The Amendment of Life, Book 4 · Chapter 12
The twelfth cauſe of Amendement, taken of this, That by the kingdome of heauen is ſignified, the most bleſsed felicitie of the children of God in heauen: The kingdome of God in vsus: and the holy miniſterie in the Church. Chap. 12.
THis is one thing worthy the noting, that by the kingdome of heauen or of God, is ſignified the felicitie of Gods children in heauen, the kingdome of God in vsus, and the holy miniſtrie or the Church. This title, The kingdome of heauen, common to theſe three ſeuerall eſtates, doth ſufficiently ſhew, that albeit there be a great binding & coniunction betweene thē, yea, euen ſuch, that as being in the kingdome of heauen, that is, in the Church, and vſing the holy miniſterie, we are in the waie to heauen: ſo the kingdom of heauen proceeding there hence, being in vsus, we are aſſured to enter into the kingdome of God which is in heauen. And in deede theſe are as it were two ſteps to climbe vp, and two gates which we muſt paſſe through to get in. And therefore who ſo deſireth to be reſolued whether hee bee of the number of the elect, and heires of the kingdome of God, let him ſeeke the certaintie & knowledge therof in himſelfe. For if he be a member of the Church, and inioy the holy miniſterie, men may hauehave ſome ground, and are euen bound to account him a child of God belonging to his kingdom: but if he be gotten vp the ſecond ſtep, and ſeeleth the kingdome of God in his heart, let him bee aſſured that God accounteth him his child, and that he ſhall enter into his kingdome of eternall glorie. Nowe as there is no greater felicitie than to inioy the kingdome of God in heauen, ſo is ther nothing to be more deſired, than to enter thorough both the firſt and ſecond gate of this kingdome of heauen. This is one ſharpe ſpurre to induce vsus to practiſe this commandement of Ieſus Chriſt, First ſeeke the kingdome of God, Math. 6.36and the righteouſnes thereof, and conſequently let vsus amend our liues. For if the apprehenſion of the kingdome of glorie that is in heauen, ought euen to rauiſh vsus into a feruent deſire to attaine theurnto. Likewiſe that we cannot attaine thereto, vnles the kingdome of heauen bee alſo in vsus, that is to ſaie, if wee hauehave not faith, fructifying in good workes, & amendement of life. Furthermore, that we cannot hauehave this kingdome of heauen in vsus, vnleſſe we alſo be members of the Church, and vſe the holy miniſterie. It followeth that there is nothing that we ſhould ſo feruently deſire, and ſo earneſtly ſeeke for… as the kingdome of heauen, that is, to inioy the holy miniſterie in the Church, and by the vſe thereof to eſtabliſh the kingdome of heauen in vsus, and thereby finally to enter into the fruition of the kingdome of God in heauen.
2 But ordinarily wee doo the contrarie. Wee ſeeke firſt the things that concerne this preſent life, and as for thoſe that belong to the kingdome of heauen, we ſeeke after them but ſeldome, ſlightly, and as it were for a faſhion. Our reaſon: Becauſe wee doo naturally louelove the bodie more than the ſoule, and the goods and commodities of this temporall life, more than the treaſures of ſpirituall riches. Wee reſemble little children, that eſteeme more of an apple or morſell of Sugar, than of an aſſuraunce of rents. Neyther need we to open our eyes verie wide, or to vſe any ſpectacles, to ſee this corruptiō in men, experience doth but too plainly ſhew it. And for our more manifeſt conuiction heereof, let vsus conſider fiue proofes, which wee may note vppon all the fingers of one of our handes, that we may the better remember them, and ſo take ſome care to correct them. Firſt, wherupon we do firſt think, when we wake, that is, what is neereſt to our hands, for ſometimes euen the care of ſome matter doeth waken vsus. If thou findeſt that thy firſt cogitations, when thou doeſt awake, are ſuch as concerne the bodie and this preſent lyfe, and do nothing concerne the kingdome of heauen, the dutie, ſaluation, and comfort of thy ſoule, this is one pin vponupon the ſleeue, and a pricke in one finger, to make thee to remember that thou careſt more for earth than for heauen, for the bodie than for the ſoule.
3 Secondly, Ieſus Chriſt ſayth, that of the abundaunce of the heart the tongue ſpeaketh. Mat. 12.34,When therefore thou goeſt to bed, thinke what ſpeech & communication thou haſt had all that daie, ſo ſhalt thou be forced to confeſſe, that peraduenture thou haſt ſpoken little of the kingdome of heauen, or of the ſaluation of thy ſoul: but rather, or at the leaſtwiſe, that the greateſt part, without compariſon, hath concerned the bodie and this preſent life. The third point concerneth the care and affection that in many doth appeare to be greater for the getting of goods and other the appurtenaunces of this life, than for the obtaining of the kingdome of God & his righteouſnes. And in deede, moſt men, and the wiſeſt in the worlde, doo not ſo much as vnderſtand the meaning of the kingdome of heauen and the righteouſnes thereof, ſo farre are they from ſeeking it, rather than the riches & commodities of the fleſh, wherewith they be better acquainted, and which naturally they doo more deſire. The fourth reſteth in the care, which without compariſon, is greater for the preſeruation of the bodie and this life preſent, than for the keeping of the ſoule, or anie thing that concerneth the kingdome of heauen. And indeed al men do take more care to nouriſh the body than the ſoul: alſo to preuent the diſeaſes or woūds of the bodie rather than of the ſoule. The fifth conſiſteth in this, that according as our louelove or inclination to any thing is great or ſmall, ſo is our ſorrow for the loſſe thereof more or leſse. If through dronkennes, falling into the fire, we chance to burne our face, it troubleth vsus more than when by dronkennes we loſe the image of God, and caſt our ſoules into hell fire. The looſing of our bodie, lyfe, or earthly goods for anie offence cōmitted by vsus, doth without compariſon, more daunt and quaile vsus, than the deſert of euerlaſting death and the loſse of the kingdome of heauen.
4 Let vsus therefore plainly confeſse the truth, that naturally wee louelove the bodie better than the ſoule, & the goods & commodities of this temporal life better than the treſures of eternity. And conſequently, that in lieu of ſeeking firſt the kingdome of heauen and the righteouſnes thereof, and thereupon expecting that all other things ſhall be giuen vsus according to the promiſe of Chriſt, wee contrarywiſe, ſetting the ca…t before the horſe, doo firſt and much more ſeeke that which concerneth the bodie and this preſent life, than anie thing that toucheth the ſoule & the kingdom of heauen. And yet he that knoweth not that the body is more than the ſoul, hath no ſoule, neither hath anie vnderſtanding or reaſon, and is no man but a beaſt. And he that confeſseth not the kingdome of heauen to be infinitly better than all the kingdomes of the world, ſheweth himſelfe to bee moſt peruerſe and malitious.
5 That we may therefore correct theſe corruptions, & ſo amend our liues,Math. 13.44 & 45. let vsus remember that Ieſus Chriſt likeneth the kingdome of heauen to a treaſure hidde in the field, which when a man hath ſound, he hideth it, and for ioy thereof departeth and ſelleth all that he hath, & buieth that field. Alſo to a pearle of great value, for the purchaſe wherof the marchant ſelleth al that he hath. But what was this ſo excellent treaſure, or pearle of ſo great price? euen the Church or holy miniſterie. The kingdome of God in vsus, and the kingdome of glorie in heauen. This kingdome of heauen therfore muſt we firſt & eſpecially ſeeke after, and after the example of thoſe marchants, ſell all we hauehave, that is to ſaie, forſake all that we account to bee precious concerning this life, that wee may inioy this kingdome of heauen.
6 And in deede, firſt they that beeing members of the Church, doo vſe the holy miniſterie, are accounted to bee the children of God and members of Ieſus Chriſt, who alſo imployeth this holie miniſterie to driue from them the kingdome of Sathan, and to eſtabliſh his. And ſo are they gotten on to the firſt ſtep, and entered in at the firſt gate. In the meane time becauſe there be alſo hypocrites that do enter and abide there for a time, in ſhew keeping the place of Gods children, it is requiſite moreouer that the kingdom of heauen be in vsus. For as all they that are poſſeſſed with righteouſneſſe,Rom. 14.17 peace, and the ioy of the holie Ghoſt, which Saint Paule calleth the kingdome of God, are certaine to enrer into heauen: ſo is it in vaine to pretend to enter into the kingdome of God, which is in heauen, vnleſſe the kingdome of heauen, which is the gate, be firſt in vsus, that is to ſaie, if we hauehave not the true knowledge of God and of his ſonne Ieſus Chriſt, a liuely fayth, a feruent charitie, vnles wee increaſe in ſanctification of bodie, of ſoule, and of minde: vnles in our ſelues wee do feele a good conſcience conioyned with peace and ioy in the holie Ghoſt, and vnleſſe wee bee regenerate in newneſſe of lyfe. As alſo Ieſus Chriſt himſelfe doth plainly ſay, That vnleſse wee bee borne againe, wee cannot ſee the kingdome of God. And in deede it is written,Iohn 3.3 1. Cor. 6.9. That neither fornicators, nor idolaters, nor adulterers, nor wantons, nor theeues, nor couetous men, nor dronkardes, nor euill ſpeakers, nor rauiſhers, ſhall inherite the kingdome of God. Yet before hee pronounceth this ſentence, hee wakeneth vsus, ſaying: Deceiue not your ſelues, to the end that caſting off all illuſions and ſweete baites of the world, the fleſh, and the deuill, we may be aſſured that by amendement, & correcting of theſe vices and other lyke corruptions, we ſhall inherite the kingdome of God. Wherefore as where there bee two gates to a towne, it is not inough that wee enter the firſt, vnleſse wee alſo paſse through the ſecond: ſo is it not inough that wee beeing members of the Church, vſing the holie miniſterie, which we hauehave ſayd to be as the firſt gate to the kingdome of heauen, vnleſse wee thence proceede to the ſecond, in liuing as true and liuely members of the Church, declaring the effectes of the holy miniſterie by the teſtimonies of our faith, mortification of the old man, newneſse of lyfe: in briefe, by dayly amendement. For albeit wee hauehave preached the worde of God, yea, and wrought myracles, yet ſhall wee not therefore enter into the kingdome of heauen, vnleſse wee alſo amende our liues, as Ieſus Chriſt alſo ſayd. Not eueryevery one that ſaith Lord, Lord, Mat. 7.21.ſhall enter into the kingdome of heauen, but hee which doth the will of my father which is in heauen. Manye will ſaye vntounto mee in that daye, Lord, Lord, hauehave we not by thy name prophecied, and by thy name cast out deuils, and by thy name done many great workes? Then will I profeſſe vntounto them, I neuer knew ye: Departe from me ye workers of iniquitie.
7 The parable of the ſeede ſowen in ſundry ſorts of ground, doth euidently declare, that for the eſtabliſhing of the kingdom of heauen in vsus:Mat. 13. alſo that we may aſſuredly enter into the kingdome of God, which is in heauen, we are to amend in three points: Firſt, as the ſeede that fell by the way ſide, and ſo was deuoured by the ſoules of the aire: ſo muſt we beware that our harts be not ſo hard and impenitent, that the woorde heard, when it cannot enter into thē, vaniſh away and be as it were euen violently caught away by ſatan. Secondly, we muſt be ſo firmly reſolued to beare in patience the loſſe of parents, brethren, ſiſters, goods, dignities, yea, euen of life, that being poſſeſſed with this good humour of patience, a good conſcience, and faith, the ſunny heat of perſecution may not make this ſacred ſeede vnfruitfull or vnprofitable, or cauſe vsus to forſake the Church which is the kingdome of heauen, and ſo fall againe vnderunder the tiranny of Satan, as a dogge to his vomite, or a waſhed ſow to her myre. Thirdlye,2. Pet. 2.12. as the ſeede that fell among thornes cōmeth at the laſt to be choaked vp and ſtiffeled: ſo muſt we beware that the cares of worldly affaires, & the earneſt deſire of the cōmodities of this tranſitory life, do not choak vp the good ſeede of the heauenly doctrine. Theſe three pernicious inconuemences muſt we au…id and amend, in caſe we deſire to enter into the kingdome of God that is in heauen.
8 Now where it is ſaid in this parable, that only the fourth part of the ſeed did bring forth fruite: we are thereof togather for the inducing of vsus to amēdmēt of life, that the number of thoſe that ſhal be ſaued in the kingdom of God which is in heauen, ſha…be ſmall: and this doth our Lord Ieſus Chriſt cōfirme, ſaying:Luke. 12.32. Feare not little flocke, for it is your fathers pleaſure to giuegive you the kingdome of heauen. And in another place: Wide is the gate, and broade is the way that leadeth to deſtruction, and many there be which go in therat: Mat. 7 13. Luke. 13.23.and contrariwiſe, Straight is the gate, and the way narrow that leadeth to life, and few there be that finde it. This doth he ſpeake as S. Luke noteth, in an anſwere to one that had asked him, ſaying: Lord, are there fewe that ſhalbe ſaued? Thoſe men therfore are not the diſciples of Ieſus Chriſt, but rather moſt pernitious inſtrumentes of Satan, that affirme that the goſpell is no ioyfull tidings, becauſe many doe periſh for want of eſpeciall grace, that all men ſhalbe ſaued by a certaine kinde of faith, which they hauehave by nature of God the creator of heauen and earth, euen they that neuer heard the Goſpel, or beleeued in Ieſus Chriſt, alwais excepting ſuch as euen in this life, by their owne mallice and perpetuall ingratitude, hauehave purchaſed eternall paines: for they doe maintaine merites, they forge a faith to ſaluation without Goſpell and without Chriſt, they promiſe eternall life to hypocrites, and to ſuch as think themſelues either to be no ſinners, or to be ſaued with their ſinnes, or to hauehave remiſsion of their ſinnes without Ieſus Chriſt: to be ſhort, they giuegive aſſurāce of ſaluation to all idolaters and ſinners in the worlde, in caſe by their workes they obſtinatly make not, neither ſhewe themſelues abhominable: truely they belye Ieſus Chriſt: for ſo ſhould the gate of heauen be very large and wide, and not onelyonly many ſhould enter in therat, but euen the moſt part of the worlde, as theſe men doe verily inferre, albeit contrary to the expreſſe proteſtation of Ieſus Chriſt.
9 This is a pollicy of the deuill, wherby he ſeeketh to rock men on ſleepe in their ſins, and to lead them to death, vnderunder colour of ſauing them:Eph. 2.12. Firſt, where S. Paul ſpeaking to the Gentiles ſaith: Before yee beleeued, yee were without Chriſt, and were aliants from the common wealth of Iſraell, and were strangers from the couenants of promiſe, and had no hope, and were without God in the world. Doth he not euidently ſhewe that all heathen that knew not Chriſt, to beleeue in him, and ſo not they onelyonly that were more wicked then the reſt, are out of Chriſt, the onelyonly ſauiour of the worlde, are depriued of the promiſe of the couenant, and are without hope and without God?Phil. 2.16. Acts. 5.20. Eph. 6.15. Act 14.3. and 20 32. and 13.26. what reaſon or ground can they then lay holde of, whereby to the contrary, to maintaine that ſuch men can hauehave any hope of ſaluatiō, or that they ſhalbe ſaued in the kingdom of Chriſt? Moreouer as the goſpell is called the worde of life, of peace, of grace, & ſaluation: ſo can ther be no other faith that ſhal bring forth peace, life, and ſaluation, but that which is grounded vponupon the Goſpell. Faith therfore in God the creator, vnknowen as a redeemer in Ieſus Chriſt, can bring no ſaluation or life euerlaſting, doth not this errour likewiſe aboliſh the holy miniſtery, that is to ſay, preaching and the vſe of the ſacraments, ſith men may be ſaued without thē? Is it not alſo a diſpenſation to all the corruptions and vices of the ſoule, euen to an infinite number of ſins, cōſidering that only thoſe men ſhalbe damned, that of their perticular malice ſhall hauehave declared a perpetual ingratitude againſt God the creator, or that hauing heard the goſpel, hauehave publickly reiected it: and ſo what a folly is it or may it be, to ſuffer for the name of Ieſus Chriſt? for let a man be an idolater, let him neuer come at Sermon, let him neuer cōmunicat the ſacraments, let him make profeſsion of no religion, let him burne in couetouſnes and ambition, yea let him foſter vp hatred, malice and enuy, yet if otherwiſe he liue honeſtly after the maner of the world, it is enough in their doctrine for his ſaluation.
10 Theſe are ſuch monſtrous opinions, that the very ſhew of thē may ſuffiſe to confound them. Now let vsus returne to our purpoſe, and with Ieſus Chriſt conclude to the contrary: namely, that the number of thoſe that ſhalbe ſaued is very ſmall: for if vntounto men there be giuen no other name whereby we may be ſaued,Act. 4.12. but only the name of Ieſus Chriſt: ſuch as boaſt that they beleeue in God and obey not Chriſt, who commaundeth that wee ſhould alſo beleeue in him, can be no pertakers of the ſaluation that is in him. Likewiſe, if vntounto thoſe that know not Chriſt, wee doe adioyne all thoſe that albeit he be preached vntounto them,Iohn 14.1. doe not beleeue in him, neither liue as the members of Chriſt, eueryevery one may eaſilye vnderſtand the truth of his ſentence who is the ſelf truth, namely, that few ſhalbe ſaued, and that in reſpect of the others, it is a ſmall flocke that ſhalbe partakers of the eternall kingdome. And herein doe we gather two points that ſhould mightily induce vsus to amend our liues. Firſt, that we muſt practiſe the exhortation that Chriſt himſelfe gathereth thereof, when he ſaith: Labour to enter at the narrow gate: but how? by putting of the olde man, by denying our ſelues and the worlde: in breefe, by daylye amendment.Luke 13.24. Let vsus therefore beware of the broad way, and conſequentlye of theſe curſed diſpenſations to offend God: when we are attempted hereto, let vsus remember, that as ſin leadeth vntounto death, ſo muſt we ſeperate our ſelues from the multitude that walketh in the broad way that leadeth to deſtruction euerlaſting, neither muſt we hearken to thoſe that ſay, all the worlde doeth thus, moſt men doe liue thus, we cannot make a world apart: if thou followeſt this world, & take the broad way, thou ſhalt with the world go into deſtruction.
11 Secondly, the more ſtedfaſtly that we vnderſtand and beleeue that there ſhalbe few ſaued, the more earneſtly let vsus praiſe God, who hath choſen vsus to be of that ſmall number, and hath called vsus to bring vsus in at the narrowe gate, to be of his euerlaſting kingdome: let vsus beholde the multitude that goe by the brode gate to deſtruction, & let the horror of their woe kindle our harts, that we may praiſe God for his great mercy toward vsus, and walke cheerefully in the ſtraight way that leadeth to heauen, let vsus couragiouſly reiect all deſires of the fleſh, allurements of the worlde, and all other temptations, to the ende that by dayly amendment of life, we may finally enter at the narrow gate that leadeth to the kingdome of eternall glory. Thus we ſee how the conſideration of this title of the kingdome of heauen, attributed to the Church & to the holye miniſterye, to the reſtauration of man, conſiſting in righteouſnes, peac,e and ioy in the holy ghoſt, and to the felicity of the Children of God in heauen, doth admoniſhe and teach vsus that we muſt firſt enter into the Church and vſe the holy miniſtery: ſecondly, thereby increaſe in faith and amendment of life, and ſo attaine to the fruition of the incomprehenſible felicity and glory, prepared in heauen for the children of God.