
in execration yea maranatha or excommunicate to death That is to saie let him bee cut off from the Church as the reprobate shal be at the comming of Christ whereof they are warned in this word Maran-atha which signifieth The Lorde commeth Yet is there more This Priest dying for vs hath killed sinne and corruption in his owne bodie as is before declared And to the end that sinne might die in vs and that we might practise this saying of the holy Apostle Saint Peter Inasmuch as Christ hath suffered for vs in the flesh 1 Pet. 4.1 that is to saie in his humanitie let vs arme our selues with the same minde which is that wee hauing suffered and beeing dead with him as concerning the corruption of the flesh shoulde desist from sinne to the ende that hence forwarde wee shoulde liue as much time as remaineth in the flesh not after the lustes of men but after the will of God And this is the amendement that Iesus doeth commaunde Saint Iohn sayth that Christ hath made vs kinges and Priestes vnto God This is another reason to moue vs the more seruently to amende in respect as well of the one office as of the other First Apoc. 1.6 seeing wee are raysed to this honour to bee kinges shall wee bee so miserable and senselesse as to make our selues the vile and wretched bonde men of Sathan and the seruauntes of sinne and the worlde If a king redeeming a poore bonde man whome his master diuersely tormented shoulde besides so farre fauour and honour him as to adopt him for his child Were it not a frantike or senselesse parte in him to forsake such honour and preferment and to returne to liue vnder the tyrannie and thraldome of his olde master Yet this doo they who beeing deliuered from the tyrannie and crueltie of Sathan and made kinges in Iesus Christ doo giue themselues to the lustes and pleasures of the flesh and the allurementes of the worlde thereby returning themselues into the wretched bondage of the deuill to abide eternally vnder his tyrannous dominion Let therefore this title King aduertise and admonish vs so to amende our liues that forsaking and vtterly renouncing the dominion and tyrannie of Sathan and the corruptions of the flesh wee may effectually shew our selues to bee spirituall Kinges and that the kingdome of Iesus Christ is in vs. Moreouer in as much as wee are also made Priestes let vs remember that if wee will amende our liues wee must with the kingly Prophet Dauid offer contrite and broken heartes pulled downe and humbled with the feeling of our sinnes with condition that wee will heereafter beware and take heede of the same Let vs also call to minde that we must offer our bodies a liuely holy and acceptable sacrifice vnto God which is our reasonable seruice and not to forme our selues after this worlde Psal 51.19 but bee transformed by the renuing of our mindes to the ende wee may proue what is the good perfect and acceptable will of God Neyther let vs forget alwayes to offer vnto God thorough Iesus Christ the sacrifice of praise and thankesgiuing which is the fruite of our lippes confessing and acknowledging his name Rom. 12.1 To conclude let vs remember his benefites and communication wyth vs for God is delighted with such sacrifices Beholde therefore howe this honour which wee receiue of Iesus Christ Heb 13 16 euen to bee kings and priests to our God may be a mighty inducement vnto vs to amend our liues 14 There doth yet remaine the office of a Prophet which also doth admonish vs to amend because hee hath reuealed vnto vs all that hee hath knowen of his father Iohn 15.15 and declared as well what wee must doo in obeying him as what wee are to beleeue to our saluation And this is an incomprehensible benefite as wee may euydently consider by the miserable and wretched estate of those to whome the worde of God comprised in the Lawe and the Gospel is not preached And this doth Saint Paul in few words represent vnto vs saying They are not in Christ neither haue anie portion in the commonwealth of Israel but are straungers to the couenant of the promise Ephes 2 12 without hope and are without God in the world And in deede if Gods worde bee as Dauid calleth it a light to our steps those men to whome the worde is not directed Psa 119.105 are poore and blinde cannot choose in all their wordes and deeds but stumble and fall All that they doo is sinne because they doo it wythout faith whereof the word is the foundation Much lesse also haue they any knowledge of the remission and satisfaction of theyr sinnes in the bloud of Christ Rom. 14. 25 10.17 and therefore all theyr sinnes doo remaine and shall be imputed vnto them to be in the daie of iudgement most horribly and eternally punished If they then that neuer heard this prophet shall bee iustly punished in eternal fyre what iudgement and vengeance are they to expect for theyr ingratitude and rebellion that heare this Prophet and by him eyther by reading or hearing his worde doo vnderstand the will of God and yet doo make no care of amendement of lyfe by obeying the will of God vnto them reuealed Luke 12.47 and by them knowen The seruant sayth Iesus Christ that hath knowen his masters will and hath not done it shal be punished much more grieuously than hee that neuer knew it And surely the sins committed by those that know the wil of God are not only transgression against the lawe but also contempt misprision against the maiestie of God And in that regard doth Iesus Christ denounce agaynst many townes wherein the Gospell was preached a more horrible and terrible iudgement than against Sodome Gomorrha and other townes that heard the word of the Lorde Seeing therefore that this worde Math. 10.15 to vs addressed by this prophet Iesus Christ doeth tend to illuminate and to exhort vs to amendement of life Let this office and name of Prophet attributed to Iesus Christ make vs to remember our bonde and duetie whereby wee are bound to amend and to yeld obedience vnto all that our Prophet Christ doth teach ordaine and command as being assured that as they that will not heare this Prophet to obey him shall bee rooted out so contrarywise they that shall heare and obey him shall by the path of good workes proceeding of faith apprehending the iustice of Christ attaine to the fruition of life euerlasting In this sort must these two names and titles Iesus and Christ serue to make vs to feele our bond and dutie and to inflame our affections to amend all the daies of our lyfe The seuenth cause of Amendement gathered of the signification of this worde Amend Chap. 7. IN the first Chapter of the first booke we haue declared that the holy Ghost commanding vs to amend doeth ordinarily vse two wordes
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
mightily to moue vs to amendement First when by the kingdome of heauen is signified the blessed estate and incomprehensible felycitie that wee shall inioy in heauen therein are wee taught that our estate is farre different from the estate of bruite beastes who by their death are reduced to naught For as for men when they die all is not death with them but they that beleeuing in Iesus Christ haue amended their liues shal depart into a life replenished with all glorie ioy and incomprehensible eternall felicity heere signified by the kingdome of heauen as contrariwise they that remaine hardned in theyr euill doinges shall for euer bee tormented with the fire of Gods wrath Dan. 12. Many saith Daniel that sleepe in the dust shall awake some to life eternall and others to eternall reproch and infamie Iohn 5.28 This sentence doth Iesus Christ confirme saying The houre shall come that all that are in the graues shal heare the voice of the sonne of man and shall come foorth euen they that haue done good to the resurrection of life they that haue done euil to the resurrection of condemnation And to this end shall Iesus Christ come to iudge the world that the childrē of God that haue amended their liues may be exalted into the fruition of the kingdome of heauen contrariwise the disobedient swallowed vp with the deuill his Angels in hell That we may the better feel the efficacie of this reason For the kingdom of heauen is at hand we are vndoubtedly to beleeue it is in deed an article of our faith that Iesus Christ shall come to iudge the quicke and the dead And in this respect S. Paul writing to Timothie 1. Tim. 4.4 saith I summon thee before God before the Lord Iesus Christ who in his appearance and kingdome shall iudge the quicke the dead Acts. 17.31 As also the same Apostle in another place saith God hath ordained a daie when he shall iudge all the world in righteousnes This was an old resolute point of the Iews religion as it appeareth by these sentences of Iesus Christ The men of Niniue shall rise in the day of iudgement to condemne this generation Math. 12.41 Math. 10.15 Againe If it shall be more easie for Sodom in the daie of iudgement than for those townes that woulde not receiue the Gospel These threatnings wold haue bin of smal waight with the Iewes had they not bin perswaded that there was a daye of iudgement wherein the children of God should be receiued in to the kingdome of heauen and the vnbeleeuers and obdurate in wickednes cast into euerlasting death 3 To the end the rather to confirme vs in the expectation of this daie of iudgement so much to be desired and so blessed for those that do amend their liues but so terrible to the rebellious obstinate Math. 25.31 S. Mathew representeth vnto vs the form therof saying Whē the son of man shall come in his glorie all the angels with him then shal he sit vpon the throne of his glorie and he shal separate the sheep from the goats and he shall set the sheep on his right hand the goats on his left to thē on his right hand he shal say Come ye blessed of my father inherite the kingdome prepared for you from the beginning of the world And to them on the left hand hee shall saie Depart from me ye cursed into euerlasting fyre which is prepared for the deuill and his Angels and they shal go into euerlasting paines and the righteous into euerlasting life Let vs therefore bee fully resolued that the daie will come that such as haue amended theyr liues increasing in faith working in loue and fructifying in good workes shall bee gathered into the fruition of the kingdome of heauen and the others into euerlasting fyre And in deede sith it is so sayth Saint Augustine that all thinges before prophesied in the holy Scriptures August in his Epist 42. to Mandarens haue come to passe and beene fulfilled in theyr season as the floud the bondage of the seede of Abraham in Egypt and theyr deliuerie the captiuitie of Babylon and the returne from the same the comming of Christ in the flesh and all that concerned his passion his resurrection and ascension into heauen his promise to send the holy Ghost to the Apostles the calling of the Gentiles other like matters what reason haue we to doubt of this day of iudgement which hath bin foreshewed in so many passages of the holy Scripture 4 Neither can we anie way doubt thereof if we haue anie reason or vnderstanding For if we beleeue that there is a God which all nations in the world doo confesse we must also beleeue that hee is righteous if he be righteous hee will reward the righteous that amend their liues punish the disobedient that are giuen to wickednes But this reward or punishment is not performed in this life but in part and that verie seldome as both the Prophet manifestly declareth in the 71. psalme and experience doth dayly teach It followeth therefore that after this life there is another wherin the righteous haue their reward euen the fruition of the kingdome of heauen and the disobedient shal be punished with euerlasting torments This discourse doth S. Paul confirme in expresse words for he seeing the persecutions of the faithful 2. Thes 1.5 and their grieuous afflictions least they should be shaken with some opinion that there were no prouidence or iustice in God he vpholdeth to the contrarie doth shew that the persecutions afflictions that they suffered were a manifest demonstration of the iust iudgment of God To the end saith he that ye may be accounted worthie the kingdome of God for the which ye do also suffer For it is a righteous thing with God to recompence tribulation to them that trouble you and to you that are troubled rest with vs. But when shal that be Euen when the Lord Iesus shal shew himselfe from heauen with his mightie Angels In flaming fire rendering vengeance to thē that do not know God which obey not the Gospell of our Lord Iesus Christ which shall be punished with euerlasting perdition from the presence of the Lord and from the glorie of his power when he shall come to be glorified in his Saincts to be made maruellous in all them that beleeue If then it bee a righteous thing with him to recōpence tribulation as is aforesayd to those that trouble vs euen vs I say that are pore vpon earth how much more righteous will it be with him most horribly eternally to punish those that haue persecuted euen the person of Iesus Christ the welbeloued sonne of God In this sense is this daie called the daie of the restoration of al thinges because the disorder and confusion that seemeth now to be in the gouernment of the world Act. 3 21. shall bee then
reformed and the goodnesse wisedome and wonderfull iustice of God be reuealed 5 True it is as Saint Peter saith that in the later times there shall come scorners that shall walke after their owne lusts say Where is the promise of his comming 2. Pet 3.3 For since the fathers died all things continue alike from the beginning of the creation And in deed we now see but too many that are not touched with the apprehension either of the kingdome of heauen or of the torments of hell but are possessed with prophane and deuilish spirits that take al to be but fables that is spoken as well of the kingdome of heauen promised to the faithfull as of the tormentes of hell prepared for the wicked And this is a pernitious pollicie of Sathan wherewith he discourageth the faithfull from walking in the feare of God from amending their liues Psal 73 13. from cleansing their harts and as the Prophet saith from washing their hands in innocencie But to the contrary hereof let vs stand stedfast and be wel assured that there is a kingdom of heauen prepared for the children of God and a hell for the disobedient and therfore let vs labour to grow in faith to fructisie in good workes 2. Cor. 15 58 and so to amend our liues as knowing that as S. Paul saith our labour shall not be in vaine in the sight of the Lord. 6 This is the foundation whereupon the Apostle laieth holde to perswade men to repentance and amendement of lyfe God sayth hee Act. 17.30 nothing regarding this time of ignorance now admonisheth all men euerie where to repent because hee hath appoynted a daie in the which hee will iudge the worlde in righteousnesse But how in righteousnesse Euerie man shall as else where it is sayde receiue the thinges that are done in his bodie 2 Cor. 5 10 according as hee hath done whether it bee good or euill and God will render to euerie man according to his workes That is to them which by continuance in well dooing seeke glorie honour and immortalitie Rom. 2.6 eternall life but vnto them that are contentious and disobey the truth and obey vnrighteousnes shall be indignation and wrath 7 Albet we see not this kingdome of heauen Rom. 8. Heb. 11. yet let vs remember that the goods saluation of Gods children consisteth in faith and hope and that as well the one as the other doth appertaine to things to come which we see not so that not to beleeue or hope for more than we see is to be short the abolishment of faith and hope and so consequently the subuerting of the assured foundation of our saluation Let therfore this faith the mother of hope and hope her mothers nurse cause vs patiently to attend the fruition of this kingdom of heauen and our assured attendance for the same make vs to amend our liues Apoc 19.9 T it 2.11 that we may cloath our selues in garmentes beseeming those that purpose to come vnto the marriage and to haue a seat at the banquet of the lambe Iesus Christ The grace of God saith S. Paul that bringeth saluation to al men hath appeared teacheth vs that we should denie vngodlynes and worldly lusts and that we should liue righteously soberly and godly in this present world looking for the blessed hope and appearing of the glorie of God which is our sauiour Iesus Christ The same Apostle gaue thanks to God for the Colossians when he heard of their faith and loue for the hopes sake which was laid vp for them in heauen Col. 1.4 1. Iohn 3 And in this sense saith Saint Iohn Welbeloued we are now the children of God but yet it doth not appeare what we shal be and we know that when Iesus Christ shal appear we shall be like him for we shall see him as he is And euery man that hath this hope in him purgeth himselfe euen as he is pure 8 But to the end the more earnestly to incourage vs to amend our liues in hope of the kingdome of heauen wee are moreouer to apprehend the incomprehensible excellencie of the glorie and ioye that we shall inioy in this kingdome when our bodies being risen againe vncorruptible and immortall like vnto the image of the glorious bodie of Christ reunited to their sanctified souls shall be lifted vp into the house of God our father aboue all heauens wher we shall see the face of God as the Sun in his brightnes shall inioy the fruit of the praiers of Iesus Christ when he said Iohn 17.24 Father I wil that they which thou hast giuen mee bee with me where I am 1 Cor 15.28 that they may see my glorie which thou hast giuen me When Iesus Christ hath rendered the kingdome to God his father then shall God the father the son the holy Ghost be vnto vs all in all yea euen such a fulnes of good and felicitie that as sundrie vessels cast into the sea are so filled with water that they can desire or hold no more so this sea of diuinity being in vs all in all we shall be replenished and satisfied with life glorie and ioy so as we shall not bee able to desire or haue anie more Apoc. 21.18 Euen when wee shall bee truely burgeses of the heauenly and holy Citie that shall be of fine golde like vnto pure Christall the foundations of the walls set with precious stones the twelue gates made of twelue pearles which shal need neither Sun nor Moone to shine therein for the light of God shall illuminate it and the lambe himselfe shall be the candle To be short when we shall be in the fellowship of the Angels shining as the Sunne in his pride and rauished with ioy that shall neuer be taken from vs. A ioy I saie not onely for our owne felicitie but also for the felicitie of all the elect for wee shall loue them all as our selues and so shall reioyce as much for their felicitie as for our owne And this ioy shal be infinitly corroborated by the contemplation as well of the glorie of Iesus Christ whom iustly we shal loue better than our selues as also of the glorious maiestie of God whom we shall loue with our hearts our strength and our mindes 9 If the representation remembrance of this kingdom of heauen doth not kindle our heartes with a feruent desire to attaine thereto and by desiring the same to amend our liues that we may take the path that leadeth to such felicitie the same is an assured testimonie that wee account of our selues as of beastes that looke for no goodnesse after death And on the other side if the apprehension of the fire that neuer shall be quenched of the wormes that shall be alwayes gnawing of the terrible darknes of the weeping and gnashing of teeth through the feeling of the heauy wrath of the liuing God doth not moue our harts to feare to offend
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
God and are become such as haue need of milke and not of strong meate Thus we see how this worde Pilgrimes or Trauellers doth warne vs not to stand still but to march on and walke forwarde in that blessed path that leadeth to the kingdome of heauen 12 As they therfore that be vpon their iournies doe not abide in those hostryes oâ— Innes where they are well vsed lodged or entertained and where they finde plesant gardens walkes or such other inticements but after their baâ—t or in the morning doe passe on their way Euen so we albeit God in this life giue vs goods honours houses and other carnall commodities yet let vs remember that we are trauellers and must not stay but goe forwarde on our iourney toward heauen yea and in case we be afflicted with sicknesse pouerty or any other calamity yet must we still thinke that we are vpon our iourney and therefore taking comfort say Peraduenture we shall be better to morrowe but howsoeuer it bee our way lyeth forward that we may soone be at heauen this doth S. Paul teach vs where he saith Because the time is shorte heareafter 1. Cor. 7.29 that both they which haue wine be as though they had none and they that weepe as though they wept not and they that reioyce as though they reioyced not and they thâ—t buye as though they possessed not and they that vse this worlde as though they vsed it not for the fashion of the world goeth away And I would haue you without care Thus we see that there ought to be nothing that should let vs from proceeding and going forward on our way and that we should not stop at any disturbance or alurement either of the worlde or of the slesh 13 It now therefore remaineth that as they who are to departe from a forraine land toward their own country do prepare things necessary for their iourney so that we likewise prouide that which is expedient for the happy perfourmance of our iourney towards our heauenly countrey let vs therefore make ready the chariots of good consciences the horses of feruent praier to God the oyle of holinesse in our lampes the sworde of the spirite Eph. 6.16 which is the worde of God and the buckler of saith that resisting all our enemies that warre against vs Gen. 19.26 Luke 17.32 we may constantly proceed in our iourney let vs not as Lots wife looke behinde vs but without any sorrow for leauing the worlde and the flesh let vs cheerefully go forward in this blessed voyadge To conclude as they that returne into their country doe leaue none of their goods in those places where they haue bene strangers but doe either send them before them or carry them with them euen so let vs looke that we leaue not our goods vpon earth but send and transporte them into heauen by enlarging them plentifully to the poore who shall bee our horses and moyses to carry them and withall let vs think that all that we leaue vpon earth at our departure is euen so much lost also that we shall neither keepe nor finde any thing in our heauenly country more then we haue giuen Apoc. 14.13 neither carry thither any thing but the good that we haue done as S. Iohn saith of those that doe dye in the Lord that their workes doe follow them 14 Thus may we see how the continuall meditation of this that in this life we be strangers pilgrimes and trauellers wil stand vs in great stead for the amendment of life that denying the worlde we may prepare our selues by al good works by faith hope praier patience meditation vpon Gods word and desire to be in fruition of our inheritance in heauen wherof we are burgesses and finally taking possession therof we may reioyce in ioy and eternall glory The tenth cause of amendment drawen from the kingdome of heauen which is in vs. Chap. 10. HOw the kingdome of heauen which after the resurrection we shall enioy ought to induce vs to amendment of life wee haue already shewed now as secondly by the kingdome of heauen is signified the estate whereinto the Children of God euen in this life Luke 17. 21. Rom. 14.17 are reestablished through saith in Iesus Christ so let vs beholde how mightily this kingdome which Iesus Christ hath said to be in our selues ought to enflame our harts to amend It consisteth saith S. Paul in righteousnes peace ioy in the holy ghost by righteousnes he vnderstandeth that singuler benefite comprized in this that Iesus Christ hauing by his death satisfied Gods iustice for all our sinnes and so paid all our debtes hath also giuen and imputed vnto vs his perfect obedience to the end that by this his righteousnesse wee may be iustified in the iudgement of God This benefite is the assured foundation of our saluation and therfore both in greatnes excellencye incoÌ„prehensible and indeed being by nature the children of wrath pore sinners such as hourely by our iniquities doe deserue death and eternall damnation what greater benefite can God bestow vpon vs then in his iudgement to be absolued and so iustified that wee may be the children of God and inheritours of life euerlasting The remembrance therfore of such a benefite ought to induce vs to amend our liues and diligently to beware of offending God and surelye if onelye one sinne may make vs in his iudgement guilty worthy of damnation can we be so vnthankeful to God and such enemies to our soules as by pleasing our flesh and the worlde to tread vnder foot such a benefite and so happy and blessed an estate shall wee that can appeare before God iustified by the righteousnes of Christ to be absolued in his iust iudgement go make our selues guilty and worthy of sentence of eternall death by offending of God shall we who by this righteousnesse are aduowed to be the children of God be such wretches as by giuing ouer our selues to sinne make our selues the children of the deuill when this righteousnesse hath freed vs from the power of Sathan shall wee by offending God reduce our selues againe vnder his tirannie when Christ by paying our debtes hath so purchased this righteousnesse for vs that the deuill can pretend nothing against vs shal we by our sins binde our selues anew to eternall death 2 Sith one onely sinne is a hand-writing giuen vnto Satan by vertue whereof hee maye detaine vs in the prison of hell there to dwell for euer vnlesse we bee deliuered by the paiment of Iesus Christ in dying for vs is it not a monstrous and horrible case that beeing brought foorth of hell and by this righteousnesse lifted vp into heauen we should by our sinnes so cast our selues again into hell that we should abide swallowed vp therin either that our sinnes should procure Iesus Christ againe to discend into our hell to fetch vs forth By the shedding of Christs bloud al the spots of our soules are washed away
whereby we may appeare cleane holy and righteous before God and shall we returne to plunge our selues againe in the cursed and damnable filthinesse of our corruption and vice I haue washed my feete saith Christes spouse Cant. 5.3 how shall I soyle them againe We must either remaine filthy and infected in the sight of God or else wee must be washed againe in the bloud of Iesuâ— Christ doe wee not then make too good a penyworth either of our soules or of the shedding of Christes bloud let vs therefore to this purpose thinke vpon the earnest exhortation of the Apostle saying He that despiseth Moses law dieth without mercy vnder two or three witnesses Heb. 10.28 Of how much sorer punishment suppose ye he shal be worthy which treadeth vnder foote the sonne of God and counteth the bloud of the testament an vnholye thing wherewith he was sanctifyed and doth despite the spirit of grace For we know him that hath said vengeance belongeth vnto me I will recompence And againe the Lord shall iudge his people 3 The second benefit of this kingdome is peace euen this peace with God and in our consciences wherof S. Paul speaketh saying Being iustifyed by faith we are at peace with God through Iesus Christ Rom. 5.1 In the fourth book cap. 5. As we haue at large before declared let vs heere remember First what it cost Iesus Christ it was requisite that in his soule he should feele the fearefull terrors of Gods wrath and indignation when he bowed his face to the earth that hee might lifte vp ours to God that we might finde his so fauourably enclined toward vs when he through anguish and feare sweat water and bloud thereby to minister rest and quietnesse to our soules to be shorte when hee sought against the powers of hell to reconcile vs to God yet doth euen one sinne disturbe this peace and kindleth Gods wrath and indignation against vs and wee must either abide plunged and swallowed vp in terrible anguishe and feare or else we must bee freed therfro by the sufferings of Iesus Christ If after a long woful war peace be once coÌ„cluded how feareful are men of breaking of it least they should fall againe into like afflictions And shal we be so vnthankfull to Iesus Christ and such enemies to our owne good that for a little fleshly pleasure for obeying our couetous affections our ambition lustes and other corruptions we should offend God and break this blessed peace kindling his terrible wrath against our soules and so bringing them into cruell and perpetuall torments truely we doe but too euidently declare that either we are one desperate or that wee make small acccompt of those terrible feares that Iesus Christ indured for vs yet is there no such tormentor as a conscience burdened with sinne 4 The third fruit of this kingdome is the ioy not the ioye of the worlde and of the flesh accursed in the sight of God but as Saint Paul addeth Iohn 16.21.24 Iohn 15.11 Mat. 24.51 Ioy of the holy ghost which Iesus Christ hath promised vs saying your ioy shal be full and shall neuer be taken from you Heere is a singuler benefite for as the incomprehensible torments of hel are in the holy scriptures signified by the weeping and gnashing of teeth that shal be among the reprobate so is the felicitye of the elect signified by this ioy as Iesus Christ noteth where he giueth vs to vnderstand that in the day of iudgement God will say to all the faithfull Mat. 25.21 Mat. 26.37.38 Heb. 5. 7. Enter into your maisters ioy This ioy did Iesus Christ purchase with many sorrowes and teares as the history of the Gospell doth note that himselfe said Now is my soule heauy euen to the death And the same doth the Apostle writing to the Hebrewes affirm saying In the dayes of his flesh he offred vp praiers supplications with strong crying to him that was able to saue him froÌ„ death he was also heard in that which he feared Were it not therefore meer madnes and folly to conuert this soueraigne felicitie of ioy so dearely purchased for vs by Christ into damnable sorowes and teares yea euen into weeping and gnashing of teeth by giuing our selues to sinne and so drawing vnto vs the effect of this common and true sentence For one pleasure a thousand sorrowes 5 It is a coÌ„mon saying that men shuld not open or read any letters that come when they are ready to sit downe to meate for feare of troubling the benefit of meat or drinke by some bad newes therein peraduenture contained how miserable then are wee who euen already tasting this ioy of the kingdome of heauen doe voluntarily disturbe and conuert it into teares by offending God for in truth we might finde matter enough of sorrow if wee could but apprehend what a woe it is to departe forth of the kingdome of God to become bondmen to the diuell our capitall enemy this woe being indeed the iust reward of sinne If at a marriage feast there should chance some such debate that some one of the company should perhaps hurt or kill the Bride the whâ—le feast and all the triumphes thereof would be dashed and conuerted into weeping and mourning And what doe we when being in this in the kingdome of heauen we commit any iniquity but kill both soule and body euen with euerlasting death true it is that hauing offended God we do not so soon seele this sorrow trouble of minde and this commeâ—h of our owne dulnesse not because we deserue it not but because God beareth with vs otherwise vndoubtedly the onely feeling of one onely sinne would drowne vs in sorrowe and feare of Gods wrath let therefore the remembrance of this kingdome which consisteth in righteousnes peace and ioy of the holye ghost cause vs to abhor all iniquity to the end that amending our liues we may retaine this blessed kingdome of heauen and neuer change this righteosnes into iniquity this peace into war trouble of conscience and this ioy into weeping gnashing of teeth 6 And that we may the more earnestly be stirred vp hereunto let vs consider the difference between the kingdom of heauen of satan if the kingdom of heaueÌ„ consisteth in righteousnes peace and ioy of the holy ghost the kingdome of satan contrariwise must needs consist in wickednes trouble of conscience sorrow and heauines let vs therfore imagine a man whose sins being imputed to himself he must appeare before God clothed in wickednes sin to receiue sentence of eternall death and in him let vs coÌ„sider the fear terror arising of his apprehension feeling of Gods wrath displeasure let vs marke his gnashing of his teeth his howling lamentations yea euen himselfe dissolued into weeping teares Gen. 4.13 Mat. 25.5 Act. 1.28 Gen 27.18 Heb. 12.16 Apoc. 6 16. Luke 13.30 Apoc. 9. 6. Let vs look vpon Cain exclaiming that his paine is
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
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
Lord Iesus Christ cōfirme saying Luke 12.32 Feare not little flocke for it is your fathers pleasure to giue you the kingdome of heauen And in another place Wide is the gate and broade is the way that leadeth to destruction and many there be which go in therat Mat. 7 13. Luke 13.23 and contrariwise Straight is the gate and the way narrow that leadeth to life and few there be that finde it This doth he speake as S. Luke noteth in an answere to one that had asked him saying Lord are there fewe that shal be saued Those men therfore are not the disciples of Iesus Christ but rather most pernitious instrumentes of Satan that affirme that the gospell is no ioyfull tidings because many doe perish for want of especiall grace that all men shal be saued by a certaine kinde of faith which they haue by nature of God the creator of heauen and earth euen they that neuer heard the Gospel or beleeued in Iesus Christ alwais excepting such as euen in this life by their owne mallice and perpetuall ingratitude haue purchased eternall paines for they doe maintaine merites they forge a faith to saluation without Gospell and without Christ they promise eternall life to hypocrites and to such as think themselues either to be no sinners or to be saued with their sinnes or to haue remission of their sinnes without Iesus Christ to be short they giue assurāce of saluation to all idolaters and sinners in the worlde in case by their workes they obstinatly make not neither shewe themselues abhominable truely they belye Iesus Christ for so should the gate of heauen be very large and wide and not onely many should enter in therat but euen the most part of the worlde as these men doe verily inferre albeit contrary to the expresse protestation of Iesus Christ 9 This is a pollicy of the deuill wherby he seeketh to rock men on sleepe in their sins and to lead them to death vnder colour of sauing them Eph. 2.12 First where S. Paul speaking to the Gentiles saith Before yee beleeued yee were without Christ and were aliants from the common wealth of Israell and were strangers from the couenants of promise and had no hope and were without God in the world Doth he not euidently shewe that all heathen that knew not Christ to beleeue in him and so not they onely that were more wicked then the rest are out of Christ the onely sauiour of the worlde are depriued of the promise of the couenant and are without hope and without God Phil. 2.16 Acts. 5.20 Eph. 6.15 Act 14.3 and 20 32. and 13.26 what reason or ground can they then lay holde of whereby to the contrary to maintaine that such men can haue any hope of saluatiō or that they shal be saued in the kingdom of Christ Moreouer as the gospell is called the worde of life of peace of grace saluation so can ther be no other faith that shal bring forth peace life and saluation but that which is grounded vpon the Gospell Faith therfore in God the creator vnknowen as a redeemer in Iesus Christ can bring no saluation or life euerlasting doth not this errour likewise abolish the holy ministery that is to say preaching and the vse of the sacraments sith men may be saued without thē Is it not also a dispensation to all the corruptions and vices of the soule euen to an infinite number of sins cōsidering that only those men shal be damned that of their perticular malice shall haue declared a perpetual ingratitude against God the creator or that hauing heard the gospel haue publickly reiected it and so what a folly is it or may it be to suffer for the name of Iesus Christ for let a man be an idolater let him neuer come at Sermon let him neuer cōmunicat the sacraments let him make profession of no religion let him burne in couetousnes and ambition yea let him foster vp hatred malice and enuy yet if otherwise he liue honestly after the maner of the world it is enough in their doctrine for his saluation 10 These are such monstrous opinions that the very shew of thē may suffise to confound them Now let vs returne to our purpose and with Iesus Christ conclude to the contrary namely that the number of those that shal be saued is very small for if vnto men there be giuen no other name whereby we may be saued Act. 4.12 but only the name of Iesus Christ such as boast that they beleeue in God and obey not Christ who commaundeth that wee should also beleeue in him can be no pertakers of the saluation that is in him Likewise if vnto those that know not Christ wee doe adioyne all those that albeit he be preached vnto them Iohn 14.1 doe not beleeue in him neither liue as the members of Christ euery one may easilye vnderstand the truth of his sentence who is the self truth namely that few shal be saued and that in respect of the others it is a small flocke that shal be partakers of the eternall kingdome And herein doe we gather two points that should mightily induce vs to amend our liues First that we must practise the exhortation that Christ himselfe gathereth thereof when he saith Labour to enter at the narrow gate but how by putting of the olde man by denying our selues and the worlde in breefe by daylye amendment Luke 13.24 Let vs therefore beware of the broad way and consequentlye of these cursed dispensations to offend God when we are attempted hereto let vs remember that as sin leadeth vnto death so must we seperate our selues from the multitude that walketh in the broad way that leadeth to destruction euerlasting neither must we hearken to those that say all the worlde doeth thus most men doe liue thus we cannot make a world apart if thou followest this world take the broad way thou shalt with the world go into destruction 11 Secondly the more stedfastly that we vnderstand and beleeue that there shal be few saued the more earnestly let vs praise God who hath chosen vs to be of that small number and hath called vs to bring vs in at the narrowe gate to be of his euerlasting kingdome let vs beholde the multitude that goe by the brode gate to destruction let the horror of their woe kindle our harts that we may praise God for his great mercy toward vs and walke cheerefully in the straight way that leadeth to heauen let vs couragiously reiect all desires of the flesh allurements of the worlde and all other temptations to the ende that by dayly amendment of life we may finally enter at the narrow gate that leadeth to the kingdome of eternall glory Thus we see how the consideration of this title of the kingdome of heauen attributed to the Church to the holye ministerye to the restauration of man consisting in righteousnes peac e and ioy in the holy ghost
and to the felicity of the Children of God in heauen doth admonishe and teach vs that we must first enter into the Church and vse the holy ministery secondly thereby increase in faith and amendment of life and so attaine to the fruition of the incomprehensible felicity and glory prepared in heauen for the children of God The thirteenth cause of amendment deriued of this saying of Iesus Christ The kingdome of heauen is at hand Chap. 13. THis saying of Iesus Christ The kingdome of heauen is at hand may be referred first to the kingdom of glory which we waite for in heauen Secondly to the renewing restauration of man and thirdly to the preaching of the gospel And indeed the kingdome of heauen considered in these three points Gen. 3. 23. did truely at the comming of our Lord Iesus Christ come very neere vnto man As concerning the kingdome of glory that is in heauen we know that our first parents Adam and liue when they had transgressed the commaundement of God were driuen out of the garden of Eden also that God placed the Cherubins on the east side of the garden with a flaming sworde continually mouing to keep the way to the tree of life Then God thereby hauing shewed that man was put forth and banished out of heauen and life euerlasting by the building of the tabernacle and afterward of the temple in Hierusalem gaue vnto his people some figure of a passage into heauen through the Messias that was to come For in that the people remained in the porch might haue no accesse into the holy sanctuarye Exod. 28.9 the figure of heauen God gaue them to vnderstand that they were vnworthy to come in but in that the high priest once in the yeere did enter with the twelue names of the twelue tribes vpon his shoulders and his breast God thereby signified that when Iesus Christ figured in this high priest should come he by his death should open vnto them the gate of heauen and should enter thereat not for himselfe onelie but as it were carying his people in with him And thereupon at the death of Christ the vaile of the Temple that seperated and did hide the holy Sanctuary did cleaue and rent to the bottom Mat. 27.51 Heb. 9.8 thereby to shew that the way of heauen was now open to the members of Iesus Christ which was not before reuealed as the Apostle saieth to the Hebrews Thus did the kingedome of heauen beginne to be at hand 2 Yet drew it nearer when Iesus Christ rising from death ascended into heauen For as the high Priest entring into the holy Sanctuarie vpon his shoulders and brest carryed the twelue names of the twelue tribes of Israel So Iesus Christ entred not alone into heauē but we also with him as saith Saint Paule Eph. 2.5 That God quickened vs together with Christ and raiseth vs vp together and made vs sit together in the heauenlie places in Iesus Christ And in an other place the same Apostle saieth If we be children we are also heires euen the heires of God and coheyres with Iesus Christ And this he sayeth to assure vs Rom. 3.17 that Iesus Christ hath so taken possession of heauen that it is not onely for himselfe but also for vs his coheyres As if vpon the confiscation of an inheritance common to many brethren when the prince afterward maketh a release the eldest brother taketh the possession for assurance that himselfe and his bretheren are restored to their goods the same is an assurance to the coheires with the eldest that in the person of their eldest brother themselues are put in possession of the inheritance common to them all Thus did the kingedome of heauen draw neare at the comming of Iesus Christ and this is it that he first wisheth vs to note for our amendment when he saith Amend your liues for the kingdome of heauen is at hand 3 The auncient fathers could neuer discerne this kingdome but a farre off and very obscurely God promised to Abraham Isaac and Iacob the land of Canaan Not that they should settle their minds vpon the fat of the earth but that it might be to thē as an image of this kingdome of heauen wherto they should aspire Heb. 11.13 But saieth the Apostle They are all dead and receiued not the promises but saw them a farre off and beleeued them and receiued them thankfully And this he meaneth not simply by the land of Canaan but principally by the opening of heauen approching of this kingdome of heauen fulfilled at the comming of Iesus Christ Howe neare then is this kingedome of heauen commen vnto vs by the comming of Iesus Christ in respect of them sith he toke possession both for himselfe and vs whom also we cannot behold in the fruition of this heauenly kingdome but we must withall behold our selues with him because he is our head and keepeth his members vnited to himselfe and our spouse who communicateth with vs all his goods in which sence Saint Paule also calleth vs Burgesses of heauen Doth not Iesus Christ therefore when he saieth Amend your liues iustly alledge this reason For the kingdome of heauen is at hand Ephes 2.19 And in deed If Abraham Isaac Iacob the Prophets Iohn 8.56 and the rest of the faithfull before the comming of the sonne of God in the flesh whilest the kingdom of heauen was yet so farre from them and from their view did notwithstanding reioyce as it is written of Abraham and accounted themselues Pilgrims and strangers in this world and lyued deuoutly righteously and religiously to be short did amend their liues as aspiring to this kingdome of heauen How much more earnestly ought we to feele in our selues that we are strangers pilgrims vpon the earth whereto his kingdome is come so neare that we do therein behold Iesus Christ and our selues with him Howe much rather I say should we be euen rauished to asp re to this kingdome which we see open by denying the world the flesh and all that might keepe vs backe that by amending our lyues we might increase in faith loue holynesse in euery good thing that might be vnto vs as a path a Chariot horse to transport vs really into heauen When winter is ouer the nearer that the Sun draweth vnto vs the more doth the earth being warmed by the heat therof fructifie And the longer that the dayes are the more worke may we do Euen so the nearer that the kingdome of heauen doth draw vnto vs by the cōming of Iesus Christ especially by his ascention into heauen the more should we be heat in the loue of God and charity to our neighbors to bring foorth the more fruite of holines be the more adicted to al good works 4 Secondly we are to consider the drawing neere of the kingdom of heuen in the restauratiō renewing of man Whē Christ died for our sins Rom. 4.25 Rom.
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
vs in that drunkennes vnreadye and vnprepared to expect this kingdome of heauen in assurance ioy Let vs take heede that we doe not wittingly abuse our selues saying When I haue attained to such wealth or to such dignity I wil take my ease and come forth of this tauerne to serue God First it is an ordinary course that the more beere or wine that a man drinketh the more he may and the more the drunken man drinketh the more drunke he will be Euen so the more wealth and dignitie that thou hast the more shalt thou find thy cares to encrease and the more they encrease the more drunken in them thou wilt be Secondly we must take great heed that when God calleth vs to repentance and amendmeÌ„t we appoint him no time Prosper in his Sent. out of Aug. Sent. 71. He saith S. Augustine that hath promised forgiuenes to him that repenteth hath not promised another day to him that deferreth his amendement â—â—â—sius in 〈◊〉 Hebrew â—â—â—bian apoâ—â—â— lib. 1. Among the sentences of the wise men that liued among the Iewes after their return from the captiuitie of Babylon we reade of one Eleazar the sonne of Hircanus who being demanded when it woulde bee time to repent and amende aunswered One daie before death And when the other replied that no man knew the daie of his death he sayd Beginne then euen to daie for feare of failing 12 Inasmuch then as dayly we expect not onely death but also the day of iudgement that in that respect the kingdome of heauen commeth two solde vpon vs that we may the more earnestly be moued to our duty to amend let vs remember this saying of Iesus Christ Mat. 24.43 If the good man of the house knew at what watch the theefe would come he would surely watch and not suffer his house to be broken Therefore be ye also readie for in the houre that ye thinke not will the son of man surely come And therefore he addeth Blessed is that seruant whom his master when he commeth shal finde doing his dutie And this is also represented vnto vs in the parable of the virgins For the foolish ones that tooke no oyle in their lamps were shut from comming in to the marriage Mat. 25. but the wise that had made their prouision came in Sith therefore that the kingdome of heauen is at hand let vs amend our liues and make good prouision of holy oyle increasing in the knowledge of God in faith loue holynes and all other good works let vs in time put on our wedding garments that when the bridegrome commeth if it be so dainly as himselfe hath warned vs we may be readie and prepared to enter into the marriage with him Neither let vs forget that as Iesus Christ doth aduertise vs Apoc. 22.20 It shall as a snare come on all them that dwell on the face of the earth And as he addeth Let vs watch and praie continually that we may be accounted worthie to escape all these thinges that shall come to passe Luke 21.34 and that we may stand before the sonne of man Your selues doo know perfestly sayth S. Paul that the daie of the Lord shall come euen as a theefe in the night 1. Thes 5. 2. For when they shall saie Peace and safetie then shal come vpon them sodaine destruction as the trauell vppon a woman with child and they shall not escape And then to comfort the faithfull hee sayth But ye brethren are not in darknes that that day should come vpon you as a theef ye are all the children of light and the children of the daie And thereupon he also taketh occasion to exhort them to theyr duties saying Therfore let vs not sleep as doo other but let vs watch be sober putting on the brest plate of faith and loue and the hope of saluation for an helmet Let vs beware that we folow not the euill seruant who seeing that his master was long in comming saide in himselfe that he wold not come therupon gaue himself to work wickednes Mat. 24.48 But as Iesus Christ addeth His master comming at an houre when he looked not for him cut him off and punished his iniquitie and incredulitie 13 Saint Peter warneth vs. that in the later daies there will come lyke people whoÌ„ he termeth mockers which will walke after their lusts saie Where is the promise of his comming For since the fathers slept 2. Pet. 3.3 all things continue alike from the beginning of the creation But by a notable example he sheweth that they doo wittingly and willingly deceiue themselues in such discourses For when Noah foreshewed the floud and built the arke for his owne safetie the like mockers rise against him who seeing no apparance of the flould for aboue a hundred yeres thereof concluded that the world continuing in that estate shoulde not perish but were surprised and swallowed vp in the floud Inasmuch therefore as Iesus Christ commanding vs to amend doth affirme that his kingdom is at hand lest seeming to be long in comming we should therfore falsly conclude that it will not come let vs diligently note what S. Peter addeth Derely beloued be not ignorant of this one thing that a thousaÌ„d yeres is with the Lord as one daie and one day as a thousand yeres The Lord is not slacke as concerning his promise as some men account slacknes God is patient toward vs and would haue no man to perish but would all men to come to repentance But the day of the Lorde will come as a theefe in the night in the which the heauens shall passe awaie with a noise and the elementes shall melt with heate the earth with the workes therin shall be burnt vp Then doth he thereof gather this earnest exhortation to repentance amendement of life Seeing therefore that all these things must bee dissolued what maner of persons ought ye to be in holy conuersation and godlynes Looking for and hastning vnto the comming of the day of God wherein the heauens being on fire shall be dissolued and the elements shal melt with heat But we loke for new heauens new earth according to his promise wherein dwelleth righteousnesse c. 14 Albeit therfore it seem to our flesh that this kingdome is long in comming yet let vs not slacke our amendement Ioel. 2.12 but let vs euen this daie conuert and thinke vpon the saying of the prophet Ioel Euen this daie conuert vnto me sayth the Lord. Wherein he sheweth that he yet giueth vs this daie to repent but assureth vs not of to morrow Let the remembrance therfore of the drawing neere of the kingdome of heauen induce vs to amend 2. Tim. 4.8 to the end that in amending we may gather argument to long after the comming of Christ as it is the dutie desire of all the children of God Luke 21.28 And when we shall see the signes of his comming more more fulfilled let vs lift vp our heads reioyce because our deliuerance is at hand and that shortly wee shall be gathered and brought into the fruition of his kingdome and eternall glory FINIS
6. Heb. 2.14 rose againe for our iustification when by dying he mortified our old man by rising againe raised vs vp into newnes of life when by his death he destroyed him that had the empire of death did he not by destroying this kingdome of Satan bring the kingdom of heauen nearer vnto vs And in deed this kingdom of heauen was neuer so neare our fathers other the beleeuing Iews in old time Wel had they the promise that the seed of the woman should bruse the serpents head but we do see the performance thereof in Iesus Christ who by his death hath ouercomen the deuill and the power of Hell Well had they the pascall lambe to figure vnto them that for the auoyding of eternall death they must be washed in the bloud of Christ But as Iohn the Baptist euen with his finger pointed to this Lambe Iesus Christ saying Behold the Lambe of God that taketh away the sinnes of the world Iohn 1 2â— so this lambe did afterward really shed his bloud for the remission of our sinnes to free vs from eternall death Well did they stay and ofter innocent beastes in sacrifice as it were laying their sinnes vpon them that by their death signifying the death of Iesus Christ to come they might haue as it were an assured pledge of the remission of their sins consequently hope of life But there was not as yet any payment or satisfaction for sinnes And therefore these sacrifices were as it were bonds with sureties wherein man the principall debtor Coloss 2.14 acknowledgeth the debt Iesus Christ vndertooke as a pledge and surety 5 In this sence did Iesus Christ in his death make ful paymeÌ„t for the sins of al the elect consequently also of those that liued vnder the first testament as the Apostle saith which also S. Paul vnder the same coÌ„sideration termeth the former sins Coloss 2.14 Heb. 9.15 Rom. 3.24 not that they were not pardoned to the beleeuing Iews But because vntil that day there was no price laid downe for the satisfaction of Gods Iustice And in that sence dothe the same Apostle say that he nailed those obligations to his crosse as hauing then satisfied discharged the same And therefore were the expiatorie sacrifices circumcision with other like ordenances of the law abolished at his death Neither could they haue been kept as necessary but that they would still haue been witnesses that Christ stood yet bound Besides not content to haue by this abolition as it were canceled these obligations he hath also ordeined Baptisme and his holy supper to be vnto vs as it were authenticall acquittances and witnesses of payment made 6 It is likewise the benefite for the which he coÌ„mandeth vs to amend adding this reason For the kingdome of heauen is at hand For it is as if he had said Behold this is the time that I will breake the serpents head and destroy him that hath the empire of death and banish the prince of the world Now do I goe to make payment for al the sins of the elect to crucifie the old man that he may no longer raigne in them to purchase for them newnesse of life To be short to reestablish them in state requisit coÌ„uenient for the children of God Is not the kingedome of heauen then very neere at hand Amend therefore for it is time that you feeling your iustification and attonement to be made with God shold be at peace in your consciences should renounce the deuil the flesh the worlde and your selues mortifie the olde man who is crucified with me and become new creatures by vertue of my resurrection But if contrariwise you remayne hardened in your sinnes and will not giue ouer and mortifie the ambition pride couetousnes fraude whore dome insolencie dronkennes ryot hatred enuy malice and other corruptions and doe not amend by growing in al good workes shal you not so much as in you lyeth quench the kingdome of heauen that is in you and with most villanous ingratitude treâ—d vnder foote this incomprehensible benefit heere offered The heathen that neuer heard speaking hereof for their continued impenitency shall be iustly coÌ„demned The Iewes who had some knowledge albeit obscure and a farre off shal be more grieuously punished because they did not amend But you to whom this kingdome of heauen is neare at hand vnlesse ye amend shall incurre a condemnation without comparison more horrible and fearefull And the beleeuing Iewes who neuer sawe this kingdome of heauen but from far off and obscurely and yet as the Apostle saieth to the Hebrewes did beleeue it and reioyced and walking in the feare of God did amend Eph. 3.9 shal be your iudges to your confusion 7 We are furthermore to consider the preaching of the Gospel signified also by this kingdome of heauen Iesus Christ saieth Verily I say vnto you among them that are begotteÌ„ of women arose not a greater then Iohn Baptist Heb. 11. notwithstanding he that is the least in the kingdome of heauen is greater then he He doth not heere meane that the least in the christiaÌ„ Church shal either in piety or in glory in the kingdome of heauen excel Iohn Baptist but that they shal be greater Prophets then he that is to saie that they shal be able more amply perticulerly and euidently to speake of euery thing that concerneth our redemption saluation in Iesus Christ And indeed what euident assured knowledge hath there been reuealed to the Christian Church concerning the person of Iesus Christ that he was conceaued by the holy Ghost borne of the virgin Mary very God and very man likewise of his offices that he hath receaued the anoynting of the holy Ghost to be our Priest king Prophet Consequently of his sufferings death resurrection ascentioÌ„ into heaueÌ„ of the certitude of our iustification saluatioÌ„ not by workes but by grace by the merits of his death Moreouer how the Gospel of saluation was directed to the Gentils wherby there was reuealed to the world a mistery secret Mat. 11.11 which as S. Paul saith hath from the beginning been hiddeÌ„ in God coÌ„teining a wonderful wisedome then reuealed to the Angels And albeit the ancient fathers weâ—e neuer destitute of the spirit of God Yet had they it not euer without coÌ„parison so plentifully as it hath bene communicated by the preaching of the Gospell 2. Cor. 3.8 And therefore doth S. Paul call it in excellency the ministery of the spirite And Iesus Christ termeth it regeneration Mat. 19.28 as wheÌ„ he saith to his Apostles ye that haue followed me in regeneration shall sit vpon twelue thrones Truely therefore in regarde of the preaching of the Gospell Iesus Christ did saye that the kingdome of heauen was at hand and that therefore we must amend As indeed Mat. 19.28 what excuse may we pretend if hauing such a sonne of light before our eyes we be neuerthelesse giuen