The Amendment of Life, Book 1 · Chapter 5
The fourth Folly. Not to know wherefore we liue. Chap. 5
THe folly to think to liue euer, is, as we hauehave ſhewed, great, yet is the… another as great, & no leſſe pernitious, that doth accō pany it, namely, That we know not wherefore we liue. And in deed, if you queſtion with men, and aske them to what end God hath created them, or wherfore they liue: for the moſt part you ſhal hauehave either no anſwere, or an anſwere to no purpoſe. Ther are, as is aforeſaid, four ſorts of creatures in the world, amōg whō man is the moſt excellent, yet aimeth leſt at the purpoſe of his creation. Firſt, ſome hauehave eſſence only, as the earth, the ſea, the ſtones, & ſuch like creatures: ſecondly, ſome with eſſence hauehave life, termed Vegetatiue, as trees & hearbs: thirdly, ſome with eſſence & life, hauehave ſenſe or feeling, as fiſhes, ſoules, beaſts, and ſo forth. Laſtly, there is man, who with eſſence, life, ſenſe, or feeling, hath alſo vnderſtanding & reaſon. Now aske of man wherefore God created the earth, he wil ſay for the habitatiō both of men & beaſts, & the nouriſhing of hearbs and trees. Wherfore the ſea & riuers, for nauigation & nouriſhmēt of fiſhes? Wherefore ſtones, to ſerue for buildings: ſecondly, wherfore God created hearbes and trees, hee will ſaye, for the foode of man and beaſt: thirdly, wherefore God created fiſh, ſoules, and other creatures, hee will ſaie, ſome for foode, others for draught and burden, and others for other vſes. Yea and aſcending higher, he will ſay that God created the ſ… to giuegive light & to miniſter heate: the ayre …o giuegive breath & ſo of other creatures. Laſtly, aske of man him ſelfe, wherfore God created him & to what end he liueth, he will anſwere. That he knoweth not. Or if he tell his mind plainely, he will ſay: for him ſelfe: The poore artifi…er, to nouriſh his family: the marchant to enritch himſelfe: The Courtier or Captaine, to grow into reputation & to attaine to dignity or honour: others (who are worſe then beaſts) to take their eaſe. Generally all, in this life to prouide themſelues of whatſoeuer the luſts of their fleſh may deſire: To be briefe, experience doth euidently declare, that there is not almoſt any that knoweth wherefore he liueth, or that referreth not his life to ſom other end thē he ſhould.
2 This is a folly worthy great reproofe, that man endued with vnderſtanding, can yeeld a reaſon for the eſſence and life of other creatures, yet himſelfe being the moſt excellent of all others, wotteth not wherfore he liueth, or wherfore God hath giuen him vnderſtanding. This is a moſt pernitious folly, and repleniſhed with all ingratitude: for whereas all other creatures created for man, do cōtinually tend to the end & purpoſe of their creation, namely, to ſerue man, in giuing him all thinges needfull for his maintenance: man only not knowing wherefore he liueth, inuerteth the purpoſe of his creation, referring to himſelfe his eſſence, life, feeling & vnderſtāding. He manifeſtly ſeeth that among al other cretures ther is not any created for it ſelf, but to ſerue other: yet himſelf being endued with vnderſtanding, is ſo foliſh as to think that he is created not for any greater then himſelfe, but euen for himſelfe onelyonly.
3 To the end therefore that we may Amend our liues, we muſt be better aduiſed, and vnderſtand wherefore we liue. The holy Scripture teacheth vsus, that there are three principall ends of mans life: Firſt, that he ſhould glorifie God: Secondly, that hee ſhould attaine to life euerlaſting: And thirdly, that he ſhould referre eueryevery part of his vocation to the ſeruice of God. But as the knowledge of God is a requiſit & neceſſary directiō of our liues to theſe three ends, ſo are we eſpecially to exerciſe & employ our liues in the knowledge of God, to the end that knowing him, we may referre our liues to the ends aforeſaid. As concerning the firſt and ſoueraine dutie, which is to glorifie God, it conſiſteth in this. That with our mouthes we confeſſe, & in our works we doe ſhew, that in our harts we accompt him to be as he is, & as he declareth himſelfe towards vsus. This doth S. Peter teach vsus, where hee ſaith that We ſhould ſhew forth both in words and workes,1. Pet. 2.9: The vertues of him that hath called vsus out of darkneſſe into his maruailous light. But what are theſe vertues. That hee is a God almightie, all good, all wiſe, mercifull, holy, righteous and true. As Dauid, where he exhorteth all men to praiſe God, for a reaſon why, addeth:Pſal. 117. For his mercy is multiplyed vponupon vsus, and his truth endureth for euer. That for the glorifying of God, we muſt in our hearts acknowledge, in our words confeſſe, and in our deeds declare him to be the ſame as hee is, it appeareth by the foure principall points wherein the ſeruice 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 onelyonly vponupon him in all our neceſsities: and that we acknowledge al goodneſſe to come from him. This ought to be the principall end of our life.
4 God hath ſet open two moſt large ſchooles wherein hee reuealeth himſelfe vntounto vsus, that we may glorifie him as is aforeſaid. Firſt, the creation of the world. Secondly, the redemption wrought by Ieſus Chriſt. As touching the creation. God, where hee might hauehave contented himſelf with his glory which he had from al eternitie, vouchſafed notwithſtanding to reueale himſelfe to man, to the end that he knowing him, might confeſſe and magnifie him. He therefore created man to his owne Image and likeneſſe, to the end that by the beames of his brightneſſe, holineſſe, righteouſneſſe and truth, together with the dominion vntounto him graunted ouer al creatures, he might be led to the knowledge of the ſon of righteouſneſſe, goodneſſe, holineſſe, wiſedome and power: to louelove him, to put his truſt in him, to obey his will, to call vponupon him, to acknowledge that all goodneſſe proceedeth from him: and ſo to glorifie him. And whereas notwithſtanding the fall of man, God neuertheleſſe doth communicate with vsus, cauſing vsus to feele the wonderfull effects of his goodneſſe, wiſedome and power continually and in all ſeaſons: withall,Act. 17.21. conſidering that in him onelyonly we are, we liue and wee hauehave our motion: It were a moſt monſtrous caſe, that we ſhould not referre 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 preſeruer.
5 Moreouer, the creation of man was as it were his triumphant entrie into this godly pallace of the world, built only for him, to the end that the continual contempl…tion of the wiſedome, goodneſſe and power of God ſhining in the frame of this world, might be to him a continuall argument to know and glorifie the creator thereof.Rom. 1.19. And this doth Saint Paul note ſaying, What ſoeuer may bee knowen of God is manifeſt in man. For the inuiſible things of him, that is, his eternall power and Godhead, are ſeene by the creation of the world, being conſidered in his workes. There to adding, that men by the ſame neither knowing nor glorifying God, as God, ſhould bee without excuſe. Heerein manifeſtly declaring that the creation and building of the world, ought to draw vsus in dutie to know and glorifie God. And becauſe God principally ſheweth his power and wiſedome in the heauens, the ſame are many times called the throne and habitation of the higheſt.Eſa. 66.1. Act 7.48. Pſal. 19.2. In that ſence doth Dauid ſay The heauen… 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 vnderſtood throughout the world, wherby they preach this glory of God. Too great therefore is our ingratitude, if making our ſelues deaſe, we will not heare theſe heuenly heroulds, when they ſummon vsus to acknowledge and glorifie God in them and with them.Pſal. 19.4.
6 To this purpoſe this alſo is worthie the noting: That God where he might hauehave created the world in one day, did neuertheleſſe employ ſixe dayes diſtinctly, as it were to giuegive vsus leaſure to contemplate the worke of eueryevery day.Gen. 1. Moreouer, that to the creation of eueryevery daies worke himſelfe gaue teſtimonie that it was good. What ingratitude is it in vsus if we ſhall not both diligently contemplate his workes, and getting a taſt of the wiſedome and goodneſſe of God in the ſame, yeeld vntounto him al glory and praiſe? Sith therefore that he hath created vsus for his glory, and the world to be a mirrour to behold the ſame: alſo that we can not liue, but that continually we muſt both ſee and feele in Gods creatures his power, wiſedome and infinite goodneſſe toward vsus: the principall end of our liues ought in the creation of vsus to his image, and the framing of the world for our vſe, to teach vsus more and more to know God, that we may ſerue and glorifie him.
7 The ſecond point, which yeeldeth yet greater knowledge of God, and more ſtrictly bindeth vsus to glorifie him, is the contemplation of our redemption accompliſhed in Ieſus Chriſt,Coloſ 1.15. and of our regeneration, the bleſſed fruite of the ſame. Chriſt is called the image of the inuiſible God, yet not in reſpect onelyonly of his diuinitie, but alſo of his humanitie. What a repreſentation of Gods wiſedome doth there ſhine in the vnion of his humaine nature with his diuinitie, that in one perſon there may be together very God and very man? What a teſtimonie of Gods holineſſe, is his diſlike of ſinne, and his iuſtice to puniſh it, ſith to exempt vsus from the puniſhment due to our ſinnes, hee laide the ſame and with all rigour executed it vponupon his owne, and welbeloued Sonne Ieſus Chriſt? What mercy, goodneſſe, and louelove ſhineth in this redemption. That he ſo loued the world, that he gaue his onelyonly begotten Sonne to the end that all that beleeue in him might not periſh, Ioh. 3.16. 1. Ioh. 4.9.but hauehave life euerlaſting? What a ſeale of his truth, in that notwithſtanding the ingratitude and vnworthineſſe of the world, he yet in his appointed time ſent the ſeed of the woman, promiſed to our forefathers,Gen. 3.15. to breake the Serpents head? To be briefe, what power ſhewed he in this redemption wrought by Ieſus Chriſt,Gal. 4.4. wherein he ſurmounted and ouercame the deuill, ſinne, death, and hell? But what doth ſuch an image of God, ſo expreſſely repreſented before our eyes in the perſon of our Lord Ieſus Chriſt, accompliſhing our redemption, ſhoot at, but to giuegive vsus to vnderſtand, and earneſtly to feele the wiſedome, holineſſe, righteouſneſſe, mercy, truth, goodneſſe, louelove and power of God the father of Ieſus Chriſt. That we might louelove him, put our truſt in him, cleane vntounto him, & call vponupon him, acknowledging him to be the inexpuiſeable fountaine of al goodneſſe, and ſo glorifie him? And the rather, becauſe by this meanes we are reclaimed from death and euerlaſting damnation: we bee made the children of God through the ſame Ieſus Chriſt, and inheritors of his kingdome and glory. Rightly therefore doe we ſay that the ende of our redemption ſhoulde tend to encreaſe our knowledge of God, that we may glorifie him. That it is the dutie whereto Saint Paul exhorteth vsus, ſaying. You are bought for a price, 1. Cor. 6.20.therfore glorifie God in your body & in your ſpirit, for they are Gods. Alſo in another place.Eph. 1.6. God hath choſē vsus to him throgh Ieſus Chriſt according to the good pleaſure of his will to the praiſe of the glory of his grace.
8 Ther is yet another conſideration. When Chriſt gaue ſight to the blind, raiſed the dead, healed the ſicke, & wrought other like miracles,Mat. 9.8. Luk. 13.13. the ſame were ſo many teſtimonies & ſeales of his diuinitie, & conſequently arguments to induce men to glorifie him. As he himſelfe ſaith, ſpeaking of the ſicknes of Lazarus, This ſicknes is not vntounto death, but for the glory of God, Ioh. 11.4.that the ſonne might be glorified therby. For his raiſing frō death was a teſtimony of his diuine power. But we al are naturally, as concerning the ſoul, dead in ſin, blind & ſicke of a hūdred diſeaſes. And as the ſoule is more excellēt thē the body, ſo the illuminating, reſtoring to life & curing of the diſeaſes of the ſoule, are miracles, more excellētly repreſenting the deuine power & grace, then thoſe of the body. Of neceſsity therefore theſe miracles being performed in vsus through faith in Ieſus Chriſt do bind vsus to glorifie him. And how? By effectual demonſtration, that where we were blind, ſicke & dead in ſpirit, we are now illuminated, cured & raiſed againe to life. And indeed the motions, affections, & holy works of Gods children, being aſſured teſtimonies that in ſoule they be illuminated & riſen againe, are the true meanes to glorifie God. Contrariwiſe, if we walk as men yet blind, in the darknes of ignorance: as men ſicke, polluted in vice & corruption: & as men yet dead in ſin: We doo ſo much, as in vsus lieth, aboliſh the miracles of Ieſus Chriſt, & conſequently his glory. In this reſpect Saint Peter ſaith. HaueHave your conuerſation honeſt among the Gentiles, 1. Pet. 2.1….that they which ſpeake euill of you as of euill doers, may by your good works which they ſhall ſee, glorifie God in the day of the viſitation. Mat. 5.16.And in the ſame ſence ſaith Ieſus Chriſt. Let your light ſo ſhine before men, that ſeing your good works, they may glorify God your father.
9 But what argument is this, to glorifie God in our holy conuerſation & good works? Becauſe, as we hauehave before ſaid & ſhewed, the ſame be teſtimonies & effects of our ſpiritual reſurrection, & conſequently of Gods power, goodnes & mercy toward vsus. Wherupon the ignorant, ſeing that we, who in the time of our ignorāce were dead in ſin, & giuen ouer to all vice & corruption, ſince we were illuminated in the truth of the Goſpell, hauehave by this ſpiritual reſurrection, declared ſuch an alteration in vsus, that now we are contrariwiſe become as it were new creatures, walking in purenes, holines & louelove: may alſo glorifie God in two ſorts: Firſt in this miraculous alteration that they ſee in vsus, as being a worke truely proceeding of the power and goodnes of God: Secondly, in this, that by ſuch miracles they be moued to allowe and embrace the ſame religion which we profeſſe, as being conuict that it is truely of God & not of man:Pſal. 65.1. To conclude, where Dauid crieth out, O God, praiſe waiteth for thee in Sion: He manifeſtly declareth vntounto vsus that they which be regenerate through the redemption in Ieſus Chriſt, are burgeſes of Sion and members of the Church, & bound to praiſe God: And alſo that we fruſtrate God of his dutie and expectation,Pſal. 119 175 if we refer not out whole liues to his glory, ſaying with Dauid. O Lord let my ſoule liue, that I may praiſe thee.
10 The ſecōd principal end of our life ſhould tend to attaine to life euer laſting.John. 3.16.17 And indeed: In as much as God hath ſent his Son into the world that the world through him might be ſaued, & that he ſo loued the world that he hath giuē his only begottē ſon, to the end that al that beleue in him might not periſh, but hauehave life euerlaſting, It thereby appeareth that as the end of our redemption accompliſhed in Ieſus Chriſt, is the ſauing of the elect, ſo we that beleeue in him ſhoulde in all the courſe of our liues aime at this, To bee ſaued by him. Otherwyſe wee doo ſo much as in vsus lieth, reuerſe that excellent and wonderfull work of our redemption. God hath created man without compariſon, more excellent than beaſts, yet if man be not ſaued, nor attaineth to life euerlaſting, hee is much more miſerable than the brute beaſt, which paſsing ouer this life a great deale more eaſilye than man, after death feeleth no euill: and contrariwiſe, the man which aimeth not at this lyfe euerlaſting, after all his calamities & both bodily and ghoſtly tribulations in this life, at his death entereth into incomprehenſible and eternall torments. If man, who naturally deſireth felicitie, could comprehend the felicitie of ſuch as attaine to the kingdom of heauen, likewiſe the miſerie and woe of thoſe who at their deceaſe doo paſſe into euerlaſting death, the very horror of the death of theſe wretches, together with the ſoueraigne felicitie of the bleſſed, would make him earneſtly to couet after life euerlaſting, & to eſteeme this incomprehenſible felicitie to be one of the principall endes of his lyfe. Such therefore as doo neuer propound the kingdome of heauen for the ſcope of theyr liues, are no men but beaſts, for they neuer thinke their ſouls to be immortall, they beleeue not that they muſt die, neither doo they remember that after death there is a hell and eternall fire prepared for thoſe, who liuing heere, doo neuer ſeeke after lyfe euerlaſting. Yea,Mat. 16.26 VVhat doth it auaile a man (ſaith our ſauiour Ieſus Chriſt) to winne the whole world, and to looſe his owne ſoule. Luke 9.23This lyfe beeing vntounto him a high waie to death, and to a firie torment that ſhall neuer be quenched.
11 Let vsus not therefore make riches, honour, or other carnall commodities the leuell of our liues, but let vsus aime at the celeſtial and eternall life, as Ieſus Chriſt admoniſheth vsus, ſaying,Iohn 6.27 Labour not for the meate which periſheth, but for the meate that endureth to euerlaſting lyfe. Againe, Seeke firſt the kingdome of God and his righteouſnes, Mathew 6:33.and all other things ſhall be miniſtred vntounto you. But we cannot attaine to this eternall lyfe without the knowledge of God, that wee may put our truſt in him, call vponupon him in all our neceſsities, obey his commandementes, and with thankeſgiuing acknowledge that all goodnes commeth from him. And in deede, wee cannot truſt in God, neither call vponupon him, vnleſſe we bee aſſured of his wyll and power to helpe vsus, neither can we obey him with anie kindly obedience, which conſiſteth in louelove, vnleſſe we knowe how deeply we be bound both to louelove and obey him: as alſo we cannot acknowledge all goodnes to proceed from him, vnleſſe we knowe him to be the fountaine of all goodneſſe. This therefore muſt be the end of our life, euen to increaſe in the knowledge of God, that by repoſing our confidence in him, by calling vponupon him, by obeying him, and by acknowledging him to bee the fountaine of all goodneſſe, wee may attaine to lyfe euerlaſting.
12 True it is, that in the creation of heauen & earth, and in the conduct and gouernment thereof, he reuealeth himſelfe vntounto vsus, & maketh vsus to feele that he is a God almighty, al wiſe, al good, & well dooing, howbeit eſpeciallye in Ieſus Chriſt, as is aforeſayde, doo we knowe God. God, I ſaie, our God, father, and ſauiour, almightie, wiſe, holy, righteous, mercifull, good, and true. And this is the knowledge wherein God is truely glorified, and by the which wee obtaine life euerlaſting, as Ieſus Chriſte himſelfe doeth teach vsus,Iohn 17.1 ſaying: Father, the houre is come, glorifie thy ſonne, that thy ſonne alſo may glorifie thee: As thou haſt giuen him power ouer all fleſh, that he ſhould giuegive eternall life to all them that thou haſt giuen him. And this is life eternall, that they know thee to be the onelyonly verie God, and whom thou haſt ſent, Ieſus Christ. And in deed, as when a man is loth to go out of his way, it is requiſite he ſhuld know both whether & which waie to go: ſo hauehave we both in Ieſus Chriſt, very God & very man. For in that he is God,Auguſtine of the Citie of God, li. 11. c. 2 and conſequently, life, to him we muſt go: & in that he is man, by him we muſt come vntounto God, and bee vnited with him, that wee may obtaine life euerlaſting. And in that ſenſe doth he call himſelfe the way, Iohn 14.6the truth, and the life. If he be the life, he is the place whether we muſt go: & if he be the way, by him we muſt trauell to attaine to life euerlaſting. As alſo by calling himſelfe the truth, he teacheth vsus that hee is the accompliſhment and truth of al that afore time was figured touching life euerlaſting, & the meanes to attaine to the ſame. Thus the ſecond principall end of our life ſhould conſiſt in knowing of God, through his ſonne Ieſus Chriſte: and knowing him, to put our truſt in him, to call vppon him, to obeye his commandementes, and to acknowledge him to be the fountaine of all goodneſſe, that ſo wee may glorifie him, and glorifying him, attaine to life euerlaſting.
13 Moreouer, the end of glorifying of God & our ſaluation, wyll be a ready meanes to make vsus to liue according to God, for it will be a continual aduertiſement & rule to bridle vsus from al thoughts, affections, words, and deeds, contrarie to the glorie of God & the ſaluation of our ſoules, conſidering that beeing contrarie thereto, they ouerthrow the two principall ends of our life.
14 Now let vsus come to the third end of our life, which is to bee conſidered in the particular vocation of euerie man. This ende ought not to bee our profite, honor, or other carnall commoditie, but that in ſeruing of men we may ſerue God. God the creator and redeemer can well inough preſerue both our bodies & ſouls without the miniſtery of men: but thus far he honoreth vsus, as to vouchſafe to worke his workes by vsus.1. Tim. 4.16 And in this conſideration doth he giuegive, and hath giuen vsus ſhepheards & miniſters of his word, to the end, as S. Paul ſaith, to ſaue thoſe that harken vntounto them, by illuminating their hearts, creating ſaith in them, & by reforming them to obedience through the means of the holy miniſtery, with the efficacy of his holy ſpirit, bleſsing the labors of his ſeruants. In this reſpect alſo, vouchſafing there ſhould be food for the body, he hath appointed ſome to be husbandmen to til the earth, ſome to be millers, and ſome to be bakers. For the furniſhing vsus of apparell, that ſome ſhould be ſhepheards, ſome ſhearers of ſheepe, ſome carders, ſome ſpinſters, ſome weuers, fullers, diers, tailers, &c. For the prouiding of vsus of houſes, that ſome ſhould be carpenters, maſons, &c. To be briefe, that there ſhould bee an infinit number of artificers and marchants, whoſe function is, to furniſh all things requiſite for the entertainment and maintenance of the bodie. Hee alſo ordaineth kyngs, princes, and magiſtrates, by their authoritie to keepe eueryevery one within the compaſſe of his vocation, and ſo to execute theyr office, in the maintaining of the good and puniſhing the wicked. Thus God fulfilleth his work & will in the preſeruation of our bodies & ſaluation of our ſouls,Col. 3.24 by the emploiment of men in his ſeruice, eueryevery one according to his vocation. Neither is there ſo much as the bondman but doth ſerue God by ſeruing his Lord as S. Paul ſaith, That by faithful ſeruice to their maſters they ſerue the Lord.
15 Hereby it appeareth that the end of mans life ought to reſt in the ſeruing of God, by ſeruing of men in their vocation. It doth not therefore conſiſt onelyonly herein, that the artificer ſhould get ſufficient to maintaine his family, the marchant to obtaine ric…es, other men credit, dignitie, and carnall commodities: For this is the ſeruing of our ſelues, not of God, albeit men for the moſt part do thus corrupt & prophane their labors, workes, & life, liuing to another end than they ought. And in deed, if any man giuegive alms to the end to be ſeene of men, euerie one will confeſſe that his deed is nought worth. If a miniſter preach Gods word, onelyonly to get reputation, & not ſimply for the ſaluation of ſoules, he prophaneth his vocation: In like manner, the marchant in his trafique, ſeeking not to ſerue God by ſeruing of men, but to enrich himſelfe, peruerteth his vocation & the courſe of his lyfe, becauſe he liueth not to ſerue God, but to ſerue himſelfe.
16 Why, will ſome man ſaie, Hath not God commanded euerie man to labour in his vocation for the maintaining of his family? It is true, but wee do miſconſter this ordinance of God. For his meaning is, that eueryevery man ſhould hauehave this end, to ſerue God by the ſeruing of men. And in reward and recompence of the ſeruice that wee doo him, hee ordaineth that the artificer ſhall receiue the reward of his labour, as from the hand of God, whom he ſerueth by ſeruing of men, and ſo may hauehave wherewith to maintaine his family: That the marchant ſhould ſell his commodities for more than it coſt, wherein the ſurpluſſage is the reward that God paieth him for his ſeruice. Likewiſe that the ſeruant, man or woman, ſhall receiue food & ſome wages for ſeruice don to God in ſeruing of men. Who ſo therefore maketh not this the end of his vocation, namely, to ſerue God by ſeruing of man, he doth not referre his life to the right end, and ſo prophaneth and peruerteth the ſame.
17 Heerein doo we greatly wrong our ſelues, for, if we liued to ſerue God in our vocation: beſides, that this ſeruice done to God, ſhould be rewarded in this life, it would alſo bee a path & waie to attain to the inheritance of heauen, as Saint Paul teacheth vsus, ſaying: The ſeruants that faithfully ſerue their maſters, doo ſerue the Lord Chriſt, Col. 3.24and therefore ſhall receiue of the Lord the rewarde of the inheritance of heauen. As alſo the ſame Apoſtle ſayth, Through bearing of children the woman ſhall be ſaued, 1. Tim. 2.15if ſhe continue in faith, louelove, and holynes, with modeſtie. The poore woman bearing her fruite, bringing it forth, and nourſing her little one, abideth much paine, ſorrow, and anguiſh. But if ſhee thinke that God, who vouchſafeth to continue the world by generation, hath called her to this vocation, & that her whole ende in all the ſeruice that ſhee doth to the lyttle babe, how vile and filthie ſo euer, doo aime at the ſeruice of God, by ſeruing the childe: let her bee of good courage, for by ſuch ſeruing of God in her vocation, ſhe ſhall bee ſaued, and ſhall receiue great reward in the euerlaſting inheritance. Yet not that this ſeruice in her vocation is anie merit, but onelyonly a path wherethrough God leadeth her to the poſſeſsion of the celeſtiall inheritance, and a worke which ſhall not be without reward in the lyfe euerlaſting.
18 It is alſo a great conſolation to all thoſe that are called to anie baſe or vile office in this worlde, becauſe if they conſider that in ſeruing man they ſerue God, their vocation cannot bee baſe or vile in the ſight of God. His maieſty is ſo great, that there is no vile or contemptible office or calling in his houſe. And therefore if a poore ſeruant when ſhee ſweepes the houſe, and doeth other buſineſſe that ſeemeth baſe, doth thinke with her ſelfe that God hath called her to that vocation, and that ſeruing her maſter or miſtres, ſhe ſerueth God, ſhe ſhall reape great contentation, and is to expect a reward, farre greater, without compariſon, than any mortall man is able to giuegive. For as God is great, ſo doth hee greatly eſteeme of ſeruice done vntounto him: And ſuch is the excellencie of his children, that they are not to imploie themſelues in the ſeruice of men, were it not that they hope for better rewarde than from men. His will therfore is, that in ſeruing of men they ſhould looke for reward, not from men onelyonly, but alſo from God, conſidering that by ſeruing of men they doo ſerue God. And thus ſo long as wee direct the ende of our liues in this ſort to ſerue God, by ſeruing of men: wee ſhall neuer neede to doubt, or to take care for the maintainance of our bodies in this lyfe, but maye wholye repoſe our ſelues vponupon ſo good a maſter, whome wee ſerue. And in deede, if the ſeruant that faithfully ſerueth his maſter is not to care for his neceſsities, but looketh, and that iuſtly, that the maſter whome he ſerueth ſhould prouide for the ſame, ſhould not we doo God great iniurie and diſhonor, if referring our whole liues to his honour, we ſhould feare that he would ſuffer vsus to ſtarue?
19 Moreouer, if wee had perfectly learned that the end of our liues ſhoulde tende to ſerue God by ſeruing of men, that one leſſon woulde ſubuert all fraude, deceit, extorſion, and vnlawfull trafiques. For by deceiuing thy neighbour, and wrongfull incroching of his goods into thy handes, canſt thou ſerue thy neighbour, or God, who cannot aduow, but doth deteſt all ſuch iniquitie? No, but contrarywiſe, the iniurie done to thy neighbour, proueth that in hew of ſeruing of God, by ſeeking to ſerue thy ſelfe, thou ſerueſt the deuill, who will returne but a wofull rewarde to his ſeruantes.
20 By the premiſes wee perceiue the daunger of this fourth folly, and how pernitious it is not to know wherefore we doo liue. To the end therefore to Amend our liues, let vsus bee better aduiſed hereafter, and learne firſt, that the principall ende of our liues ſhuld tend to increaſe in the knowledge of God, that knowing him we may glorifie him, & to our ſelues obtain life euerlaſting. Next, that euerie man in his vocation hauehave this intent, To ſerue God by ſeruing of men, and ſo to fulfil the ſumme of the law, which importeth that we louelove God with our whole heart, and our neghbour in God, and for the louelove of God.