deed if any man giue alms to the end to be seene of men euerie one will confesse that his deed is nought worth If a minister preach Gods word onely to get reputation not simply for the saluation of soules he prophaneth his vocation In like manner the marchant in his trafique seeking not to serue God by seruing of men but to enrich himselfe peruerteth his vocation the course of his lyfe because he liueth not to serue God but to serue himselfe 16 Why will some man saie Hath not God commanded euerie man to labour in his vocation for the maintaining of his family It is true but wee do misconster this ordinance of God For his meaning is that euery man should haue this end to serue God by the seruing of men And in reward and recompence of the seruice that wee doo him hee ordaineth that the artificer shall receiue the reward of his labour as from the hand of God whom he serueth by seruing of men and so may haue wherewith to maintaine his family That the marchant should sell his commodities for more than it cost wherein the surplussage is the reward that God paieth him for his seruice Likewise that the seruant man or woman shall receiue food some wages for seruice don to God in seruing of men Who so therefore maketh not this the end of his vocation namely to serue God by seruing of man he doth not referre his life to the right end and so prophaneth and peruerteth the same 17 Heerein doo we greatly wrong our selues for if we liued to serue God in our vocation besides that this seruice done to God should be rewarded in this life it would also bee a path waie to attain to the inheritance of heauen as Saint Paul teacheth vs saying The seruants that faithfully serue their masters doo serue the Lord Christ Col. 3.24 and therefore shall receiue of the Lord the rewarde of the inheritance of heauen As also the same Apostle sayth Through bearing of children the woman shall be saued 1. Tim. 2.15 if she continue in faith loue and holynes with modestie The poore woman bearing her fruite bringing it forth and noursing her little one abideth much paine sorrow and anguish But if shee thinke that God who vouchsafeth to continue the world by generation hath called her to this vocation that her whole ende in all the seruice that shee doth to the lyttle babe how vile and filthie so euer doo aime at the seruice of God by seruing the childe let her bee of good courage for by such seruing of God in her vocation she shall bee saued and shall receiue great reward in the euerlasting inheritance Yet not that this seruice in her vocation is anie merit but onely a path wherethrough God leadeth her to the possession of the celestiall inheritance and a worke which shall not be without reward in the lyfe euerlasting 18 It is also a great consolation to all those that are called to anie base or vile office in this worlde because if they consider that in seruing man they serue God their vocation cannot bee base or vile in the sight of God His maiesty is so great that there is no vile or contemptible office or calling in his house And therefore if a poore seruant when shee sweepes the house and doeth other businesse that seemeth base doth thinke with her selfe that God hath called her to that vocation and that seruing her master or mistres she serueth God she shall reape great contentation and is to expect a reward farre greater without comparison than any mortall man is able to giue For as God is great so doth hee greatly esteeme of seruice done vnto him And such is the excellencie of his children that they are not to imploie themselues in the seruice of men were it not that they hope for better rewarde than from men His will therfore is that in seruing of men they should looke for reward not from men onely but also from God considering that by seruing of men they doo serue God And thus so long as wee direct the ende of our liues in this sort to serue God by seruing of men wee shall neuer neede to doubt or to take care for the maintainance of our bodies in this lyfe but maye wholye repose our selues vpon so good a master whome wee serue And in deede if the seruant that faithfully serueth his master is not to care for his necessities but looketh and that iustly that the master whome he serueth should prouide for the same should not we doo God great iniurie and dishonor if referring our whole liues to his honour we should feare that he would suffer vs to starue 19 Moreouer if wee had perfectly learned that the end of our liues shoulde tende to serue God by seruing of men that one lesson woulde subuert all fraude deceit extorsion and vnlawfull trafiques For by deceiuing thy neighbour and wrongfull incroching of his goods into thy handes canst thou serue thy neighbour or God who cannot aduow but doth detest all such iniquitie No but contrarywise the iniurie done to thy neighbour proueth that in hew of seruing of God by seeking to serue thy selfe thou seruest the deuill who will returne but a wofull rewarde to his seruantes 20 By the premises wee perceiue the daunger of this fourth folly and how pernitious it is not to know wherefore we doo liue To the end therefore to Amend our liues let vs bee better aduised hereafter and learne first that the principall ende of our liues shuld tend to increase in the knowledge of God that knowing him we may glorifie him to our selues obtain life euerlasting Next that euerie man in his vocation haue this intent To serue God by seruing of men and so to fulfil the summe of the law which importeth that we loue God with our whole heart and our neghbour in God and for the loue of God The fifth Folly To iudge of mans felicitie or miserie by the outward apparance Chap. 6. THe fifth folly resteth In iudging a mans felicitie or miserie by the outward apparance This folly is so much the rather to be noted as it is more common euen in the children of God and the rather to bee reiected as it is the more pernitious The Prophet and author of the 73. Psalme confesseth that himselfe was ouertaken with this folly esteeming the wicked by reason of their prosperitie to haue beene blessed and contrarywise such as walked in purenesse and holynesse drinking vp tribulations in abundaunce as water to haue beene accursed Yea hee acknowledgeth that the outward prosperitie of the wicked and the afflictions of the righteous dyd so trouble him that his feete had almost slipped to ioyne with the wicked that hee thought there had beene no prouidence in God and that therefore it was lost labour to serue him in holynesse But afterward hee plainely confesseth that this was an extreame folly that hee was almost become a brute
as God hath chosen vs from among so many others like vnto vs euen before the foundation of the worlde to an incomprehensible and eternall glory and felicitie Eph. 1.5 what might be the orignall and foundation that his free loue Eph. 1.5 his mercye his incomprehensible goodnes and the onely good pleasure of his will as S. Paul also saith That euen God himselfe hath chosen vs and predestinated to adopt vs to himselfe through Iesus Christ according to the good pleasure of his will If therfore we would diligently meditate and ponder that the cause that we are preserued from the horrible condemnation of the reprobate which dayly by our sinnes we doe deserue and assured of the possession of life and euerlasting glory without any our desert proceedeth of the only election of God grounded vpon his goodnes loue grace mercy and good pleasure how should it possibly be but that the remēbrance of our election should induce vs first to humble our selues in the sight of God Eph. 2. 3. and acknowledge that by nature we were the children of wrath as well as others as also that in vs there was neither worthinesse or merit that might moue God to elect vs but that only of his meer goodnes mercy loue he elected vs to life euerlasting Secondly this feeling of his loue and mercy toward vs shining in our election ought to kindle our harts and soules in the loue of God that they might euen burne in feruent loue toward him We loue God saith S. Iohn because hee firste loued vs. 1. Iohn 4.19 If the Sunne in his force shining vpon a stone can so heate the said stone that a man shal not be able to touch it with his hād how much rather shal we if we meditate vpon this loue toward vs in our election albeit we were as colde as marble be warmed and kindled to loue him with all our harts with all our strength and with all our mindes as himselfe hath also commaunded vs. Bernard in a tract of the loue of God 10 The cause saith S Bernard why we should loue him is God himselfe and the measure is to loue him beyond measure hee declareth that the diuinity in it selfe considered is worthye that we should loue it beyond measure how much then must we loue God when he communicateth to vs his loue goodnes mercy in electing vs to life euerlasting but if we loue God in such maner as our election that leadeth vs to his loue toward vs doth binde and admonishe vs we ought to studye to amend our liues in keeping his commandements as Iesus Christ requireth at our hands saying If ye loue me Luke 14.15 keepe my commaundements As also it is our duety to loue that which he loueth and willeth vs to loue and to hate that which he hateth and willeth vs to hate and this is the root of our bond to loue our neighbour for the loue of God and contrariwise not to loue the world Iames 4.4 because as the Apostle saith The loue of the world is enmity with God And for this cause must we also denye our selues and the flesh Rom. 8.7 because the affections thereof are repugnant to God yea euen for this must we be ready to forsake father mother Luke 14 26. goods and life it selfe for the loue of God for otherwise we are not worthy to be his 11 As in this loue to God and in all that we haue shewed to depend thereof the true amendment of life doth consist so doth it sufficiently appeare that there is not any more liuely or vehement argument to induce vs to amendment then the meditation and remembrance of our election and consequentlye of the loue of God towards vs which shineth in the same and this doth the Apostle Saint Paul writing to the Romains expressely confirme for in the 9.10 and 11. Chapters hauing at large entreated vpon predestination hee thereof doth in the beginning of the twelfth gather this vehement exhortation to amendment of life Rom. 12.1 I beseech you brethren by the mercies of God that ye giue vp your bodyes a liuing sacrifice holy acceptable to God which is your reasonable seruing of God And fashion not your selues like vnto this worlde but be ye changed by the renewing of your minde that ye may proue what is the good will of God acceptable and perfect He heere raiseth them vp to the consideration of the great mercies of God shining in their election to saluation thereby to giue them to vnderstand how deepelye it bindeth and should induce them to amendment of life So often therefore as we finde our selues slacke in the seruice of God or attempted to offend him let vs thinke vpon our election and the loue and mercye of God the spring and originall of the same that so we may be moued to loue God and to shew forth this loue by a carefull and continuall amendment of our liues 12 Moreouer the remembrance of our election ought to stirre vs vp incessantly to praise God First for the incomprehensible riches of the life and glory wherto we are elected Secondly by the apprehension of the horrible and eternall damnation of the reprobate wherefro election onely hath saued and preserued vs. The remembrance therfore of so great so wonderfull and meere incomprehensible a benefite thus doubly considered ought to rauish our soules and open our mouthes night day infinitly and vncessantly to praise God Besides if we consider the cursed state of the reprobate and meditate vpon the fire alwaies burning the woorme perpetually gnawing the darknes that shal be without end to be short the lamentations and gnashing of teeth proceeding of their anguish that shal be the wofull fruit of their sins the iust reward of their iniquities who can but detest the offending of God Men vse openly to execute the guiltye to the ende that others by the apprehension of their punishment may feare to commit the like transgressions let then the representation of the so wofull estate of the vessels of wrath burning in hell fire make vs to feare to commit any thing wherby to deserue like punishment 13 Again the knowledge of our election ought in vs to engender a stedfast assurance that we cannot perish My sheepe saith Iesus Christ Iohn 10.27 heare my voice and follow me and I giue vnto them life uerlasting None shall take them from me My father who hath giuen them vnto me is greater then them all and none is able to take them out of my Fathers hand Iohn 6.37 I and my Father are one Againe All that the father giueth me shal come vnto me and him that commeth to me I cast not away And this assurance is grounded first vpon the foreknowledge of God for he cannot be deceaued in the foreknowledge of that that is to come As indeed all is present in his sight yea euen more assuredly then are to vs those things that we
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
his counsels are faithfull and that all his commandements doe tend to our good and saluation 4 Our second enemie to whom we giue too much credit is the world By the world we vnderstand the common course of mankind which is to giue themselues to wickednesse regarding onely this present life without any care of the kingdome of heauen In respect hereof doth Saint Paul call the world wicked and S. Iohn saith That the whole world is set vpon iniquitie The same Apostle setteth before vs sundrie examples of the corruption and wickednesse of the world saying All that is in the world Gal. 1.4 1. Ioh. 5.19 2.16 as the lustes of the flesh the lusts of the eyes and the pride of life is not of the father of heauen By the lusts of the flesh he vnderstandeth a desire to liue at ease and delicately without caring for any thing but what may concerne the profit and commodities of this life By the lustes of the eyes he comprehendeth the vanitie of vnchast lookes brauerie pompe other superfluities And by pride ambition haughtinesse vaine confidence and selfe loue euermore conioyned with the contempt of others 5 This world is vnto vs a mightie and strong enemie in respect that being so corrupt and vicious it inuiteth and by the example thereof allureth vs to follow it and so to abandon our selues to the same corruptions wherein such is our folly we are readie to beleeue it And indeed experience sheweth how easily wee are drawne to confirme our selues ther to The ease of the flesh which some men doe enioy The lusts and pleasures wherein they do reioyce The riches that make them to be honored The reputation to be mightier then others with the banquets and sumpteous attire doe all make a faire shew whereby to flatter moue and allure vs to follow them And as euery one is readie to beleeue whatsoeuer he desireth so doe we easily suffer our selues to bee perswaded to follow this world whereto we are naturally enclined 6 That the Adamant draweth the yron vnto it is truly a secret of nature but for the world to draw vs there to is a matter as naturall as for the water of a riuer to runne downe the chanel as for a chariot to runne downe a steepe hill or seeing another yaune to yaune after him or hering another sing to fall on singing For being naturally giuen to the corruptions of the world we shall need no soliciting thereto the onely sight of the thing we loue is sufficient to hale vs forward yea euē to force vs. As the wanton harlot allureth her louer the bayte vpon the hooke the fish and the infected aire infecteth all that liue in it The worlde resembleth a violent streame that carieth away all such trees as haue taken no sufficient roote To bee briefe it falleth out with vs as with those that liue among colliers or millers who hardly can shunne defouling with collow or meale 7 And indeed it is but too common that where wee ought through our holy conuersation to allure the worldlings to follow vs contrariwise the world being stronger then we carieth vs away therewith Phil. 2.15 Whereas it were our parts to serue as burning lampes shining in the middest of a crooked peruerse generation wherby to withdraw the worldlings out of their blind crooked waies into the pathes of light truth saluation contraiwise the darkenesse of the world doth quench our light and cause vs to wander in the darkenes This doeth Chrisostome note saying If the good conuerse with the bad the good will sooner grow worse then the bad better also one scabbed sheepe wil sooner infect tenne cleane ones then the tenne cleane ones will cure one scabbed one Yet if we suffer our selues to bee so perswaded by the entisements of the world that after the examples of others we do but a little neglect the care of our soules that we may gather goods and that wee follow others in the lustes of the flesh in superfluitie of banquets and costly attire the golde the siluer the exquisite moueables the apparell and foode will be vnto vs so many fooles cappes vpon our heads crying out alowd that we are indeede very fooles that will beleeue our enemie Iam. ◠4 Ioh. 2.15 If then we purpose to Amend our liues we must be better aduised We must remember that we can not continue friendship both with the world and with God And that the loue of the world is enmitie with God so with S. Iohns exhortatiō conclude not to loue the world but wholy to resolue to leaue and forsake the counsell of the world which is our enemie and to beleeue the counsel of God our true perfect friend 8 Our third and principall enemie is the deuill Whome Iesus Christ doth therefore tearme the enemie which also this name Sathan doth signifie Mat. 13.28 thereby to aduertise vs to take heede of him And indeede all his counsels and endeuours doe tend to death and therefore is he also called a man-slaier and a murderer from the beginning and so did hee shew himselfe towardes our forefathers Ioh. 8.44 whē vnder colour of fauour to Eue he perswaded her to eate of the forbidden fruite of the tree of knowledge of good euil Gen. 3. Wherupon God euen then proclaimed as it were with the found of the trumpet open warre betweene Satan and vs saying Gen. 3.15 I will put enmitie betweene him and the seede of the woman If he durst presume to enter into the earthly Paradice to assault and deceaue our first fathers while they yet did beare the image of God Also if sence Mat. 4.1 Luk. 4.1 he durst be so bold as to follow Iesus Christ into the wildernes and there assault him with his temptations fortie daies fortie nights and lastly to make those three mightie assaults mentioned by the Euangelists are not we to looke that he will bee 1. Pet. 5.8 as Saint Peter saith as a roaring Lion round abount vs seeking whom he may deuour He also is so much the more dangerous an enemie because he is inuisible because he is neuer wearie of sighting 2. Cor. 11.14 because he can transforme himselfe into an Angell of light Ciprian in his tenth tract in zeale that hee may the more easily seduce and deceiue vs. Saint Ciprian expounding this place of Saint Peter saith The deuill setteth before our eyes entising pleasures that by the sight of them he may supplant our chastity He tempteth our eares with the sweetnes of musicke that by the hearing therof he may weaken our Christian strength By bitter woordes he mooueth our tongue to euill speaking and and by iniurious deedes prouoketh our handes to sight and slay he offereth vnrighteous gaine wherby to enduce vs to fraud and pernicious profit to kindle couetousnesse in our soules hee promiseth temporall honours whereby to defeate vs of Celestiall he sheweth falsehood that he may take
resolue least they should be knowen to be of the religion so loose their goods dignities otherworldly commodities Is not the soule more precious then the body Must we not haue more respect to the soule then to the body In a time of famine we can be content to sell al for bread rather then to die for hunger Gen. 47. Did not the Egyptians giue all their money their cattle and finally their possessions to Ioseph for corne Nay more then so we will euen snatch bread out of the fire And lastly if wee haue no other meanes wee can bee content to leaue countrey kinred and friends to trauaile into forrein countries to seek for food rather then to die for hunger But why do we not as much for our soules The famished soule cryeth out I must liue And is it not meere rashnesse to think to liue without food We must therfore forsake all for to obtaine the spirituall food of the woord we must euen wrest it from out the fire and persecution or els depart into some other countrey where it may be had freely And thereto doth Iesus Christ lead vs when he saith Labour not for the meat which perisheth but for the meat that endureth vnto euerlasting lyfe Should we call in question his promise who saith Seeke first the kingdom of God and his righteousnes and all other things shal be ministred vnto you Hath he not effectually declared vnto vs what care he taketh to feed those that follow him to heare his word Behold there were sower thousand besides women children that folowed him into the desert to heare his doctrine They knew not what to eate but Iesus Christ had a care thereof I am moued in compassion toward this multitude said he for three daies haue they been with me and haue nothing to eate and I will not send them away fasting least they faint by the way Herevpon he blessed seauen loaues and a few fishes and gaue vnto them so that they were all satisfied 14 Some scorners and blasphemers will say let God take care for the soule and I will take care for the bodie But contrarywise let vs say Let vs take such care for the soule as God hath commanded and he will care for the bodie as he hath promised Let his promise be vnto vs as the pitcher of oyle and the barrell of meale to the Widow of Sarepta that neuer wasted euen a more certain rent then the money in our purses or the goods in our houses What will it profit a man to win all the world and to loose his owne soule What a folly were it to buy a house for the bodie laying out so much therevpon that for want of goods the bodie so well housed must die for hunger Euen so what shall a man get by keeping his goods for to feed and cloath the bodie which is the house of the soule and in the mean time suffer the soule to pyne away and die for hunger Sith therefore the question now dependeth vpon the amendement of lyfe let vs resolue to frequent and heare the preaching of the Gospell and so to feed our soules with the word of God turning away our eyes from all incumbrances offered by the flesh and assuring our selues that we can catch no harme by obeying God and seeking food life and saluation for our soules 15 Others there are who albeit they may freely without danger frequent Sermons are neuertheles marueilous cold and negligent in that dutie who think it sufficient that they haue the liberty albeit they vse it not Such men respect only the commodities of the flesh the world They be prophane in their harts and deuoid of religion accompting of no other God but their riches neither religion Augustine of the manners of the Catholike Church but a care skill to purchase wealth to grow mightie in the land S. Austen rehearseth three degrees of woe He saith he that hath not that he loueth cannot be said to be blessed Neither he that hath that which he loueth if his loue be hurtful vnto him Neither he that hath that which is soueraignely good profitable if he loueth not that which he hath Now as we may to sample the first bring in those who louing the holy ministerie haue no meanes to come by it the second such as loue superstition Idolatrie and do enioy it so for the third among others we may place those that are in place where they may freely commodiously haue the vse of the holy ministerie of the word and sacraments but doe not loue it therefore doe either neglect it or peraduenture despise it These men shall incurre Gods double iudgement for contemning treading vnder foot the food of their soules the incomprehensible graces which God offereth vnto thē in the preaching of his word They be men that thinke not thēselues to be men for they liue as beastes that care only for the body and this life but make no accompt of the soule and life euerlasting If sometime they come to a Sermon it is but for a fashion because it is an honour to be of the religion But let them harken to Iesus Christ who crieth Amend your liues to that end meditat vpō that which we haue spoken that therby vnderstanding that the preaching of the word is ordained to build Gods house the body of Christ which is his Church to illuminate vs with the truth to strengthen vs in saith to reproue our vices to exhort vs to liue acording to God to comfort vs in our afflictions to bee short to saue vs That vnderstanding I say how profitable and necessarie it is they may awake from their giddinesse and take hart to heare diligently the Sermons to the glorie of God and the saluation of their soules Let them not thinke the time bestowed at Sermons to be lost as some doe but let them assuredly beleeue that they cannot better employ their time then in the preseruation of the life of their soules in encreasing the health of the same in strengthening their hearts against all temptations and mortal assaults in the more certaine apprehension of the kingdome of heauen the riches of the glorie prepared for the true disciples of Iesu Christ in glory euerlasting Of our duties to communicate in the holy sacraments Chap. 4. NOw let vs come to the sacraments As concerning baptisme in as much as among all Christians except the Anabaptistes the institution ordinance of Iesus Christ to baptiste children is obserued reseruing to another place the corruptiō of not knowing much lesse practising the vse of our baptisme wee will proceed to the supper The supper was ordained principally for two reasons The first As a mother hauing brought forth her litle one doth not forsake it but nurseth bringeth it vp So Christ hauing ordained baptisme to bee as a seale pledge of our spiritual new birth into his Church did institute
is eyther naught or tendeth to euyll The reason to beguile and deceiue the lybertie to riotous licentiousnesse and other wantonnesse the eyes to see and beholde vanitie the heart to couet and thirst thereafter the handes to beate to strike and oppresse the feete to runne after sinne and wickednesse the tongue to backbite lie and blaspheme to bee short all the members are instrumentes of iniquitie Rom. 6.19 as Saint Paul tearmeth them 3 Heereby maye euerie man whatsoeuer hee bee perceiue and knowe that Christes exhortation saying Amend your liues stretcheth verie farre Also that manye are the vices that we are to amende especiallye considering howe Saint Paul admonisheth vs Rom. 8.13 Ehe 4.22 Col. 3.9 Math. 16.24 not to mortifie two or three members of this bodie of sin but the whole body as also to put of the olde man and as Iesus Christ saith to denie our selues In the deduction of this matter we will therefore deale somtimes with the names of the vertues which we are to put in practise and sometimes of the vices that wee are to shunne according as the names doo import some generalitie or do best fit our intent So shall euerie one vnderstand that the amenment of lyfe consisteth in the deniall of vice and contrariwise in the aduancement of vertue Of Loue and Charitie in generall Chap. 9. WE will begin with loue which hath two respects The first is to God Math. 22. 1. Iohn 4.19 Ephe. 2.4 Rom. 5.8 Iohn 3.16 as it is commanded that wee shoulde loue him with all our heart with all our strength and with all our mind The second to our neighbour whome wee ought to loue as our selues As for our loue to God the same as Saint Iohn saith proceedeth of his loue to vs We loue him because he first loued vs. He loued vs euen when we were dead in sinne when we were his enemies yea hee so loued vs that he gaue his onely begotten and welbeloued sonne to die for vs. This his incomprehensible loue toward vs doth therefore bind vs most feruently to loue him And in deed as a colde stone by liyng three or foure houres in the warme Sunne gathereth heate so this loue of God shining vpon our soules should kindle them in his loue 1. Ioh. 4.16 1. Ioh. 4.7 Iohn 13.33 August vpon Iohns gospel 1. Cor. 13 As for loue toward our neighbor we are the rather to desire it and to put it in practise because it is the marke of Gods children the disciples of Iesus Christ And therefore sayth Saint Iohn God is loue and he that loueth is borne of God and knoweth God And as all Gods children are the disciples of Christ Heereby also sayth Iesus Christ shall men know that ye are my disciples if ye loue one another as I haue loued you They that are not my disciples saith Saint Augustine in the person of Christ doo notwithstanding participate in many other my benefites They haue not only nature life sense reason and common preseruation among al mankind but also the gift of tongues the sacramentes prophesie knowledge faith to worke miracles distribution of their goods to the poore yea euen the giuing of their bodies to fire but because they haue no loue they are as sounding brasse and tinkling cimbals they are nothing It is not therefore by these my benefits Augustine in praise of charitie which euen they that are not my Disciples may also haue that men shall know you to be my Disciples but onely in this that ye loue one another Likewise a man may receiue the sacraments and yet be wicked but no man can haue loue and be wicked Not without reason therefore doth Saint Paul writing to the Galathians say Neither circumcision auaileth anything neither vncircumcision Cal 5.6 but faith which worketh by loue In which sentence the Apostle sheweth that in the kingdome of Christ the matter wherein we doe most testifie our faith which is of greatest accompt and whereto wee are especially to apply and giue our selues is loue Augustine in praise of charitie which also Saint Augustine calleth the fountaine of all goodnesse as couetousnesse is the roote of all euill 2 That this loue may be pure and true Augustine in his confessions Prosper in his sentences of Augustine it must so proceed from our loue of God that we may loue our neighbour in respect of that loue which we beare to God For as Saint Augustine saith we loue not God so much as we should if we loue any thing but him which we loue not for the loue of him and therefore in another place he saith Blessed is he that loueth God and his friend in God and his enemie for the loue of God Hereby are we to gather three points First that albeit some heathen may seeme to haue done workes of great charitie and loue yet was the same no true or liuely charitie which is proper and peculier to the children of God for they only doe know and loue God and their neighbours for Gods sake And indeed loue ought to proceed from a pure hart as both Paul and Peter doth teach By faith our harts are purified 1. Tim. 1.5 1. Pet. 1.22 Act. 15.9 None therefore but the faithfull haue true loue which proceedeth not from the loue of themselues but from their loue to God Secondly it appeareth in this that in vaine we boast that we loue God if wee loue not our neighbour for his sake This is it that Saint Iohn noteth saying If any man say I loue God and yet hate his brother the same is a lier For he that loueth not his brother whom he seeth 1. Ioh. 4.20 Rom 13 10 how can he loue God whom he seeth not And this commandement haue wee of him that he which loueth God loueth his brother also Thirdly hereby we vnderstand the truth of the saying of Saint Paul that Loue is the fulfilling of the law For if we cannot loue God vnlesse wee loue our neighbour neither our neighbour vnlesse our loue to him proceed of our loue towards God It must needes follow that louing our neighbour we also loue God and so fulfill the law which is comprehended in this That wee loue both God and our neighbour 3 The better that we may yet vnderstand what our loue ought to be we are diligently to note the commandement of God that we should loue our neighbor as our selfe and explane this duty by two very naturall and iust rules which necessarily doe ensue The first by this auncient prouerbe common euen among the heathen Lampridius in the life of Alexander Seuerus Do no otherwise by another then we would be done vnto Alexander Seuerus an Emperour endued with many excellent vertues had this sentence ordinarily in his mouth thereby reprouing such as wronged or iniuried others Yea in publishing any sentence of condemnation against transgressors he caused the same to be added as the ground thereof Doe no
her enemies 6 This loue is the rather to bee esteemed and commended because the giftes of speaking with tongues working of miracles prophecying and such like are nothing without loue Yea which is more then al those gifts euen faith hope shal haue an end but loue as Saint Paul saith abideth for euer Albeit therefore that by faith and hope we be made heires of wonderfull ioy and felicitie yet is the effect and fruite of loue greater in this respect that thereby the ioy of our perticuler felicitie obtained by faith shall be infinitly doubled and encreased for euery of the electes sakes whom we shall then loue as our selues and whose felicitie will be vnto vs as great a comfort as our owne Thus wee see what loue is required at our hands and how much wee are to esteeme it Now if wee would examine our selues and trie our loue with the same which God requireth at our hands as is afore shewed we shal find that it cometh very short And indeed what man loueth his neighbour as himselfe and that for the loue of God Who doth not many times by his neighbour otherwise then himself would be done by Who dealeth with another as he would be delt by Who is resolued to giue his life for his brethren Who loueth his enemies as himselfe and in hart praieth for them If loue as is aforesaid suffereth long if it enuieth not if it seeketh not her owne if it thinketh none euil if the patience therof be such as that it endureth sustereth al things 1. Cor. 13 Then doth it sufficiently appeare that we do wrongfully boast our selues to be the children of God because his character cannot bee seene in vs which is loue or that in purpose to amend we doe not mislike our owne corruption When therefore we heare the holy Ghost say Amend your liues Let vs be assured that he doth admonish vs so to encrease in this loue that wee may loue God with all our harts and our neighbours as our selues and that to the same end these two naturall rules may continually sound in our eares and that our consciences by the same examining all our wordes and workes may bee our iudge to condemne whatsoeuer we shall peraduenture doe to others which we would not should be done to our selues and to reproue our want of loue when we do not that to him that we would haue done to our selues that so in amending whatsoeuer it shall find in vs not conformable to this loue we may dayly encrease therin and thereby more and more get printed in vs the Character of Gods children and of the true Disciples of Iesus Christ And now let vs proceed to another examination of our loue Of Almos and relieuing of the poore Chap 10. AMong other the testimonies of our loue and charitie the due reliefe of the poore is not the least And indeed in vaine doe we boast of charitie vnlesse we practise the same by relieuing the poore in their necessities Who so hath this worlds goods 1. Ioh. 3.17 saith Saint Iohn and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him Whereto hee addeth My children let vs not loue in word neither in tongue onely but indeed and in truth This dutie of loue did the Apostles of Iesus Christ so hartely commend that finding themselues to agree in the doctrine of the Gospell with S. Paul Gal. 2.10 2. Cor. 8.9 they commended nothing vnto him but to remember the poore And thereof was himselfe also very carefull as he doth affirme in his Epistle to the Galathians and did effectually shew the same in his second to the Corinthians As also it is not amisse to note that the last iudgement and sentence of felicitie or miserie shall bee pronounced in part vpon the performance or neglect of this dutie to the poore in affliction Mat. 25. 2 This reliefe of the poore is commonly tearmed Almes which word signifieth pitie and compassion The rather to teach vs that this reliefe must proceede of compassion through the feeling of their afflictions And this doth Esay declare saying If thou openest thy hart to the hungerie and satisfiest the needy soule thy light shall shine in darkenesse and thy darkenesse shall bee as the none day The word which the Prophet heere vseth Esa 58.10 signifieth as much as if wee should say if thou pullest forth thy heart to giue to him that hungreth therby teaching vs that true Almes importeth the opening communication of our harts by feeling the necessitie of others and therefore doth S. Augustine say Augustine his first booke of visit the sicke c. 3. 1. Cor. 13.3 that if our reliefe ministred to the poore proceedeth not of loue and compassion it neuer ascendeth into the presence of God Hereto may we also refer this sentence of S. Paul If we giue al that we haue to the poor haue no loue it profiteth not Yea saith a good auncient father In hart to take compassion of the poore is more then to giue them our goods for hee that giueth importeth externall things but hee that taketh compassion openeth and giueth his owne hart This compassion proceedeth of the vnion that God hath made betweene vs in that we all discending from Adam are as it were one body and one flesh As Esay exhorting vs to this compassion doth say Hide not thy self from thy owne flesh Esay 58.7 Heb. 1â— 3â— Which the Apostle also confirmeth saying Remember them that are in bondes as if ye were bound with them them that are in affliction as if ye were also afflicted in the body And indeed as Saint Paul saith This vnion should breede such a feeling of the weale or woe of the members of this body that wee should reioyce for the prosperitie of the one 1. Cor. 12.26 Rom. 12 15. 1. Cor. 12.25 1. Ioh. 3.17 and be sorrie for the miserie of the other and as in another place he saith that wee should weepe with them that weepe Otherwise as hee addeth there is no coniunction in the body but deuision partialitie And in that sence Saint Iohn denieth that ther is any loue in him who seeing the want and necessitie of his brother closeth vp his bowels by the bowels signifieng the compassion and mercy wherewith he should be moued at the sight of the pouertie of his brethren Iesus Christ also to assure vs that he will take compassion of vs whom we are persecuted for his name saith Act. 9 5. Zach. 2 8 Deut 32 10. that he is persecuted in vs that are the members of his body Yea he protesteth that who so toucheth vs toucheth the apple of his eye Therby declaring that as the apple of the eye is so tender that it may not be touched but with great griefe so the coniunction betweene him vs is such Psal 17.8 that he seeleth our afflictions therof taketh great
God loue of the world neglect of heauenly felicitie wil cry out for euerlasting vengeance against their parents so that if they account not their children as beasts without soul or if they loue them with the due loue belonging to parents let them declare their loue especially to the soule the Christian instruction whereof surmounteth all worldly treasure An ancient Philosopher said that hee could haue bin content to haue gone vp into the highest pinacle in the towne Crates Plut. in thâ— bringing vp of children thence to haue cried O fathers what meane you that imploy your whol indeuors to get riches why are ye so carelesse for the instructing of your children to whom ye leaue theÌ„ It is as if parents wheÌ„ their childe were sicke to the death without prouiding for his health should prepare him new garments Some say it would be a great comfort for them in heauen to know their neere kindred consequently their children and this commeth of natural affection But might it not be a greater discomfort for them eueÌ„ in their life time to see them go to hell for want of instruction Tâ—e Lacedemonians were very careful to bring vp their children in vertue according to the lawes of Lycurgus their law giuer therby grew to this custome that if anie man committed anie trespasse it was lawfull for anie that sawe him freely to reproue him and it was a great reproch to mislike of such reprehension 13 Some charge their childreÌ„ to be dulwitted hard to be bowed or brought to vertue Albeit naturall inclination bee a great helpe to profiting yet exercise custome to do wel is a mightie meanes to bend and shape them that waie yea euen such that by experience wee finde this olde prouerbe true Vse ouercommeth nature And this dyd Lycurgus the Lacedemonian lawe giuer verie aptly demonstrate to his people Plut. in his Lacon Apotâ—eg Hee tooke two whelpes the one of a hunting kinde the other of a mastiffe that followed the kitchin Then dyd hee bring vp the mastiffe to the game and the hound to the kitchen Afterward meaning to make demonstration and so to perswade the people to his purpose hee caused them to bee assembled and brought forth his two dogs where setting downe a dish of pottage and withall casting off a hare the hound fell to the pottage the mastiffe followed the hare Behold then sayth he what it is of doctrine vse he that came of a hunting kind yet vsed to the kitchin followeth his pottage and the other come of a mastiffe following the kitchin being now vsed to the game followeth the hare The wheele-wright doth by strength bow his timber letting it he long in that bent it abideth crooked Barren ground wel tilled soyled and sown with good seed groweth fruitfull yeeldeth good increase Iron weareth with handling The water by continuall dropping weareth the stone Wilde beasts may bee tamed and wilde coltes by custome bee brought to the saddle and are content to bee lead by the bridle The Greekes named Manners by a word that signified Custome Thereby to declare that euen the dullest capacities may by instruction and custome bee fashioned to vertue As contrariwise the wit most inclined by nature to vertue may by bad instruction and the conuersion of the wicked be peruerted and grow vicious 14 Parents therefore are heerein to respect two pointes First to begin to frame and bend their children in their tender youth to vertue remembring that a seale entereth deepest into softest waxe Plato warneth mothers and nurses from telling foolish tales to theyr children least they infect theyr tender wits with folly astonishment Experience sheweth that children will sooner learn anie language by conuersation thaÌ„ older folkes Also that the yonger the twigge is the sooner it is bent or made straight Secondly it is the parents duetie to restraine their children from haunting conuersing with such as bee vicious and peruerse And in deed we see that they doo soone learne villanous and vnseemely speeches and malitious and leaude actions wyth theyr corruptions and as the olde prouerbe sayth Halting with the lame they shal learne to halt A child that naturally speaketh well by conuersing with such as corrupt theyr speech shal degenerate and speake as badly Tie a young twigge that is crooked with a straight one that is stronger than it and in growing it wil become straight so continue when it is vndone And contrariwise a straight one tied to that which is crooked and stronger than it selfe will grow continue crooked 15 The Lacedemonians were maruellous carefull to prouide that their children should not be corrupted by euill companie And in regard thereof Plutarch in his Laconicalâ— we reade that when Antipater demanded of them fiftie children for hostages one of their chiefe magistrates named Etheocles aduised theÌ„ not to condescend thereto least they being brought vp in the societie of such as were wholy giuen to pleasure and vice might peraduenture grow vicious and so bring home afterward to their countrie nothing but corruption and miserie and therupon in lieu of fiftie children they offred the double number of men and women and so of aged persons alreadie formed of strength and discretion to withstand vice and corruption Lastly when Antipater still vrged them to send their children and vsed great threates in case they should disobey they plainly answered saying Let him if he can require anie thing more grieuous than death for rather will we condiscend thereto than to send our children O wonderfull constancie and care to preserue their children from vice and corruption If the heathen had such regarde to this vertue importing the training vp of their children in the obseruatioÌ„ of the laws of a mortall man what a shame may it be vnto christian parents that are so negligent in bringing vp theyr children in the heauenly doctrine and forming theyr manners and behauiors to pietie and godlynes in the feare and obedience of God Moreouer by this example may parents take warning when they mean to put forth their children to anie trade or occupation eyther to learning carefully to see and enquire whether such as they thinke to place them withal be vertuous or endued with the fear of God In the admittance of a seruant the feare of some temporall or carnall inconuenience causeth thee to enquire of his or her truth or other qualities Therefore if thou committest a childe to the instruction of a master before thou enquirest of his vertues thou shewest that thou hast lesse care of corrupting or infecting thy child with vice than of some small incouenience that might happen by an vnthriftie seruant When thou buyest an earthen pot thou soundest vpon it to see whether it be broken least thou shoulde be deceiued in a small peece of monie yet doest thou not sound whether the master to whome thou committest thy child be vicious or vertuous albeit by putting him to one that is
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
vnderstandeth not this worke of God hee is the more diligently to meditate vpon this Psalme which as the inscription importeth is a Canticle for the Sabaoth wherein Dauid sheweth that we are to rest from all other cogitations that with quiet mindes we may meditate vpon this doctrine Entring as in another place he saith into the Sanctuarie of God in his word considering the accursed end of the wicked that liue in pleasures and prosper in wicked consciences Whome God hath set in slipperie places and caused to sall headlong Psal 73. how suddenly they are destroyed and horribly consumed As a dreame when one awaketh whē thou raisest vs vp thou shalt make their image dispised Wherupon he concludeth that it is good to be alwaies with God and to be guided by his counsell with assurance that hee will receiue vs into glorie And therefore with him let vs saie Whome haue I in heauen but thee And I haue desired none in earth with thee For loe they that withdraw themselues from thee shal perish thou shalt destroye all them that goe a whoring from thee But as for me it is good for me to draw neere to God hee is my comfort I haue put my trust in the Lord that I may declare all thy workes Let vs therefore repose our selues in this onely wisedome to beleeue in him that knoweth bothe the outside and the inside thinges present and thinges to come who onely is our competent iudge and faithfull witnesse and cannot lye Beholde how without leaning to the outwarde shew we may conclude that the sinner in all his prosperitie is accursed and the faithfull in affliction blessed likewise how the contrarie opinion is like vnto chaines and strong roopes to draw men to liue as the wicked and prophane persons 1. Cor. 15.18 Thus by consideration of the premises breaking a sunder these cursed roopes and chaines wee may bee encouraged to perseuere in good workes as knowing that our labours shall not bee in vaine before the Lord. Of the sixt folly Rather to beleeue our enemies then our friends Chap. 7. AS it is a great folly to Repose more confidence in man then in God as is afore shewed so is this also a most inexcusable folly Rather to beleeue our enemies then our friendes Eccle. 37.11 In Ecclesiasticus wee reade this notable aduertisement Aske no counsell for holinesse of him that feareth not God neither of iustice of him that hath no iustice neither of a woman touching her of whome shee is iealous neither of a cowarde in matters of warre neither of a marchaunt concerning exchaundge nor of a byer for the sale nor of an enuious man concerning thankefulnesse neither of the vnmercifull touching kindenesse nor of the slouthfull for anye labour nor of an hireling for the finishing of a worke nor of an Idle seruaunt for much busines Harken not I saye to anye of these in any matter of counsell If it be a folly to aske counsell of the man that is not so much our enemie as his owne friende in anie thing that may concerne his owne person or action What a folly is it to follow the counsell of our enemies that labour onely after our destruction Of such enemies there are three principals Who all are so much the more daungerous because they dwell in vs and round about vs and to whome naturally wee are much enclined to giue credite The first is selfe loue or after the vsuall phrase of the Scripture our flesh the second the worlde and the third the deuill 2 As concerning the first Eph. 4.21 Most certaine it is that all the lustes of our flesh are so many enemies seeking to seduce vs as faith Saint Paul and fighting against our saluation The same saith Saint Peter also 1 Pet. 2.11 where hee sheweth how our carnall lustes doe fight against our soules Rom. 8. This enemie saith Saint Paule is so daungerous and pernitious that hee engendereth death and damnation in vs Iam. 1.14 and therefore hee threteneth vs that if wee beleeue this enemie wee shall die Saint Iames likewise compareth these lustes to a wicked mother that conceiueth and bringeth foorth iniquitie and consequently death All which notwithstanding we grow so foolish and sencelesse as to giue eare and credit to our flesh rather then to God whose loue towardes vs is most certaine and incomprehensible But I pray you whereto doth our flesh counsell vs Onely to couet ritches and to obtaine the same by any meanes whatsoeuer to aspire to preheminence and excellencie aboue all others to follow the pleasures and lustes thereof 1. Tim. 6. with other like affections Yet doe wee know that God condemneth all these wicked and damnable counsels Mat. 20.26.27 Mat. 23.12 1 Pet. 5.5 Luk. 21.34 Heb. 13.4 Colos 3.5 Eph. 4.22 Rom. 8.13 Mat. 16.24 declaring that Couetousnesse is the roote of all euill Also that Such as couet to bee rich fall into temptations and snares and into many foolish and noysome lustes which drowne men in perdition and destruction Protesting that they that will bee first shall be last and hee that exalteth himselfe shall bee brought low That hee resisteth the proude but giueth grace to the humble Exhorting vs to take heede that our heartes bee not ouercome with surfeating and drunkennesse pronouncing woe against whoremoungers and adulterers To be briefe that in many places he admonishing vs to mortifie this our flesh to put it off to denye it as an enemye that giueth vs deadly and damnable counsell 3 Neuerthelesse let euery man examine his owne conscience and consider the common course of men and so iudge whether euery one in generall seeketh not to become riche to grow into credit and to be exalted aboue his fellowes Whether they doe not loue and hunt after the commodities and lustes of the flesh Whether they enuie not such as get before them To bee briefe whether they giue not more credit to the counsell of the flesh then of God Experience is but ouer euident The onely example and plaine confession of Saint Augustine Augustine in his meditations Cap 4. a man endued with great wisedome and holinesse shall at this time suffice Hee speaking of couetousnesse ambition pride pleasure and other the lustes and affections of the flesh sayth thus I haue a whole armie of traytors within mee who vnder colour of friendshippe are mine enemies And yet beholde with them haue I liued from my youth vp them haue I pleased them haue I beleeued They bee the friendes whome I made much off the master whom I obeyed the Lordes whome I serued the domesticall seruants with whome I was conuersant the councelours whome I trusted If therefore it bee such a folly to beleeue our enemies let vs heereafter bee more circomspect and wiser Let vs no longer credite this enemye which doeth so possesse vs that he is euen our selfe But let vs beleeue God our true and perfect friend as knowing assuredly that all
coÌ„sciences for their own harts do conuince theÌ„ that it is only selfe loue with the feare of the losse of their goods dignity country kindred frends that induceth them to such dissimulation Moreouer that contrariwise they do by their going to masse worshipping the Idols offend their neighbours For what is offence but to cast a stone in a blind mans way to make him to stumble that is to say to giue the ignorant occasion to offend God by confirming them in their error 1. Cor. 8.9 becomming an example to such as haue some knowledge of the truth to induce theÌ„ to commit Idolatry with vs It is therefore a double offeÌ„ce deserueth double punishmeÌ„t in the sight of God S. Paul sharply reprouing such as did eate of things sacrificed to Idols sheweth what a stumbling block they therby make theÌ„selues to the ignorant Take heed saith hee least by any meanes this power of yours to eate indifferently of al things be an occasion of falling to theÌ„ that be weake For if any man see thee which hast knowledge sit at the table in the Idols temple shal not the conscience of him which is weake be boldned to eate those things wich are sacrificed to Idols And through thy knowledge shall the weake brother perish Rom. 14.23 for whom Christ died Because that thou who knowest that the Idol is nothing therfore that the flesh sacrificed therto is not polluted therin abusing thy power that otherwise thou hast to eate dost by thy example induce the ignoraÌ„t to eate without faith so â—o sin If then the eating of the thing which in it selfe is lawful is an offence to thy neighbors a meanes to make him to perish because after thy exaÌ„ple he eateth without faith how much more grieuous is the offence of those who by assisting at the masse other Idolatries in their own knowledge damnable before God do coÌ„firme the ignorant in their error wherby they continue their offence to God enduce others to follow them in the same That good old man Eleazar chose rather to die 2. Mac 6. theÌ„ by his dissimulation to induce the Iewes to eate swines flesh so to offend God Yea this fauor they offered him that he should eate flesh alowed in the law that he might commit nothing prohibited therein onely hee shold dissemble make the world belieue that it was swines flesh This is a wonderful constancy notable example to condemn al such as by their dissimulation giue others occasion to offend God 6 They also make abuckler of the example of NaamaÌ„ the Assirian but according to the prouerb 2. King 5. they couer theÌ„selues with a wet sacke First wher he speaketh of bowing himselfe in the temple of Remmon wheÌ„ his master leaneth on his arme he therin doth seruice to his king not to the Idol so it was but a ciuil bowing in respect of his office tended not to religion This doth he coÌ„firme plainly protesting he wil worship no strang Gods besides that he praieth that the bowing bee not imputed to him Such therefore as will excuse their adoration of Idols by his example ought rather to confesse their sin to craue pardoÌ„ at Gods hand not for a politick bowing proceeding of som office but rather for their worshipping of Idols Yet is ther thus much more This NaamaÌ„ not only protesteth that he wil not worship any strange Gods but also he craueth two Asses laden with the earth of Iudea that at his return into Syria he might ther vpoÌ„ worship the true God so make profession of the true religioÌ„ but these men do not abstaine from sacrificing to strange Gods so farre are they from forsaking the false worship of Idols publike worshipping as Naaman did of the true God according to his word But albeit there were as there is not some colour in this example of Naaman yet what reason haue they leauing a path alredie beaten by the example of so many martyrs and approued by so many testimonies of Gods worde to enter into a blinde waie where they see the steppes but of one heathen man who was but newly entered into the knowledge of the true God 7 As for the example of S. Paul Act. 21.26 in causing his head to be shauen in Cenchrea purifieng himselfe in the temple with other Iewes The same is but badly alledged and woorse argued from a matter indifferent as at that time these ceremonies wer Christ being new risen to manifest abhomination and Idolatry As also it is an abusing of Pauls zeale and charitie who conformed himselfe in this matter indifferent to the Iewes that he might win them to Christ to execuse their loue of themselues in that they conforme themselues to the Idolatrous onely for the preseruation of their goods dignities and other carnall commodities 8 As concerning that which they alleadge out of Baruch Baruch 6.3 where he sayth When being captiues in Babylon yee shall see Gods of siluer of golde and of wood borne vpon mens shoulders and the multitude before and behinde worshipping of them beware that ye be not like vnto them but saie in your harts O Lord we must worship thee First Ieremy saith not Bowing your bodies before the Idols saie in your hearts But rather this sentence as also the whole sequel of the Chapter is a condemnation vnto them For it doth euidently appeare that the authors intent was to perswade them that these Idols were false Gods and therefore that not they were to be feared or worshipped but only the true God Likewise speaking of the Babilonians that carried worshipped their Idols he sayth expresly to the Iewes Bee not yee like vnto them As in deede with what conscience coulde they haue worshipped those Idolles before men when in theyr heartes they sayde and protested before God that hee onely and not the Idols was to be worshipped Moreouer where the Author in the same Epistle addeth that all they that do serue them shal be confounded By that threatning he indeuoreth to diuert the Iewes therefro In briefe his intent is to teach the Iewes beeing strangers among the Babilonians in their persons all those that shall hap into the like condition estate when they shal chance to see the ignorant carry their Idols in procession serue adore them not to do as they do neither to fall vpon them to beate downe their Idols but rather to lift vp their harts to God to say O Lord thee nly must we worship Let theÌ„ therfore in liew of wresting this sentence of Baruch to dispence with theÌ„selues to be Idolaters with their bodies whereby to perswade that they be so in their harts obey Ieremie who enioyned those poore Iewes captiues in Babilon to make coÌ„fession of their religion by condemning the Idols mainteining the true God Iere. 10.11 You shal say thus saith Ieremie The Gods that haue not made the heauen the
in adioyning our selues to the Church of Christ ther to hear his word attentiuely to participate in his sacrameÌ„ts holily deuoutly with our whole affections to assist at coÌ„mon praiers Of the duetie both of domesticall and priuate praiers of euery faithfull Chap. 6. NOw as we haue shewed that publique praiers in the Church and the preaching of Gods word are vnto vs most profitable necessary so are we to vnderstand that notwithstaÌ„ding the same we are not neuertheles to neglect the vse both of Domesticall and priuate praier nor yet to forbeare the reading of the holy Scripture in our houses These be two points wherein as in that they be more coÌ„mon pernitious in respect of negligence slouth so are we the more hartely in dutie to seeke to Amend As for the praiers which euery housholder is to practise among his family Morning Euening we will speake of them hereafter where we entreate of the duties of housholders But for the priuate praiers of euery perticuler person ther is no man but besides his publique and domesticall exercises ought dayly to exercise himselfe therin Were we endued with the true knowledg both of our selues our estate condition of the efficacie of praiers we should need no solliciter to put vs in mind many times to present our selues before God to pray him more and more to reueale his truth to encrease in vs faith loue pacience and other his spirituall gifts to mortifie our corruptions to strengthen vs against the temptations and assaults of the flesh the world and the deuill to prouide vs of such and such necessaries wherof we are in want to preserue vs from so many daungers wherwith we are enuironed To be short to grant vs his holy spirite happyly to conduct vs all the daies of our life He that feeleth not the necessity of such graces and consequently of praier to obtaine them is sencelesse and voide of al vnderstanding as also euery man perticulerly in his vocation hath great need of Gods assistance and consequently of praiers Parents that God will giue them grace vertuously to bring vp wel to nurture their children Ministers of the word in holines to employ themselues in their ministerie Marchaunts and artificers faithfully to follow their traficke and trades Generally all men that God will vouchsafe to blesse them in their vocations workes and labours And besides there may be many of our acquaintance whose estate and condition bindeth vs to pray to God for them also 2 To be briefe ther is not any but after all priuate petitions accomodated to the time to the persons or to the occurreÌ„ces ought dayly to put in practise the doctrine of Iesus Christ where he saith You shall pray thus Our father which art in heauen c. as followeth In this forme of praier teaching vs that euery of vs ought dayly to present himselfe before God is a procurer first of his glorie then of the benefit and saluation of the congregation The zeale of Gods glorie as also our loue towards our neighbours do bind vâ— dayly to make this praier and that with greater diligence and feruencie because that making it as it were from the month of Christ the author thereof we shall be assured of hearing and consequently it shall make greatly to the aduancement as well of the glorie of God as of the good and saluation of our neighbours whereupon also as God in the obedience of his law doth more respeâ—t the obedience of his children then the worke it selfe so may we say that this praier whereby in the three first petitions we seeke the glory of God and in the three last the good and necessities requisite both for the body soule as well of our neighbours as of our selues being dayly with hart and mind poured forth is as it were a fulfilling of the lawe the summe whereof consisteth in this that wee loue God with our whole hearts and our neighbours as our selfe 3 Moreouer in these praiers lifting vp our hearts vnto God and so communicating dayly with him we do by little and little forget the earth and the world and doe grow spirituall and heauenly Euen as Moses in olde time hauing conuersed with God fortie daies and fortie nights when hee came downe to the people seemed to haue shining beames in his face And indeede as by little and little we learne the maners and language of those with whom we do ordinarily conuerse besides that by such conuersation ther breedeth a certaine affection betweene them more then others so by this our conuersing with God in our praiers we learne both the manners and language of heauen and in our selues doe perceiue some encrease of loue towards God Which is more as wee are but to much enclined either to our selues or at other mens solliciting to some riot or iniquitie so when we call to mind that in the morning we haue praied vnto God that he would vouchsafe to keepe vs also that at night we are to return againe to do the like the same is vnto vs a mightie bridle to restraine vs from wickednes and to retaine vs in due obedience towards God Besides as when we pray vnto him we haue regard to his promises the experience of his benefits and so cal him father beseeching him to guide vs as a father doth his children the same is a good meanes to strengthen our faith and a foundation of comfort in euerie vocation and estate whereinto it pleaseth God to call and place vs assuring our selues that by such praiers euery thing that shall come to passe shall be according to the worke and conduct of our father yea euen the accomplishment of his will which cannot be bad vnto vs. To be short such as through Gods grace doe dayly exercise themselues therein do by experience find what a comfort benefit and contentation they receiue by the same 4 This is the reason why the most excellent seruants children of God haue beene the rather addicted thereto How seruently did Moses employ himselfe therein when hee continued groueling before God in prayer for the space of fortie dayes and fortie nightes Likewise Samuell when hee sayde God sorbid that I shoulde sinne against the Lorde and cease praying for you Deu 9.18 1. Sam. 12.23 Psa 119.147 Psal 88.14 Act. 10.2.4 Especially the princely Prophet Dauid who in his Psalmes sufficiently declareth that he was as it were tyed thereto by dayly exercise As perticulerly wher to this purpose hee sayth I preuented the morning light to praye to God Againe My prayer preuenteth thee in the Morning Cornelius the Centurion so laboured therein that he prayed continually Whereby finally the Lords Angell sayde vnto him Pphil 1.4 Ehe 1.16 Col. 1.9 1. Thes 1.2 5.17 Col. 4.2 that his praiers were come in remembraunce before God S. Paul in many Epistles protesteth that he ceased not night and day to pray for the Churches As also in many places
it is now vsed among Christians to our great shame and confusioÌ„ where men and women yong men and maides al mixed together doe dance with many gestures of wantonnes vanitie and slippery behauiour whether to the noyse of instruments or of songs for the most part dishonest and seeming only as bellowes to kindle fornication to minister pleasure delight First such dances haue alwaies been either effects or fruits or dependances of great wickednes as Idolatry drunkennes fornication And vsed among such as neuer were led or restrained by the feare of God Among the heathen such feasts as implyed most villanie lewdnesse and dishonestie as those that were dedicated to Bacchus Pan and such like were vsually celebrated for the most part with dancing 1. Cor. 10.7 Eod. 32.6 18.19 Yea euen the Iewes when they had erected the golden Calse and sacrificed thereto sat downe to eate and drinke and rise vp to playe which most interpreters doe referre to dancing As also Moses noteth that comming downe the mountaine he heard the noyse of singing and piping The like is also vsuall in the Church of Rome in their consâ—aries dedications and holy daies wherein they apply themselues to dancing Great feastes likewise and belly cheere are for the most parte accompanyed with this vanitie of dancing wherof is growne this prouerbe After the paunche came the daunce And indeede dauncing is seldome vsed in the morninges or whiles men bee fasting After the Amalekites had sacked Siceleg 1. Sam. 30.16 Basill in his Serm. against drunkennesse and had beene merrie in eating and drinking Dauid sound them dancing And Basill reprouing the dances vsed in his time layeth the blame vpon wine If dances therefore vsually bee the fruites of Idolatrie and drunkennesse who dare aduow the fruite of such trees to be good 2 Well let vs now consider of the dance it selfe The caperings iumpes gambolds turnings windings courtesies paces first forward then backward wheeling about stamping vpon the ground with other like toies follies vanities what els do they represent but the gestures rather of a franticke or mad-man then of a sober person Their skips and wanton friskes doe better beseeme Kids or Gotes as by the tearme of capraying themselues do confesse or rather Apes as a certaine heathen Poet hath noted saying Ouid in his Metam Iupiter being offended with a people that gaue themselues too much to dancing transformed them into Apes Whereby hee declareth vnto vs that such as follow dancing are vnworthie to bee reckoned among men but rather deserue to bee transformed into Apes Also that the heathen and their Gods were of the same opinion But albeit we leaue them the name of men yet are we to esteeme them but as drunken and mad men considering their countenaunces and gestures quite altered from the shape of sober and wisemen And among the Romaines it was an approued sentence that none shoulde dance but such as were either mad or drunke Besides if from a farre off wee shoulde see some companye dancing and leaping and heare no noyse of Musicke or singing we should veryly take them to bee mad-drunken or distraught of their wittes 3 And as for such as being giuen to dancing cannot broke to be thought drunke or besides their wittes yet must they at the least confesse that most of them are led by some pleasures of the flesh which will engender filthy and cursed concupiscence which likewise would induce them to fornication Sueton. in Catelin were it not that God by his power and in mercy doth mightilie restraine them In this respect hath a heathen man tearmed dances the instruments of fornication Others the Deuils baudery as wee shall heereafter perceiue Is it not therfore the shamelesse impudencie and inuention of the Deuill euen among Christians to admit of the erection of publique schooles to teach dancing that is to say to transforme youth into Apes Ouid drunkerds or mad men and to giue precepts how to intise mens harts to lust and fornication The time was when a heathen Emperor banished a heatheÌ„ Poet for writing a litle booke of the Art of loue Yet can we Christians alow of schooles wherin to teach the practise alurements and occasions to draw or bee drawen into fornication But it were rather to be wished that these dancers men or women would carefully apply themselues in the schoole of the holy Ghost which is the heauenly doctrine to study how to forget dancing in such manner that neither it neither any such folly vanity or wantonnes might henceforth be remembred among Christians 4 Now let vs see what is taught in this schoole for the reiecting condemning vtter abolishing of such dances as we speake of together with the memoriall of the same 1. Pet. 43. First S. Peter saith It is sufficient for vs that we haue spent the time past of the life after the lusts of the Gentiles walking in wantonnes lusts drunkennes gluttonie drinkings and in abhommable Idolatries True it is that in expresse words hee saith not Dance not but let the proctors for dances aunswere what he meaneth by wantonnes conioyned to lusts drunkennes Idolatrie Is it not any thing that is repugnant to the modestie sobrietie chastitie required in the children of God And consequently all these sports toyes sollies gamboulds other vanities vsed in dances And doth not experience teach that drunkennesse is vsually accompanied with such insolencie and profane vaine songs And fornication with such villanous speeches songs toyings gestures other lasciuious fashions practised in dances what else are dances therefore but the insolencies fruits pathes and in a maner vnseparable companions both to whoredome drunkennesse And consequently who seeth not that dances and al dependances thereof are by the spirit of God prohibited in that it doth forbid all wantonnesse fornication and drunkennesse 5 If we should adde that dances are signified in the word gluttonie our dancers cannot well alow thereof Yet doth the worde which the Apostle vseth sometime signifie feasts and meetings to be merry in wantonnesse and dissolute gestures and sometime the dances that vsually do accompanie such feasts Which is more the God whom the heathen termed the God of good cheere riot and dances was called by the name of Comus from whence the Grecians as they wel know that vnderstand the tongue haue deriued a verb that signifieth to dance Must we not then confesse that by this word wherby we haue signified gluttonie the holy Ghost forbiddeth dancing meetings for belly cheere and al dissolutions Ephe. 5.11 Rom. 13 1â— S. Paul writing to the Ephesians prohibiteth al coÌ„munication in the vnfruitful works of darknes to the Romains he exhorteth vs to cast theÌ„ off and to put on the garmeÌ„ts of light Who therefore dare place dancing else wher then among the works of darknes rather then of light especially considering this title Vnfruitfull which the Apostle ioyneth with the works of darknes
For the least that we can say of dances is to cal theÌ„ vnfruitful considering they also are in many sorts hurtfull as hereafter we wil declare 6 The same Apostle in another place propoundeth two sorts of works or fruits viz. Of the flesh of the spirit Gal. 5. but sith we cannot without great impudencie place these dances among the fruites of the spirit we must in reason acknowledge them to be the works of the flesh And indeed in dances we find the same pollution insolencie the S. Paul expresly mentioneth among the works of the flesh but not that temperance which he tearmeth the fruit of the spirit 1. Ioh. 2.15 Iohn saith Loue not the world neither the things that are in the world and for example which they be he nameth Lust of the flesh lust of the eyes pride of life Is not al this found in dances No doubt theÌ„ they be of the world not of God And so consequently as he addeth Who so loueth them the loue of the father is not in him If in a picture we see some eating drinking some dancing so forth will we terme this a picture of the children of God not rather a representation of the world Againe to what end is dancing but to delight the world the flesh As the affectioÌ„s of the flesh be enemies to god so he that loueth the world maketh himself an enemy to God It therfore plainly appeareth in this prohibition of Saint Iohn that we should not loue the world dancing is forbidden and applying our selues therto we must needs fal at enmitie with God Ephe 5.4 Mat. 12.36 7 Saint Paul willeth vs to abstaine from al folish vaine speeches as things not beseeming the Saints And Iesus Christ saith that in the day of iudgement we shall giue accompt of euery Idle word If the holy Ghost condemneth al tauntes quippes pleasant and idle talke that tend onely to delight the companie and consequently beseeme Apes and iesters but are not any way conuenient among Christians and the children of God surely the sollies mirth vanitie of dances are without comparison more vnseemly among the Saints and rather to be condemned Ephe. 5.16 The Apostle representing vnto vs the time that wee haue lost during our ignorance whiles we yet serued the Deuill the world and the flesh exhorteth vs to redeeme it And how In forsaking the pleasures of our flesh for the price of the purchace But doe we obey his admonition when we loose the whole day yea and spend the night in dancing making our selues besides wearie and vnfit for our vocation in the morning 8 The holy Scripture in many places exhorteth vs to be sober modest 1. Pet. 5.8 Phil. 4.5 Luk. 12.35 Phil. 3.20 1. Thes 5.6 1. Pet 5.8 Col. 3.5 Gal. 5.24 1. Cor. 9.27 Eccles 7 3. Mat. 16 24. Phil. 2.11 stedfast in al parts of our life to haue our loyns girt vp that is not to suffer the affections of our soules to cleaue to the ground in the desires and vanities therof to haue our conuersation in heauen to watch to mortifie our members to crucifie our flesh and the lusts thereof to tame and subdue our bodies to goe rather to the house of mourning then of mirth that is to say to seeke meanes to quench our pleasures vanities by the representation of death to deny our selues to beare our crosse to weepe when the world reioyceth To be short to employ our selues in our vocation in feare trembling But such as vse dancing do little thinke vpon these rules and duties of Gods children The onely remembrance of these exhortations and admoniâ—ions might suffice were they not desperate to make them renounce such vanitie insolencâ—e lightnes yea euen to abhorre and detest them If when they were in the châ—efe of their dance God should send some extraordinarie thunder or earthquake they would straight leaue off Yea if the same should long continue with other tokens from heauen then would all this mirth and vaine dancing bee conuerted into sorrow and griefe for their dancing and so their consciences would testifie that dances are repugnant to that disposition that should be in vs to watch for the comming of the Lord. 9 Now to proceede to another consideration By three principal points we may iudge whether our deeds and works be good First whether they concurre with our vocation Secondly whether they edifie our neighbours Lastly whether they tend to the glory of God As concerning our vocation it coÌ„sisteth in this That we being freed from sin do she from it and shunne all apparance of euill As touching edification the same resteth in this that our conuersation be such as may beseeme the profession of the Gospell that others may be induced to embrace follow the same And for the glory of God Saint Paul saith Whether we eate or drinke or whatsoeuer we doe let all be done to the honour and glory of God Now we referre our eating and drinking to the glorie of God when wee vse the same in sobernesse and thankesgiuing that wee may euerie of vs bee the better disposed to serue God in our vocations The like is in our sleepe and all other the recreations of our bodies or mindes But is not dauncing directly repugnant to our vocation because that where we should shunne sinne and all apparance of euill with all occasions and allurements thereto it ministereth nothing but apparance and entisement to the same Likewise for the edification of our neighbours This folly and vanitie is to no other vse but to be an offence vnto them in that thereby the dancers seeme to inferre that the Gospel therein concurreth with the world and the flesh considering that we that professe the Gospell and therefore ought to renounce such vanitie are so bent giuen thereunto And as touching the glorie of God what dancer dare be so impudent as to mayntaine that God is glorified in dancing either that hee danceth to the ende to glorifie God or to bee the more apt to serue him in his vocation Moreouer the rule of good workes resteth not in the custome and vse of the world but in the testimonie of the will of God Rom. 1â— â— Fashion not your selues like vnto this world sayth Saint Paul but proue what is the good will of God As for dancing wee must therefore place it among the wicked woorkes because it is repugnant to our vocation to the edification of our neighbours to the glorie of God and to the rule of his will Rom. 14.23 Agayne if euerie worke that is not of saith bee sinne as Saint Paule affirmeth and that there can bee no faith without the testimonie of Gods will let our dancers eyther prooue that it is Gods wyll that they shoulde dance or else acknowledge and confesse that dancing is sinne 10 Furthermore let vs consider the persons If they be stroken in yeeres dancing is an vnseemly lightnesse
then to be occasion of offence to our neighbors 1. Cor. 8.13 by our plesures to bring destruction vpon those for whom Iesus Christ hath dyed And as to the end to represent the corrupt world as it were in a table we haue alredy shadowed out men and women dancing so by inserting thereinto players and gamesters at Cardes Dice we shall more liuely demonstrate the world and shew that such as giue themselues to gaming are indeed of the world not truly of the church of Christ And as by lots the souldiers parted the garments of Iesus Christ so may we wel say that these games at Dice Cards are the meanes to part between the world the Deuil many of those who professing reformed religion are addicted thereunto 9 But in as much as Iesus Christ admonisheth vs to Amend our liues and to repent our former transgressions let vs stedfastly resolue hereafter to abstaine and not to bee carried awaie with the taunts of gamesters that scorne our simplicitie because we will not play with them Let vs remember the aunswere of a heathen Xenophanes who at a feast being called dasterd for that he would not play at Dice wisely replyed I am indeede a dasterd and fearefull in all dishonest causes Let therefore his censure who tearmed these thinges dishonest together with his constancie against the taunts of gamesters be vnto vs Christians an instruction and example constantly to refraine from such games And the better to confirme vs herein let vs also thinke vpon the wordes of Saint Cyprian Let vs sayth he be Christians not players at Cardes and Dice Let vs poure forth our mony vpon the table of the Lord wher Christ sitteth as president and the Angels do see vs. In hew of loosing them folishly let vs distribute our goods to the poor Yea let vs commit them to the custodie of Iesus Christ For these games saith he are daungerous worthie of death and replenished with folly They containe no truth but a quaguâ—yre of all falsehood periurie Let vs pull away our hands from such pastimes and in our harts turne off and take away the darkenesse wherewith Satan blindeth vs let our hands be cleane and not defiled in doing honour to the Deuil Let vs flie from the enemie that pursueth vs and spend our time in the learning of true wisdome and instruction in the doctrine of the Gospell Yea let vs lift vp pure hands to Câ—rist and to the ende wee may please God let vs neuer looke vpon Cardes or Dice So beit Thus doth Saint Cyprian conclude his treatise against players at Cardes and Dice Of Enuie Chap. 20. NOw let vs speake of Enuie the sister and inseperable companion of couetousnesse and ambition Wisd 1.24 Augustine of Christ Doctrine which likewise proceedeth of a foolish wicked selfe loue As it is written in the booke of wisedome Thorow Enuie of the Deuill death came into the world Which Saint Augustine also confirmeth saying Enuie is a deuelish vice whereof the Deuill is vnpardonably guiltie in the sight of God For in the sentence of the Deuils damnation it is not saide that he had committed adulterie or theft but that hee had enuyed the state of man created to the image of God Againe Petrarck of the remedies of fortune whereas all other vices doe breede some pleasure and contentment albeit but false and wretched Onely Enuie engendereth nothing but sorrow feedeth vpon mischiefe grieueth at others good and in it selfe alreadie hath that euill which it wisheth to others Aug. In a certaine Sermon And indeede Enuie is a passion in the soule yeelding sorrow and heauinesse for such benefites as other haue that may bee desireable amiable or commendable and thereof ensueth a hatred of their felicitie and prosperitie If they be our betters because we be not so good as they If our inferiours least they should grow equall with vs Plut. of curiositie If our equals for feare they shoulde get before vs. 2 Concerning the first We ordinarily see that they which are endued with the greatest vertues and exalted into highest prosperitie are subiect to Enuie as Aristotle saith That Enuie is the enemie that assaulteth vertue and others prosperitie Plut. of Enuie and hatred Also as there is no shadow where there is no sunne so where there is no prosperitie there is no Enuie We doe Enuie saith Plutarch such as prosper and therefore as they that are tender sighted doe finde themselues grieued with euery light and bright obiect so is it with the enuious in euery the prosperitie of others Whereupon he compareth enuious persons to Cantharides a certaine greene and venimous worme or a Flie that vsually feedeth vpon wheate when it waxeth ripe and roses in their pride for so doth the enuious man he taketh against those that be honest Cicero to Heren lib. 4. greeueth at the encrease of other mens vertue Cicero also saith that Enuie as a companion to vertue do still prosâ—cute the good And therefore Seneca aptly saith Seneca of maners It is more easie for a poore man to shunne contempt then for a rich man to auoide Enuie 3 Enuie vseth onely one point of discretion and temperance which is this That seldome or neuerâ—â—t medleth with those whose greatnesse and excellencie doe take from the enuious all hope of attaining to the like degree Aristo in his Rhet. lib. 2. And this doth Aristotle note saying Enuie for the most part seaseth vpon that which it may best ouertake or out goe and that in this consideration men neuer Enuie the dead Plut. of Enuie and hatred neither such as in greatnesse do without comparison exceede them Father as Plutarch saith those that in age doe farre out goe them And in that sence it is written that Enuie is many times extinguished by the greatnes and excellencie of other mens prosperitie And for example hee addeth saying No man enuied Alexander the great or Cirus when they had attained the tipe of their deuises For as the sunne beating directly vpon the crowne of the head yeeldeth but a small shadow so they that are in eminencie farre aboue vs doe purchase small Enuie against them And therefore hee very properly compareth enuie vnto smoke which so long as the fire is but small maketh a great shew but so soone as it staineth vanisheth away or at the least appeareth nothing so plainely as at the first 4 As for those that be equall in degree it is an old-saying that the earthen potter enuieth the potter Eras in his Chiliads whether for gaine or for reputatation and honor this doth another prouerbe note saying The neighbours eye is alwaies an enemie and enuieth For surely men cannot abide that others of their owne callings should bee better thought of or come to be greater then themselues Gen. 4. As Cain enuied Abell Gen. 30.1 because the sacrifice of Abell was more acceptable in the sight of
forget that Dauid putteth among his roiall verses the support of the good and the punishment destruction of the wicked Also that Salomon to the same purpose sayth Pro. 20.26 A wise king scattereth the wicked causeth the wheel to turne ouer them 48 But as there is great difference betweene iustice crueltie so this representation of the duetie of magistrates to punish vice and sin according as iustice requireth tendeth not to induce them to crueltie but to the execution of the iust iudgement and vengeance of God according to his holy lawes and commaundements For as for crueltie it is so much the more detestable as that there is nothing more against the nature of God Seneca of clemeÌ„cy to Nero and the coniunction that he hath constituted among men It is as Seneca sayth a vice not of man but of a wild beast and therefore it is to be abhorred and detested but especially by such as are not onely men but also the lieutenants and vicars of God least by crueltie they shoulde pollute and prophane the seate of his holy maiestie And they also who vpon ambition couetousnes wrath or anie other passion are moued and induced to this crueltie cannot but expect iudgement without mercy and consequently horrible and fearefull besides the hatred and feare of men and so leade a most miserable wretched life both in this world and in the world to come as by the examples of many tyrants from time to time we may euidently perceiue And Aristotle in his Politikes noteth that tyrannie can neuer holde out in one family to the fourth generation for in deede crueltie can haue no continuance and hee that is feared and dreaded of many doth also stand in feare and dread of many It breedeth rather feare in gouernment than power to gouerne the rather because that continuall seueritie taketh awaie authoritie besides it is most certaine and vndoubtedlye true as Iulius Caesar sayeth that the remembraunce of a passed crueltie is meruaylous and exceeding grieuous to olde age Seneca of Clemencie 49 This cruelty may be coÌ„sidered three wais first when by death or otherwise hee is wronged that hath not deserued it As when Saul wrongfully charging Abimelech the priest of Nob 1. Sam. 2â— of conspiring with Dauid against him caused him together wyth foure score and fiue priests that wore the Ephod to be murthered yea and which is more stroke wyth the edge of the swoord all the inhabitants of the towne men and women young and olde and all theyr cattell This was monstrous crueltie The lyke crueltye is set downe of Herod Math. 2.16 who seeking to slaie him whom the wise men reported to bee borne king of the Iewes put to death all the children that were in Bethleem and in all the borders round about from two yeeres old and vnder The second kind of crueltie consisteth in punishing transgressions excessiuely and wyth greater rigour than they deserue I call those men cruell sayth Seneca that hauing iust cause to punish doo obserue no measure in punishing Heereupon dyd God ordaine that if a wicked man had deserued stripes the Iudge shoulde in his presence cause him to bee beaten according to the hainousnes of the offence Deut. 25. â— to a certaine number of stripes but not aboue fortie The third resteth in this that some doo receiue pleasure and contentation in the euill and tormentes that others doo indure This doth Adonibezecke confesse of him selfe saying Iudg. 1.7 Ioseph in his Antiquit. l. 17 c. 9 Seuentie kings hauing the thumbes of their handes and of their feet cut off gathered bread vnder my table As also Herod seeing himselfe at the point of death knowing that the Iews would reioyce because of his cruelties exercised against them called the chiefest among them and shutting them vp in a great roome commanded that immediatly vpon his decease before there were any noise thereof they should all be slaine to the end the Iews might weepe and mourne at his death And among all tyrants Lucian Erasm in his Chiliads in this point the crueltie of Phaleris is to bee noted who caused fyre to bee put vnder a brasen bull so arteficially made that the partye there inclosed dying wyth heate and thorough anguâ—â—h crying out yeelded not the voyce of a man but the roaring of a Bull. 50 Contrarywise Magistrates in punishing the trespasses and offences of theyr subiectes ought in themselues to apprehende the nature of parents chastising theyr children for so farre are they from reioycing therein that they doo it wyth griefe and such compassion that were it not in respect of Gods commaundement together wyth experience which teacheth that correction is euen profitable and necessarie for children they would neuer do it This may we note in Iosua who seeing that Acan was taken by lot as guiltie and culpable of Gods wrath against the people Ios 7.14 did neuerthelesse call him My sonne thereby shewing a fatherly affection to him and yet disobeyed not God but condemned him to death 51 This was a kinde of mercie which being generally considered Salust to Caesar enclineth the heart to gentlenesse and clemencie but wyth iudgement and discretion And this vertue is specially requyred in Magistrates for it engendereth loue and loue safetie And by experience wee haue euermore found that such as haue vsed gentlenesse and clemencie haue alwaies prospered and haue founde theyr verie enemies more righteous in theyr behalfe Pliny Epistle Lib. 8. Liuy Lib. 8. Seneca than Citizens haue beene to those that haue exercised crueltie ouer them And in deed of greater force is the peoples loue of the magistrate for the obtaining of anie thing than theyr feare and no dominion is more sure than the same that the subiectes like of Neyther can that long indure Plut. in the banquet of the 7. Sag. which the people doo hate Wee reade that the seuen Sages of Greece sitting all at a banquet beeing demanded what might make a king happie and purchase him glorie dyd all aunswere diuersely Solon sayde by changing the dominion of one into a popular gouernment By as If himselfe be the first in obeying his countrie laws Thales If by the course of nature he die an olde man Anacharsis If himselfe onely bee wise Cleobulus If hee repose not himselfe vpon his familiars Chilon If his mind runne not vpon worldly matters but vpon immortalitie If saith Pittacuâ— hee teach and accustome his subiects to liue in feare not of him but for him But nothing doth sooner engender feare not of the magistrate but for the magistrate than good will and clemencie for as too much crueltie and seueritie of a prince doeth make his subiects to feare him with hate so doeth generall good will and gentlenesse make them to loue him and to feare leaâ—â— hâ—e should bee taken from them or incurre anie mishappe To câ—nclude this purpose let all magistrates remember the aunswere of a Lacedemonian
may well and prosperously guide their subiects together with all other vertues requisite and perseuerance in their duties also Iames 8.17 the blessing of the father of light from whom come all good gifts and who onely is able to giue successe and happie issue to all their labours Secondly that they put in practise the commandement of God to Iosua Iosu 1.8 saying Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou maist take heed to doo all that is written in the same for in so doing let them be assured that they shal prosper as the Lord addeth saying For then shalt thou make thy way prosperous then shalt thou haue good successe And in that sense let theÌ„ expect the performance of the same which God said to Samuel 1. Sam. 2.30 I wil honor those that honor me they that despise me shal be set at naught 71 Let them remember that two things are required in a prince or magistrate namely holines in time of peace and magnanimitie in wars in both discretioÌ„ Aurel. Vict. in his lyfe Polibius wherof the Emperor Traâ—an shewed him selfe as a patterne for he was indued with both these vertues That two things maintaine the commonwealth Force and magnanimitie against enimies and concord among subiectes That the preseruation of the Princes estate consisteth first in the integritie of religion Secondly in the loue of the subiects That they which are in office of magistrates must as sayth great Cato vse soberlie their power authoritie Plutarch in his Apoth Plato in his comonwelth that they may stil vse it That that com-wealth is happie wherein euerie man obeyeth the prince and the prince obeyeth the lawe That the magistrate as the same Cato sayth must not tarrie for exhortation to gouerne iustly neither by exhortation bee mooued to beare himselfe vniustly That it is a calling both steadfast and to bee desired Polib l. 6 when euerie one in priuate doth liue in peace and holynesse and that iustice and mercie doo abide in publike persons That the prince must make his subiects to loue him and his enemies to feare him and as well to remember that he is a man Tacitus Annal. 11 Plinie in his Panegiricks Curtius l. 7. as that he is established ouer men That there is nothing so firme strong but is subiect to inconuenience and danger euen by the feeble and weake And to this purpose let them call to minde that great trees are long in growing but cut downe in an houre Let them not forget that they beare the image of God in regard of theyr office and are called Gods to the end they should neither speake nor doo anie thing vnworthie the maiestie of God Tacitus Let them beware of abating theyr authoritie either by too much lenitie or the peoples loue by like seueritie Let them not prefer the aduise of young Counsellors before the iudgement of the auncient and to that purpose make vse of the example of Roboam 2 Chro. 10 who by the contrarie alienated the ten Tribes of Israel and lost his dominion ouer them Let them neuer pronounce sentence in wrath neither vndertake anie thing in displeasure but remember the saying of Saint Iames Wrath in man fulfilleth not the iustice of God Let this saying of Saint Augustine bee printed in their heartes Iames 1 20 Augustine in the 13. a-abuses of degrees Degree 6. Three things are requisite in a gouernor Calling feare of him and loue towards him Calling is requisite to the end he may beare himselfe in a good conscience cheerefully yet if hee bee not both loued and feared he cannot subsist in his calling Let him therefore aduise himselfe to procure loue by benefites and affâ—bilitie and â—eare by punishing wrong done not against himselfe but against the lawe 72 Let him consider of the titles that Iulius Pollux who was gouernor of the Emperor Comodus in his youth attributeth to the prince whome hee calleth father of the people gentle louing mercifull wise iust courteous couragious despising monie not subiect to passion but commaunding ouer himselfe ouercomming lust vsing reason quicke of conceit sober religious carefull for his subiectes constant no deceiuer adorned with authoritie readie in his affayres prouided to doo well slowe to reuenge affable gracious in speech open hearted a louer of the vertuous desyrous of peace valiant in warre an example of good manners to his subiects a maker of good lawes and an obseruer of the same Let him remember these wordes of Lewes the ninth lefte by his last will to his eldest sonne and successour Philip and are recorded in the chamber of accounts Be deuout in the seruice of God bee in heart pittifull and charitable to the poore and comfort them wyth thy good deedes keepe the good lawes of thy realme take no subsidies or releef of thy subiects but vpon vrgent necessitie and for the profite of thy common wealth vppon iust cause and voluntarily 73 Let them continually looke vpon the table of Ptolome Arsacides which the Emperour Marcus Aurelius found at Thebes an auncient towne of Aegypt and was alwayes layde at the kinges beds head when hee was chosen and by the sayde Marcus Aurelius at his death giuen as a singular treasure to his sonne Comodus This Table was written in Greeke Characters and contayned the protestations and sentences following I neuer exalted the proud rich man neyther hated the poore man that was iust I neuer denied iustice to the poore for his pouertie neither pardoned the wealthie for his riches I neuer benefited or gaue rewarde for affection neither punished vpon passion onely I neuer suffered euill to escape vnpunished neyther goodnesse vnrewarded I neuer committed the execution of manifest iustice to another neyther determined that which was difficult by my selfe alone I neuer denied iustice to him that asked it neither mercie to him that deserued it I neuer punished in anger neither promised benefite in mirth I was neuer carelesse in prosperitie neyther faint hearted in aduersitie I neuer dyd euill vpon mallice neither committed villanie for couetize I neuer opened my gate to the flatterer neither gaue eare to the backbiter I alwais sought to be loued of the good and feared of the wicked lastly I alwaies fauoured the poore that was able to doo little and God who was able to doo much fauoured me 74 To conclude wee will adde these short excellent sayinges of Saint Augustine Augustine of the degrees of abuse Degree 9. wherein he representeth vnto vs the duties of princes and magistrates The iustice of the king saith he is that he doo not wrongfully oppresse anie man by his power that he iudge without acceptance of persons betweene man and man that hee bee a defence to the straunger the fatherlesse and the widow that he suppresse theft punish adulterie exalt not the wicked maintain no quarrellers or lasciuious persons root out the
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
righteousnes What else haue wee therefore to doo but still to haue this name Iesus whereby wee bee aduertised that hee hath saued vs from our sinnes and consequently from eternall death before the eies of our vnderstanding that wee remembring that he hath withdrawen vs out of hell from eternall fire darknesse weeping and gnashing of teeth maye in heart bee feruently inflamed in his loue And that the remembrance that he hath paide so many deadly debts to discharge vs maye more and more inforce his loue Finally let the representation of the death of our olde man crucified with this Sauiour make vs so to abhorre sinne and corruption that we suffer it not to liue in vs to our owne death Thus shall the name Iesus beget in vs a feruent desire to loue him to please him and to obey his commaundement wherein hee willeth vs to amend our liues Acts 10.38 Luke 4.18 Esay 61.1 Iohn 1.16 1. Ioh. 2.27 8 Now let vs come to the title Christ. This name in Greeke as also the name Messias in Hebrue doeth signifie as much as if wee should saie Annointed And by this annointing is meant the fulnesse of the holie Ghost which he hath receiued as Saint Luke noteth and himselfe doth acknowledge where hee applieth to himselfe this saying of Esaie The spirite of the Lorde God is vpon mee for he hath annointed me He was fulfilled to the end wee might be partakers of his fulnesse as Saint Iohn saith who also speaketh of the holy Ghost saying The annointing that you haue receiued from him abideth in you 1. Cor. 3.16 and you need not to bee taught but as the same annointing teacheth you all thinges and it is true and is not lying and as it taught you yee shall abide in him Saint Paul calling vs the temples of God addeth this reason Rom. 8 9. that the holie Ghost dwelleth in vs. This name Christian deriued from Christ and proper to his disciples confirmeth the same For likewise as the same Apostle sayth They that haue not the spirite of Christ are not his But as there is no true or naturall fyre but yeeldeth heate or light so the holye Ghost cannot bee in vs wythout the feeling and shewing forth of effectes beseeming his holynesse And therefore this name Christ aduertising vs that wee are partakers of the annointing of his holy spirite should be vnto vs a mightie and liuely argument to amend our liues And this shall wee the better vnderstand by considering the names attributed to this spirite to represent vnto vs the effectes of the same 1. Pet. 5.2 First hee is called Holy because that of himselfe and in him selfe being holy euen in al perfection it is he that sanctifieth vs by separating vs from the common degree of other the children of Adam to the end we may be dedicated and consecrated to God Whereupon Saint Peter sayth that wee are elect through the prouidence of God in the sanctification of the spirite to obey and be sprinkled with the bloud of Iesus Christ And that as being made the children of God through faith we must be wholy renued Saint Paul teacheth vs that this commeth of the holy Ghost He sayth he that hath raised Iesus Christ from the dead Rom. 8.11 1. Cor. 15.45 shall quicken your mortall bodies with his spirit dwelling in you In this sense is he named the second Adam that proceeded from heauen in a quickning spirite For the Apostle compareth the spirituall life that Christ by his spirit imparteth to the beleeuers with the sensual life that men receiue from the first Adam And therefore we do in vaine boast of Christianitie and the spirit of Christ so long as we are not so renued as to haue nothing in common with the vnbeleeuers that dwell vnder the tirannie of the vncleane spirit which infecteth with all corruptions defilings all those that haue not the spirit of Christ 9 Particularly he is named the earnest pennie of our inheritance As when a man doth purchase an inheritance hee first giueth earnest that is some part of the monie promised Ephe. 1.14 that serueth as a beginning to the paiment of the total summe so God hauing redeemed vs by the bloud of Iesus Christ giueth the earnest penie of his holy spirit that is to saie a beginning of knowledge of the true God of sanctification of loue to God of righteousnes and of peace ioy in the holy spirit attending vntill he finish in vs the communication of that light ioy holynes and glory that we shal haue perfectly in heauen Whereby it appeareth that wee wrongfully boast our selues to be christiās annointed with the spirit of Christ so long as we be not indued at the least with some beginning of this heauenly light sanctification loue of God spiritual peace and ioy which are the earnest of the spirit do not indeuor daily to increse in these spirituall giftes and graces He is also called Water Esay 55.1 44.3 for of the holy Ghost doth Esaie speake saying Come vnto the waters all yee that thirst Againe I will poure my spirite vppon the thirstie and my riuers vpon the drie Then to expound the same he sayth I will poure forth my spirite vpon thy seede Heereby doth hee shewe vs that as raine with the moisture thereof fatteth the earth to make it fruitfull so doth the holy spirite with his inuisible grace make vs fruitfull to produce the fruites of righteousnes as Iesus Christ also declareth saying He that beleeueth in me Iohn 7.38 out of his belly shall flowe riuers of the water of life This saith S. Iohn he spake of the spirit that all they should receiue that beleeued in him As therefore if hearbs watered do stil continue drie we iustly saie they are dead so can we not aduow our selues to be Christians watered with the spirit of Christ so long as in sted of bearing fruit by amendement of life and giuing our selues to good workes we continue drie and withered 10 Sometimes hee is also called Water to signifie his power to purge and cleanse our filth and corruption as Ezechiel sayth I will poure vpon you cleane waters and yee shall bee cleansed Ezech. 36. 25 I will cleanse you from all your filthines and from your Gods of doung And will giue vnto you a new heart and will put into you a new spirite and I will take your stonie heart out of your flesh and will giue you a heart of flesh and I will put my spirit into you and cause you to walke in my statutes and to keepe my ordinances and you shall doo them But if we in lieu of amending our liues do abide in our filthinesse and corruption with stonie heartes and keepe not the ordinances of the Lord it is in vaine for vs to intitle our selues Christians watered with the holye waters of his spirit And because that by watering vs with the liquors of his graces hee maketh vs strong