The Amendment of Life, Book 4 · Chapter 4
The fourth cauſe of Amendement, grounded vponupon the title and name Emanuel, attributed to Ieſus Christ. Chap. 4.
OVr Lord Ieſus Chriſt, this holy, most holy, before mentioned, is alſo called Emanuel, Eſay 7.14 Math. 1.23firſt by Eſaie, after by S. Mathew, in rehearſing what was foreſpoken by him, Behold, a virgine ſhal conceiue, & bring forth a ſonne, and thou ſhalt call his name Emanuel, which is as much to ſay, as God with vsus. True it is, that the holy ſcripture doth vſually vſe this maner of ſpeech, that God is with vsus, whenſoeuer it goeth about to ſignifie vntounto vsus that he is gracious, & that he is willing to aſſiſt and defend vsus: But in this place it ſignifieth & expreſſeth vntounto vsus the manner and meanes whereby God imparteth him ſelfe vntounto vsus, not onelyonly by receiuing vsus into fauour, but alſo by grafting vsus into himſelfe in Ieſus Chriſt, and vniting vsus with him, as himſelfe prayeth to God his father, ſaying: I praie not for theſe alone, Iohn 17.20but for them alſo that ſhall beleeue through their worde, that they all may bee one, as thou father art in mee, and I in thee, euen that they may bee alſo one in vsus. This title therefore and name Emanuel, attributed to Ieſus Chriſt, which commandeth vsus to amend our liues, doth admoniſh vsus of two points that ſhould earneſtly moue vsus to this amendement.
2 Firſt, is there is nothing more repugnant to the holynes of Ieſus Chriſt, whome wee before learned to bee by Eſaie called Holy, holy, holy, than idolatrie, iniuſtice, mallice, enuie, ambition, whoredome, dronkennes, couetouſnes, lying, crueltie, with other like vices and corruptions: ſo is there nothing that ought more mightily to ſtirre vsus vp to correct theſe vices, and ſo to amend,Leuit. 11 44 & 19.2. & 20.7. than the remembrance of Emanuel, that is to ſaie, of God with vsus, who beeing conioyned and vnited vntounto vsus, doth ſo often crie out, Be ye holy, for I am holy. And in deede this is as if a man ſhoulde ſaie, you cannot ſaie Emanuel, God wyth vsus, vnles you purge your ſelues of all filthines & corruption, as things that can hauehave no fellowſhip with my holyneſſe. In this reſpect doth Saint Paul earneſtly exhort vsus to abſtaine from ſuch things,2. Cor. 6.14 to the end wee may keepe him wyth vsus, ſaying: Bee not yoked with Infidels, for what fellowſhip hath righteouſnes with vnrighteouſnes? What communion hath light with darknes? What concord hath Chriſt with Belial? Or what part hath the beleeuer with the Infidell? And what agreement hath the temple of God with Idols? for yee are the temple of the liuing God, as God hath ſayde: I will dwell among them and walke there, and I will bee their God, and they ſhall bee my people. Wherefore come out from among them and ſeparate your ſelues, ſayth the Lord, and touch no vncleane thing, and I will receiue you, and I will bee a father vntounto you, and you ſhall bee my ſonnes and daughters, ſaith the Lorde almightie. And in the next Chapter following hee addeth: Now therefore beloued, ſeeing wee hauehave theſe promiſes, let vsus cleanſe our ſelues from all filthineſse of the fleſh and ſpirite, and growe vp vntounto full holineſse in the feare of God.
3 The temple of Ieruſalem was called holy, becauſe it was not a lodging for men, but the houſe of God, wholye dedicated and conſecrated to his ſeruice: as were alſo the veſſelles belonging thereto in the ſame reſpect called holy. Nowe if Baltaſar king of Babylon, by vſing them in a banquet, & drinking in them with his princes and concubines, dyd prophane them, and was for the ſame ſoone after rewarded, (for the ſame night hee loſt both his kingdome and lyfe) ſurely they that ſhall abandon, not the veſſels, but the temple it ſelfe, and not a temple of ſtone and of wood, but euen theyr bodies and ſoules, that are made the liuely temples of the liuing God, to the prophane and filthie vſes of the world and the fleſh: in lieu of dedicating the whole to the holye ſeruice of God, who is with them, do moſt filthily prophane the Temple of God, and can expect no other than a moſt horrible vengeaunce and puniſhment, as the holie Apoſtle Saint Paule proteſteth, ſaying: Hee that destroieth the temple of God, God will deſtroie him, 1. Cor. 3.17for the temple of God is holy, which you are. When a king maketh his entrie into a Towne or Citie, hee findeth thoſe ſtreetes where he is to paſſe, made cleane, and his pallace hanged: howe much rather ought wee, whome God chooſeth to bee his temple, and to make his entrie into vsus, to bee with vsus and to dwell with vsus, to purifie and cleanſe from all filthyneſſe and vncleanneſſe, and to adorne the place of his habitation with all vertue and holyneſſe?
1. Pet. 1, 134 Heereunto doth Saint Peter exhort vsus, ſaying: Gird vp the loines of your minde bee ſober, and trust perfectly on the grace that is brought vntounto you by the reuelation of Ieſus Christ, as obedient children: not faſhioning your ſelues vntounto the former luſts of your ignorance: But as hee that hath called you is holie, ſo bee yee holie in all manner of conuerſation, becauſe it is written, Leuit. 11.44 & 19.2Be ye holie, for I am holy. Where hee ſayeth, that the loyns of our minds muſt be girt, hee ſheweth that as they that weare long garments, when they come in foule wayes, doo tucke and girte them vp, leaſt they ſhould load them with mire by dragging them through the ſame, ſo wee, whoſe mindes and affections doo ſo bend to the earth, that they doo euen traile thereupon, walking thorough this world full of mire and corruption, muſt tucke them vp toward heauen, leaſt they ſhoulde touch ſuch daungerous and damnable mire, from the which we ought wholy to retire and ſeparate our ſelues, that we may be made holy to the Lord. If anie man,2. Tim. 2.21 ſayth Saint Paul, purge himſelfe from theſe filthineſſes and corruptions, he ſhall be a veſſell vntounto honour, ſanctified and meet for the Lord, and prepared vntounto euerie good worke.
5 Ieſus Chriſt prayeth vntounto his father to ſanctifie vsus: but how? Euen by withdrawing vsus from the corruptions of this worlde,Iohn 17.17 and guiding vsus by his ſpirite to bee conſecrated and dedicated vntounto him. If therefore we grow not in ſanctification, we do make vaine the prayer of Ieſus Chriſt ſo farre as it concerneth our ſelues. In the ſame prayer hee addeth this proteſtation: For their ſakes I ſanctifie my ſelfe, Iohn 17.19.that they alſo maie bee ſanctified thorough the truth. If our ſauiour Ieſus Chriſt ſanctified and conſecrated himſelfe to God his father, to the ende his holyneſſe might ſtretch vntounto vsus, and ſo in him and by him wee might bee ſanctifyed vntounto God: wee doo falſely boaſt that hee is Emanuel, God wyth vsus, conioyned and vnited vntounto vsus, and that wee are members of his bodie, vnleſſe that ſeparating our ſelues from the corruptions of the worlde and the fleſh,1. Cor. 1.30 wee bee ſanctified in him and vntounto him. And in deede if Chriſt were of God made vntounto vsus not onelyonly righteouſneſſe, but alſo ſanctification, it is in vaine for vsus to boaſt of iuſtification wythout ſanctification: for God beeing wyth vsus and vnited vntounto vsus, this vnion muſt of neceſsitie engender not onelye our iuſtification in him, but alſo our ſanctification by him.
6 It is the holy Ghoſt dwelling in vsus, that hath conioyned vsus with Ieſus Chriſt, that hee may bee E anuel, God wyth vsus: For hee (ſayth the Apoſtle Saint Paul) that hath not the ſpirit of Chriſt is not his. And as there can bee no fire without warmth or lyght, ſo cannot God bee by his ſpirite in vsus or with vsus, but hee will alſo ſanctifie and purifie vsus from all vice and corruption,Rom. 8.9 that hee may conſecrate vsus vntounto God. We beleeue the holy Catholike Church: Holy I ſaie, becauſe God is with it, cauſing it to participate in his holyneſſe, Wee are not therefore members of this holy Church, vnleſſe wee alſo bee holie. As lykewiſe wee adde, that wee beleeue the communion of Saintes, that is, of the faithfull and children of God. But falſely and in vaine ſhall wee beare the name of Saintes, or pretende our ſelues to bee the faithfull and children of God, vnleſſe that denying the filthyneſſe and corruptions of the worlde and the fleſh, wee bee fully dedicated in all pureneſſe and holynſſe to the ſeruice of God. And in deede when the holy Apoſtle ſayeth, Enſue peace and holineſse, Heb. 12.14without the which no man commeth to the Lorde: Hee aduertiſeth vsus, that holineſſe is as it were the bonde betweene God and vsus: alſo, that without the ſame we cannot beholde the face of the Lord.
7 This is the will of God, ſaith Saint Paule, euen your ſanctification, 1, Theſ. 4.3that is, that wee abstaine from whooredome, that euerie one of you ſhuld know how to poſseſse his veſsell in holineſse and honour, not in the luſt of couetouſnes, euen as the Gentiles which knowe not God. That no man oppreſse or defrande his brother in anie matter, for the Lorde is auenger of all ſuch thinges, as wee alſo hauehave tolde yee before time and teſtified: for God hath not called vsus to vncleannes but vntounto holines.
8 Whereas Emanuel commaundeth vsus to ſanctifie the ſabaoth daie, hee therein ſheweth vsus how much his holynes doth bind vsus to amend our liues. The firſt reaſon of this commandement tended by the ceaſing from manuall labour, to figure vntounto vsus the ſpirituall reſt, namely; the mortification and ceaſing from all deſires, willes, workes, and wordes of the fleſh,Eſa. 58.13. as the Prophet Eſay alſo declareth, ſaying: If thou refraineſt vponupon the ſabaoth from dooing thy will vponupon my holie daie, and doeſt conſecrate it to bee a holie and pleaſing Sabaoth to the Lorde of glorie, and that thou glorifie him, in not dooing thy owne workes, and that thy owne will be not found therein, thou ſhalt proſper in God. Beſides, this figure hath farther relation, euen vntounto Ieſus Chriſt, as to the truth thereof, becauſe it was hee, who dying for vsus, purchaſed vntounto vsus the grace ſo to mortifie the olde man, that beeing dead vntounto ſinne,Col. 2.16. wee might ſanctifie this Sabaoth in reſting from our workes and labours. And to that purpoſe wee reade in Exodus, Obſerue my Sabaoth, for it is a ſigne that I am the God that ſanctifyeth you. Exod. 31.13. Ezech. 20.12Now how neceſſarie this amendement & ſanctification of life is, it doth appeare in this, that God neuer required anie thing more ſtrictly, than obedience to this commandement of the Sabaoth.Ezech. 20.13. & 22.8. & 23 38. Iere. 17.21.27 For whereſoeuer he wil note that all religion is ſubuerted, he complaineth that his Sabaoth is defiled and violated.
9 Where God alſo commaundeth that hee that had gathered a few ſtickes vponupon the ſaboath day, ſhould be put to death, he plainly ſheweth, that the leaſt will, word, or work of our ſleth, deſerueth euerlaſting death. And in deed this Emanuel perfectly and infinitly holy, cannot indure any filthynes and ſinne in that which is ioyned and vnited vntounto him. As we doo alſo reade that when the ſo…s of Aaron Nadab and Abiu, offered ſtrange fire before the Lorde, the fire proceeded from the preſence of the Lorde and deuoured them,Leuit. 10.1 and they died before the Lord: whereupon Moſes ſaid vntounto Aaron, This is it that the Lord pronounced, ſaying: I will be ſanctified in thoſe that come neere vntounto me, and I will bee glorified in the preſence of all the people. Therby ſhewing, that the neerer that Emanuel commeth vntounto men, or draweth men vntounto him, the leſse will hee beare with their corruptions, and the ſooner will he puniſh thē: as doth appeare in a lump of waxe, which the neerer that it is laid to the fire, the more doth the fire ſhew his heate in melting it. And in this reſpect, when God appearing out of the burning buſh to Moſes, commanded him to put of his ſhooes of his feet, he addeth this reaſon, For the ground whereon thou ſtandest is holy: not by nature more than anie other,Exod. 3.5 but in regard of the preſence of God.
10 In olde time God dwelt in the midſt of the people of Iſrael, and the Arke and the Temple were teſtimonies of his preſence, which preſence tended to aſsure them, either of his ſauor to bleſse thoſe that yeelded due obedience, by amendement of lyfe, o… of his wrath, to puniſh thoſe moſt grieuouſly, who contemning this grace ſhould rebell againſt him. And this dyd Ioſua moſt liuelye repreſent to the people of Iſrael. For when they had proteſted that they would ſerue God, and no Idols, hee ſayde vntounto them: You cannot ſerue the Lord, for hee is a holy and iealous God, and will not pardon your ſinnes and tranſgreſsions, ſo that if you forſake him, hee will roughly intreate you. Ioſ, 24.19When God named his ſonne Ieſus Chriſt Emanuel, hee thereby declared vntounto vsus, that hee is in the middeſt among vsus, and with vsus, after a more excellent faſhion, as beeing vnited and conioyned in our fleſh, and conſequentlye vntounto vsus. And therefore we are alſo the more bounde in duetie to liue in holyneſſe, by amendement of lyfe, as beeing aſſured, that as hee is come neerer vntounto vsus, and more excellently into vsus thorough his ſonne Emanuel, ſo will hee ſhew himſelfe more ſeuere and iealous in puniſhing vsus, when wee turne from him, and ſerue his enemies, the world and the fleſh. So often therefore as wee ſhall heare or reade this name Emanuel attributed to Ieſus Chriſt, let vsus remember that the ſame is a ſummon to vsus to amend our liues, that ſeparating our ſelues from all filthineſſe and corruption, wee may bee conſecrated and wholy dedicated to the ſeruice of God, who is with vsus, in praying him fully to ſanctifie vsus both in bodie, in ſoule, and in minde, that wee may bee preſerued without reproch vntounto the comming of our Lord Ieſus Chriſt, Hee (ſayth Saint Paul) that hath called vsus to this ſanctification, ioyning vsus vntounto Ieſus Chriſt, 1. Theſ. 5.23is faithfull and will doo it.
11 Secondly, this name Emanuel teacheth vsus that God is with vsus, whereſoeuer wee bee, and conſequently, that he ſeeth and knoweth all our thoughts, wills, wordes, and workes. For, as wee hauehave before ſayde, his diuinitie is in all places, and conſequently by vsus, with vsus, and in vsus. Not that we ſhould reſt vponupon the bare contemplation of this diuine eſſence, to vsus incomprehenſible, but that we ſhould referre all to his prouidence, by beleeuing that it is he that ſeeth, knoweth, guideth, and gouerneth all that is done in heauen & in earth: neither that he ſhould need to ſtand neere vsus to looke vponupon our affections and works. And in deed, marke how he reproueth hypocrites,Iere. 23.23 that thought that they had to do with a God of a ſhort or a dim ſight. Weenest thou (ſayeth he) that I am a God neere at hand, and not a God a farre off? Can anie hide himſelfe in ſecret places that I ſhall not ſee him, ſayth the Lorde? Doo not I fill heauen and earth, ſayth the Lord? Hypocrits did imagine ſuch a God in heauen, that withall they repreſented him to themſelues, to be like a man: yea, euen ſhort ſighted, ſuch a one as could not ſee farre: & ſo perſwaded themſelues that God did not ſee theyr wicked thoughtes and workes. But hee reproued them, ſaying, that hee is not a God at hand only, that is to ſaie, ſuch a one as is lyke vntounto men, that had need to ſtand by when they will ſee anie thing, but that hee ſeeth a farre of. As Dauid alſo repreſenteth him vntounto vsus, ſaying:Pſalme 33.13 Hebr. 4.13 The Lord looketh from the heauens, hee beholdeth all the ſonnes of men, and from his dwelling hee ſeeth all the inhabitants of the earth. And the Apoſtle plainly declareth, that no creature can be hidden from him, but all things lie open and bare to his ſight that wee hauehave to doo withall. In the meane time, becauſe that men, according to theyr nature, doo more eaſily beleeue, that ſuch as are neere them do ſee them: let them thinke that in whatſoeuer place they be, God is neere them, as this name Emanuel doth admoniſh, which ſignifieth, that God is with vsus: yea, euen in vsus, as hauing ioyned and vnited vsus to himſelfe, and therefore that he is not a God a farre off onelyonly, as is aforeſaid, but alſo a God neere at hand. As likewiſe how often is it noted by the Euangeliſts,Math 9.4 Luke 5.22 Math. 12.25 Luke 6.8. that hee did both ſee and know the thoughts of thoſe that went about to tempt him, or that hatched anie other conſpiracie, or that had any bad opinion of him.
12 Dauid in his owne perſon doth very aptly repreſent vntounto vsus this prouidence of God, ſeeing all things, and beeing in all places, ſaying: O Lord, thou haſt tried me, and knowen me, thou knoweſt my ſitting and my riſing, Pſalme 139.1thou vnderstandeſt my thought a farre of, thou compaſsest my paths and my lying downe, & art accuſtomed to all my waies. For there is not a worde in my tongue, but loe, thou knoweſt it wholy, O Lord: Thou holdest me ſtraight behinde and before, and laiest thy hande vponupon me: Thy knowledge is too wonder full for me, it is ſo high that I cannot attaine vntounto it (namely, in all and by all to comprehend it.) Whether ſhall I go from thy ſpirit, or whether ſhall I flie from thy preſence? If I aſcend into heauen, thou art there, if I lie downe in hell, thou art there: let me take the wings of the morning, and dwell in the vttermoſt parte of the ſea, yet thether ſhall thy hand leade me, and thy right hand holde mee vp. If I ſaie, yet the darknes ſhall hide me, euen the night ſhall bee a light about me, yea, the darknes hideth not from thee, but the night ſhineth as the daie, the darknes and the light are both alike. For thou haſt poſseſsed my raines, thou haſt couered me in my mothers wombe: Thine eies did ſee me when I was without forme, for in thy booke were all thinges written, which in continuance were faſhioned, when there was none of them before. Beholde heere an excellent deſcription of Gods prouidence, which declareth vntounto vsus the efficacie of this title Emanuel, giuen to Ieſus Chriſt, and conſequently teacheth vsus, that hee ſeeth and knoweth all that wee thinke, ſaie, or do, for all is open in his ſight, for he is with vsus and in vsus whereſoeuer we become.
13 The knowledge and feeling of this truth may bee to greate purpoſe, to induce and reſolue vsus to amend our liues. For what I praie you, is the ſpring of ſuch abundaunce of iniquitie as wee ſee at this daie among men? Euen this falſe perſwaſion, or rather aſtoniſhment, to imagine that God is blinde, and ſeeth not the works and thoughts of men.Pſalme 59.8 They prate with their tongues, ſayth King Dauid ſpeaking of his enemies, and ſwordes are in their lippes. For, ſaie they, who heareth vsus? Heereof hauehave wee a notable example in the ninetie foure Pſalme. O Lord, ſayth Dauid, how long, Pſalme 94.how long ſhall the wicked triumph? They prate and ſpeake fiercely? all the workers of iniquitie vaunt themſelues, They ſmite downe thy people, O Lorde, and trouble thy heritage: They ſlaie the widdowe and the ſtraunger, & murther the fatherleſse, yet they ſaie, The Lorde ſhall not ſee, neither will the God of Iaacob regard it. But let vsus now ſee how hee reprooueth the blindneſſe and pride of theſe wicked ones: Vnderſtand yee vnwiſe among the people, and yee fooles, when will yee bee wiſe? Hee that planted the eare, ſhall hee not heare? And hee that formed the eie, ſhall hee not ſee? Or hee that chastiſeth the nations, ſhall hee not correct, euen he that teacheth man knowledge? The Lorde knoweth the thoughts of man that they are vanitie. As Dauid alſo hauing rehearſed the wicked & cruell enterpriſes of his enemie, obiecteth vntounto him, that in his heart hee ſayth, God hath forgotten him, hee hath hidden his face, Pſalme 10.11and will not ſee him. What moued Caine to bring his brother into the fieldes, and to bee ſo bolde as to kill him? Euen this falſe opinion, that God dyd not ſee him. And this dyd hee verie manifeſtly declare, in that when God asked him where his brother was, hee aunſwered: I knowe not: HaueHave I the keeping of my brother? Gen. 4.8As if hee woulde hauehave ſayde, that God had not anie reaſon to put that queſtion to him, conſidering that hee was not appointed to keepe him, and therefore without blame hee might bee ignorant where he was.
14 But what ſhall wee ſaie of Dauid, (a man that did ſo greatlie feare God) when he committed adulterie with the wife of Vrias, made him dronke, and afterward ſlew him by the handes of his enimies, thereby thinking to hide his iniquitie from men? Muſt it not needes bee that at that time hee was much ouerſeene, when hee woulde imagine that God dyd not ſee him? Yet is this the ordinarie perſwaſion of thoſe that giuegive ouer themſelues to wickedneſſe, and conſequently, the fountaine of an infinite number of ſinnes and iniquities that they commit, vponupon an imagination that God ſeeth them not. Otherwiſe what an impudencie were it in man to commit adulterie, to bee dronken, to deceiue his neighbour, to backbite, &c. if hee coulde thinke within himſelfe, God is with mee, I am in his fight, hee heareth me, he ſeeth me commit this wickedneſſe? And yet how often doo men commit all theſe iniquities, euen whoredome, dronkenneſſe, deceit, and backbiting in the preſence of God, from which they will verie diligently forbeare in the ſight of men?
15 That wee may the rather therfore amend our liues, let vsus remember Emanuel, that is, that God is with vsus, euen in vsus, ioyned and vnited vntounto vsus. And withall, let vsus well thinke that hee ſeeth and knoweth all our thoughts, words, and workes, as is before declared: yea, let it be a ſtrong bridle to withholde vsus from wickedneſſe, as Salomon teacheth vsus, ſaying: Why ſhouldest thou, my ſonne, Prou. 5.21delight in a ſtraunge woman, or imbrace the boſome of a straunger? Seeing the wayes of man are before the eyes of the Lorde, and hee pondereth all his pathes? Prou. 15.3And in another place, The eyes of the Lord are in all places, to beholde both the good and badde. Ribby one of the wiſe men of the Iewes, in olde time to this purpoſe dyd verie aptlye ſaie, Graue theſe three thinges in thy minde, and thou ſhalt neuer ſinne:Druſ. Apoth. of ye Hebrues & Arabians. l. 1. namely, that there is an eie that ſeeth thee, an eare that heareth thee, and a booke wherein all thy wordes and deedes are written. Neyther let vsus thinke, when wee neglect our dueties in releeuing the poore, that God knoweth it not, albeit wee alleadge that wee knowe nothing of theyr want, or had not wherewith to helpe them: If thou forbeareſt (ſayth Salomon) to deliuer thoſe that are ledde to bee ſlaine, and ſuch as are at deathes doore, by thinking that thou wilt ſaie, I knew not of it: hee that pondereth the heartes, doth hee not vnderſtand it? And hee that keepeth thy ſoule, knoweth hee it not? Or will not hee recompence euerie man according to his workes? God knoweth what meanes wee hauehave to helpe the needie: and let vsus not thinke to blinde his eyes with anie excuſe, or by diminiſhing our fault. Let vsus not lie to men in his ſight that ſeeth our diſsimulation, and threatneth to puniſh it, as wee hauehave a horrible example in Ananias and his wife Saphira, who both fell downe dead for lying in the ſight of God, when they ſpake but to men. O Lorde (ſayth the Prophet Ieremie) thou art mightie in counſell, Acts 9. Iere. 32.4and plentifull in thy actions: Thy eies are open vponupon the whole courſe of the children of men, to giuegive to euerie one after his courſe, and after the fruit of his works. Behold again what the ſame Prophet ſaith in the perſon of God,Iere. 16.19. I will ſend out many fiſhers, and they ſhall fiſh them: and after I will ſend out many hunters, and they ſhall hunt them from euerie mountaine, and from euerie hill, and out of the caues of the rockes. For mine eies are vponupon all their waies: They are not hid from my face, neither is their iniquitie hid from my eies.
16 Let vsus continue ſteadfaſt in this reſolution, that God is with vsus and in vsus, & ſeeth all our thoughts and workes: That all things lie open and naked in his ſight: that the very holes & darknes, that we ſeeke out wherein to worke our wickednes, are as light before him: that we can not go into any place, but he wil be preſent with vsus and in vsus. To be ſhort, that we cannot think, ſay, or do any thing but ſtill it wilbe in his ſight: and hereupon let vsus imagine with our ſelues what an impudency it will be in vsus, to preſume, to think, ſay, or to doe, in his ſight, any thing that wee would be aſhamed of in the ſight of men: and withall remember that he is not onelyonly holy, hating iniquitie, and deteſting ſuch contempt of his maieſtie: but alſo righteous, puniſhing moſt grieuouſly as well the iniquity it ſelfe, as the blaſphemie to think that God is blinde, & ſeeth not the thoughts and words of men: alſo, how horrible this impudency is, to preſume to commit ſuch filthines and iniquity in the ſight of God, as we would be aſhamed to commit before men. Rather therefore, ſeeing this name Emanuel admoniſheth vsus that God is with vsus and in vsus, let all our thoughts, wordes and workes be holy, as he is holy: to the end, that in liew of making a ſeperation betweene God and vsus through our ſinnes, we may perſeuere in this ſoueraigne good, to hauehave God with vsus, according as the name Emanuell giuen to our Lord Ieſus Chriſt, doth teach.