The Amendment of Life

That the word translated Amend, signifieth, to be better advised, and why. Chap. 1.

I T is a matter worth the noting, that the whole sum of the first sermon of Jesus Christ, as also of Saint John the Baptist, is by S. Matthew comprised in these words, Amend your lives, for the kingdom of heaven is at hand. Heereby doth the holy Ghost teach us, that the first thing that is to be preached in the Church, and sounded into our ears: that especially and above all things we are to learn in the Gospel: whereupon principally we should set our hearts and minds: To be brief, the same which we ought chiefly to practice, is this first sermon of Jesus Christ, and of his forerunner Saint John, Amend your lives, for the kingdom of heaven is at hand. Now the word which the holy Ghost doth ordinarily use throughout the New Testament, and namely in this first sermon, whereby to express Amendement, signifieth understanding, advice, and wisdom, after the knowledge of our error, corruption, and transgression. Thus the Amendement whereto we are here exhorted, consisteth in this, that where before time we have been so foolish and unadvised, as to follow our own corruptions, and so to offend God, we may hereafter obtain understanding and sense, evermore walking in the fear and obedience of God.

2 Out of this Sermon therefore, considering the property of the word which Jesus Christ doth use, we gather two things: the first, that it is an extreme folly to live according to the flesh, and so to give over our selves to sin: and contrariwise, that the beginning of wisdom is the fear of God, & walking in his ways. The second, that man naturally is inclined to this folly: namely, to give himself over to his lusts, and consequently to offend God: for otherwise it were in vain by so notable a reason to exhort him to shun the same. As concerning the first point. The holy Scripture in many places termeth sinners fools, & sin •• oli • nesse. Moses foreshowing the corruption and rebellion of he I raelites, saith thus: They have corrupted themselves toward God, they resemble not his children, but are a froward & crooked generation. Do ye thus reward the Lord, O ye foolish people and unwise. My people (saith the Lord) are foolish, they have not known me, they are foolish children & have no understanding. They are wise to do evil, but to do well they have no knowledge. Again, See (saith Saint Paul) that ye walk diligently, not as fools, but as wise men. And writing to Titus, he speaketh more plainly, saying. We our selves were in time past unwise, disobedient, deceived, serving the lusts and diverse pleasures, living in malitiousnes and envy. Solomon in his Proverbs doth usually so take it. Wisdom (saith he) crieth out, O ye foolish, how long will ye love foolishness, and the scornful take their pleasure in scorning, and the fools hate knowledge? And so in many other places, But that we may the better understand what a foolishness it is to offend God: the holy Ghost, especially in the old Testament, and sometimes also in the new, doth signify this Amendement, by conversion and turning to the Lord. Oh Israel, saith the Lord by Jeremiah, If you return, return unto me. Again, Conuert me, O Lord, and I shall be converted. Again, I desire not the death of a sinner, saith the Lord, but rather that he convert from his wickedness and live. Conuert ye, O ye house of Israel. Likewise sometimes in the New Testament, Be ye better advised, that is to say, Amend, saith S. Peter and S. John, and convert. And S. Paul saith, that he shown them of Damascus and others, that they should repent and turn to God, and do works worthy amendment of life. This phrase of speech teacheth us, that man's life resembleth a pilgrimage, wherein whosoever offendeth God, by walking after the world and the flesh, he doth (as it were) turn his back to God, to heaven, and to life: and goeth to the devil, to death, and to hell fire. And contrariwise, that converting and turning to God by Amendement of life, he turneth his back to death, to hell, and to the devil: and goeth to God, draweth near to him, and directeth his course to heaven & to life everlasting. Is there therefore any greater foolishness than to offend God? that is to say, to turn from God and life everlasting, and to go after the devil and death? If any man should voluntarily call himself into the fire, or into some river, either stab himself, or drink poison, men would not say that he were a fool, but rather that he were frantic and besides himself: What shall we then say to those, who willingly offending God, do cast themselves into hell fire, and into the bottomless pit of eternal death? To the ende therefore that we may amend, it is requisite that we retire, convert unto God, and return to him. But how? Even by ceasing to offend him, and by walking according to his word: for so do we turn back from the devil, from death, and from hell, Let us, I say, convert and turn unto God, yea, let us draw near unto him: yet as Saint Agustine saith, not by changing of place, for he is everywhere, but by alteration of manners: for, as he addeth, According as we grow like or unlike unto him, so do we either approach or she back from him.

3 For the second point. This exhortation Amend, that is to say, Be ye wiser and better advised, together with the reason thereunto added, whereby to induce us so to do, do sufficiently, as is aforesaid, show that man of his own nature is inclined to this folly and rage, namely, to apply himself to all corruption & sin, and so for the amending of his life ought to become wiser and better advised. Now notwithstanding we might note many examples of this folly, yet at this present we will consider only of seven of the chiefest. And in the mean time as the number of seven doth commonly signify perfection, so will we thereby declare that man is perfectly foolish, until he change his mind, that he may amend. And these be the follies.

• 1. Not to believe that there is a God.
• 2. To account more of man than of God.
• 3. To think to live ever.
• 4. Not to know wherefore we live.
• 5. To judge of man's felicity or misery by the outward apparance.
• 6. To believe our enemies sooner than our friends.
• 7. To think our selves wise.

4 These seven follies are the cables of vanity, and the roapes that draw on iniquity. Of these doth Isaiah say, Woe unto them that draw iniquity with cords of vanity, and sin, as with cart ropes. For by these cords and cables, he understandeth certain false opinions and perverse imaginations, wherewith the devil quenching in men all feeling of sin & apprehension of God, draweth them (as it were) with cords and cables to all iniquity, and consequently to the pit of hell. Of these he setteth down three examples. The first of profane persons, scorners of God, who say, Let him make speed, let him hast his work that we may see it, & let the counsel of the holy one of Israel draw near and come, that we may know it. Secondly, of those that call evil good, and good evil▪ that make darkness light, and light darkness: that make bitter sweet, & sweet bitter. Thirdly, of those that are wise in their own conceits, and skillful in the consideration of themselves. The explaining therefore of these seven follies afore mentioned, may stand as a commentary and opening of these cords and cables mentioned by Isaiah, as also to show that these follies tend only to persuade man that he is a beast, and that after his death he is to attend neither good nor evil: thereby to stay all his thoughts and affections upon this temporal life, to plunge him in the pleasures of the world and the flesh, and consequently, to take from him all holiness and religion. Inasmuch therefore as we are now to amend our lives, we must learn to renounce these seven follies, and to be wiser hereafter.

Of the first Folly. Not to believe that there is a God. Chap. 2.

THe first & principal folly, is the same whereof the Prophet David speaketh, speaketh, saying: The fool hath said in his heart that there is no God, Of those that in their hearts do say thus, there be two sorts, the one pronounce it with their lips, the other with their works. A • for the Jews, of whom David here speaketh, they in their works shown, that their harts did say, that there is no God. And t • is doth he note, where for proof thereof he addeth, They are corrupt, and become abhominable. But among Christians there are some (a matter of extreem terror) that say both in heart and mouth, that there is no God. Yea, and this impiety hath taken such hold of diverse, that they will not stick to say it, and that not whisperingly, mumbling, or between the teeth, but even with open throat. And in deed in many places they dispute no longer of differences, concerning the hope of salvation & service of God, but now the question is, whether there be a God. Yea, it is a common phrase, when a man affirmeth that there is a God: Who did ever see him, that we may believe him?

2 The sole representation of such a blasphemy might suffice to terrify our harts, and to make us to sweat even water and blood for anguish: That Christiandome should afford any so abhominable monsters as should deny God: God, I say, not only the creator whom we may behold in his works, but also the redeemer, that is to say: God revealed in the flesh, justified in the spirit, seen of Angels, preached to the Gentiles, believed upon in the world, and lifted up into glory. This verelie is a just and terrible judgment which God executeth upon those, whose harts and minds are plunged and so swallowed up in the pleasures of the world, and the flesh, that they never think upon God, no more then if there were none. It is a horrible vengeance that God layeth upon those, who to the ende without remorse of conscience, to give themselves over to their own abominations and corruption, do maliciously go about to choke up these relics or remainders of the image of God, namely: That there is a God, a providence, & a righteousness in God. As David also noteth, that all the imaginations of the wicked do concur that there is no God. It is the punishment that those men do deserve, who when they swear, for affirm anything, do spew out of their polluted lips this blasphemy, I renounce God. To be brief. It is the payment wherewith God justly punisheth the extreem ingratitude of such as contemn the incomprehensible treasure of the doctrine of the Gospel, treading under foot the most precious blood of Jesus Christ. And himself hath pronounced, that such people do deserve a more horrible judgment then the inhabitants of Sodom and Gomorrhah. It is also the last plague and persecution wherewith God's children toward this end of the world shall be tried: when these monsters shall scorn their simplicity and constancy, in refraining from evil, upon their assured hope in God, and for fear of his name.

3 But as there is no wound more mortal, than the same that plucketh forth man's heart or soul, so is there no poison or pestilence of greater force, suddenly in men to kill all faith, hope, & charity, with the fear of God, and consequently to cast him headlong into the pit of hell, than to deny the principle & foundation of all religion, namely, that there is a God. To the end therefore to arm the elect against such an extreme and pernicious temptation, & to make those that shall suffer themselves to be carried away with so bitter a temptation, the more inexcusable in the day of judgment: we will produce against these Atheists sundry witnesses, against whom no exceptions can be taken: and first, all Jews and Christians, because they allow of the old Testament: secondly, all men living: thirdly, all creatures, as well those that have essence only, as those that with essence have life, and those that with essence and life, have motion and feeling: and lastly man, although he speak nothing, who besides his essence, life, and motion, is also endued with reason. And in deed, the creation, preservation, and guiding of all these creatures, do with a loud voice proclaim that there is a God. And first we will begin with those that allow the old Testament to be the word of God, and consequently with all Jews and Christians that are, or ever were. For as in the old Testament, the testimonies that there is a God are most evident, infinite, and of sundry sortes, so is it a desperate presumption and impudency, to go about to deny that, which by so many millions both of Jews and Christians have evermore been believed and confessed.

4 If these Atheists do say, that both Jews & Christians have all been deceived by believing the holy Scripture, whether of the old or New Testament, and consequently all testimonies of the divinity therein contained: What book have they so authentical or ancient as the Bible, wherewith they may, to the contrary, prove that there is no God? Again, how can they shun the conviction of their own consciences, which will force them to acknowledge that the holy Scriptures proceeded from God, if they will consider but these reasons following. First, they make no doubt whether the books attributed to Plato, Aristotle, Polibius, Liuie, Demosthenes, Cicero, Homer, Virgil, & such others, were writ̄ by those men to whō they be attributed. What reason thē have they to demand whether the Bible were written by Moses, Joshua, Esdras, David, the Prophets and Apostles? They also (at the least in general terms) do approve the contents of the said profane books, whether for history or for doctrine. With what malice are they then possessed, that should cause them to deny a God, which is the principal and fundamental argument of all the books of the Prophets and Apostles: especially considering that if this foundation should be false, all the rest were but lies and vanity. Likewise, these men that registered the holy Scriptures, never labored after the glory of man by ostentation of any new invention: For all of them, even from Moses to the Apostles, have had one & the same matter subject of their writings, namely, this self same divinity. Neither have they sought after glory, reputation, nobility of descent, or virtues: but have set down, (as in sundry places we may perceive) even their own infirmities and transgressions, yea, sometimes matter of reproach to themselves, & to their posterity. Profane writers do ordinarily tend to magnify the virtues & valiant actions of men, to the end to give thē the praise: But the holy scripture everywhere tendeth to glorify God, even in everything that may becōmendable in man: Showing that all victories, deliverance, aduancemēt to dignity, & virtue: to be brief, that all goodness cometh of God, & not of man.

5 As concerning the contents of the holy scripture, it is the same that only layeth open the very fountain of man's corruption, & that showeth how great and pernicious it is. The multitude and grievousness of his sins: The horrible punishment that they deserve not only in this world, but in the world to come: Only this holy Scripture teacheth the assured remedy against these horrible inconveniences: so that man feeling himself worthy of all misery, even of eternal death, doth notwithstanding find himself content & joyful in the midst of the tribulations of this life, & blessed in the assured expectation of an incomprehensible & eternal felicity. This Scripture laboreth wholly to humble man, and to exalt God. It exhorteth man to renounce wickedness, & to apply him self to righteousness: to despise present and temporal goods, that he may aspire to those that be spiritual, invisible, and eternal. To be brief, it teacheth as well true holiness and piety towards God, as true love, peace and concord among men, earnestly exhorting them to these duties. Who is it then that ought not to have a feeling of this in his own conscience, that this holy scripture proceedeth from God;

6 Moreover, in other books we find counsels, exhortations, and reasons to persuade. Heer we have express and precise commandments, whereby it appeareth that a superior speaketh, that giveth commandment to his inferior: namely, God to man. The holy Scripture prescribeth a Law, not only to the body or in external causes, but also to the spirit, cogitations and affections of the soul: It is therefore the spirit of God that speaketh, who only hath dominion over the soul, and knoweth the affections and passions of the same. In this holy Scripture we find promises and threats of eternal weal and woe, as well to the soul as to the body. It is then the Eternal and the Almighty, that both promiseth & threateneth: This holy Scripture teacheth us the same thing, which the creation of the world doth: namely, that there is a God, almighty, all-wise, most good and beneficial. He therefore that is the Auctor of the creatures, is also the Auctor of the holy Scripture. In this Scripture we find predictions of matters, which man's understanding could never foresee: yea, the very time of the performance of the same is many times noted, sometimes a hundred years, a thousand, yea, three thousand, before they came to pass. Yet are they always fulfilled in their due time: of necessity therefore, God must be the Auctor of the same.

7 Again, all the Philosophers together in their many volumes have neither said nor taught so righteous, so holy, and so necessary matter, as doth this holy Scripture in the ten words of the law: yea, even in these two short sentences. That we should love God with all our heart, with all our strength, and with all our soul: & our neighbor as our self. From God only therefore must this doctrine proceed. The style likewise of this Scripture is simple and without affectation, and yet it penetrateth and pierceth the heart and conscience, far more deeply then the writings of the most excellent Orators in the world. Whence should such efficacy proceed, but from the spirit of God, which is the Auctor thereof. This is it that S. Paul expressly noteth, saying. Neither stood my word and preaching in the enticing speech of man's wisdom, but in plain evidence of the spirit and of power: That your faith should not be in the wisdom of men, but in the power of God.

8 This holy scripture propoundeth unto us the history from the beginning of the world, with the doctrine ever since continued among both Jews & Christians: yet (which is well worthy to be marked) we find no contradiction or disagreement, either in the histories or doctrine, that may not easily be unfolded and reconciled. But as for other books, they begin their Histories two or three thousand years later. And what discord do we find in their writings, both in their histories and in their doctrine▪ Again, there are no books for the maintenance and confession of the doctrine whereof, both men and women, even by thousands from age to age, Princes, merchants, artificers, learned and unlearned, have voluntarily resolved, even with cheerfulness to abandon fathers, mothers, husbands, wives, children, goods, dignities, yea, life it self, and suffered torments that cannot be sustained by any one that is not holden up by some divine power. Yet here may you behold Martyrs, that is to say, authentical witnesses, that this holy scripture proceedeth from God. This also is the reason, why of all other books, the Devil, an enemy to God, and to the salvation of mankind, hath most endeavored to falsify, to corrupt, and to abolish this holy Scripture: thereby as it were confessing that proceeding from God, it is repugnant to him, & necessary for man's salvation. And yet hath the same been miraculously preserved and kept in his integrity, even with the danger of their lives that were guardians thereof: yea, which is more, even by the Jews themselves, the sworn enemies to Jesus Christ, of whom the Law & the Prophets do bear witness. And therefore S. Augustine compareth them to Stationers, who in their shops do keep many books, but for the use of other men. They have been preserved therefore undoubtedly by his only providence, who was their Auctor. And to this purposeis the example of the time of Antiochus most notable: For in his days, namely in the hundred and five & fortieth year of the Grecian Monarchy, did they deface and burn all the books of the Law that could be found, and yet within two years after, even in the hundred and seven & fortieth year of the said Monarchy, was the book of the Law found again among the Jews. Yet who did ever object either to the Jews or Christians, that the books of the old & New Testament, were foisted in or invented by men, except these Atheists, because they would deny that there is a God?

9 Again, many of those that from time to time have made war against the holy Scriptures, seeking either to falsify or utterly to abolish the same, and persecuted the professors thereof, have felt the smart of God's horrible judgments poured upon them, and departed this life in most wonderful & terrible manner, which (no doubt) was a vengeance that God, the author of this Scripture, executed against them. As in deed many of them have been likewise forced of themselves to confess their torments to proceed frō the hand of God, stretched forth to punish their impiety. By the premises therefore it sufficiently appeareth, that the disaduowing and denying of the holy Scripture to be the word of God, proceedeth not of ignorance, but even of perverse obstinacy and malice, and therefore that we have justly produced so many millions both of Jews & Christians, professors of this holy Scripture, as witnesses that there is one God, against all those that in malice reject the same, least they should be forced to confess that there is a God.

10 If this suffice not, we will secondly produce for witnesses all people & nations of the world, that have been spread over the whole earth from the creatiō of the world to this day. For they all with one consent, do acknowledge that there is some God or God's. A certain philosopher & heathen Orator hath written, that there is no nation so barbarous, as not to confess that which these wretches do deny, namely, that there is some God, and these be his words. Among all men of whatsoever nation, this is one constant and resolute opinion, that there be God's: for it is a matter even borne with man, and (as it were) graven in his soul. What these God's are, there are sundry opinions, but that there are God's, no man doth deny. And all his second book he applieth to prove that there are God's. All philosophers, historiographers, & Poets do make mention of their God's, whom they invocate & call upon. Would man, who by nature is proud & stout, stoop to Images of wood, stone, silver, or gold, either offer any sacrifice to the same, or look for any goodness in the service and worship of them, if this opinion, that there is some God, whom if they think to prosper, they must invocate and call upon, were not graven in his heart? Admit most men throughout the whole world do worship false God's, yet doth their said worship testify that this is common among them, to believe that there is some God. Likewise that in their several opinions, they all do suppose that they worship one true God, & so do manifestly condemn those that think there is no God. Which is more: Even the diversity of God's that is in the world, doth evidently declare, that to believe a divinity, is no doctrine learned in the school of man, neither any agreement among men: but rather that nature (the common mother of all) hath taught them that there is a God, & thus they that deny it, are no partakers of man's nature. Moreover, swearing, or the oth that is commonly in use with all nations, either for the maintenance of the truth, or for the true performance of whatsoever is inviolably promised, is another plain proof, that all men living do confess that there is a God, who knoweth the secrets of all harts, loveth truth, and punisheth falsehood.

11 Some reply, that whatsoever the world believeth concerning God, proceedeth only of the craft and policy of those that have sought to purchase authority for their laws & decrees, under color of communication with the God's, from whom, say they, they have received whatsoever they have commanded to men. But this gloss which they pretend, would be of small account with men, were not this persuasion, that there are God's, whom they should fear to offend, first graven in their harts. For had they not believed it, they would boldly have scorned those that should boast of such communication with the God's. And therefore even those men whō they charge with such policies, are also witnesses that all men do believe that there is a God. Again, peruse all books that ever wer writ̄, frō the beginning of the world to this day, and see how many notable persons we shall find that ever maintained this blasphemy, that there is no God. Well do they make mention of one Diagoras a Melian, and a poet: of one Theodorus a Grecian: of one Ephemerus a Tegaean, & some others accounted to be Atheists. But why were they so accounted? Not because they utterly denied a God (for even Diagoras beginneth his verses with a confession, that all things are ordered by a divinity:) but rather for that they scorned the Idols & multitude of God's. As Ephemerus was termed an Atheist, because he writ that the God's of the Gentiles have been excellent personages, whose portraitures having been reserved for remembrances, were after converted into Idols. We also read that Protagoras the Abderite, for writing in the beginning of his book, I wot not what to say, whether there be God's, or whether there be none, was by the commandment of the Athenians banished their town and territories, & his books openly burned: whereby many were made more slack in the profession of the like opinion, considering that the only doubt whether there were God's, could not escape punishment. True it is, that certain Philosophers termed Sceptiques, called the same again into question. But the reason was, because their profession was to doubt of all things, even of those which they did both see and touch, yea, and whether themselves were or were not. They that believe not their own senses, that black is black, that fire is hot, that snow is white, that ise is cold: in brief, that doubt of everything that is, and whether each thing be such as we see it, feel it, hear it, &c. are surely deuoide of sense, and yet not so senseless as the Atheists: for those men do but doubt whether there be God's, but these men do utterly deny that there be any. Thus we see the testimonies and confessions of all people and nations in the world, for the space of five thousand years, (for so long it hath continued) who all with one consent do condemn the blasphemy of those, that to the contrary dare affirm, that there is no God.

12 Moreover, the very devils do believe that there is a God, and do tremble, as saith Saint James. And hereof we have many testimonies among the writings of the Heathen. Among others, Apollo that God, or rather devil, so famous among the Ethnikes, saith thus. We devils that haunt both land and sea, do tremble at God's scourge, under whom the whole world doeth quake. These Atheists therefore are more incredulous than the very devils: and least they should tremble with the devils, do choke up all remembrance of God: yet hath experience from time to time, & even to this day taught us, that they which most impudently would seem to believe no divinity, have been & are the first & loudest confessers of the same, whensoever it vouchsafeth to be revealed by thūder, earthquakes, & such other extraordinary works: for the horrible terror which then affrighteth thē, forceth thē even to cry out and confess, that their denial of God groweth only of their drousines in his ordinary works, considering that being wakened by the extraordinary effects of his power, with trembling and terror they acknowledge that there is a God. Again, even in God's ordinary works, they do by speech confess that which they will not believe. For whē they say, it raineth, it snoweth, it haileth, it blustreth, it is hot, it is cold, &c. If a man should demand who doth all this, it would amaze them. And why? Because it is a common persuasion with all men that it is God, & that those works are proper to God only. As contrariwise, when at the entering into, or beginning of any communication, if a man shall say, he writeth, he commandeth, he walketh, he eateth, he cometh. This were an inconsiderate phrase of speech, and would minister occasion to demand who it is that writeth, commandeth, walketh, eateth or cometh. And why? Because those actions are common to many. But the other being proper to God only, men never ask, who haileth, who raineth, who snoweth, &c. because every man referreth those works to God. Those likewise, who to the end to deny God, do refer such works to nature, do even in their own speech condemn themselves, in that they say not, she raineth, she snoweth, she haileth, as speaking of nature: but do say: it raineth, it snoweth, it haileth, as speaking of God. Concluding therefore this purpose: first, all Jews and Christians: secondly, all Heathen throughout the whole world, do with one voice confess that there is a God: And lastly, the very Atheists them selves, both in trembling and speech, do many times acknowledge that, which willingly they would deny, namely, that there is a God.

13 Now let us go forward, and come to other creatures, yet comprehending man also, who all without speaking shall testify that there is a God. Of these there are four sorts. The first have essence only, as the elements, the sun, the moon, the earth, the stones, and the water. The second have essence and life, and are called Vegetatiue, as herbs, trees, and all plants. The third have essence, life, and sense, as souls, fishes, and other beasts. Finally, others have essence, life, sense, and reason, as man. Now to begin with the first; if we ask, which was first, Essence, or no Essence? The answer is plain, and by all men confessed, namely, no Essence, and this doth neces • itie require: for otherwise the elements, the earth, the sea, to be brief, even everything that is, must have been from all eternity, and have had no beginning. Behold, here is already one absurdity, which man's understanding doth gainsaie. As also it is a most resolute point, that whatsoever is eternal and without beginning, is also immortal, and without ending. That which is from ever, is also forever. But everything that is (God excepted) is by nature subject to change, corruption, death, and end. Nothing therefore that is, is eternal & without beginning, but God who giveth beginning & essence to everything that is. Moreover, if that which is, had been from all eternity and without beginning, then must it of necessity ensue, that the elements, the earth, the water, even so many things as are, must be so many God's, considering that nothing can be from all eternity, or without beginning, but that which hath his essence of himself, and consequently, God only. And therefore to deny a beginning in anything that is, is to acknowledge the same to be a God, whereof it would follow, that for the denying of one God, we should be forced to confess that there be as many God's as there be elements, stars, stones, grains of sand upon the earth, or drops of water in the sea: If then we must confess, that anything that is, hath not ever been, but have had some beginning, then must it ensue, that there is a God, who of nothing hath made that that is, even as it is written, In the beginning God made heaven and earth. Thus we see how that which hath essence only, even without life, sense, or reason, doeth nevertheless without speaking, evidently testify, that there is a God, that gave unto it essence and beginning. And in deed anything that is, is either a creature or a creator: But if the creature presupposeth and acknowledgeth a creator, and consequently a God: Then do the elements the earth, the sea, the stones, and in brief, every creature by his essence, testify against the Atheists, that there is a God, their creator.

14 If they reply, that everything that is, is of it self: we will demand, since when? If they answer, from all eternity, how can they prove it? Besides, they must make as many God's, as there be things that have essence, as is afore shown. Otherwise it cannot be chosen but that they have been since some time. Which if they grant, then let them tell us since what time that that is and before was not, made it self, and thereof lay down some proof. But contrariwise, if of nothing nothing be made, as the Philosophers do define, then could not that which was nothing, make it self something, and assume any essence, considering it was nothing. Thus it followeth, that it is contrary to all reason and man's capacity, to say that anything that is, is come of it self. And therefore we must grow to acknowledge a God, who only having been from all eternity, giveth essence to all that is. As also in respect thereof he is called among the Hebrews Jehovah, signifying this word Essence, and with the Greeks 〈 in non-Latin alphabet 〉 , signifying, he that is, because God is of himself Essence, and giveth essence to his creatures, as it is written, Of him, and through him, and for him are all things.

15 But let us farther consider everything that is, in state as it is. The Philosophers are of opinion that the earth, together with the sea, do contain in compass or circuit six thousand, three hundred Dutch miles. Also, that the body of the Sun is a hundred, sixty, and six times greater than the earth. How great then is that heaven wherein the Sun is contained? Or rather, how great is the highest heaven which inuironeth all other heavens that do compass the same, wherein the Sun hath his habitation, yea, and with a marvelous distance? How many stars be there in the sky? How many drops of water in the sea? Or how many grains of sand upon the earth? If all the men in the world, kings, or philosophers, who have not only essence but also life, sense, and reason, cannot without matter precedent make one drop of water, one stone, or one candle. How can these creatures of such incomprehensible greatness as are the heavens, of such wonderful brightness, as are the Sun, the Moon, and the stars, and so abundant as are both lande and sea, having not so much as essence, give to themselves essence, yea, and such essence as they now have? Yet speaking only of essence, common sense doth also deny that. Let us therefore conclude, that there is a God almighty, who being of himself, from all eternity, in his time hath of nothing created both heaven and earth, according as Moses hath affirmed, saying, In the beginning God made heaven and earth.

16 Moreover, experience teacheth, that the heavens have their motions: But whence come those motions, even motions of such incomprehensible swiftness, that as we see by daily practice, the Sun in four and twenty hours compasseth the whole earth, and consequently in one hour runneth two hundred sixty Dutch miles. Besides, the heaven where the Sun hath his abode, is from the earth 1202700. leagues. How many leagues then doeth he daily run in his own heaven? A matter incomprehensible to man's capacity. But every motion, especially in things that have essence only and no life, doeth of necessity presuppose a mover that causeth the motion. And this do we plainly see in the Earth, in Stars, in Water, &c. which have no motion, but from others. The motion therefore of the heavens do evidently testify that there is a God, who being of himself immovable, giveth motion to all his creatures.

But who disposed the wonderful order which we find to be in all creatures that have but essence only, that an inferior heaven should be comprehended in a greater, and that again in another greater, and so consequently of the rest? Who placed the Sun, the Moon, and the Stars in their heavens and places? Who formed and continueth the double motion of the Sun in all seasons, from East to West, from one pole to another? Who so established the four elements under the heavens, that the region of fire enuironeth the air, the air the water, and the water the earth? The nature of contrarieties is one to destroy another, as the water to quench the fire, and the fire to dry up the water: yet are these four elements kept in such accord, that of the same being mixed and united together, all bodily creatures are formed, and do consist, not consuming or disordering one of another: It must their needs be that there is a God, the creator, preserver, and conducter of the elements.

18 Who guideth the course of the heavens in so certain & inuariable a measure, that a man may foretell at what hour a hundred years hence the Moon or Sun shall be eclipsed? Who placed the heavy lump of the earth as a center to the world, & hanged it in the air? What hands do withhold the sea which lieth higher than the earth, from drowning the same? Can this wisdom, conduct, and power, which do thus shine in these works, be found in anything that was not, to place it self in essence, and so to direct guide, and maintain it self? Had these creatures had their essence from all eternity, yet could that which had only essence, without life, sense, or reason, have established such an order, course, and consent? to be brief, this work of such incomprehensible wisdom and power? We must therefore confess, that anything that hath only essence, considered, as is aforesaid, doth exclime against the Atheists, and cry out that there is a God, the author of the same: as David saith, The heavens declare the glory of God, and the firmament showeth his handy work. Again, The pillars of the earth, saith Hanna the mother of Samuel, are the Lord's, and he hath set the earth upon them. And David saith, But God hath set the sea a bound which it shall not pass, neither shall it return to cover the earth. As also Job doth more at large declare.

19 As for those creatures which have Vegetatiue life, as herbs and all plants, the same are also so many unreprovable witnesses, that there is a God. No man can give that which he hath not: but the earth hath only essence and no life: Likewise the Sun which warmeth the earth, the rain that watereth it, or the seed whereof the plant doth come. The life therefore of herbs and plants doth loudly testify that there is a God, the author of the same. Again, whence came such diversity of herbs & pla • ts in one self ground? So many kinds of trees, some fruitful, some unfruitful? And among the trees that bear fruit, so many sundry sortes, as apples, peares, cheries, plums, &c. Also among apple trees, so many kinds of apples: among peare trees, so many sortes of peares: likewise of chery trees, plum trees, and all others that bear fruit. Each sort notwithstanding either of apples, peares, or cheries, &c. bearing some diversity in form, color, and savor, or taste. The like in herbs. Come into a meadow, look upon a garden, howe many kinds of herbs shall you see of several forms, colors, tastes, or smells. And whereof proceed all these herbs and trees, their leaves and fruit, their shape, color, and smell, and their several properties & virtues? They proceed neither from the earth, from the sun, from the rain, no neither from the seed. The eye seeth it, the capacity knoweth it. The whole therefore proceedeth from God. And in deed, sow in one self ground one self herb, under one self form, and let it be watered with one self water, yet do no other kind of herbs spring up? But some will say, that it is of the seed, that the life and diversity of herbs, trees, flowers, and fruits doth proceed. Yet keep the seed out of either the earth, the sun, or the rain, and it will lie dead and bring forth nothing. And open the seed, therein peradventure may you discern some small sprout having essence, yet wanting both life, form of herb, color, or favor thereof. It must needs then have some other original than from the seed only. And whence, but even from God? Again, what is the cause that one kind of seed still bringeth forth one kind of herb, with all the stems, leaves, color, savor, property, and virtue a like? Have these small sprouts, which have only essence, understanding also to agree to bring forth herbs alike? Are they able to do it, either to give that which they have not? If not, then some other must employ his power and wisdom, and that is God, as it is written. In the beginning of the world he ordained, that every tree and herb should bring forth seed to increase, according to his kind. And therefore so many herbs and trees as we see in gardens, meadows, & forestes, are so many witnesses against the Atheists, that there is a God.

20 Now let us speak of those creatures that have not only essence and life, but also sense or seeing: As fish, souls, and other creatures. First as concerning their generation: For example, we might demand of those men that do believe that there is no God, whether was first, the hen, or the egg: For the egg cometh from the hen, and the hen out of the egg. If they answer, the egg: How came that egg without a hen? Or how could that which was not, make it self an egg? Or how did that which was an egg, having only essence, give it self life? Since also that feeling cometh of sense, how could a thing that had only essence, give it self sense to hear, see, taste, smell, or feel either cold or heat? Again, if there be not also a cock with the hen, or that the hen sitteth not upon the egg; the egg will rot & bring forth nothing. How therefore could the egg, if it were before the hen, bring forth the hen, considering there was neither cock nor hen, as also that the egg had only essence, but neither life nor feeling? If they say the hen was before the egg, yet will not that suffice: For of necessity there must also have been a cock with the hen before the egg, for otherwise the egg would never have yielded a hen. It must needs then be that God having created heaven & earth of nothing, of that which never was either egg or hen, hath created the cock & the hen to bring forth eggs, frō whence the hens have their original, as Moses teacheth.

21 But yet let us mark how the hen proceedeth from the egg. Imagine the egg to be under the hen; what is in the egg A substance having only essence, but neither token of life, o • form of soul. Come again within a few days, & ye that perceive the head of a little chicken piercing the egg • he •• with her head and cloven beak: Look upon the eyes and shape of the head: Mark what is in it; hear the voice: Come to the body consider the wings and the feet: What is in the body: the ••• ers, the diversity of colors and to conclude, the life and motions thereof. Remember that all this was wrought within the egg shell, whereto 〈◊〉 any man set hand or understanding. Who the • without touching the inner side of the egg, hath formed such a creature, only through the hens warming of the egg, who knew not what the did? Who so will not acknowledge it to be only God, doth combat against his own conscience and reason. Moreover, who is the cause that hennes eggs always do yield chickēs, & the eggs of other souls young ones according to the kind from whence they came? Doth this diversity of souls rest either in the eggs or in their substance? Every man knoweth no. The small chickens therefore issuing out of their shells, are witnesses sufficient against the Atheists, that there is a God, who hath created & formed them.

22 Next, let us behold other souls, flying in the air. Al weighty things fall toward the earth: What is it then that beareth up the souls in the air? If they say, the wings: Put the wings of a swanne upon a dead sparrow and cast it up into the air, yet will it fall to the ground, wings and all. The soul therefore must have life, neither is that enough: For in her wings she must also have very artificial motions, together with a wonderful industry to fly marvelous swift: Some times to turn short, sometimes to mount aloft as the larke, and sometimes to stoop very low as the swallow. And whence proceedeth this industry and skill, but from God? Again, who created the air to bear them up: Meat to nourish them: & endued them with industry to make their neasts, but God? But this may suffice for souls. Neither shall we need to aledge like testimonies for the divinity, as may be noted in fishes and other creatures, who all with one consent do agree in their generation, shape, life, nature, property, and other considerations to proclaim that there is a God, from whom they take their essence, life, feeling, and motions.

23 Lastly, let us come to the chief handiworke of God, which is man, of the philosophers termed the little world, because that in him we may discern as it were an Abridgement of the whole world, yea more then is to be seen in all the world besides. For man, besides his essence, life, and sense or feeling, hath also reason & understanding. The frame of man's body in every part thereof, both internal & external, considered, doth sufficiently testify him that created it, to be a master workman. And in deed, who could so exactly proportion all the members of the body: So dispose & order it, that every part the • of hath relation to the use & service one of another, together with the preservation of the body, under the conduct of a spirit that governeth the whole, which without motion giveth several motions to all the members of this body, with reason and understanding to guide every member in his action, representing to it self things pas • , present and to come, near or far off, concealed and •• dden in the sea, within the center of the earth, above the heavens, or in the bodies or hearts of men, and declaring the imaginations thereof by the diverse motions of the tongue: And albeit such a spirit be in us, yet can we neither see nor comprehend it? Howbeit man composed of such a body, of such a spirit or soul, cannot be from all eternity, as in other creatures we have proved. The time was that man was not, that he lived not, that he had neither feeling nor reason. Whence thē came the first man, who was nothing? How could that which had neither life, feeling, nor reason, give it self that which it had not? How could that which was no spirit, make itself a spirit? How could that which had neither understanding nor reason, make it self understanding and reason? When thou seest a man, thou presupposest a father, and to that father another father, and so upward, until at last thou comest to Adam: There art thou put from thy natural discourse, and presupposing a father for him: and so art driven to acknowledge God to have created the first man, as Moses also rehearseth. He that seeth only the portraiture of a man, doth immediately conceive a painter, and if it be a fair piece, his first question is, Who made it? If a dead piece of work shall make us conceive a living work-man, much rather should a living piece of work, namely, Man, make us to conceive a quickening work-man, even God, who only is able to give essence, life, feeling, and reason.

24 Now let us proceed to the woman. If man were of himself, must woman be so also? If she likewise were of her self, how came she to be subject to man? How did she so conveniently dispose all partes of her body to the generation of children? To the nourishing of them in her womb, with her own blood? To such painful child-birth? To the changing of her blood into milk, in her paps and dugges, so convenient for the suckling of her child? Man and woman having essence, life, sense, and reason, cannot nevertheless ingender either when they will, or what they will, male or female, neither frame or shape one only member of the little babe conceived in the mothers womb. How then could man and woman even before they had life, feeling, reason, or so much as essence, come by understanding, power, and consent to make themselves that which they were not, to give themselves that which they had not, and to agree to make the one male, the other female? Man therefore & woman, are the very work of God, the almighty & wife work man.

25 Besides the testimonies of all people and nations that ever were, who all do confess that there is a God, we have propounded four sortes of creatures, who without speech do each for it self testify against the Atheists, that if they will not confess and acknowledge a God, they are undoubtedly blind, senseless, deuoide of understanding or soul. Now let us consider all these creatures jointly and together, throughout the whole world. First, if all things be of themselves, or from all eternity, did they make themselves such as they now are indiuisibly, or in particular? If every grain of sand, every drop of water, every clod of earth, every stone, every kind of herb and plant, every birde, since, creature, male or female. If I say, every of these creatures made it self, & never was before or from all eternity: First, to the end to deny one God they confess millions, considering that whatsoever is of it self, as also anything that is from all eternity, is God. Secondly, all creatures having only essence, life, and sense, are by nature subject to corruption, as experience teacheth, and therefore they cannot have been from all eternity. For whatsoever is eternal, is immortal, and not subject to corruption or change. But how could they have made themselves of nothing, considering that notwithstanding their essence and life, they cannot preserve themselves, but are subject to change, corruption, and death? If they say, that at the beginning there was some lump, whereof everyone was formed, we would demand, who created that lump, And so must we return to the saying of Moses, who writeth, that In the beginning God created heaven and earth, and the earth was without form and void. We would also demand, since this lump was without shape, life, motion, or understanding, whence came this distinction of creatures, so far differing eache from other: some having only essence, others essence and life, others essence, life, and feeling, and others all four, essence, life, feeling, and reason? Who made such an vneqeuall division? Who subjected the Sun and Moon to the use of man? The earth to nourish herbs and plants? The herbs and plants to nourish cattle? The cattle and since to nourish man? In this so unequal a proportion and subjection repugnant to nature (by nature the great will not willingly subject themselves to the small) whence cometh so good agreement and obedience? Necessarily therefore we must conclude, that there is a God, a creator, diuider, and conductor of his creatures, who protecteth the order that he hath established among them.

26 Then let us look into this universal world, and therein behold the heavens beautified with the Sun, the Moon, and the stars, the earth clothed with herbs, plants, and creatures, the sea replenished with water and fish, man endued with understanding and reason, brought into this world (as it were) into a palace, abounding in all goodness, and here enjoining so many creatures in such numbers and diverse sortes. Who heareth not this universal world, in every part thereof exclaiming against these Atheists, that there is a God? Who is he, which passing through a forest, & there finding some building, though half decard, will not immediately imagine the steps of some men, who passing that way have thereto set their hands: (for it could not be the work of any other creature) How then can any man possibly behold this excellent frame of the world, & not judge immediately, that a greater than the world or man, hath thereto set his hand? What man, when he seeth a fair house gallantly built, will think that it hath stood from all eternity, either that it built it self, and not rather presuppose an Architect, or builder? How much rather should this frame of the world directly lead us to the creator? And what man is he, who acknowleging his essence, his life, his senses, his soul, understanding & reason, withal, contemplating this world created for him, will not immediately confess that man is created for a greater than himself, namely, for his creator? The soul moving and guiding the body, is truly the image of God, moving and guiding the world and man in the use of the same. Wherefore, like as he cannot have essence, life and motion, but the same must be to him a certain testimony of his soul living within him: so the essence, life, sense, motion, & understanding of all that is in the world, is an assured & steadfast ground to believe that there is a God, the creator, preserver, and guider of this universal world. Even as an ancient heathen, alleged by saint Paul, doth say, In God we all do live and move. Neither can any man use his senses in the contemplation of the world, and enjoining of so many creatures & benefits of God, daily poured upon him, but as if with his hand he felt him, he must needs perceive there is a God. And therefore not amiss said a certain Ethnike, That he that denieth a God, is not besides his wits, but even utterly is deuoid of wit.

27 These wretched Atheists do reply, Who did ever see God, that we may believe him. Which is as much, as if they should say, that we must believe no more than we see with our eyes. And thus to the end to deny God, they renounce the other four bodily senses, together with the understanding and reason of their soul, & so grow to brutishness. Nevertheless albeit they see not the heat in a burning coal, yet if they be touched therewith, they cry out and confess that it is hot. They see not the coldness of Ise, yet by experience they confess it is cold. They see not the bitterness or sweetness of meat or drink, yet do they by taste believe the bitterness of gal, & the sweetness of honey. They confess the sound of a bel & musical instruments, albeit they see thē not, but hear them only. They likewise believe an air that they breath, and a wind that bloweth, yet never see either: A woman feeling the motions of the babe in her womb, believeth that she is with child, albeit she see it not.

28 If they say that experience teacheth them to believe all these things, then let them renounce their blasphemy, Who hath seen God that we may believe him? And let them believe that there is a God, of whom they both see and feel such experience, & so certain and mighty effects both in the world and in themselves, as is afore shown. If they can believe that they have eyes and a forehead, albeit they see them not but in a glass: let them also believe there is a God, whose image they see engraven throughout this universal world. If being in a prison, where they see but a glimpse of a Sun beam, they nevertheless believe that the Sun is up and shineth over the earth: wherefore do they not likewise believe that there is a God that guideth the world, when they are forced to feel, no • e, and confess so many whole beams of his eternity and providence shining in the world? By discourse passing from the river to the fountain, and from the fountain to the spring, they believe that the river hath a spring: why are they not likewise guided by their discourse from the creatures to the creator and author of the same? from the so excellent frame of the world, and from man, to the master Architect and builder? But it evidently appeareth, that these people do maliciously sight against their own consciences, against their bodily senses, and against all discourse of their understanding, to deny that there is a God, by demanding, Who hath seen him that they may believe.

29 But this is the subtlety and poison of the devil. By this self reason and argument do they also conclude, that they have no soul, that there be no devils, that there is no hell, for of all this they see none: & this to the end that they may the more outrageously, as beasts, give themselves over to the lusts and passions of their flesh, without fear of God, of devil, or of hell, and so live without remorse of conscience. This truly is a cable and mighty cha •• e, by the devil bent to draw them to all iniquity, and so to heap up fiery mountains of God's terrible wrath against such monsters. Rightly therefore have we placed this as the chief and principal folly in man, To believe there is no God. For as it extinguisheth all fear of evil doing, so doth it quench all affection to piety, love, holiness, and patience. To be brief, it is the very means to transform man, not into a beast, but into a devil. Let us constantly therefore renounce this extreme folly and madness, yea, let us abhor all such cogitations, and believe that there is a God, a creator, and a redeemer, who by his providence guideth the whole world, and especially his Church. Also that undoubtedly he will punish all Atheists and other Infidels with incomprehensible torments, to continue without end: and that he will grant to the faithful, life, comfort, and eternal glory. Let the assurance and apprehension of this truth, make us to amend our lives, so that by renouncing this folly, which would cast us headlong into hell, thorough so horrible a blasphemy, as to deny God, we may be better advised, and turn to the Lord, increasing in faith, and fructifying in all good works all the days of our life.

The second Folly. To esteem more of man than of God. Chap. 3.

WE have already spoken of those that deny God both in heart and mouth. Now are we to entreat of the folly of these, who professing the knowledge of God, do deny him in their works, as Saint Paul saith. This folly resteth in those that esteem more of man than of God. For, to confess God, and yet to esteem less of him than of man, is to deny him. And this folly doth possess many, and proceedeth of this incredulity, that confessing that there is a God, they do not apprehend his divinity, that is, that by his providence he guideth all things, that he is the sovereign good and well doing, that he is holy, that he hateth iniquity, that he is righteous and will punish it, that he is true and almighty to fulfil his promises, and to execute his judgments, and in wisdom infinite. This incredulity and corruption procureth us first to love man more than God: secondly, to repose more confidence in man than in God: thirdly, to fear man more than God. And these are three evident proofs & most assured testimonies, that we esteem more of man than of God. Also that confessing God with our mouths, we deny him in our works. Now let us proceed to the first proof.

2 God's commandment, as also ou • duty, do import that we should love God with all our heart, with all our strength, with all our soul. The reason. Because he is God, Secondly, because he is our God. Being God, as he hath been from all eternity, before the creation and redemption, he is worthy to be loved infinitely: & in as much as he is our God, our creator, and our redeemer, he deserveth that we should love him for his incomprehensible benefits bestowed upon us. Neuertheles the common course of man doth evidently declare, that we love man more than God. And in deed let the husband examine the love he beareth to his wife, the wife hers to her husband, the parents their affection to their children, and the children theirs to their parents, and many others, the love that they bear to their carnal friends, and they shall all find that they love man more than God. Let us proceed to the proves. We cannot abide that any man should speak evil of him whom we love, so that if the husband heareth his wife evil spoken of, or the wife her husband, each of them grieveth at the injuries, & cannot brook them in quiet: but when we hear God our father evil spoken of, or blasphemed, who is moved at it? Who findeth himself so much grieved, as to procure amends, and prosecute punishment for the same? Every man rejoiceth to hear his commendations whom he loveth, so that if in company any man speaketh of the virtues of our children, of our father, of our brother, or of any of our entire friends, we rejoice and are glad of it: but even in the same company, let any man read the praises of God set down in diverse of the Psalms, namely, in the 103.104.105.106. &c. who thereby feeleth himself so touched to the quick, as in heart to rejoice and be glad thereof? We also are ready to talk of those whom we love, and do rejoice when others do minister occasion to speak of them, which we will be sure to take hold of, & to prosecute: but when we do speak of God, o • if in company any once chance to begin, how is his motion seconded or prosecuted? nay rather, how soon is it given over and let die? We do not willingly forget him whom we love heartily, whereupon we have a proverb, He that loveth heartily is slow to forget. We call to mind his face, his gesture, his speech, his countenance: but when do we think upon God? how do we remember him? or wherein do we cal to mind his majesty, his works, and his favors towards us? Moreover, if to the end to spare for our children, we desist from the releef of the pore, and deny the maintenance of the service of God & his church, & holy ministry, are we not thereby convict of loving man more than God? Our carnal children more than our heavenly father? To be brief, how many be there who being overcome & transported by affection to parents, to the husband, to the wife, or to the children, do omit that part of their duty toward God, which concerneth the confession of his name and obedience to his word? Yet Jesus Christ manifestly declareth, that in so doing we love man more than God.

3 By these examples and many others that might be noted, it doth evidently appear, that we love, and consequently do esteem more of man than of God, and so do manifestly renounce God in our works & harts, whom we confess with our lips. S Augustine saith, that we love God less than we ought, whē we love anything besides him, which we love not for his sake. What will it be when we shall love man, not for God's sake, but even in spite of God, in that we love him more than God? It is so great a folly, that Jesus Christ him self hath pronounced that we be not worthy to be his, unless we be ready and resolved to hate our nearest kindred & best friends for his sake. To the end therefore that we may amend our lives, we must renounce this folly, & hereafter be better advised, that we may love God more than man, yea, even that we may love God only and not man, but in God and for God's sake.

4 The second proof resteth in this, that we fear man more than God. In case of any transgression punishable by the magistrate, no man is so prodigal of his life or honor, neither so desperate, as to offer himself to the sergeants or Judge. And why? Least he should be apprehended and punished. Thieves and robbers do lurk in woods and dens, that they may the more covertly execute their wickedness. Housebreakers and other thieves do chose the night to steal in. To be brief, Whosoever (as Jesus Christ saith) doth evil, he hateth the light, neither cometh to the light, least his deeds should be reproved. Yet God seeth all that is committed in the woods, in the darkness, & in secret: all our imaginations, desires, passions, & enterprises punishable by his law, not with the death of the body, but with everlasting damnation, are in the presence of his majesty: yet are we as sore afeard of offending him as displeasing of man? or ha ••• g offended him, do we stand in as great fear of punishment as when we have committed some trespass punishable by man? Or are not all transgressions that are punishable by the magistrate, punishable also in God's judgment? Inasmuch therefore as those men which commit such things, do shun the light for the fear of man, & yet in secret do boldly commit them in the sight of God, they thereby do manifestly declare, that they fear man more than God. Every man can confess, that the fear of God is the beginning of wisdom, & that thereby we restrain from evil. David and Solomon have so pronounced it. Yet when David had committed adultery in the sight of God, & that afterward he called Uriah, to minister to him occasiō to go to bed to his wife: whē he had made him dronk, & then had caused him to be slain, redoubling his sins in the sight of God, to the end to hide thē frō men: did he not declare that • ee feared man more than God, who did see all? Did not the children of Jacob show that they feared their father more than God, whē they sent him Joseph's bloody coat, thereby to make him think that some wild beast had devoured him, & so to prevent his • ust wrath and indignation? But did not God hear them when they said, Behold, this our dreamer, come let us kill him, and we shall see what his dreams will avail him? Did he not see when they let him down into the pit, and afterward sold him? Durst they have so entreated him in the presence of their father Jacob? Surely they feared Jacob a man, more than God. Let but some magistrate of a town threaten everyone that shall take God's name in vain, that for every oath they shall loose a tooth, and the greatest swearer will soon be reformed, and so beware, that albeit through his former accustomacie he loose some of his teeth, yet will he be sure not to loose all. God threateneth that he will not hold him guiltless that taketh his name in vain, yet how many be there that can talk without swearing? To be brief, to what guile, deceit, vice, and iniquity punishable in the sight of God with everlasting death, doeth man wholly give himself, which he would be ashamed to commit in the sight of man? yea, from the which if the magistrate should take notice, and inflict any punishment for them, they would utterly abstain?

5 But whereof cometh this folly, that we should fear man more than God? Even of this, that confessing God with our lips, we do notwithstanding not believe that God is God, that is to say, that he seeth all things, that he is holy, to hate wickedness, righteous to punish it, and almighty to take vengeance thereof. God's forbearance to execute his threats, maketh man to imagine that he either seeth not, either hateth not, either cannot, either is not able to punish his iniquities, concluding, as David in their person saith, that God will make no inquisition, and so do they more boldly give themselves to the works of iniquity: much like that evil servant mentioned by Saint Matthew, who seeing that his master tarried long, in the end concluded that he would not come, and thereof took occasion to do evil: even as Solomon also noteth saying, Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. But is not this a foolish malice, that whereas God's patience & long suffering should stir up & induce men, as S. Paul saith, to repentance, that contrariwise thereof they take occasion to deny his righteousness & providence, that they may the more boldly offend him. The prophet speaking of some wicked ones, who without fear of God wronged the widows, & trode the fatherless under foot, showeth, that they strengthened thenselves to wickedness, saying: Tush, God seeth not. Is it not a manifest denial of God, to imagine him to be blind? But as he addeth, Is it not an extreme folly to think that he that formed the light, and gave sight to the eye, seeth not, but is blind? Or he that formed the heart of man, & so knoweth the depth thereof, doth not also see the works of the same?

6 Behold how & wherefor we fear man more than God, & confessing God with our lips, we deny him in our works, which truly is a mere folly. And in deed naturally we most fear him that hath most power, and means to execute his threats, him whose threatenings are most dangerous & hurtful: to conclude, even him whose threatenings are not in vain, but most certain. Any one will sooner fear the threatening of a man than of a child, of a magistrate than of a private person, the loss of life than the penalty of some portion of money, the threatenings of a sober man than the scolding speeches of a foolish and hairbraind woman. But is not God more able than man to execute his threatenings? All creature are at his commandment to do his will, even Angels, men, or devils. The air through corruption to infect, the sea to over whelm us, the land to swallow us up, and the beasts to devour us. Wanteth he arrows in his quiver to shoot forth at men? With how many strange & horrible plagues did he smite the Egyptians? What water pools found he whē all the world was so drowned that the waters stood fifteen cubits above the highest mountains in the world? Let us read the 26. of Levite. & the 28. of Deut. & there note with how many sorts of plagues & calamities he can & will punish such as rebel against his commandments, neither can any counsel or strength withstand him. Contrariwise, what power hath man to hurt, since that in God he liveth, he moveth, & hath his being? What may he do against his will, without whose power he cannot stir one finger, live one moment, or have any being.

7 Secondly, how far may man's threatenings extend? Even to the loss of goods and those bodies that are subject to death. But God hath power over all souls, and therefore Jesus Christ admonisheth us not to fear those that kill the body, and no more, but fear him (saith he) who when he hath killed hath power to cast into hell, yea, I say, fear him. Neither can man afflict, but for a time, but God's punishments are everlasting and without end. The threatenings of man are many times light and vain, yea, and soon altered and reversed: but as God is righteous and true, so his threatenings are evermore put in execution, either in this world, or in the world to come, unless we prevent them by Amendement of Life. The mighty God (saith the Prophet Nahum) is jealous, and the Lord revengeth, and hath wrath at his commandment. The Lord will take vengeance of his adversaries, and reserveth wrath for his enemies. The Lord is slow to anger, but he is great in power, and will not surely clear the wicked. The Lord hath his way in the whirl wind, & in the storm, & the clouds are the dust of his feet. He rebuketh the sea and he drieth it, and he drieth up all the rivers. Bashan is wasted and Carmel, and the flower of Libanon is wasted. The mountains tremble for him, and the hills melt, & the earth is burned at his sight, yea, the world, and all that dwell therein. Who cā stand before his wrath, or who can abide in the fierceness of his wrath? His wrath is poured out like fire, and the rocks are broken by him. If the power and will of God be such in the execution of his threatenings, even threatenings not against the body only, but also against the soul: then in reproof of this folly, to fear man more than God, doth the Prophet Isaiah justly say, Cease you from the man whose breath is in his nostrils, for Whreein is he to be esteemed? Again, Who art thou that thou shouldest fear a mortal man, and the son of man which shall be made as grass, and forgettest the Lord thy maker, that hath spread out the heavens, and laid the foundations of the earth? The rather therefore to amend our lives, let us hereafter be better advised, in fearing God more than man, & so esteeming more of God than of man, or rather not esteeming man, but in God: & withal, let us remember that those men have reason to fear man, that fear not God more than man.

8 The third proof consisteth in this, That we repose more trust in man than in God. And this folly proceedeth from three original springs. First, we are so brutish, that as beasts apprehend no more than is before their eyes, so we believe no more than we see. We see that men have means to help us, but we see not God neither know his power. And this is the cause that we trust more to man that promiseth our sustenance, than to God who promiseth to provide for us, & never to forsake us: yea, than to God who sendeth us the school of souls, herbs & flowers, of them to learn, that man being far more excellent and precious in the sight of God, ought wholly to rest upon him for his sustenance and life.

9 Secondly, we are so addicted to the flesh, that we accompt nothing to be a blessing, but what delighteth the flesh. And so when men do promise things fit and commodious for the same, we trust to them more then to God, who promising many blessings, assistance and relief, doth not always fulfill those promises after the lusts of the flesh, but to the good of the spirit and salvation of the soul. Thus albeit he performeth to us more then it seemeth he hath promised, namely spiritual and eternal gifts, instead of carnal and temporal: yet cannot our flesh comprehend that he hath fulfilled his promises. Thus when in sickness, poverty or prison, man promiseth recovery, assistance or delivery, we trust more in him then God, who in his word maketh the like promises: For flesh knoweth no other relief, succor or delivery then that which is bodily, which God often times changeth into spiritual and everlasting, more excellent in deed, yet less known to man.

10 The third cause resteth in the time of performance of promises. God in his wisdom doth sometimes use long delays (as flesh doth imagine) in the performance of his promises: Wherupon man naturally, hot & impatient, beholding that which he esteemeth nearer and more ready at hand, trusteth more to man then to God. Hereto we may add, that as S. Paul saith, Experience engendereth hope. And therefore as man findeth help and relief in men, who being of ability, do also love him: And on the other side, knoweth not God's providence, who seedeth, succoreth and delivereth him from many inconveniences & dangers: So he weeneth, that by experience he findeth more help in man then in God, & therefore reposeth more trust in man then in God. Hereof it cometh to pass, that children lean rather to their father and mother thē to God: That when the mother hath given her child, his breakfast, he is content and craveth not so much as may serve him for five or six days after, as looking that the shall give him more the next day. Whereas contrariwise, albeit Jesus Christ hath taught us at our heavenly father to crave our bread for one day, yet we would wish that he would even this day give us provision both of bread and clothes for all the days of our life. Thus the wise with her children, living upon her husbands labors, is at rest: But if he die, in lue of trusting to God, the husband of widows, & father of Orphans, she houleth and lamenteth, as fearing hunger & want. Thus when a father hath purchased some pension for his child's life, or hath commended him to some friend that hath promised to see to him as to his own, he departeth in more quiet, & in more confidence that his child is well provided for, then if he had commended him unto almighty God, who can never die, & whose love to thi • child surmounteth all love of man. Thus a weak Prince, being entered alliance with some strong & mighty King, thinketh him self more safe, then if he were alyed with God, who promiseth to be his protector and savor. Thus the servant relieth upon his master & mistress for his food & wages: While we contrariwise, serving God, are in continual care for our sustenance and life, unless we have a gage in hand, namely, goods and provision requisite. Thus we can be content to deliver three or four hundred pounds to some merchant upon his bare letter, in hope at the years end to receive our money again with some profit: yet cannot find in our harts to trust God with ten crowns, when he sendeth his children, the brethren of Jesus Christ to ask them, with promise that he will answer for them & return them with great profit that shall continue forever.

11 If thou repliest that thou never seest God restore • d answer, the fa •• th oftentimes in thyself, who wilt not open thine eyes to see & acknowledge, that, it is he who preserveth thee with his blessing & increaseth thy goods. Moreover, is thy money that thou lendest to man, returned thee within three days▪ Canst thou not be content to forbear, it a whole year? And with God a thousand years are but as one day, he is faithful: The time of his payment is peradventure nearer then thou thinkest: for thou knowest not whether thou shalt live a year, or perhaps a day. But that is it that we said before: Thou beheuest no more then thou seest: Thou thinkest nothing good, but what sauoreth of the flesh: some small delay of payment maketh thee to think t •• t God is bank • out: And being not acquainted with God • , providence, thou ••• lest more in man then in God: And so, esteeming more of man then of God, thou renounces • God. But to the end to correct this folly, acknowledge & confess that herby thou dost abolish all faith & hope of things ••• sible & to come, & buriest up God's providence, together with the daily experience of his care for us, wherein he showeth himself our comm ••• 〈◊〉 father, our protector & savor.

12 Moreover, thou art to understand that true confidence is grounded upon three pillars. Fri •• , upon assurance that God knoweth as well our necessities, as the remedies requisite for the same: secondly, that he is able to help us: thirdly, that he is willing. If therefore any of these three do fail, our trust is in vain. So contrariwise, whosoever trusteth in him that knoweth his want, and the remedy for the same, and withal is both able and willing to deliver him, the same man is well grounded and cannot be deceived in his hope and expectation. There is no certainty in the power, will, or knowledge of man, But God contrariwise in his infinite wisdom knoweth all things, in his power can do all things, and in his will, will do all things which he thinks fit and convenient for our good and salvation. It is mere folly therefore to trust more in man than in God. That we may then Amend, let us change our minds, and hereafter repose more trust in God than in man, yea, in God only, and not in man. And to that end, let us remember how the holy Ghost curseth him that doth otherwise, saying: Cursed be the man that trusteth in man, and maketh flesh his arm, he shall be like the barren heath in the wilderness. And contrariwise, Blessed is the man that trusteth in the Lord. He shall be like a tree planted by the rivers of waters, that shall bring forth her fruit in due season. Put not your trust (saith David) in princes, nor in the son of man, for there is no help in him. And why? Because when they have taken upon them to help you, God taketh away their breath, and all their enterprises do come to naught. But thy God, O Zion (saith he) liveth from generation to generation, and therefore blessed is the man that hath God for his help, whose hope is in the Lord.

13 Some men there are possessed with this double folly, that albeit they trust in man, yet will give out, that their trust is in God. But they deceive themselves: for properly their trust dependeth upon the pledges that God hath given them, not upon God. As when they are well provided for, when they are gotten into a good trade of merchandise, when they have great revenues, strong towns, mighty armies, fathers, mothers, husbands, and so forth. But in deed when these pledges and means do fail them, then is their trust in God gone, then they weep and lament, then they fear and tremble. To be brief, all trust in God is laid aside, he shall have no more honor among them, than userers have among other men, because they trusted the pawns, but not the men that delivered them. Let us therefore learn even without pawns or pledges to put our trust in God. Let us depend only upon him, and assure our selves of his help and succor, when all man's help faileth. Let us remember, that trusting in man more than in God, and so esteeming more of man than of God, we do renounce God, yea, we even rob him of his divinity, wherewith we clothe man, as Isaiah well noteth, saying: Woe unto them that go down unto Egypt for help: The Egyptians are men & not God, their horses are flesh and not spirit By the premises therefore it appeareth, that we love & fear man more than God, and that we repose more confidence in man than in him, and consequently, that we esteem more of man than of God, and that confessing God with our lips, we renounce & deny him in our hearts and works. That we may therefore Amend our lives, let us renounce this so pernicious folly, to esteem more of man than of God. And contrariwise, let us love and fear God, reposing our whole confidence in him only, as in him who only is unto us all in all: for man is nothing but in God.

The third Folly. To think that we shall live ever. Chap. 4.

ANtigonus who succeeded Alexander the great in parte of his dominions, being recovered of a certain sickness, said: That by the same, among other documentes, he had learned that he was mortal. Wherein he layeth open the common opinion of man, who thinketh that he should live ever. And in deed such is our inclination to incredulity, that upon the long dela • e of anything that we have a while expected, we conclude that it will never come to pass. So the evil servant mentioned by Saint Matthew, seeing his master tarry away so long, imagined and concluded that he would never come. Hereto hath the saying of Saint Peter relation, In the last d • ie there will come mockers, which will say: Where is the promise of his coming for since that our fathers died, all things continue alike from the beginning of the creation. Thus we see how the scorners, only of the dela • e of the coming of Christ, can take occasion to believe that he will not come at all. As also when God himself by his servants threateneth them with death, they turn it to a scorn, saying: Let us eat and drink, tomorrow we shall die. Again, We have made a covenant with death, and with hell we are at agreement: Though a scourge run over and pass thorough, it shall not come at us. Even so we likewise, when we hear of death, yea, and daily see the examples thereof, yet because it forbeareth us a while, & taketh no hold of us, do imagine with our selves, that it shall never come at us. And this is it which a certain Ethnike, the prince of all Latin Orators signified. Where he said that there is no man so over taken with age, but that he weeneth to live yet one yere longer. Thus doth he think to live ever, considering that albeit he hath lived a hundred years, yea two hundred, yet still he is of opinion that he may live one yere longer, and when that is past, yet one yere more: and so by one and one, forever.

2 This doth the common course of man confirm. We all with our lips do confess that once we must die, and that death is the gate either to heaven or to hell, which not withstanding, what one person doth live, as either hoping to go to heaven, or fearing to go to hell? If we see that resolutely within two or three days we must die: then is there none of us but is sorry that he offended God, that ever he lived in fornication, drunkenness, deceit, riot and other excess, in a bad conscience deuoide of the fear of God. Then will we desire to recover, that we may Amend: Then will we vow to God that if he will prolong our lives we will walk uprightly: Then will everyone with that he had cut off some of his pleasures and excess, to the end therewith to have relieved the necessity of the poor: Then who could not be content wholly to have been given to the service of God: to have had more care of his soul then of his body: of the life to come then of the life present? We confess that when death draweth near we will use these and such like complaints and lamentations. Yet now whiles God graunteh us time and means to live according to the same, why do we it not? Wherefore do we not make hast to live in like sort as being at deaths door, we wish we had? Surely because we never think to die.

3 When a man after condemnation is returned to prison, all his mind runneth upon death: he detesteth his former life: he falleth upon his knees to pray to God: he regardeth no soft bedding, delicate fare, or costly apparel. Yea if he be such a one as feareth God, all his cogitations are bent to life everlasting: and forgetting the world and worldly business, he conce •• eth great joy in that he is so near the gate and possession of the kingdom of heaven. This sentence of death passed upon us the first day that we came into this world. Our souls are as in a prison in our bodies: we attend only the time of execution: we all confess we must die, yet w • t we not whether within a day or an hour. All this notwithstanding, who either feeleth or showeth himself ready, or who provideth to die as doth he that hath received his sentence from an earthly judge? But what is the cause of this our dullness and folly? Even because we think not to die, but do imagine that our lives shall last forever.

4 If either woman or maiden preparing costly raiment, with exquisite attires wherein to show her self at some marriage feast, should begin to find her self evil at ease: and withal that her Doctor or Physician having felt her poulse, should assure her to die within one fortnight, would she think any longer to proceed with her pomp, feasting and pastimes? No, she would then fall to weeping and prayer, to giving of alms, and reproving the vanity of the world, she would advertise her companions to beware and to avoid the same. But God who knoweth the length of our days, hath already warned us of our death: he saith it is at hand: he hath not promised fourteen days, neither two, nor one, no not one hour. Wherefore do our minds then run upon the course of the world? Why do we so delight in vanity, riot and excess? Wherefore do we not rather employ our selves upon meditation of heavenly and eternal felicity? And why do we not bestow our time in such works as in our death may minister comfort and joy? Forsooth because we think to live ever.

5 We do read of Philip, king of Macedon and father to great Alexander, that every morning one of the gromes of his chamber at his first waking, said unto him, O king remember thou art a mortal man. There is also a common posy, written upon many tablets and ringes Cogita mort, that is, Think to die. Why? Was king Philip so forgetful of his mortality that he must be put in mind thereof every day? Or must we Christians be put in mind of death by painted tablets or ringes? But as the end as well of the speech to the king, as of this tablet tendeth only to advertise us to live as we should die, so are they likewise objections to convince us of such folly and giddiness, as maketh us to think that we shall not die: Which truly is a great folly.

6 We commonly use to say, that experience is the fools s • hoole-house: The reason: For that albeit they be not capable of discourse and reason, yet at the least by experience they can learn that apples and peares will at length rot, that green trees once cut down do grow fear: that grass mown down doth wither: that flowers gathered do fade: for all this doth experience by the effects teach them. And this doctrine of experience is so certain, that if a Philosopher should go about to prove the contrary by reason and discourse, as for example That fire is cold and snow hot, he should show himself but a fool ready to be referred to the school of experience, and willed to put his finger in the fire, or hand into the snow. Yet are our selves more foolish, in that so much experience cannot persuade us to believe that man is subject to die.

7 Where the Apostle saith, that it is appointed that all men shall die. He saith no more than hath been confirmed by a continual course from the beginning of the world. And thereof doth the holy Ghost offer to our view the registers and tables. As in the fifth Chapter of Genesis Moses writeth that Adam lived 930. years, & then died, Seth lived 912. years, and then died, Malaleel lived 895. years, and then died, Iared lived 962. years, and then died, Methuselah lived 969. years, and then died, Lamech lived 777, years, and then died. Is not here a table which most lively doth represent unto us our mortality, or that we also must die? And in deed, if they that lived nine hundred years and upward, could not finally be exempt from death, how think we, with whom the strongest and of best constitution do not live much above 70. or 80. years at the most, and yet few so long, to live ever & not to die? David was better advised when he said, What man liveth and shall not see death? Shall he deliver his soul from the hand of the grave?

8 But let us leave this little discourse to such as have as little reason, and proceed to the mirrors and looking glasses that God setteth before us. Can we walk thorough the Churchyardes, and by the graves and sepulchers, and not be admonished of death? Can we see a dead corse carried to the ground, or hear the bells ring for a funeral, but the same shall be unto us as a heralde crying in our ears, O men remember that you are mortal? Are not the heads and bones of the dead packed up in charuell houses, or laid by the walls, so many witnesses that we also must die. The world hath continued 5530. years, yet doth experience teach us, that if so many milliōs as in all that long time have lived, not one hath escaped death but only Enoch & Elias, who both were translated & saw not death. Of whom then have they that now live purchased exēpption frō death? nay contrariwise, sentence is past that they also must die. David speking to the kings & princes of the earth, saith thus: I have said, ye are God's, ye are all the children of the highest: But ye shall die like men, & ye princes shall fall like others. Is it not then a double folly in us, yea, are we not more foolish than the veriest fools, that in this universal & continual school of experience, that hath stood ever since the beginning of the world, we cannot yet learn that we must die?

9 But behold yet another great abuse. This life which we take to be immortal, is of very small continuance. We think to live upon the earth forever, and yet we live but a small time. Moses in his Canticle saith. The time of our life is threescore years & ten, & if they be of strength, fourscore years. Of every thousand that come into the world, hardly shall you find two or three that live to 70. or 80. years: & yet Moses in the same Canticle saith, that this long life of 70. or 80. years is soon gone and we flee away: What shall we then say of the life of 40 30. or 20. years? In the book of Wisdom we read that such as looked never to die, but lived in pleasures, wealth, and honor, did notwithstanding plainly confess their folly & abuse saying. What hath pride profited us, or what hath the pomp of riches brought us? All those things are passed away as a shadow, & as a post that passeth by: As a ship that passeth over the waves of water: or as a bird that flieth through in the air: or as when an arrow is shot as a mark. In how many places doth the holy Ghost compare man's life to a shadow going & vanishing away? How often to the grass, yesterday green, this day cut down & withered? How often to a flower, yesterday flourishing, this day gathered & faded? How often to a dream or to a nights watch? Job saith, that we are of yesterday. And in another place. My days are swifter then a weuers shitle, & S. James compareth our life to a vapor which appeareth for a while & then vanisheth away. Yea the heathen have also noted it, of whom one doth say. In our birth we begin to die: another, that life is a race from one mother to another, namely, to the earth. An other: That man is a bubble. And another, being demanded what the life of man was, made no answer, but entered into his chamber & straight came forth again: And being required of an answer, said, that by his going & coming forth he had answered. Therby signifying that life is but a passage in & out. Yet do we not so take it. We resemble those, who beholding the index or hand of a Dial, do by their sight deny that it goeth, albeit experience of every half hour do show the contrary. For so do we imagine that the course of our lives wasteth not.

10 But reckoning the life of a child first by days, then by weeks, so by months and years before we be aware his life is run even to death. The Patriarch Jacob, after he had lived 130. years said unto Pharaoh, that his days had been short, the rather in respect of his ancestors who had lived 800. or 900. years. What comparison may we then make, where the strongest that now are, do not live above 70. or 80 years, with the eternity that shall ensue this present life? It is not as a drop of water in respect of the whole sea. So S. John calleth the time frō the coming of Christ in the flesh, to the consūmation of the world the last hour, fitly dividing the continuance of the world into three or four hours, of which two or three are spent, so that now we are come to the last. If a thousand and five hundred years and more, are with him but as one hour, then can 70. or 80. be but one minute, how long so ever we account thē. It is therefore extreme folly to think to live ever & not to see death, considering that our longest life is but a moment.

11 Since then that this false opinion causeth us to forget heaven for earth, the soul for the body, & heavenly treasures for earthly goods, that we may the rather Amend our lives, let us be of another mind, and now being thoroughly persuaded that we must die, and that shortly, that there is nothing more certain than death, or more uncertain than the hour of the same. In sum, that our life is but as the course of a day, or of an hour, yea, rather as a minute of time, let us so live as if we were every day to die, yea, every hour of the day, let us live in such sort, as at the hour of death we may be glad that we had lived, let us employ this day, hour or minute of life upon such things as may tend to the joy & glory everlasting, let us walk this day as if this night we should come to the eternal habitation, let us not build where we cannot long continue, but in heaven where we shall dwell forever, let us make our provision, not where our pi • grimage is so short, but that we may live where we shall remain forever, let us take heed that the thorns of this world catch no hold of us, to detain and hinder us in our course to heaven, from whence he that is excluded is forever accursed. The bel at the gate ringeth, the porter crieth out, Make hast: let us remember the ten virgins, & take oil in our lamps, that when the bridegroom cometh, we may go into the marriage. For one day, or hour, or one minute of carnal pleasures, let us not deprive our selves of perfect joy which shall never be taken from us: let us endure stormy weather for one day, that we may have a thousand millions of years of fair weather: let us patiently bear the tribulations of one moment of time, which will breed us great comfort forever: let not the revenue of one mans life, whose life is but a day, deprive us of the riches allotted to the life of Christ, who liveth forever: let us not for one apple, which even already beginneth to rot, loose the everlasting fruit of the tree of life, & for the purchase of goods, which immediately we must leave, let us not forsake the treasures which we may enjoy forever.

12 To conclude, since undoubtedly we must die, & we know not the time, which surely will be shortly, let us live as men already adjudged to death, let us live as not knowing the hour thereof, yea let us live as knowing it to be at hand. And because it is so hard a matter to persuade us that we must die, & that shortly, let us say with Moses the mā of God, Teach us O Lord, to number our days, that we may apply our hearts unto wisdom. This prayer seemeth of small importance. For who cannot reckon from 70. or 80. years? But herein he showeth man's dullness, that he cannot comprehend the shortness of his life, by counting that it is not past 70. or 80. years at the most. Also that the holy ghost must teach us, that as he addeth, we may apply our harts to wisdom. Therby showing that the knowledge of the shortness of this life, shall endue us with wisdom to shun the vanities thereof, that we may apply our minds to those things, whereof the blessed fruit shall remain with us forever. Thus we see, how by renouncing this folly, namely, To think to live ever, and by believing that we must all die, & that shortly, we shall be better advised, & so amend our so short life, that at the departure therefro, we shall through Christ enter into life everlasting.

The fourth Folly. Not to know wherefore we live. Chap. 5

THe folly to think to live ever, is, as we have shown, great, yet is the • another as great, & no less pernicious, that doth accompany it, namely, That we know not wherefore we live. And in deed, if you question with men, and ask them to what end God hath created them, or wherefor they live: for the most part you shall have either no answer, or an answer to no purpose. Ther are, as is aforesaid, four sorts of creatures in the world, among whō man is the most excellent, yet aimeth lest at the purpose of his creation. First, some have essence only, as the earth, the sea, the stones, & such like creatures: secondly, some with essence have life, termed Vegetatiue, as trees & herbs: thirdly, some with essence & life, have sense or feeling, as fishes, souls, beasts, and so forth. Lastly, there is man, who with essence, life, sense, or feeling, hath also understanding & reason. Now ask of man wherefore God created the earth, he will say for the habitatiō both of men & beasts, & the nourishing of herbs and trees. Wherefore the sea & rivers, for nauigation & nourishment of fishes? Wherefore stones, to serve for buildings: secondly, wherefor God created herbs and trees, he will say, for the food of man and beast: thirdly, wherefore God created fish, souls, and other creatures, he will say, some for food, others for draught and burden, and others for other uses. Yea and ascending higher, he will say that God created the s ••• to give light & to minister heat: the air • o give breath & so of other creatures. Lastly, ask of man him self, wherefor God created him & to what end he liveth, he will answer. That he knoweth not. Or if he tell his mind plainly, he will say: for him self: The poor artifi • er, to nourish his family: the merchant to enritch himself: The Courtier or Captain, to grow into reputation & to attain to dignity or honor: others (who are worse then beasts) to take their ease. Generally all, in this life to provide themselves of whatsoever the lusts of their flesh may desire: To be brief, experience doth evidently declare, that there is not almost any that knoweth wherefore he liveth, or that referreth not his life to some other end thē he should.

2 This is a folly worthy great reproof, that man endued with understanding, can yield a reason for the essence and life of other creatures, yet himself being the most excellent of all others, wotteth not wherefor he liveth, or wherefor God hath given him understanding. This is a most pernicious folly, and replenished with all ingratitude: for whereas all other creatures created for man, do continually tend to the end & purpose of their creation, namely, to serve man, in giving him all things needful for his maintenance: man only not knowing wherefore he liveth, inuerteth the purpose of his creation, referring to himself his essence, life, feeling & understanding. He manifestly seeth that among all other creatures there is not any created for itself, but to serve other: yet himself being endued with understanding, is so foolish as to think that he is created not for any greater then himself, but even for himself only.

3 To the end therefore that we may Amend our lives, we must be better advised, and understand wherefore we live. The holy Scripture teacheth us, that there are three principal ends of man's life: First, that he should glorify God: Secondly, that he should attain to life everlasting: And thirdly, that he should refer every part of his vocation to the service of God. But as the knowledge of God is a requisite & necessary directiō of our lives to these three ends, so are we especially to exercise & employ our lives in the knowledge of God, to the end that knowing him, we may refer our lives to the ends aforesaid. As concerning the first and sovereign duty, which is to glorify God, it consisteth in this. That with our mouths we confess, & in our works we do show, that in our harts we accompt him to be as he is, & as he declareth himself towards us. This doth S. Peter teach us, where he saith that We should show forth both in words and works, The virtues of him that hath called us out of darkness into his marvelous light. But what are these virtues. That he is a God almighty, all good, all wise, merciful, holy, righteous and true. As David, where he exhorteth all men to praise God, for a reason why, addeth: For his mercy is multiplied upon us, and his truth endureth forever. That for the glorifying of God, we must in our hearts acknowledge, in our words confess, and in our deeds declare him to be the same as he is, it appeareth by the four principal points wherein the service and glorifying of God doth consist, and where to the same may be referred: namely, that we repose our whole confidence in him: that we obey him according to his will: that we call only upon him in all our necessities: and that we acknowledge all goodness to come from him. This ought to be the principal end of our life.

4 God hath set open two most large schools wherein he revealeth himself unto us, that we may glorify him as is aforesaid. First, the creation of the world. Secondly, the redemption wrought by Jesus Christ. As touching the creation. God, where he might have contented himself with his glory which he had from all eternity, vouchsafed notwithstanding to reveal himself to man, to the end that he knowing him, might confess and magnify him. He therefore created man to his own Image and likeness, to the end that by the beams of his brightness, holiness, righteousness and truth, together with the dominion unto him granted over all creatures, he might be led to the knowledge of the son of righteousness, goodness, holiness, wisdom and power: to love him, to put his trust in him, to obey his will, to call upon him, to acknowledge that all goodness proceedeth from him: and so to glorify him. And whereas notwithstanding the fall of man, God nevertheless doth communicate with us, causing us to feel the wonderful effects of his goodness, wisdom and power continually and in all seasons: withal, considering that in him only we are, we live and we have our motion: It were a most monstrous case, that we should not refer to his glory, our knowledge and feeling of him, which we gather in the communication of so many his graces, whereof he is both author and preserver.

5 Moreover, the creation of man was as it were his triumphant entry into this godly palace of the world, built only for him, to the end that the continual contempl • tion of the wisdom, goodness and power of God shining in the frame of this world, might be to him a continual argument to know and glorify the creator thereof. And this doth Saint Paul note saying, What soever may be known of God is manifest in man. For the invisible things of him, that is, his eternal power and Godhead, are seen by the creation of the world, being considered in his works. There to adding, that men by the same neither knowing nor glorifying God, as God, should be without excuse. Herein manifestly declaring that the creation and building of the world, ought to draw us in duty to know and glorify God. And because God principally showeth his power and wisdom in the heavens, the same are many times called the throne and habitation of the highest. In that sense doth David say The heaven • declare the glory of God, as most apparently shining in them, and proceeding forward in this matter, he attributeth to thē a speech heard and understood throughout the world, whereby they preach this glory of God. Too great therefore is our ingratitude, if making our selves dease, we will not hear these heavenly heroulds, when they summon us to acknowledge and glorify God in them and with them.

6 To this purpose this also is worthy the noting: That God where he might have created the world in one day, did nevertheless employ six days distinctly, as it were to give us leisure to contemplate the work of every day. Moreover, that to the creation of every days work himself gave testimony that it was good. What ingratitude is it in us if we shall not both diligently contemplate his works, and getting a taste of the wisdom and goodness of God in the same, yield unto him all glory and praise? Since therefore that he hath created us for his glory, and the world to be a mirror to behold the same: also that we cannot live, but that continually we must both see and feel in God's creatures his power, wisdom and infinite goodness toward us: the principal end of our lives ought in the creation of us to his image, and the framing of the world for our use, to teach us more and more to know God, that we may serve and glorify him.

7 The second point, which yieldeth yet greater knowledge of God, and more strictly bindeth us to glorify him, is the contemplation of our redemption accomplished in Jesus Christ, and of our regeneration, the blessed fruit of the same. Christ is called the image of the invisible God, yet not in respect only of his divinity, but also of his humanity. What a representation of God's wisdom doth there shine in the union of his human nature with his divinity, that in one person there may be together very God and very man? What a testimony of God's holiness, is his dislike of sin, and his justice to punish it, since to exempt us from the punishment due to our sins, he laid the same and with all rigor executed it upon his own, and well-beloved Son Jesus Christ? What mercy, goodness, and love shineth in this redemption. That he so loved the world, that he gave his only begotten Son to the end that all that believe in him might not perish, but have life everlasting? What a seal of his truth, in that notwithstanding the ingratitude and unworthiness of the world, he yet in his appointed time sent the seed of the woman, promised to our forefathers, to break the Serpents head? To be brief, what power shown he in this redemption wrought by Jesus Christ, wherein he surmounted and overcame the devil, sin, death, and hell? But what doth such an image of God, so expressly represented before our eyes in the person of our Lord Jesus Christ, accomplishing our redemption, shoot at, but to give us to understand, and earnestly to feel the wisdom, holiness, righteousness, mercy, truth, goodness, love and power of God the father of Jesus Christ. That we might love him, put our trust in him, clean unto him, & call upon him, acknowledging him to be the inexpuiseable fountain of all goodness, and so glorify him? And the rather, because by this means we are reclaimed from death and everlasting damnation: we be made the children of God through the same Jesus Christ, and inheritors of his kingdom and glory. Rightly therefore do we say that the ende of our redemption should tend to increase our knowledge of God, that we may glorify him. That it is the duty whereto Saint Paul exhorteth us, saying. You are bought for a price, therefore glorify God in your body & in your spirit, for they are God's. Also in another place. God hath chosē us to him through Jesus 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 gave sight to the blind, raised the dead, healed the sick, & wrought other like miracles, the same were so many testimonies & seals of his divinity, & consequently arguments to induce men to glorify him. As he himself saith, speaking of the sickness of Lazarus, This sickness is not unto death, but for the glory of God, that the son might be glorified thereby. For his raising frō death was a testimony of his divine power. But we all are naturally, as concerning the soul, dead in sin, blind & sick of a hundred diseases. And as the soul is more excellent thē the body, so the illuminating, restoring to life & curing of the diseases of the soul, are miracles, more excellētly representing the divine power & grace, then those of the body. Of necessity therefore these miracles being performed in us through faith in Jesus Christ do bind us to glorify him. And how? By effectual demonstration, that where we were blind, sick & dead in spirit, we are now illuminated, cured & raised again to life. And indeed the motions, affections, & holy works of God's children, being assured testimonies that in soul they be illuminated & risen again, are the true means to glorify God. Contrariwise, if we walk as men yet blind, in the darkness of ignorance: as men sick, polluted in vice & corruption: & as men yet dead in sin: We do so much, as in us lieth, abolish the miracles of Jesus Christ, & consequently his glory. In this respect Saint Peter saith. Have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see, glorify God in the day of the visitation. And in the same sense saith Jesus Christ. Let your light so shine before men, that seeing your good works, they may glorify God your father.

9 But what argument is this, to glorify God in our holy conversation & good works? Because, as we have before said & shown, the same be testimonies & effects of our spiritual resurrection, & consequently of God's power, goodness & mercy toward us. Wherupon the ignorant, seeing that we, who in the time of our ignorance were dead in sin, & given over to all vice & corruption, since we were illuminated in the truth of the Gospel, have by this spiritual resurrection, declared such an alteration in us, that now we are contrariwise become as it were new creatures, walking in pureness, holiness & love: may also glorify God in two sorts: First in this miraculous alteration that they see in us, as being a work truly proceeding of the power and goodness of God: Secondly, in this, that by such miracles they be moved to allow and embrace the same religion which we profess, as being convict that it is truly of God & not of man: To conclude, where David crieth out, O God, praise waiteth for thee in Zion: He manifestly declareth unto us that they which be regenerate through the redemption in Jesus Christ, are burgeses of Zion and members of the Church, & bound to praise God: And also that we frustrate God of his duty and expectation, if we refer not out whole lives to his glory, saying with David. O Lord let my soul live, that I may praise thee.

10 The second principal end of our life should tend to attain to life ever lasting. And indeed: In as much as God hath sent his Son into the world that the world through him might be saved, & that he so loved the world that he hath givē his only begot̄ son, to the end that all that believe in him might not perish, but have life everlasting, It thereby appeareth that as the end of our redemption accomplished in Jesus Christ, is the saving of the elect, so we that believe in him should in all the course of our lives aim at this, To be saved by him. Otherwyse we do so much as in us lieth, reverse that excellent and wonderful work of our redemption. God hath created man without comparison, more excellent than beasts, yet if man be not saved, nor attaineth to life everlasting, he is much more miserable than the brute beast, which passing over this life a great deal more easily than man, after death feeleth no evil: and contrariwise, the man which aimeth not at this life everlasting, after all his calamities & both bodily and ghostly tribulations in this life, at his death entereth into incomprehensible and eternal torments. If man, who naturally desireth felicity, could comprehend the felicity of such as attain to the kingdom of heaven, likewise the misery and woe of those who at their decease do pass into everlasting death, the very horror of the death of these wretches, together with the sovereign felicity of the blessed, would make him earnestly to covet after life everlasting, & to esteem this incomprehensible felicity to be one of the principal ends of his life. Such therefore as do never propound the kingdom of heaven for the scope of their lives, are no men but beasts, for they never think their souls to be immortal, they believe not that they must die, neither do they remember that after death there is a hell and eternal fire prepared for those, who living here, do never seek after life everlasting. Yea, What doth it avail a man (saith our savior Jesus Christ) to win the whole world, and to loose his own soul. This life being unto him a high way to death, and to a fiery torment that shall never be quenched.

11 Let us not therefore make riches, honor, or other carnal commodities the level of our lives, but let us aim at the celestial and eternal life, as Jesus Christ admonisheth us, saying, Labor not for the meat which perisheth, but for the meat that endureth to everlasting life. Again, Seek first the kingdom of God and his righteousness, and all other things shall be ministered unto you. But we cannot attain to this eternal life without the knowledge of God, that we may put our trust in him, call upon him in all our necessities, obey his commandments, and with thanksgiving acknowledge that all goodness cometh from him. And in deed, we cannot trust in God, neither call upon him, unless we be assured of his will and power to help us, neither can we obey him with any kindly obedience, which consisteth in love, unless we know how deeply we be bound both to love and obey him: as also we cannot acknowledge all goodness to proceed from him, unless we know him to be the fountain of all goodness. This therefore must be the end of our life, even to increase in the knowledge of God, that by reposing our confidence in him, by calling upon him, by obeying him, and by acknowledging him to be the fountain of all goodness, we may attain to life everlasting.

12 True it is, that in the creation of heaven & earth, and in the conduct and government thereof, he revealeth himself unto us, & maketh us to feel that he is a God almighty, all wise, all good, & well doing, howbeit especially in Jesus Christ, as is aforesaid, do we know God. God, I say, our God, father, and savior, almighty, wise, holy, righteous, merciful, good, and true. And this is the knowledge wherein God is truly glorified, and by the which we obtain life everlasting, as Jesus Christ himself doeth teach us, saying: Father, the hour is come, glorify thy son, that thy son also may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to all them that thou hast given him. And this is life eternal, that they know thee to be the only very God, and whom thou hast sent, Jesus Christ. And in deed, as when a man is loath to go out of his way, it is requisite he should know both whether & which way to go: so have we both in Jesus Christ, very God & very man. For in that he is God, and consequently, life, to him we must go: & in that he is man, by him we must come unto God, and be united with him, that we may obtain life everlasting. And in that sense doth he call himself the way, the truth, and the life. If he be the life, he is the place whether we must go: & if he be the way, by him we must travel to attain to life everlasting. As also by calling himself the truth, he teacheth us that he is the accomplishment and truth of all that afore time was figured touching life everlasting, & the means to attain to the same. Thus the second principal end of our life should consist in knowing of God, through his son Jesus Christ: and knowing him, to put our trust in him, to call upon him, to obey his commandments, and to acknowledge him to be the fountain of all goodness, that so we may glorify him, and glorifying him, attain to life everlasting.

13 Moreover, the end of glorifying of God & our salvation, will be a ready means to make us to live according to God, for it will be a continual advertisement & rule to bridle us from all thoughts, affections, words, and deeds, contrary to the glory of God & the salvation of our souls, considering that being contrary thereto, they overthrow the two principal ends of our life.

14 Now let us come to the third end of our life, which is to be considered in the particular vocation of every man. This ende ought not to be our profit, honor, or other carnal commodity, but that in serving of men we may serve God. God the creator and redeemer can well enough preserve both our bodies & souls without the ministry of men: but thus far he honoreth us, as to vouchsafe to work his works by us. And in this consideration doth he give, and hath given us shepherds & ministers of his word, to the end, as S. Paul saith, to save those that hearken unto them, by illuminating their hearts, creating saith in them, & by reforming them to obedience through the means of the holy ministry, with the efficacy of his holy spirit, blessing the labors of his servants. In this respect also, vouchsafing there should be food for the body, he hath appointed some to be husbandmen to til the earth, some to be millers, and some to be bakers. For the furnishing us of apparel, that some should be shepherds, some shearers of sheep, some carders, some spinsters, some weuers, fullers, diers, tailers, &c. For the providing of us of houses, that some should be carpenters, masons, &c. To be brief, that there should be an infinite number of artificers and merchants, whose function is, to furnish all things requisite for the entertainment and maintenance of the body. He also ordaineth kings, princes, and magistrates, by their authority to keep everyone within the compass of his vocation, and so to execute their office, in the maintaining of the good and punishing the wicked. Thus God fulfilleth his work & will in the preservation of our bodies & salvation of our souls, by the employment of men in his service, everyone according to his vocation. Neither is there so much as the bondman but doth serve God by serving his Lord as S. Paul saith, That by faithful service to their masters they serve the Lord.

15 Hereby it appeareth that the end of man's life ought to rest in the serving of God, by serving of men in their vocation. It doth not therefore consist only herein, that the artificer should get sufficient to maintain his family, the merchant to obtain ric • es, other men credit, dignity, and carnal commodities: For this is the serving of our selves, not of God, albeit men for the most part do thus corrupt & profane their labors, works, & life, living to another end than they ought. And in deed, if any man give alms to the end to be seen of men, everyone will confess that his deed is naught worth. If a minister preach God's word, only to get reputation, & not simply for the salvation of souls, he profaneth his vocation: In like manner, the merchant in his trafique, seeking not to serve God by serving of men, but to enrich himself, perverteth his vocation & the course of his life, because he liveth not to serve God, but to serve himself.

16 Why, will some man say, Hath not God commanded every man to labor in his vocation for the maintaining of his family? It is true, but we do misconster this ordinance of God. For his meaning is, that every man should have this end, to serve God by the serving of men. And in reward and recompense of the service that we do him, he ordaineth that the artificer shall receive the reward of his labor, as from the hand of God, whom he serveth by serving of men, and so may have wherewith to maintain his family: That the merchant should sell his commodities for more than it cost, wherein the surplussage is the reward that God payeth him for his service. Likewise that the servant, man or woman, shall receive food & some wages for service don to God in serving of men. Who so therefore maketh not this the end of his vocation, namely, to serve God by serving of man, he doth not refer his life to the right end, and so profaneth and perverteth the same.

17 Herein do we greatly wrong our selves, for, if we lived to serve God in our vocation: besides, that this service done to God, should be rewarded in this life, it would also be a path & way to attain to the inheritance of heaven, as Saint Paul teacheth us, saying: The servants that faithfully serve their masters, do serve the Lord Christ, and therefore shall receive of the Lord the reward of the inheritance of heaven. As also the same Apostle saith, Through bearing of children the woman shall be saved, if she continue in faith, love, and holiness, with modesty. The poor woman bearing her fruit, bringing it forth, and noursing her little one, abideth much pain, sorrow, and anguish. But if she think that God, who vouchsafeth to continue the world by generation, hath called her to this vocation, & that her whole ende in all the service that she doth to the little babe, how vile and filthy so ever, do aim at the service of God, by serving the child: let her be of good courage, for by such serving of God in her vocation, she shall be saved, and shall receive great reward in the everlasting inheritance. Yet not that this service in her vocation is any merit, but only a path wherethrough God leadeth her to the possession of the celestial inheritance, and a work which shall not be without reward in the life everlasting.

18 It is also a great consolation to all those that are called to any base or vile office in this world, because if they consider that in serving man they serve God, their vocation cannot be base or vile in the sight of God. His majesty is so great, that there is no vile or contemptible office or calling in his house. And therefore if a poor servant when she sweeps the house, and doeth other business that seemeth base, doth think with her self that God hath called her to that vocation, and that serving her master or mistress, she serveth God, she shall reap great contentation, and is to expect a reward, far greater, without comparison, than any mortal man is able to give. For as God is great, so doth he greatly esteem of service done unto him: And such is the excellency of his children, that they are not to imploie themselves in the service of men, were it not that they hope for better reward than from men. His will therefore is, that in serving of men they should look for reward, not from men only, but also from God, considering that by serving of men they do serve God. And thus so long as we direct the ende of our lives in this sort to serve God, by serving of men: we shall never need to doubt, or to take care for the maintenance of our bodies in this life, but may wholye repose our selves upon so good a master, whom we serve. And in deed, if the servant that faithfully serveth his master is not to care for his necessities, but looketh, and that justly, that the master whom he serveth should provide for the same, should not we do God great injury and dishonor, if referring our whole lives to his honor, we should fear that he would suffer us to starve?

19 Moreover, if we had perfectly learned that the end of our lives should tend to serve God by serving of men, that one lesson would subvert all fraud, deceit, extorsion, and unlawful trafiques. For by deceiving thy neighbor, and wrongful encroaching of his goods into thy hands, canst thou serve thy neighbor, or God, who cannot aduow, but doth detest all such iniquity? No, but contrariwise, the injury done to thy neighbor, proveth that in hew of serving of God, by seeking to serve thyself, thou seruest the devil, who will return but a woeful reward to his servants.

20 By the premises we perceive the danger of this fourth folly, and how pernicious it is not to know wherefore we do live. To the end therefore to Amend our lives, let us be better advised hereafter, and learn first, that the principal ende of our lives should tend to increase in the knowledge of God, that knowing him we may glorify him, & to our selves obtain life everlasting. Next, that every man in his vocation have this intent, To serve God by serving of men, and so to fulfil the sum of the law, which importeth that we love God with our whole heart, and our neighbor in God, and for the love of God.

The fifth Folly. To judge of man's felicity or misery by the outward apparance. Chap. 6.

THe fifth folly resteth, In judging a man's felicity or misery by the outward apparance. This folly is so much the rather to be noted, as it is more common, even in the children of God, and the rather to be rejected, as it is the more pernicious. The Prophet and author of the 73. Psalm, confesseth that himself was overtaken with this folly, esteeming the wicked, by reason of their prosperity, to have been blessed, and contrariwise, such as walked in pureness and holiness, drinking up tribulations in abundance as water, to have been accursed. Yea, he acknowledgeth that the outward prosperity of the wicked, and the afflictions of the righteous, did so trouble him, that his feet had almost slipped to join with the wicked: that he thought there had been no providence in God, and that therefore it was lost labor to serve him in holiness. But afterward he plainly confesseth, that this was an extreme folly, that he was almost become a brute beast, that he knew nothing, and that in the sight of God he was but a beast. Jeremiah touched with the same error, entereth into argument with God, demanding why the wicked should prosper, and the righteous be in tribulation. Job also confesseth, that it troubled him and made his flesh to tremble. How often doth David complain, resting only upon the outward show of his troubled estate, as if God had forsaken him, as if he had forgotten him, as if he had been angry with him, as if he had withdrawn his grace & mercy from him? The Church of Israel, considering her afflictions, entered into opinion & complaint, that God had forgotten & forsaken hir To be brief, all men naturally have respect to the outward apparance, deeming such as do prosper to be blessed, & the afflicted to be accursed.

2 This perverse judgment proceedeth of another folly and abuse, even this: That we imagine that all grace, savor, blessing, and felicity, resteth only in honor, riches, and carnal commodities. But as this spark of the image of God sometimes giveth light to our minds, that all things depend upon God's providence, yet fall we into this error, to think that God in his wrath and displeasure rejecteth all those that are afflicted, and that contrariwise he loveth and favoreth such as do prosper: and thereof we conclude, that the afflicted are accursed, and the wicked blessed. As for others, who attribute all to fortune and adventure, and know no other good or felicity but this life, they likewise fall into the same error, as thinking all that prosper in this life to be blessed, and the afflicted to be accursed. And this causeth the wicked to flatter and harden their hearts in all iniquity. Much like to the Sicilian tyrant, who when he had despoiled the temple of all the gold therein, having a fair wind upon the sea, said, You see that the immortal God's do favor sacrilege and Church-robbers. The like blasphemies doth the prophet Malachi attribute to the wicked in his days, saying: It is in vain to serve God, and what profit is it that we have kept his commandments, and that we walked humbly before the Lord of hoastes. Therefore we count the proud blessed, even they that work wickedness are set up, and they that tempt God, yea, they are delivered. Besides, what is the reason that many having knowledge of the truth, do yet rest plunged in idolatry? And others also that had forsaken it do return thereto, but even that considering of the outward apparance of Idolaters, enjoining their goods, dignities, and carnal commodities, and the afflictions of such as follow Jesus Christ, they think them to be more blessed than those that carry the cross of Christ?

3 What likewise is the reason that so much people, yea, even so many nations which profess religion, do give over themselves to unlawful traffic, to fraud, deceit, and other iniquities? Even this, that they imagine that those men which do most abound in riches and carnal commodities, albeit wrongfully gotten, are nevertheless more blessed than the poor afflicted that walk sincerely and uprightly. Our sight is so thick, and our eyes are so dim, that we cannot penetrate beyond the outward prosperity, and come to the sight of the iniquity that lurketh under the same, which is undoubtedly accursed by God, & bringeth forth mischief notwithstanding whatsoever color it be shadowed and clothed withal. We discern only the prosperity of the one, and the affliction of the other, but do never look to the cause and end of the same. We see the garment only and not the body, or the body, but not the soul, the outward work, but not the workman.

4 Let us therefore apply this to our purpose. In the first Psalm it is said, Blessed is the man that doeth not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornful. And this may we well believe, if we but look upon the wicked, the sinners, and scornful, either upon a scaffolde, or upon a ladder ready to be executed to the death, or cast into hell. But if thou considerest these wicked ones, these sinners, and scorners, clothed in wealth, adorned with honor, rejoicing in carnal commodities, thy mind will alter. For, casting thy e • e upon the garment, the delight of the flesh, thou wilt think them blessed, yea, thou wilt not believe the doctrine of David, who saith, thou canst not be blessed unless thou renouncest the wicked course of the wicked and sinners. Thou resemblest those, who seeing a man in a goodly bed, served with all dainties, and with sound of music, do think him much blessed, but himself contrariwise feeling the intolerable anguish of the gout or collike, will complain as a miserable and wretched man.

5 This folly also, to judge by the outward apparance, is so much the greater, as that thereby we do conclude that we are brute beasts, void of an immortal soul. Likewise, that being beasts, we are more miserable than all other beasts. Beasts, fishes, or souls have easier lives than men, especially than the children of God, who above all other are subject to tribulations. These creatures wanting understanding, do many times pass over the whole course of their lives without feeling any calamity, until death, whereof likewise they have no apprehension. They live without care, sorrow, or other passions that trouble man. And therefore if man, as beasts, have no immortal soul, these creatures are more blessed than he, and consequently, the wicked that live at ease and in prosperity, are much more blessed than the afflicted children of God, if after death they have no feeling of good or evil. But if we be fully resolved that man is not a beast, but having an immortal soul, is after his death to look to go either to heaven or to hell, we will no longer by the outward apparance judge that the beast, much less the wicked man in all his triumph, is more happy than the afflicted children of God. If afflicted Lazarus, and the rich man, triumphing in pleasures, had had no immortal souls, men might with some reason have adjudged Lazarus accursed, and the rich man blessed. But that judgment is to pass upon beasts only. For as for them, being no beasts, but endued with immortal souls, albeit the rich man was honourably buried, and Lazarus with beggary, yet the rich man's soul being cast into hell fire, cried out that he was, and is accursed: and that the soul of Lazarus being by the Angels lifted into heaven, was & is blessed. We read that Croesus king of Lidia, enjoining great abundance of wealth, and all other prosperity that might make a man blessed in this world, on a time demanded of Solon, one of the seven wise men of Greece, whether he thought there were any man more blessed than himself. But Solon answered, that no man was to be called blessed before his death. Rightly did Solon there reprove the folly of Croesus, who thought himself blessed in uncertain prosperity. As Solon likewise being accounted so wise, shown his follye, by signifying in such an answer, that Croesus had been blessed if he had continued in such prosperity until his death. Yet if Solon judged that Croesus could not think himself blessed in all his prosperity, what would he have judged if he had been a Christian, and had seen the change of Croesus prosperity, not into that calamity that befell him when Cyrus afterward took him prisoner, but even into hell and death everlasting? Might he not, and that justly, have said that Croesus, notwithstanding his prosperity, even albeit the same had stuck by him unto his death, was never blessed, but most accursed.

6 Plato, a Heathen, confirmeth the same by a notable discourse, which Plutarch indeauouring to comfort Apollonius upon the death of his son, doth allege. This evermore, saith he, was one resolute opinion, that whosoever departed this life & had lived virtuously, at his death he was transported to the Islands of the blessed, and there feeling no inconvenience, enjoyed sovereign felicity. And contrariwise, they which lived wickedly and unjustly, were sent into the prison of justice and vengeance, called Tartarum. At the first, sentence was awarded by living Judges, and while men were yet alive, but the same day that they were to die. Howbeit there grew such abuse herein, that complaint was brought from the Ilandes of the blessed, that some were sent thither, that had been wicked and perverse livers. And thereupon was the occasion of such abuse examined, which was sound to proceed of this, that judgment was given while the men yet lived, clothed with honorable carcases, with riches, nobilitye, and other like qualities. In respect whereof they found many witnesses, who making their apparaunce before the Judges, affirmed for them that they were men that deserved to pass to the said Ilandes of the blessed. The cause of the error once found out, it was decreed, that from thence forth there should no judgment pass until after death, when the souls should be deprived of their bodies, and that also not by men yet alive, and subject to be abused by the outward show, but by spirits who should see nothing but the spirits and naked souls of those whom they were to give sentence upon, to the ende that they which in this world had wrought wickedness in their honorable bodies, clothed with nobility, riches, and such other qualities, might be sent to torments: and contrariwise, that they who during their lives had kept righteous, h • lie, and virtuous souls, albeit in poor, abject, and afflicted bodies, might pass into the Ilandes of the blessed. This was the discourse of a Heathen man, who had attained some sight of the truth, albeit entangled in ignorance and error, yet fitly confirming our argument, namely, that we must not judge of man's felicity or misery by the outward apparance.

7 This folly of judging by the outward apparance, doth yet proceed farther. For it can take no place, (at the least wherein to stay and settle it self in man's heart) but only among those that deny God's providence, namely, those that think there is no righteous God, that administereth justice. For confess that there is a God, and that he is righteous, and thou canst not judge of man's felicity or misery by the outward show. Thou canst not (I say) judge whether he that liveth in prosperity be blessed, or another in affliction cursed. For since most usually the wicked do prosper in this life, and contrariwise the children of God have most trouble, what should become of God's justice, whose nature is to reward evil to the wicked, and good to the good? A certain Bishop of Verdune, in his Chronicle reporteth, that one Almauri, king of Jerusalem, on a time demanded of a certain Doctor, howe he could prove another life after this. The Doctor asked him whether he believed there was a God: Which when he had granted, It sufficeth, said the Doctor. For if there be a God he is righteous: if he be righteous, he must administer justice, in rewarding the good and punishing the wicked. Now thyself, said he, hast known such a wicked man, who always living in pleasure and honor, slept in peace. Thou knewest such another, a very good man, in continual tribulation, even to the death. If therefore there be a righteous God, it cannot be chosen, but there is another life, wherein this good man resteth now in bliss, and the wicked man in woe. Whether this was a true report, or but a fiction for example and doctrine, yet doeth it surely most playnelye teach us, that he that by outward prosperity judgeth a man to be blessed, and by tribulation to be accursed, denieth a God, in that he denieth his justice. The doctrine of this history or example doeth Saint Paul also confirm, saying, That the tribulations of the faithful, laid upon them by the wicked that are in prosperity, are a manifest testimony of the judgment to come, far other than the fools do by the outward apparance imagine. The reason he also addeth, saying: For it is a righteous thing with God to recompense tribulation to them that trouble you, and rest to you that are troubled. Which justice if it be not executed in this life, he concludeth, that it shall be in the latter coming of Jesus Christ to judgment.

8. It is blasphemy against God, saith David, to say that he will not regard man's transgressions, to punish them according to his justice. We will not therefore say, that the sinner living in pleasure, already condemned in the sight of God, and waiting but the hour of eternal death, can be blessed, or more blessed than the faithful and troubled man, who walketh through tribulations, to take possession of the kingdom of heaven. For if by outward apparance we judge the wicked man that is in prosperity, to be blessed, and the good man that is in affliction, accursed, we shall abolish God's justice, yea, even God himself. And this is the rather to be noted, to the end that when the children and servants of God do find themselves sometime pricked with this temptation, they may the better stand upon their gard, with constancy to resist the same.

9 Some men in old time rejected the book of Ecclesiastes, thinking that Solomon wrote it in his old age, after he had been carried away by the multitude of his wives. Alleadging, that in that book he placed man's sovereign and chief felicity in the pleasures and lusts of the flesh, as if there were no other life after this. Some Epicures likewise in our time, do abuse it to the like purpose, alleging that there is nothing better than to take pleasure, for at death they see not what becometh of the soul of man no more than they do of beasts, with many other such like speeches, which tend to that purpose. But they themselves are in deed very beasts, so to understand and misconster it. For Solomon's meaning tended rather to confirm the same which we do seeeke to maintain, namely, that no man may by the outward show judge of man's felicity or misery, because all things fall out alike to the one and to the other. And that is his meaning, where he saith, Man knoweth not either the love or hatred of God toward him, if he will judge by the outward show. Then he passeth to beasts, saying: No man seeth what becometh of the souls either of man or beasts, namely, with bodily eyes. But when he addeth, that It shall be well with them that fear the Lord, and do reverence before him: but it shall not be well with the wicked, he shall be like a shadow, because he feareth not before God. When also he exhorteth to keep God's commandments, protesting that it is the whole duty of man, and that concluding his speech, he saith, that God will bring everything to judgment that man hath done throughout the whole course of his life, withal adding, that the spirit shall return to God that gave it. He doth sufficiently show that he believed the immortality of the soul and the life everlasting. But where he seemeth to commend those that take their pleasures, saying, It is comely to eat and drink cheerfully: he meaneth in the common opinion of the foolish and unadvised, who resting upon this life, and the judgment of felicity or misery by the outward show, without remembering that man's soul is immortal, d • imagine him to be as a beast, among whom such as are best used are most happy. Howbeit as man is a creature of much more excellency than a beast, and yet if we regard but the outward show of this life, the beast is much more happy than man. So we must necessarily believe that there is another life after this, and therefore conclude, that it is mere folly to judge of man's felicity or misery by the outward show.

10 Neither is it in vain, that David so earnestly exhorteth us to take heed of this folly and error, to judge by the outward show: as also he is never weary of admonishing us, not to envy those who outwardly seem happy, but constantly to depend upon the Lord, and to walk uprightly in his sight. And in deed this judgment by the outward show, is not only repugnant to faith, but utterly abolisheth the same: and not faith only, but also hope and desire to walk in the fear and obedience of God. The Apostle to the Hebrews saith, that Faith is the ground of things which are boped for, and the evidence of things which are not seen. Saint Paul also teacheth us, that hope is of things which we see not. Now the foundation and object of faith is the word of God, pronouncing and assuring us, that the righteous and holy, suffering persecution for his name, are happy, well beloved, and blessed of God: yet canst thou not see this but with the eye of faith: and therefore, in judging of a man with thy bodily eye to be accursed in his tribulations, thou dost abolish faith. Hope is founded upon the promise of celestial, spiritual and eternal goods to come. If therefore when thou seest a faithful man in trouble thou presently dost judge him to be accursed, thou dost abolish hope, which regardeth not the time present, but to come. Again, if we were to depend upon the external judgment and to say that the wicked that are in prosperity, are blessed: who will dispose himself to endure poverty, and other afflictions, by walking uprightly and in holiness? Nay, will not all men rather apply themselves to fraud, injury, extortion and other iniquity, since riches, honor, and other carnal commodities will redound to their bliss and felicity?

11 By the premisses we may see, what a dangerous and pernicious folly this is, to judge of man's felicity or misery by the outward show, whereby we abolish the immortality of the soul, God and his righteousness, saith, hope, and all care and desire to walk in the fear of God. That we may therefore Amend our lives, let us hereafter be better advised, and judge of man's felicity or misery, not after the outward show, but according to the infallible and assured testimonies of God's word. Thus when the ear shall hear these sentences. Blessed are you poor in spirit: that hunger and thirst: and that mourn: Blessed are you when men hate you and cast you forth, and say all manner of evil against you for the son of man's sake. Again, Woe be to you rich men, woe be to you that be satisfied and rejoice: we be to you that live at ease in Zion. Faith will judge according to God's word, that the faithful in affliction are blessed, and the wicked in prosperity most accursed. Yet if the eye beholding the riches, honor and commodities of the wicked, should judge them to be happy: faith leaning to the testimony of God's word will beat down and suppress the false judgment of the eye, concluding that it is mere folly to judge of man's felicity or misery by the outward show: And albeit the world and the flesh do cry out to the contrary, yet will we hearken to, and steadfastly hold this sentence pronounced by him who is truth it self, saying, Say ye, it shall be well with the just, for they shall eat the fruit of their works. but woe be to the wicked, who seeketh after iniquity, for the reward of his hand shall be given unto him.

10 Let us remember the contents of the 92. Psalm, where David exhorteth us to praise God, to declare forth his mercy and truth, to rejoice in his works, to cry out that they are glorious, & his thoughts very profound. What thoughts & works? Even that the wicked do spring up like grass, and all workers of iniquity do flourish that afterward they may be rooted out forever. And hereof to give us the more assurance, directing himself to God, he saith. For loe thine enemies O Lord, for loe thine enemies shall perish, and all workers of iniquity shall be destroyed. But the righteous shall flourish like a Palme tree, & shall grow like a Cedar in Libanon. Such as be planted in the house of the Lord, shall flourish in the courts of our God. They shall bring forth fruit in their age, they shall be fat and flourishing. To declare that the Lord is righteous, and that no iniquity is in him. And in as much, saith he, as man, resembling a brute beast, knoweth nothing, and that the fool understandeth not this work of God, he is the more diligently to meditate upon this Psalm, which, as the inscription importeth, is a Canticle for the Sabaoth, wherein David showeth that we are to rest from all other cogitations, that with quiet minds we may meditate upon this doctrine. Entring, as in another place he saith, into the Sanctuary of God, & in his word considering the accursed end of the wicked that live in pleasures, and prosper in wicked consciences: Whome God hath set in slippery places and caused to sall headlong: how suddenly they are destroyed and horribly consumed. As a dream when one awaketh: whē thou raisest us up thou shalt make their image despised. Wherupon he concludeth that it is good to be always with God, and to be guided by his counsel, with assurance that he will receive us into glory. And therefore with him let us say. Whome have I in heaven but thee? And I have desired none in earth with thee: For loe, they that withdraw themselves from thee, shall perish, thou shalt destroy all them that go a whoring from thee. But as for me, it is good for me to draw near to God, he is my comfort: I have put my trust in the Lord that I may declare all thy works. Let us therefore repose our selves in this only wisdom: to believe in him that knoweth both the outside and the inside, things present, and things to come: who only is our competent judge and faithful witness, and cannot lie: Behold how without leaning to the outward show, we may conclude that the sinner in all his prosperity is accursed, and the faithful in affliction blessed, likewise how the contrary opinion is like unto chains and strong roopes to draw men to live as the wicked and profane persons. Thus by consideration of the premises, breaking a sunder these cursed roopes and chains, we may be encouraged to persevere in good works, as knowing that our labors shall not be in vain before the Lord.

Of the sixth folly. Rather to believe 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 shown, so is this also a most inexcusable folly Rather to believe our enemies then our friends. In Ecclesiasticus we read this notable advertisement. Ask no counsel for holiness of him that feareth not God: neither of justice of him that hath no justice: neither of a woman touching her of whom she is jealous: neither of a cowarde in matters of war: neither of a marchaunt concerning exchaundge: nor of a byer for the sale: nor of an envious man concerning thankfulness: neither of the unmerciful touching kindness: nor of the slothful for any labor: nor of an hireling for the finishing of a work: nor of an Idle servant for much business: Hearken not I say to any of these in any matter of counsel. If it be a folly to ask counsel of the man that is not so much our enemy as his own friend in anything that may concern his own person or action: What a folly is it to follow the counsel of our enemies that labor only after our destruction? Of such enemies there are three principals. Who all are so much the more dangerous, because they dwell in us and round about us, and to whom naturally we are much inclined to give credit. The first is self love, or after the usual phrase of the Scripture, our flesh: the second the world and the third the devil.

2 As concerning the first. Most certain it is that all the lusts of our flesh are so many enemies, seeking to seduce us, as faith Saint Paul, and fighting against our salvation. The same saith Saint Peter also, where he showeth how our carnal lusts do fight against our souls: This enemy saith Saint Paul, is so dangerous and pernicious that he engendereth death and damnation in us, and therefore he threteneth us that if we believe this enemy, we shall die. Saint James, likewise compareth these lusts to a wicked mother, that conceiveth and bringeth forth iniquity, and consequently death. All which notwithstanding, we grow so foolish and senseless as to give ear and credit to our flesh, rather then to God, whose love towards us is most certain and incomprehensible. But I pray you, whereto doth our flesh counsel us? Only, to covet riches, and to obtain the same by any means, whatsoever, to aspire to preeminence and excellency above all others: to follow the pleasures and lusts thereof, with other like affections. Yet do we know that God condemneth all these wicked and damnable counsels, declaring that Covetousness is the root of all evil: Also that Such as covet to be rich, fall into temptations and snares and into many foolish and noisome lusts, which drown men in perdition and destruction. Protesting that they that will be first shall be last, and he that exalteth himself shall be brought low. That he resisteth the proud but giveth grace to the humble: Exhorting us to take heed that our hearts be not overcome with surfeating and drunkenness: pronouncing woe against whoremoungers and adulterers. To be brief, that in many places he admonishing us to mortify this our flesh, to put it off, to deny it as an enemy that giveth us deadly and damnable counsel.

3 Nevertheless let every man examine his own conscience, and consider the common course of men, and so judge whether everyone in general seeketh not to become riche, to grow into credit, and to be exalted above his fellows: Whether they do not love and hunt after the commodities and lusts of the flesh: Whether they envy not such as get before them: To be brief, whether they give not more credit to the counsel of the flesh then of God. Experience is but over evident. The only example and plain confession of Saint Augustine, a man endued with great wisdom and holiness, shall at this time suffice. He speaking of covetousness, ambition, pride, pleasure and other the lusts and affections of the flesh, saith thus: I have a whole army of traitors within me, who under color of friendship are mine enemies. And yet behold, with them have I lived from my youth up: them have I pleased, them have I believed, They be the friends whom I made much off, the master whom I obeyed, the Lord's whom I served, the domestical servants with whom I was conversant, the councelours whom I trusted. If therefore it be such a folly to believe our enemies, let us hereafter be more circomspect and wiser: Let us no longer credit this enemy, which doeth so possess us, that he is even our self. But let us believe God, our true and perfect friend, as knowing assuredly that all his counsels are faithful, and that all his commandments do tend to our good and salvation.

4 Our second enemy to whom we give too much credit, is the world. By the world, we understand the common course of mankind, which is, to give themselves to wickedness, regarding only this present life, without any care of the kingdom of heaven. In respect hereof doth Saint Paul call the world wicked, and S. John saith That the whole world is set upon iniquity. The same Apostle setteth before us sundry examples of the corruption and wickedness of the world, saying. All that is in the world, as the lusts of the flesh, the lusts of the eyes, and the pride of life, is not of the father of heaven. By the lusts of the flesh, he understandeth a desire to live at ease and delicately, without caring for anything, but what may concern the profit and commodities of this life. By the lusts of the eyes he comprehendeth the vanity of unchaste looks, bravery, pomp, & other superfluities. And by pride, ambition, haughtiness, vain confidence and self love, evermore conjoined with the contempt of others.

5 This world is unto us a mighty and strong enemy, in respect that being so corrupt and vicious, it inviteth, and by the example thereof allureth us to follow it, and so to abandon our selves to the same corruptions, wherein (such is our folly) we are ready to believe it. And indeed experience showeth, how easily we are drawn to confirm our selves there to. The ease of the flesh which some men do enjoy. The lusts and pleasures wherein they do rejoice. The riches that make them to be honored. The reputation to be mightier then others, with the banquets and sumpteous attire, do all make a fair show, whereby to flatter, move and allure us to follow them. And as everyone is ready to believe whatsoever he desireth, so do we easily suffer our selves to be persuaded to follow this world, whereto we are naturally inclined.

6 That the Adamant draweth the iron unto it, is truly a secret of nature: but for the world to draw us there to is a matter as natural, as for the water of a river to run down the channel, as for a chariot to run down a steep hill: or seeing another yaune to yaune after him, or hering another sing, to fall on singing. For being naturally given to the corruptions of the world, we shall need no soliciting thereto, the only sight of the thing we love, is sufficient to hale us forward, yea evē to force us. As the wanton harlot allureth her lover: the bait upon the hook the fish: and the infected air infecteth all that live in it. The world resembleth a violent stream, that carrieth away all such trees as have taken no sufficient root. To be brief it falleth out with us as with those that live among colliers or millers, who hardly can shun defouling with collow or meal.

7 And indeed, it is but too common, that where we ought through our holy conversation to allure the worldlings to follow us, contrariwise the world being stronger then we, carrieth us away therewith. Whereas it were our parts to serve as burning lamps, shining in the midst of a crooked & perverse generation, whereby to withdraw the worldlings out of their blind & crooked ways into the paths of light, truth & salvation: contraiwise the darkness of the world doth quench our light, and cause us to wander in the darkness. This doeth Chrysostom note, saying: If the good converse with the bad, the good will sooner grow worse, then the bad better: also one scabbed sheep will sooner infect ten clean ones, then the ten clean ones will cure one scabbed one. Yet if we suffer our selves to be so persuaded by the enticements of the world, that after the examples of others we do but a little neglect the care of our souls that we may gather goods, and that we follow others in the lusts of the flesh, in superfluity of banquets and costly attire: the gold, the silver, the exquisite moveables, the apparel and food, will be unto us so many fools cappes upon our heads, crying out allowed that we are indeed very fools, that will believe our enemy. If then we purpose to Amend our lives, we must be better advised. We must remember that we cannot continue friendship both with the world and with God: And that the love of the world is enmity with God, & so with S. John's exhortatiō conclude: not to love the world: but wholly to resolve to leave and forsake the counsel of the world, which is our enemy and to believe the counsel of God our true & perfect friend.

8 Our third and principal enemy is the devil. Whome Jesus Christ doth therefore term, the enemy, which also this name Satan doth signify, thereby to advertise us to take heed of him. And indeed all his counsels and endeavours do tend to death, and therefore is he also called a man-slaier and a murderer from the beginning, and so did he show himself towards our forefathers, whē under color of favor to Eve, he persuaded her to eat of the forbidden fruit of the tree of knowledge of good & evil. Wherupon God even then proclaimed as it were with the found of the trumpet, open war between Satan and us saying. I will put enmity between him and the seed of the woman. If he durst presume to enter into the earthly Paradise to assault and deceive our first fathers, while they yet did bear the image of God: Also, if sense, he durst be so bold as to follow Jesus Christ into the wilderness, and there assault him with his temptations forty days & forty nights, and lastly to make those three mighty assaults mentioned by the Evangelists: are not we to look that he will be, as Saint Peter saith, as a roaring Lion round abount us, seeking whom he may devour? He also is so much the more dangerous an enemy because he is invisible, because he is never weary of sighting, because he can transform himself into an Angel of light, that he may the more easily seduce and deceive us. Saint Cyprian expounding this place of Saint Peter saith. The devil setteth before our eyes enticing pleasures, that by the sight of them he may supplant our chastity. He tempteth our ears with the sweetness of music, that by the hearing thereof, he may weaken our Christian strength: By bitter words he moveth our tongue to evil speaking, and and by injurious deeds provoketh our hands to sight and slay: he offereth unrighteous gain, whereby to induce us to fraud, and pernicious profit, to kindle covetousness in our souls: he promiseth temporal honors, whereby to defeat us of Celestial: he showeth falsehood, that he may take from us all truth. To be brief, he practiseth cunning in time of peace, and violence in persecution? Is it not then extreme folly, yea even desperate rage to believe such an enemy?

9 But you will say, who will be so unadvised as to ask or take counsel of him? When speaketh he unto us? Even when under the pretence of God's providence he giveth or offereth unto thee riches, honor, dignity, pleasures, carnal commodities: to be brief, prosperity in all thy affairs. For thinkest thou that he will not propound with them the like condition as he did to Jesus Christ, when he said, All these will I give thee, if thou wilt worship me? Indeed he doth not always speak so like a devil: But coming as a friend to serve thy turn, and to please thee in thy desires, thou shalt well find that in effect he tempereth some poison or pernicious counsel among: either that thou shouldest dissemble the known truth, yea even renounce it: or to neglect the holy ministry: or to dispence in practices nothing agreeing with charity, equity, or upright dealing: yet covered with the cloke of custom & iniquity of the time, which will not bear better dealing, telling thee that if thou be a sheep the wolf will devour thee: that the simple are not to deal in the world: and that thou must live and howl with the wolves.

10 Neither is this all, he mixeth yet another poison, that is, he lifteth thee up in thy wealth, that he may make thee to trust therein: to employ it in pleasure and superfluity: to forget that thou art a mortal mā: In sum, to imagine that thou needest not the help either of God or man. On the other side (for he can turn all into poison) he will take away thy goods and bring thee into poverty: he will molest thee with long and tedious sickness: he will make thee a scorn unto men: Hereupon he will seek to persuade thee that thou mayest justly murmur against God, complain of him, forsake him, reject, and even drive him away when he offereth himself, as did the Gaderinites when they drive away Jesus Christ, because of their hogs whom the devils had carried head-long into the sea: yea, which is the tipe of all mischief, even to curse God, whereof the history of Job is a manifest mirror. Again art thou a great sinner? He will set before thee the rigor of God's justice to plunge thee in despair. Dost thou trust in his mercy? He will provoke thee to sin, under pretence of friendship both to God and thee, alleging that Where sin aboundeth, grace doth more abound: Also that one Peccaus before thou diest, will suffice for all. If thou appliest thyself to walk uprightly in the fear of God, he will counsel thee to think thyself a Saint and of great merit in the sight of God. Doth he find thee well resolved in the doctrine of God's providence, as he found Jesus Christ, when he alleged that Man liveth not by bread only, but by every word that cometh out of the mouth of God: He will solicit thee to abuse it, by tempting of God, as he thought to have surprised Jesus Christ, when he exhorted him to cast himself from the top of the temple. To be brief: his illusions and temptations are infinite.

11 Now let us mark the common course of men, yea even of many of those that profess the knowledge of God: & let us judge whether most of their works be not even so many examples witnessing that they believe and follow the counsel of their enemy Satan: let us remember that all such thoughts, imaginations, motions, affections and temptations afore mentioned, be the counsels of our enemy Satan: That it is an extreme folly and madness for a man to believe his enemy: that for the amending of our lives, we must be better advised, and believe him who is our true & perfect friend, evē our God, who speaketh to us in his holy Scriptures, which only do contain assured, holy, & healthsome counsel. Of his love towards us we cannot doubt, since he hath given us such a pledge, as his son crucified for us. He cannot, neither will he lie, or deceive his children whom he hath undertaken to make blessed. Let us therefore oppose the counsels of God's word, against whatsoever the counsel of our enemies, the world, the flesh, and the devil. Let us follow the example of David, who protested that God's word was a light to his paths: that the testimonies of the Lord were his counsels: that a young man shall amend his way by walking according to the word of God. Let us take heart in the example of Christ, against the illusions of the devil and our other enemies, laying hold upon the sword of his spirit, which is his word, and with him let us say, It is written, It is written. Let us remember that Jesus Christ from God his father took the name of a counselor, to advertise us that we ought to receive and believe his counsels only, and not the counsels of our enemies, the world, the flesh, and the devil. To be brief, let us put in practice the same which God in old time enjoined to Joshua, namely, day and night to read and meditate upon the book of God's law, & to live after the contents of the same. And so let us assure our selves, that according to his promise, we shall direct our course wiselye, and prosper in all our attempts. Thus we see, that to the end to Amend our lives, and hereafter to be better advised, we must beware of this Folly, and never believe our enemies better than our friends.

The seventh Folly. To think our selves wise. Chap. 8.

THis seventh folly, showeth man in all extremity and perfection to be a fool. For being entangled in the six follyes afore mentioned, & many others, he nevertheless thinketh himself wise, and well advised. Among a hundred men that walk up & down the streets, you shall not find one that will be contented to be called fool or mad man, but will think himself injured: for every man desireth to be thought wise. Yet, they that believe not that there is a God: they that esteem better of man than of God: they that think to live ever, and yet know not wherefor they live: they that judge of man's felicity or misery by the outward show, & they that believe their enemies rather than their friends. Are not all these in thinking themselves wise, even perfect fools? yes, and so have we at large proved them.

2 Yet may this folly be more generally considered, in that man (at the least for the most part) thinketh himself to be but a man, created for this temporal life, and not a Christian, believing life everlasting. For thereof it falleth out, that man being wise, discreet, and advised, as concerning the world, yet a Christian, foolish and senseless, in matter appertaining to life everlasting, thinketh himself wise, and is in deed but a fool, because he is wise in the less, and a fool in the principal: wise as concerning men, and this temporal life, but a fool as concerning God and life everlasting. And we shall find many presidents, counsellors, advocates, physicians, philosophers, merchants and artificers, wise, discreet, and advised in their art and vocation, who all in the vocation of Christianity are but fools, ignorant, and senseless. They are very perfect in matter concerning this present life, but ignorant and foolish in matter of life everlasting. Neither is it any marvel. For every man in youth learneth a phrase, mystery, or art, whereby to grow wise & expert in his vocation, and so to provide for this present life: but few there are that learn the skill to be true Christians, wise, and well advised. Behold therefore, how weening to be wise, because they be wise men, they be but fools, in that they be ignorant & unadvised Christians.

3 By experience we see, that the advocate can be skillful & learned in the understanding of the civil laws, & pleading other men's causes, yet understandeth nothing in God's law, whereby to plead his own cause against the devil, and so be justified in the sight of God. The physician can be skillful and expert in the cure of bodily diseases, and yet not know wherein the cure of so many the diseases of his own soul doth consist. The Arithmetician can multiply numbers, yet wotteth not how to reckon to 70. or 80. years of his life, but as all the rest, must be forced to pray to God to give him grace to understand how to count his days, that he may apply his heart to true wisdom. The Geometrician can be skillful in measuring the earth, yet hath no knowledge of heaven, either of Jesus Christ, who is the way to come thereunto. The Astronomer is well seen in the course and greatness of the Sun, yet hath no skill in the Son of righteousness, our Lord Jesus Christ. The philosophers perfect in a number of the secrets of nature, are nevertheless ignorant in the mysteries and secretes of the eternal salvation of the soul, revealed in the Gospel. The merchant can keep his book of accounts, to know his estate, & who is indebted to him, yet wotteth not he what account he must make to God of his life. The Smith is skillful in making of keys, yet understandeth not what the keys of the kingdom of heaven are. Everyone can tell what fruit apple trees, pearetrees, plumtrees, &c. do bear, yet few know what fruit Christians should bear. To be brief, there be men enow wise and advised, but few Christians wise and well instructed. What is it for an advocate, a physician, a merchant, or an artificer, to be wise in his profession, and yet in Christianity to be a fool, ignorant, and unadvised. To be accounted wise among beasts that have no immortal soul, yet to be so much the more foolish and unadvised, as that in serving men wisely and God foolishly, he looseth both body and soul forever. S Augustine reproving those that take greater delight in the writings of Plato and Aristotle, than of the Apostles, calleth them fools. His reason: because they reaped knowledge, like to their study, leaves in stead of fruit, that is to say, words and no virtue. So men generally thinking themselves wise, because they be so in matters of this life, are yet foolish & senseless, in that they understand not what is requisite for the obtaining of life everlasting.

4 What doth it avail us, saith S. Augustine, subtly to search out, and plentifully to comprehend the nature of all things, if we have no knowledge of our selves? This sentence, Know thyself, for the excellency thereof, was thought to be brought from heaven. The rather, to the end that man standing in necessity of the knowledge of himself, his ignorance, poverty, & misery, might humble himself, & seek his felicity from other than himself. The wise Socrates said, that he knew but one thing, viz. that he knew nothing. And therein he spake better than he was aware. For if man knowing much (as he did) must notwithstanding confess that he knoweth nothing, in comparison of so much as he is ignorant of, even in such sciences as concern not life everlasting: how much rather must he, were he double as wise as ever was Socrates, confess that he knoweth nothing, if he have no knowledge in the heavenly knowledge, requisite to the salvation of our souls? It is therefore a hellish opinion for a man to think himself wise when he is a fool, likewise to be a wise man, yet a foolish & untaught Christian. Jesus Christ speaking to the pharisees, who thinking themselves skillful, said, Are we also blind? Said unto them, If ye were blind, you should have no sin: But now you say, We do see therefore your sin abideth in you. Thereby showing, that as the beginning of a cure consisteth in the knowledge and feeling of the hurt, so the beginning of our sight resteth in the knowledge that we are ignorant and fools. That we may therefore Amend our lives, we must give over this folly whereby we think our selves wise, and hereafter being better advised, confess that we know nothing, so long as we know not Jesus Christ. Besides, that how wise, discreet and expert so ever we be in worldly matters, yet knowing our selves to be fools and senseless in thinking our selves wise, while we are ignorant Christians, we may be better advised, increasing in whatsoever may make us become true Christians, and consequently, the children of God, and inheritors of life everlasting.

5 This is the knowledge of all knowledge, and consisteth in two points. First, in that which Saint Paul saith, I am not determined to know my other thing, but only Jesus Christ, and him crucified. Therin declaring, that he that knoweth not Christ, knoweth nothing, but is a fool & deuoid of sense, how wise & discreet so ever he is in the sight of the world: so he that truly knoweth Jesus Christ, how simple so ever the world accounteth him, is perfectly wise and well advised. Secondly, this knowledge consisteth in the beginning of wisdom, as the holy Ghost calleth it, namely, in walking in the fear of God. Whereupon David addeth, that they which walk in the fear of God and keep his commandments, are wise. And on the other side Salomō protesteth, that such as despise this wisdom & discretion are fools. Job more largely speaking thereof, saith: Wisdom is more to be esteemed than silver, gold, precious stones, or any worldly goods. Then discoursing upon the wonderful works of God, in the knowledge whereof it seemeth there resteth great wisdom, he concludeth his speech, saying: Then did he see it, and counted it, he prepared it also and considered it. And unto man he said, Behold, the fear of the Lord is true wisdom, and to depart from evil is understanding. Hereby we see, that as they that do know Jesus Christ, and walk in the fear of God, are truly wise: so they that have not this wisdom are very fools, albeit they think themselves wise, in that being esteemed wise men as concerning the world, they are in deed foolish Christians in the sight of God.

6 These seven aforesaid follies do evidently declare, that with great reason the holy Ghost warneth us in the first sermon of Jesus Christ, and of John the Baptist, that for the good and due Amendement of our lives, the knowledge and feeling of our natural follies ought to admonish us to be more wise, circumspect, and better advised hereafter. For, as in believing that there is no God, In thinking better of man than of God, In thinking to live ever, & so not to live as if we should die, In not knowing wherefore we live, and so living at randon, not for the service of God and our neighbors, but for our selves, In judging God's children in respect of their outward tribulations to be accursed, and the wicked thorough their prosperity to be blessed, Believing our enemies, the world, the flesh, and the devil, rather than God our perfect and faithful friend. To be short, in thinking our selves wise, because we are wise as men, and yet are ignorant and fools as Christians. Being, I say, possessed of all these follies, the same are against us so many ropes and strong chains in the hands of our enemy the devil, wherewith to pull us on to sin, and to make us continually to offend God, to heap iniquity upon iniquity, and consequently to turn away from God, from heaven, from life, & everlasting glory, & to follow after Satan, and so to cast our selves into the hell fire, in to death, & into everlasting damnation: And contrariwise, if believing there is a God, and esteeming him to be as he is, all wise, almighty, all just and true, we do love, fear, and put our whole confidence in him, If believing that we must die, and that shortly, we do apply our harts to wisdom, living as we would even at death wish we had lived: If knowing wherefore we do live, we do refer the whole course of our lives to the glory of God, to our salvation, and to the service of our neighbors: If judging of man's felicity or misery, not by the outward apparaunce, but by the testimony of God in his word, we do even perceive that the children of God, albeit in tribulation, are blessed, and the wicked, though in prosperity, accursed: If renouncing the pernicious counsels of our enemies, the world, the flesh, and the devil, we do listen unto, and believe the counsels and admonitions of our God. To conclude, if considerding, that all discretion, knowledge, and wisdom of man, without the knowledge of Christ, and the skil of salvation, be but folly. Also, if understanding that we be but fools & men deuoid of knowledge, so long as we are not wise and well advised Christians, & therefore we convert and return to God, and walk in the way that shall bring us to heaven, to life, and to everlasting glory: If (I say) we do thus convert and amend our lives, according to the will of God, we shall finally become inheritors of his kingdom, through his son Jesus Christ our Lord.

That man knowing Idolatry and superstition, ought wholly to abstain from all participation in the same. Chap. 1.

W E have before declared, that the greatest Folly wherewith man is possessed, is the offending of God. And contrariwise, that the beginning of all knowledge & wisdom resteth in walking in his love, fear, and obedience. Also, that as all men are naturally inclined to this Folly, namely, to offend God, so we ought by amending our lives, hereafter to become more wise and better advised. Now are we more particularly to understand, Wherein we are principally to amend. The first point therefore to be entreated of, consisteth in this, That man having obtained knowledge of the truth, ought to renounce all Idolatry, & in no wise to participate in the same. Many there are, who with their bodies assisting at Idolatry and superstition, do nevertheless maintain, that they deserve not to be reproved, because they disallow the same in their hearts. These men should remember, that since Christ suffered both in body & soul for the redemption both of our bodies and souls, reason would that we likewise should glorify him, as Saint Paul saith, both in our bodies & souls, which are his. And in deed, inasmuch as man consisteth both of body and soul, we are to cleanse both body and soul of all pollution, that we may, as Saint Paul admonisheth, fulfill our sanctification. It is therefore a most sacrilegious and intolerable division, to give over our bodies to the service of the devil, when we say that we reserve our souls to God. Will the worst husband among men be content, that his wise prostituting her body to whoredoome, shall say for excuse, that she reserveth her heart for him? S. Paul saith, our bodies are Christ's members, and that applying them to whoredom, we take them from the body of Christ, & make them the members of an harlot. But the holy Ghost calleth Idolatry whoredom: he therefore that with his body assisteth at Idolatry, dismembreth himself from Jesus Christ, and maketh himself a member of the Idol.

2 In this consideration doth the Apostle exhort the Corinthians, to fly from Idolatry: and least they should reply as these men do, saying: We disallow it in our hearts: we know that the Idol is nothing: he addeth, I speak as unto those that have knowledge, not to the ignorant. Then doth he bring them back again to their own judgment, & the feeling of their own consciences by the use of the supper. For as the communicants by eating the bread and drinking the wine, have a participation in Christ, and are made his members, so they that be assistants in the sacrifice of the Idols, and do eat of that that is sacrificed unto them, are made partakers of the Idols, even of the devil, as he expressly saith, because that which is sacrificed to Idols, is sacrificed to the devil. But (saith he afterward) ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils. And to the end to prevent all replication, he addeth, Do we provoke the Lord to anger? Are we stronger than he? And this he saith, to show us that notwithstanding whatsoever we aledge, that we do not apply our harts thereto, or that we know that the Idol is nothing, yet in that we assist with our bodies, we provoke the wrath and indignation of God, we leuie war against him, even a woeful war to us, because God being stronger than we, will overcome us. Spake not the same Apostle to those that had knowledge of the truth, when he said, Be not unequally yoked with Infidels, for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? what concord hath Christ with Belial, or what parte hath the believer with the Infidel? What agreement hath the temple of God with Idols, for ye are the temple of God, as God hath said, I will dwell among them and walk therein. Here he speaketh of the whole man, and consequently not of the soul only, but also of the body, as in another place he saith, Our bodies are the temple of God, & therefore he addeth, Come out frō among the Idolaters, and separate yourselves, saith the Lord, & touch not unclean things, and I will receive you. I will be your father, and you shall be my sons, & my daughters, saith the Lord. If God will not receive us to be his sons and daughters, & if he will not be our father, but upon condition, that we touch no polluted thing, then contrariwise, those men that voluntarily do touch them, & yet do notwithstanding maintain that still they are the childrē of God, do gainsaie the very truth, and deserve to be cast off at his hands.

3 When God to comfort Elias, said, I have yet reserved to myself 7000. in Israel, evē all the knees that have not bowed unto Baal, & every mouth that hath not kissed him: doth he not show, that he cōdēneth all outward adoration and bodily reverence to the Idol, and accounteth them marks of reprobation. As also saying by Isaiah, I live, every knee shall bow unto me. He showeth that all adoration, even in body, is an homage due to God only. When Satan said to Jesus Christ, All these kingdoms will I give thee, if falling down thou wilt worship me: It would have sufficed him, if Jesus Christ would have made him but an outward reverence with his body only. And I pray what do the tyrants, persecutors of God's children pretend, but to cause men with their bodies to countenance their mass? For as they cannot command the heart, nor know the inward secretes of man, so do they require only the outward view and obedience of the body. And in deed, such as persecute, even against their own consciences, the children and servants of God, will not stick to whisper unto them and say, Believe what ye will, so ye go to mass. If it were lawful to abandon our bodies to such idolatry, as in heart we do condemn, the cross of Christ should be abolished, and all persecution taken away. A man might so profess himself a Jew and Turk, yea, he might countenance and assist all the greatest and most abhominablest Idolatries in the world, so long as in heart he dislyked of them. But then what should become of Christ's martyrs? Wherefore have they suffered death? Why did not they, reserving their hearts to God, abandon their bodies to the service of Idols, & obey the commandments of Idolatrous kings? When Nebuchadnezzar commanded to worship the golden Image, he required only the outward adoration and reverence, and yet the three Hebrew princes chose rather to be cast into the burning furnace, than to obey it. S. Cyprian was herein so certain and so fully resolved, that when the tyrant offered to save his life, if he would obey his commandment, and offer incense or sacrifice to the Idol, counseling him to think upon it: he constantly answered, that he needed neither consultation, nor deliberation in so just a matter: that he would rather die than show any testimony of approving such Idolatry. Yet might he have escaped by yielding only his body to idolatry, & keeping his heart unto God. Some Judges there are, who having knowledge of the truth, do give sentence of condemnation against the faithful: in heart disalowing the sentence, yet in mouth pronouncing the same. Are these men, think you, excusable in the sight of God? When God in his law forbiddeth making any graven images, or liknes of anything: Speaketh he to the hand, or to the heart? Likwise when he addeth, Thou shalt not bow down to them nor worship them. When (for so the word that he there useth doth signify) he prohibiteth not only to worship & serve thē in mind, but also he speaketh of the whole man, & rather more expressly of the body, forbidding all adoration and outward service invented by men.

4 Saint Paul protesteth that Idolaters shall not inherit the kingdom of God. Here he speaketh to the members of the Church and so to those who knowing the truth, did not in heart allow of Idolatry: he therefore threateneth those that shall assist thereat in body. Likewise God's horrible judgments executed upon diverse, even in our time, as vpō Frances Spiera an Italian, & others, who knowing the truth became notwithstanding assistants at Idolatry & false service, alowing in body that which they in heart condemned, do take away all excuse, & make those worthy double punishment, that do pollute their bodies in Idolatry, and so show an outward testimony of allowing that which their heart (condemning the actiō of the body) do abhor. To be short, what is this assistance at the mass, & bowing of knees before the Idol, but an actual testimony that they allow all the Idolatries & blasphemies there committed? It is an opinion & impression which they seek by their assistance to infuse into others: It is as if that the body should cry out & say, you see of what religion I am. The body speaketh in lieu of the mouth. And thus instead of confessing Christ & his truth, they do in action renounce him: & so are to look for no other sentence then the same which Jesus Christ himself hath pronounced, saying. Whosoever shall deny me before men him will I deny before God my father. If such men could but a little comprehend how villainously Christ is dishonored in the mass, how his office is usurped, his sacrifice abolished, his death made frustrate, & the institution of his holy supper reversed, the zeal of the house & glory of God would even eat up & consume their harts, whereby they should be moved to shun and abhor the same, and never to be assistant thereat.

5 It may seem to some, that I need not to stand so long upon so plain a case. But there be hypocrites, that dare allege, that they do it because they would not offend their neighbors. This surely is a goodly charity. First, they speak against their consciences: for their own harts do convince thē that it is only self love, with the fear of the loss of their goods, dignity, country, kindred & friends that induceth them to such dissimulation. Moreover, that contrariwise they do by their going to mass & worshipping the Idols, offend their neighbors. For what is offense, but to cast a stone in a blind man's way to make him to stumble, that is to say, to give the ignorant occasion to offend God by confirming them in their error: & becoming an example, to such as have some knowledge of the truth, to induce thē to commit Idolatry with us? It is therefore a double offense, & deserveth double punishment in the sight of God. S. Paul, sharply reproving such as did eat of things sacrificed to Idols, showeth what a stumbling block they thereby make thenselves to the ignorant. Take heed saith he least by any means this power of yours, to eat indifferently of all things, be an occasion of falling to thē that be weak: For if any man see thee which hast knowledge sit at the table in the Idols temple, shall not the conscience of him which is weak be boldned to eat those things wich are sacrificed to Idols? And through thy knowledge shall the weak brother perish, for whom Christ died. Because that thou who knowest that the Idol is nothing & therefore that the flesh sacrificed thereto is not polluted therein, abusing thy power that otherwise thou hast to eat, dost by thy example induce the ignorant to eat without faith & so • o sin. If then the eating of the thing which in it self is lawful, is an offense to thy neighbors, & a means to make him to perish, because after thy example, he eateth without faith: how much more grievous is the offense of those, who by assisting at the mass, & other Idolatries, in their own knowledge damnable before God, do cōfirm the ignorant in their error, whereby they continue their offense to God, & induce others to follow them in the same? That good old man Eleazar chose rather to die, thē by his dissimulation to induce the Jews to eat swine's flesh, & so to offend God. Yea this favor they offered him, that he should eat flesh allowed in the law that he might commit nothing prohibited therein, only he should dissemble & make the world believe that it was swine's flesh. This is a wonderful constancy & notable example, to condemn all such as by their dissimulation give others occasion to offend God.

6 They also make abuckler of the example of Naamā the Assirian but according to the proverb, they cover thenselves w ^t a wet sack. First, where he speaketh of bowing himself in the temple of Remmon, whē his master leaneth on his arm, he therein doth service to his king, not to the Idol, & so it was but a civil bowing in respect of his office, & tended not to religion. This doth he cōfirm plainly protesting he will worship no strang God's: besides y ^t he prayeth that the bowing be not imputed to him. Such therefore as will excuse their adoration of Idols by his example, ought rather to confess their sin & to crave pardō at God's hand, not for a politick bowing proceeding of some office, but rather for their worshipping of Idols. Yet is there thus much more. This Naamā not only protesteth that he will not worship any strange God's, but also he craveth two Asses laden w ^t the earth of Judea, y ^t at his return into Syria, he might there vpō worship the true God, & so make profession of the true religiō but these men do not abstain from sacrificing to strange God's, so far are they from forsaking the false worship of Idols, & public worshipping, as Naaman did of the true God, according to his word. But albeit there were (as there is not) some color in this example of Naaman, yet what reason have they, leaving a path already beaten by the example of so many martyrs, and approved by so many testimonies of God's word, to enter into a blind way, 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, in causing his head to be shaven in Cenchrea, & purifieng himself in the temple with other Jews, The same is but badly alleged, and worse argued from a matter indifferent (as at that time these ceremonies wer, Christ being new risen) to manifest abomination and Idolatry. As also it is an abusing of Paul's zeal and charity, who conformed himself, in this matter indifferent, to the Jews, that he might win them to Christ, to execuse their love of themselves, in that they conform themselves to the Idolatrous, only for the preservation of their goods, dignities, and other carnal commodities.

8 As concerning that which they allege out of Baruch, where he saith, When being captives in Babylon ye shall see God's of silver, of gold, and of wood, borne upon men's shoulders, and the multitude before and behind worshipping of them: beware that ye be not like unto them, but say in your harts, O Lord we must worship thee. First, Jeremiah saith not, Bowing your bodies before the Idols, say in your hearts. But rather this sentence, as also the whole sequel of the Chapter is a condemnation unto them. For it doth evidently appear, that the authors intent was to persuade them that these Idols were false God's, and therefore that not they were to be feared or worshipped, but only the true God. Likewise, speaking of the Babylonians that carried & worshipped their Idols, he saith expressly to the Jews. Be not ye like unto them. As in deed with what conscience could they have worshipped those Idolles before men, when in their hearts they said and protested before God, that he only and not the Idols was to be worshipped? Moreover, where the Author in the same Epistle addeth, that all they that do serve them shall be confounded By that threatening, he indeuoreth to divert the Jews therefro, In brief, his intent is to teach the Jews, being strangers among the Babylonians, & in their persons all those that shall hap into the like condition & estate, when they shall chance to see the ignorant carry their Idols in procession & serve & adore them, not to do as they do, neither to fall upon them to beat down their Idols, but rather to lift up their harts to God & to say. O Lord, thee nly must we worship. Let thē therefore, in lieu of wresting this sentence of Baruch to dispence with thenselves to be Idolaters with their bodies whereby to persuade that they be so in their harts, obey Jeremiah who enjoined those poor Jews, captives in Babylon, to make confession of their religion, by condemning the Idols & maintaining the true God. You shall say thus, saith Jeremiah, The God's that have not made the heaven & the earth shall perish from the earth & from under these heavens. He hath made the earth by his power, &c. Wherein we are to note, that albeit Jeremiah writ all his prophecies in Hebrew, yet this one sentence is set down in the Chaldean or Babylonian speech, thereby admonishing the captive Jews to disaduow Idols, & to confess the true God plainly & sensibly, in a language known to the Idolaters. If this confession be required of these poor captive Jews, how can these men be excused, who being at liberty to depart from among the Idolaters, do assist at their Idolatry, thereby to give the world to understand that they also are Idolaters, & therefore dare not utter one word in reproof of the Idols?

9 Since therefore that the first sermon both of Christ & of John the Baptist do notably proclaim, Amend your lives: Let all such as have attained to the knowledge of the truth, resolve with thenselves to renounce all Idolatry & superstition, & utterly to deny all assistance & participation whatsoever therein either in heart or body. Let them remember, that all abandoning of their bodies to Idolatry, is a profanation of the temple of God: That the yielding of the body to the devil, & reserving the heart to God, is intolerable sacrilege: That the denial of the true God & the worshipping of the devil, is detestable hypocrisy: That thereby they blaspheme Jesus Christ & honor the Idol: that they give offense to their neighbors, as well by confirming some in their errors, as by inducing others to follow their examples. But especially let them remember, that their pretended excuse, will redound to their double damnatiō. For if he who thinking to worship God, yet of ignorance through worshiping an Idol offendeth & deserveth death: surely then he that boweth his body to worship that which he knoweth to be an Idol, yea a very devil, as S. Paul calleth it, offendeth in far greater measure, & deserves greter punishment. And so doth Christ himself pronounce concerning the disobedient servant, who knowing his masters will & not doing it, shall be beaten much more grievously thē he that was ignorant thereof. And indeed, it is not only a simple sin and transgression, as in the ignorant: but more contempt and misprision against the majesty of the law-giver, as God in many places complaineth of his people that they have despised him, yea even hated him as himself faith in his law. And hereto likewise may be referred the sentence of the Apostle, where he saith. That God gave the law, that sin might abound: because the knowledge of the law, taking away ignorance, maketh the transgression to be conjoined with contempt and despising of God.

10 The more therefore that we know the inconvenience of Idolatry, the more we are to detest, abhor, and fly from it, and never flatter our selves in the presence of God who knoweth our hearts. It is but a foolish enterprise to undertake to deceive the Lord, or to think to prosper by offending him. We fear the loss of our goods, dignities, country and life, if we go not to mass with other men and counterfeate our selves to be Idolaters as they are: yet we fear not to loose the treasure and inheritance of heaven, life everlasting and the kingdom of God by polluting our bodies in Idolatry, even by the assured testimony of our own hearts. We are not to order our duties after the easements of our flesh, but according to the word of God. The means to obtain safety and felicity consisteth not in provoking God to wrath by serving of Idols: but if we desire his mercy and favor towards us, we must renounce and deny our selves and the world that we may worship and serve him only. Let us obey S. John, who saith. My little children keep yourselves from Idols. And let us remember that the holy Ghost pronounceth woe to all those that worship Idols. And contrariwise blesseth all those that adore and glorify God both in heart and mind.

That it is not enough that we separate our selves from Idolatry, unless we also join with the Church of Christ, by frequenting Sermons, communicating in the Sacraments, and coming to common prayer. Chap. 2.

AS repentance and Amendement of life consisteth in this, that we forsake sin and apply our selves to goodness: So it is not enough that we keep both bodies and souls from Idolatry and superstition, unless that also separating our bodies from Idolaters, we adioine our selves to the Church of Christ by hearing his word, receiving the Sacraments, & calling upon God in the name of Jesus Christ. The titles that the holy Ghost attributeth to this Church, do evidently declare unto us, of how great importance to the glory of God & saluatiō of mankind, this duty of joining with the true Church is. First, it is in many places called the kingdom of God, yet not without great cause: For as this kingdom consisteth in evident & assured knowledge of the true God & of his Son Jesus Christ, in faith, righteousness, peace, and comfort, of the holy Ghost, in sanctification, to be brief, in everlasting life & glory: So is it in the church wherein God manifests himself & reveals his truth & pleasure. To the menbers thereof he giveth faith, righteousness, holiness, peace & joy, and finally life & glory everlasting. Contrariwise the kingdom of Satan consisteth in ignorance, infidelity, corruptiō, vice, sin & iniquity: in a bad conscience, trouble of mind, despair, death & damnation. The members therefore of Christ's Church are the kingdom of God, retired from the power & dominion of Sathā, to the end that God may reign in them by his spirit & the scepter of his word: as contrariwise all that are without the Church do belong to the kingdom of Sathā: as S. Paul also doth say of the excommunicate, that they be delivered to Sathā, who reigneth without the Church of Christ. This likewise is confirmed, in that the same title of the kingdom of God, whereby the Church is signified, is also attributed to that blessed & glorious estate which the elect shall enjoy after the resurrection. Wherein we are taught that theris such a conjunction between the Church & that glorious kingdom of Jesus Christ, that it is as it were the suburbs & gate thereinto: whereupon also all they that refuse to join with the Church can pretend no portion in this kingdom of heavē. For the path to felicity importeth an ascension frō the kingdom of God upon earth to the kingdom of God in heavē. And that doth S. Luke note, saying that God did daily adjoin unto the Church those that should be saved, thereby signifying that such as refuse to adjoin themselves thereto, do minister no occasion to imagine that they have attained the way to salvation and life everlasting.

2 By another title are the premises confirmed in that the Church is called the house of God. For as the holy scripture speaketh of two sorts of children only, the one the children of God, the other of the devil: so are there but two houses: the one wherein the childrē of God are gathered & norced together: the other wherein the childrē of the devil are scattered abroad. So many therefore as are in the Church, are the children & domestical servants of God, as S. Paul also calleth them: And contrariwise they that do refuse to adjoin thenselves thereto, are forreners & strangers, as the Apostle nameth thē. Christ himself, where he saith that In the house of God my father there be many mansions, attributing the same title of the house of God to the heavenly City, which is the congregation of the elect in heaven, replenished with the glory of God, as he doth to the Church and assemblies of Saints, which do enjoy the ministry, doth admonish us that the house of God vpō earth, is the ready way there by to climb, & the gate that we are to enter at into this house of God. And consequently that they that refuse to enter into the house of God vpō earth, have no access or entry into the house of God.

3 This Church is also called a pillar of the truth, in two considerations: first, because that without the same there is nothing but lying, & consequently the dominion of the devil, the prince of darkness, and father of lies: Secondly, to advertise us, that all they unto whō God hath revealed his truth, are by this title aduowed to be pillars thereof, by confessing, preaching & defending it before & against all men, yea even by suffering for the same. Whereby it evidently appeareth, that such as will not make profession but refuse to join with the Church, do deserve to be given over to the power of the father of lies, because so far as in thē lieth, they suffer the truth to fall & be brought to naught. But especially we are to note this title Mother attributed to the Church, which showeth her to be the mother that brought us forth: the nouise that suckled us with her two paps of the word and Sacraments: the tutrix that bringeth up, guideth & governeth us, until that having put of this mortal flesh, we become like unto the Angels. And since it is the will of God, that all they to whō he vouchsafeth to be a father should acknowledge the Church for their mother: those that shall refuse to adjoin themselves thereto are not God's children. Which is more. S. Paul calleth this Church, the assembly of Saints and body of Christ, teaching us that as the members thereof are aduowed to be Saints & menbers of Christ: so they that do refuse to adjoin thenselves thereunto, are holden, as being no Saints nor members of the body of Christ, to be the members of Satan, whom the Scripture termeth the unclean spirit. Which consideration should minister as great terror & confusion to these, as contentment & consolation to the members of the body of Christ. When Jesus Christ therefore & S. John do cal upon us to Amend, they do admonish us that among all other things, renouncing Idolatry, we are especially to adioine our selves to the church of Christ, to the end to become members of his body, whereby departing from the kingdom of Satan we may have entry & access into the house of God, where having the Church for our mother, we shall be assured to have God for our father: & finally renouncing all falsehood we shall be made pillars and supporters of the truth, by confessing and maintaining the same all the days of our lives, to the glory of God and the salvation of our souls.

That we ought diligently to frequent Sermons. Chap. 3.

THe premises shall we much the better understand, when we shall more particularly be instructed what the Church is, by the marks of the same: And these are comprised principally in three points: In the pure preaching of the word of God: In the lawful administration of the Sacraments: and in the public invocation of one only God in the name of our Lord Jesus Christ. Concerning preaching Jesus Christ, saith: My sheep hear my voice and follow me: Thereby declaring that so many as hear the voice of Christ are his flock and his Church, and to that sense in another place he saith, He that is of God, heareth the voice of God. But how can we hear Jesus Christ who is in heavē? He that heareth you, saith he to his Apostles, Heareth me. It followeth then that he that refuseth to hear Jesus Christ, when he speaketh by his ministers, is none of his sheep: And this indeed is evidently confirmed by the scope and right use of the preaching of the Gospel, noted in these titels which the holy Ghost attributeth thereunto. The ministry of reconciliation: The Gospel of peace: The word of grace, salvation, and of life everlasting. For who be Christ's sheep, the children of God and members of his Church, but only they that are reconciled to God: That have peace of conscience: That feel God's favor and grace in their souls: And that wait for salvation & life in Jesus Christ according to the most assured testimonies of his holy Gospel? Whereupon we see there is nothing which we are to hold more dear or in greater estimation then the ministry of the word.

2 Except we be illuminated, we cannot be saved. Now where Jesus Christ calleth his Apostles The light of the world. And S. Paul saith, that God hath sent him to be a light and salvation to the Gentiles: The same is likewise meant by all those that are called to preach the Gospel. Neither are they called light in respect of their persons, but of their doctrine. Who so therefore desireth to see clearly into the way of everlasting life, must diligently give ear to those whose preaching is the light. No man (saith Jesus Christ) can come into the kingdom of God unless he be regenerated. Saint Paul who calleth himself the father of the Corinthians, and saith, that he hath begotten them to the Lord, doth sufficiently declare, that this regeneration is wrought by preaching of the Gospel. Without faith we can neither please God nor be saved. The same Apostle saith, that Faith cometh by hearing the preaching. If we be not saved, we are forever accursed. Saint Paul writing to Timothy saith, that by the faithful discharging of his duty, he shall save both himself and those that shall hear him. The same Apostle saith, that when Jesus Christ ascended into heaven, he gave gifts unto men. And what gifts? He gave some to be Apostles, some Prophets, some Evangelists, some Pastors and teachers for the gathering together of the Saints, for the work of the ministry, and for the edification of the body of Christ. If therefore we desire to be reestablished into life, gathered unto Christ, and made lively stones in the temple of God, we must use this gift of Christ, even to hear sermons by the ministry of the pastors. Jesus Christ commandeth Saint Peter to feed his lambes, and Peter exhorteth his companions in the holy ministry, to feed the flock of Christ. As also Saint Paul speaking to the Bishops of • phesus, who were come to Miletum, showeth them that the holy Ghost had established them in that vocation, to the ende they should seed the Church of God, which he had purchased with his blood. He therefore that seeketh the food of his soul, least it should famish & die, must labor that it may be fed with the word of God, through the preaching of the same. Which is more, Preaching is named the key of the kingdom of heaven, thereby to declare, that as by preaching of the Gospel, heaven is opened to all that give ear thereunto, and do believe the word preached, so all such as condemn the hearing thereof, are excluded from the same.

3 Experience hath evermore borne witness, and even to this day do testify, what numbers have been illuminated, reconciled to God and drawn to salvation & life everlasting, through the preaching of the Gospel. In one day (saith S. Luke) by the preaching of the Apostles there were added to the Church about three thousand persons. This efficacy of the preaching of the Gospel, doth Christ confirm saying, that when his disciples did preach it, he saw Satan like lightning fall down from heaven: therein showing us, that Satan by the ministry of the pastors preaching the Gospel, is banished & destroyed. Doo we not even in our days see how by the ministry of men, preaching the Gospel, the little grain of mustard seed, as Christ termed it, is grown into a great tree, that with the branches and fruit thereof ouerspreadeth many provinces and kingdoms? As therefore there is no famine more dangerous, than is that whereof Amos speaketh, saying, God shall send a famine, not of bread but of the hearing of the word of God, so is there no harvest more necessary and blessed, than that which is reaped by the workmen of Christ, when they preach the Gospel.

4 And in deed, albeit men when they preach the word, have not in them virtue and power to illuminate, to give faith, to convert harts and to save souls, (for he that planteth, and he that watereth, as S. Paul saith, are nothing, but he that giveth increase) yet is this one point, which most soueraignlye commandeth the holy ministry of the word, that God who hath ordained it, doth also accompany it with the efficacy of his holy spirit, that it may illuminate and save men. This is my covenant with them, saith the Lord, My spirit which is upon thee, and my words which I have put in thy mouth shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, from henceforth forever. And this is most singularly performed in the preaching of the Gospel. Hereupon Paul calleth it The ministry of the holy Ghost. And in another place he saith, that the Galatians received the holy Ghost by hearing of the faith preached. And therefore speaking of himself and his fellows, he saith thus, We are God's laborers, because that God employing them in his service, wrought in them by his spirit.

5 Yet for the more commendation and authority of the ministry of the word, Jesus Christ advertiseth us, that it is not so much that mortal men speak unto us, as in deed it is God in them and by them. He that heareth you, saith Jesus Christ to his Apostles, & consequently to all preachers, heareth me, and he that receiveth you receiveth me. In this sense did the Prophets usually begin their sermons, saying, Thus saith the Lord, Hear the word of the Lord: and made an end, saying: For the mouth of the Almighty hath spoken it. And where Jeremiah rehearseth that God speaking unto him said, I have put my words in thy mouth: it importeth the same that Ezekiel setteth down, saying, God gave me a scrowle to eat, & commanded me to declare his words: thereby signifying that his preaching was but an utterance of the words declared in the scrowle that he had delivered him to eat. As also S. John at the commandment of the Angel, eat a book which the Angel gave him, with this addition, Thou must yet prophesy to many nations. Therein declaring that his sermons were a delivery of that which God had written in that book. David likewise exhorting the people of his time to convert to the Lord, for the authorizing of his doctrine, saith thus: If at this day ye will hear the voice of the Lord, harden not your hearts. The Apostle exhorting the Hebrews to give credit to the Lord, useth the same sentence, saying: This day if ye hear the voice of God harden not your hearts. The same doth S. Paul expressly confirm, saying, We are the ambassadors of Christ, as if God exhorted by us. And thereupon he testifieth to the Thessalonians, that they received his doctrine, not as the word of man, but as the word of God. Adding, as in truth it was. True it is, there is a difference between the ministers of the word and the Prophets & Apostles, nevertheless, if we be bound to receive the doctrine of the Apostles & Prophets, as the word of God: and that the faithful ministers, preaching their doctrine, do likewise preach the word of God: then they that in these days do contemn the preaching of the faithful ministers, do, as Christ said to his Apostles, contemn and reject God in them: and therefore the vengeance by Jesus Christ himself denounced against those that would not hear his Apostles, who said, That it should be easier for Sodom & Gomorrhah in the day of judgment, than for them, will likewise fall upon the contemners of the preachings of the faithful pastors of our time. And they who for their contempt, incredulity, and obstinacy in evil doing, shall at this day be bound in earth by the ministry of the word, shall also be bound in heaven. It is not therefore, because man hath this power in him self, neither is it so great an offense not to hear men speaking unto us, but because God speaketh by them, and therefore whosoever despiseth or resisteth them when they preach the word of God, he doth despise and reject God in them.

6 The premises do sufficiently show, in what reverence we are to hold the ministry of the word, what a blessing it is to enjoy it, how earnestly and diligently we should frequent sermons, especially in consideration of the benefits which we reap by them, as illumination, reconcilement to God, and participation of salvation and life everlasting. For this cause doth the Devil, our ancient enemy, labor to divert men heerefrom, and to bring them out of taste, saying unto some, If God would speak unto us either by himself, or by his holy Angels, we would very willingly believe and obey him: alleging to others, That they can read God's word in their houses, that they have very good books, and that they can hear no better instructions in the sermons of men, than in the preachings of Jesus Christ written by the Evangelists: neither any better doctrine than in the writings of the Prophets & Apostles. But hereto we answer, that our selves are also in duty to read the holy Scriptures, as hereafter we will more at large declare. In the mean time, it is abhominable rashness and presumption in man, to seek to allege reasons against the express declaration of the will of God. Albeit we should not understand for what cause God would speak unto us by the ministry of men, or that thereby he would bring us to salvation, yet might it become us to humble our selves in his sight, and without replying, to obey his commandments & ordinances, as certainly believing that to his elect he appointeth nothing but in his wisdom & goodness, to his own glory, and to their felicity and salvation. And in deed first, ever since the fall of Adam, men have been so estranged from God, by reason of sin and their own corruptiō, that they cannot abide the presence of God, especially when he speaketh to them. And therefore this was in old time a common saying, We shall die, for we have seen God. Likewise, the people of Israel hearing God speaking unto thē in mount Sinai, said unto Moses, Speak thou unto us, and we will hear thee, but let not the Lord speak, least we die. And God accepting this confession of their infirmity, together with their demand, said unto Moses, They have said well, and therefore I will hereafter speak unto them by the ministry of men, raising them up Prophets, and putting my words in their mouths. This experience of the people of Israel, that they were not able to hear God speaking unto them: their demand, that he would speak to them by men: the approbation thereof, and God's promise to send them prophets, do declare, that it is an intolerable presumption, if instead of using the ministry of men, we will needs have God himself to speak unto us.

7 Neuertheles, albeit God would not offer himself in such majesty, as to terrify men when he speaketh unto thē, yet may we note sundry notable reasons that move him to use the ministry of men. First, it is a good proof of our humility & obedience, in that he is content we should be taught and brought to salvation by the ministry of men, that be like unto our selves, & sometime our inferiors, for so will God have the glory of our faith and salvation to himself, but if himself should speak unto us, or send his Angels, some might say, It is no marvel though men obey, for who will not believe God when himself speaketh unto us? Who dare disobey him? But since they be men, and many times of low degree, yea, even such as want the perswasiue words of man's wisdom, as Saint Paul confesseth of himself: then, as he also addeth, Faith must be from God, and not from man. And therefore is it not requisite, that the holy Ghost should persuade us, that when we hear men speaking unto us, we hear God speaking by them, and so do receive their, word, not as the words of men, but as the word of God? In this sense doth he also say, that the pastors do bear the treasure of the heavenly doctrine (as it were) in earthen vessels, to the end to try our humility and faith, whether without respect of the base and mean estate of the men, we can find in our hearts to esteem of and accept the heavenly treasure which they present unto us. Secondly, is it not a great honor that God doth to man, when from among men he chooseth some to be his ambassadors, &, as it were, his own mouth to preach and proclaim his will, together with the mysteries of our salvation, and to bear witness of his great mercy, goodness, and love towards us, and of that eternal glory which he hath prepared for us in heaven?

8 Thirdly, the establishment of preaching is an excellent & convenient mean to maintain love, union, and truth among men. If there were no preaching but only private reading of God's word, we should presently find a horrible confusion in the doctrine, when everyone shall expound the holy Scripture after his own sense & understanding. As also by experience we do but too plainly see that they which contemn preaching, do finally fall into diverse opinions and errors. Hereto had S. Paul especial regard, when he writ to the Ephesians, There is one body, and one spirit, even as ye are called in one hope of your vocation. There is one Lord, one faith, one baptism, one God and father of all, which is above all, and thorough all, & in all. But unto everyone of us is given grace according to the measure of the gift of Christ. Wherefore he saith, when he ascended up on high he led captivity captive, and gave gifts unto men. He gave unto some to be Apostles, others to be Prophets, others to be Evangelists, and others to be pastors and doctors, for the gathering together of the saints, for the work of the ministry, and for the edification of the body of Christ, till we all meet together in the unity of faith & knowledge of the son of God unto a perfect man, and unto the measure of the age of the fullness of Christ, that we henceforth be no more children, wavering and carried about with every wind of doctrine, but let us follow the truth in love, and in all things grow up into him which is the head, that is, Jesus Christ, by whom all the body being coupled and knit together by every joint, receiveth increase of the body, unto the edifying of it self in love, through the grace that is ministered according to the measure of every member.

9 By this discourse the Apostle Saint Paul doeth manifestly declare, that this gathering together of the Saints, this building up of the body of Christ, our full growing up in him that is the head, our steadfast abiding in the doctrine of truth, and union in the faith of our Lord and Savior Jesus Christ, are all wrought by the ministry of the word, which Jesus Christ hath ordained in his holy Church. To be short, that preaching is, as it were, the knitting and joining of the sinews, to unite the faithful into one body. Whosoever therefore despiseth or rejecteth this order and benefit of Jesus Christ, he tendeth only to scatter the Church, or utterly to destroy it. Neither is the light of the sun, yea, even meat or drink so necessary and profitable for the preservation of this present life, as is the ministry, for the upholding of the church and bringing us to salvation and life everlasting.

10 The premises thoroughly considered, do also teach us the reason why God, where he might have used the service of Angels, to reveal unto us the doctrine of salvation, and to instruct us by the reading of his word: vouchsafed to speak unto us by the ministry of men like unto our selves, whereof we have sundry notable examples. The Eunuch, treasurer to Queen Cand • ces, read upon his chariot the book of the prophet Isaiah. God was not satisfied with this his affection and duty, neither did he send an Angel to expound it unto him, but employing the minister • e of man, he sent him Philip. When Jesus Christ appeared to Paul and converted him, yea, even spak unto him, he could also have instructed him himself, or have sent some Angel to do it: but he contrariwise sent him to Ananias, that at the mouth of an ā he might learn his will. The Angel sent to Cornelius the Centurion, to declare unto him that his prayers and alms were come up before God, in lieu of teaching him, appointed him to send for Saint Peter, that of him he might understand the doctrine of salvation. What man therefore is he that now dare, either by expectation of revelation from heaven, or by contenting himself only with reading, presume to reverse or control the order established in the wisdom of God for the teaching of men, and the bringing of them to salvation by the ministry of men? What confusion might insue of such rashness and presumption? What ingratitude against God, to contemn such an honor and reverence done unto men, and a benefit of such great excellency, yea, even of profit and necessity? Truly therefore inasmuch as the preaching of the Gospel is termed the kingdom of God, such as do despise and reject it, do make themselves not only unworthy thereof, but also most wretched and accursed instruments to advance the kingdom of Satan. Rather therefore apprehending the incomprensible treasure of the ministry of the word, let us with the Prophet Isaiah and the holy Apostle Saint Paul say, O howe beautiful are the feet of them that bring glad tidings of peace, and do also bring glad tidings of good things.

11 Neither must we imagine or think with our selves, that being a little entered thereinto, we need not to hear anymore preaching, for even all the days of our lives must we be Christ's scholars in the school of his Church under the ministry of men. As also the faithful in old time were called disciples, whereby the holy Ghost signifieth unto us, that the children of God must continue daily disciples, and so learn in Christ's school, until that departing out of the same they ascend into heaven. And in deed such as being impotent and weak, when they have some voyage or journey in hand, and therefore do take a waggon or a horse, and when they have rid some fifteen or twenty leagues, do not straight way, without consideration of they: business, leave their horse or chariot, but do retain the same until they come to their journeys ende: but our journey will never be at an ende, until that by death we be lyfted up into heaven. The forwardest among us, as the holy Apostle Saint Paul saith, do yet know but in parte. And the ministry is ordained to profit us, until we become to be perfect men, and have attained to the perfect measure and full age of Jesus Christ, as the same Apostle more at large doeth teach us. And this perfection and age of man is never accomplyshed until death. And truly as the office of the ministry consisteth in feeding the flock of Jesus Christ by the preaching of his holy word, so this word Food, doeth teach and admonish us, that as for the time of our living and being in this world, we do stand in need of food for our bodies, so can we not forbear preaching and teaching for the feeding and nourishment of our souls, until we be lifted up into heaven.

12 But wert thou as skillful as Saint Paul, yet must thou confess that thou still standest in need of the holy ministry. For preaching is ordained not only to teach us that which we know not, but also to reprehend our vices, to exhort us to our duties, to comfort us, and to strengthen us in the faith and obedience of God. Whatsoever he be therefore that knoweth himself, he doeth sufficiently by these reasons and considerations understand that he hath need of the holy ministry all the days of his life. Scholars have nothing to learn but knowledge, and that even of human doctrine, and therefore their studies have a limitation: but preaching is ordained, not only for increase of knowledge, but also to teach us to put our knowledge in practice, that is to say, to advance us continually more and more in faith and amendment of life: wherein we shall never be perfect until death. By the premises then it doth appear, that everyone that hath any purpose to obey this exhortation of Jesus Christ and of Saint John, where they say, Amend your lives, must resolve to join with the Church of Christ, that diligently and carefully they may hear his word all the days of their life. Also, that it is the duty of every Christian, to put in practice this saying of the Prophet Isaiah, In the latter days the mountain of the house of the Lord shall be prepared in the top of the mountains, and all Nations shall flow unto it, and many people shall go and say, Come let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths. And that we may inioye such a benefit, let us even feel in our selves that burning affection and desire, which that excellent Prophet David had, that with him we may pray to God to give us grace, that we abide and remain in his temple all the days of our lives.

13 Some there are that confess, that indeed it is their duty to do this, but they cannot resolve, least they should be known to be of the religion, & so loose their goods, dignities & otherworldly commodities. Is not the soul more precious then the body? Must we not have more respect to the soul then to the body? In a time of famine we can be content to sell all for bread, rather then to die for hunger. Did not the Egyptians give all their money, their cattle, and finally their possessions to Joseph, for corn? Nay more then so, we will even snatch bread out of the fire? And lastly, if we have no other means, we can be content to leave country, kindred, and friends, & to travail into foreign countries to seek for food, rather then to die for hunger. But why do we not as much for our souls. The famished soul crieth out, I must live: And is it not mere rashness to think to live without food? We must therefore forsake all, for to obtain the spiritual food of the word: we must even wrest it from out the fire and persecution, or else depart into some other country, where it may be had freely. And thereto doth Jesus Christ lead us, when he saith, Labor not for the meat which perisheth, but for the meat that endureth unto everlasting life. Should we call in question his promise, who saith, Seek first the kingdom of God, and his righteousness, and all other things shall be ministered unto you? Hath he not effectually declared unto us, what care he taketh to feed those that follow him to hear his word? Behold, there were sower thousand, besides women & children that followed him into the desert to hear his doctrine: They knew not what to eat: but Jesus Christ had a care thereof. I am moved in compassion toward this multitude, said he, for three days have they been with me, and have nothing to eat, and I will not send them away fasting, least they faint by the way. Herevpon he blessed seven loaves and a few fishes and gave unto them, so that they were all satisfied.

14 Some scorners and blasphemers will say, let God take care for the soul, and I will take care for the body. But contrariwise, let us say, Let us take such care for the soul as God hath commanded, and he will care for the body, as he hath promised. Let his promise be unto us as the pitcher of oil, and the barrel of meal to the Widow of Sarepta, that never wasted: even 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 own soul? What a folly were it to buy a house for the body, laying out so much thereupon, that for want of goods the body so well housed must die for hunger? Even so, what shall a man get by keeping his goods for to feed and clothe the body, which is the house of the soul, and in the mean time suffer the soul to pyne away and die for hunger? Since therefore the question now dependeth upon the amendment of life, let us resolve to frequent and hear the preaching of the Gospel, and so to feed our souls with the word of God, turning away our eyes from all incumbrances offered by the flesh, and assuring our selves that we can catch no harm by obeying God, and seeking food, life, and salvation for our souls.

15 Others there are, who albeit they may freely without danger frequent Sermons, are nevertheless marvelous cold and negligent in that duty, who think it sufficient that they have the liberty, albeit they use it not? Such men respect only the commodities of the flesh & the world. They be profane in their harts and deuoid of religion, accounting of no other God but their riches, neither religion, but a care & skill to purchase wealth & to grow mighty in the land. S. Agustine rehearseth three degrees of woe. He, saith he, that hath not that he loveth cannot be said to be blessed. Neither he that hath that which he loveth, if his love be hurtful unto him: Neither he that hath that which is soueraignely good & profitable if he loveth not that which he hath. Now as we may, to sample the first, bring in those who loving the holy ministry, have no means to come by it, & the second, such as love superstition & Idolatry and do enjoy it: so for the third, among others we may place those that are in place where they may freely & commodiously have the use of the holy ministry of the word and sacraments, but do not love it, & therefore do either neglect it, or peradventure despise it. These men shall incur God's double judgment, for contemning & treading under foot the food of their souls & the incomprehensible graces which God offereth unto thē in the preaching of his word They be men that think not thenselves to be men: for they live as beasts, that care only for the body and this life, but make no accompt of the soul and life everlasting. If sometime they come to a Sermon, it is but for a fashion, because it is an honor to be of the religion. But let them hearken to Jesus Christ, who crieth, Amend your lives, & to that end meditat vpō that which we have spoken, that thereby understanding that the preaching of the word is ordained to build God's house & the body of Christ, which is his Church, to illuminate us with the truth, to strengthen us in saith, to reprove our vices, to exhort us to live according to God, to comfort us in our afflictions, to be short, to save us: That understanding I say how profitable and necessary it is, they may awake from their giddiness and take heart to hear diligently the Sermons, to the glory of God and the salvation of their souls. Let them not think the time bestowed at Sermons, to be lost, as some do: but let them assuredly believe that they cannot better employ their time, then in the preservation of the life of their souls, in increasing the health of the same, in strengthening their hearts against all temptations and mortal assaults, & in the more certain apprehension of the kingdom of heaven, & the riches of the glory prepared for the true disciples of Jesus. Christ in glory everlasting.

Of our duties to communicate in the holy sacraments. Chap. 4.

NOw let us come to the sacraments. As concerning baptism, in as much as among all Christians, except the Anabaptists, the institution & ordinance of Jesus Christ, to baptiste children, is observed, reserving to another place the corruptiō of not knowing, much less practicing the use of our baptism, we will proceed to the supper. The supper was ordained principally for two reasons. The first: As a mother having brought forth her little one, doth not forsake it, but nurseth & bringeth it up: So Christ having ordained baptism to be as a seal & pledge of our spiritual new birth into his Church, did institute the holy supper, to the end that by participation in his body & blood, we might the more be strengthened in this assurance, that Christ is ours, together with all his benefits, & so feed our souls spiritually to life everlasting. And indeed as there is no salvation but in Christ, so doth not Christ any whit profit us, except we believe that he is ours, together with all his benefits. Well is he presented unto us in the preaching of the Gospel, but there be yet two other points, & those very notable, in the cōmuniō of the holy supper. For God who in his preaching speaketh generally to all men, in his holy supper directeth his particular promise, & as it were by name, to every the cōmunicants therein. And not so satisfied, he also delivereth them a seal and visible token to assure thē that his pleasure is that Christ with all his benefits should as certainly belong to every of thē, as they see, touch and tail that they be partakers of that bread & wine that is delivered unto thē. He thē that careth not to be confirmed in this assurance, that Christ with all his benefits is his, is possessed with too much pride, if he thinketh it needles, either that he profane it, as not feeling what a comfort and joy it is to have assurance of his salvation in Jesus