Two fruitful and godly Sermons, preached at Dorchester in dorsetshire, the one touching the building of God's Temple, the other what the Temple is. Haggai. 1.8. Go up to the Mountain, and bring wood, and build this house, and I will be favourable in it. Imprinted at London, by John Charle-wood, dwelling in Barbican, at the sign of the half Eagle and the Key. 1585. To the right worshipful M. George Trenchard Esquire, one of her majesties justices of the peace, in the County of Dorset, and one of the deputies Lieutenants of the same sheyre. W. Chubb wisheth the plenty of God's graces in Christ jesus. THe great zeal of good King josias, 2. King. 22. and the singular care he had in repairing the Temple of God, & maintaining true holiness, was not only prophesied by Iddo 300. years before his birth, but is now remembered many hundred years after his death, as a most worthy precedent for all godly and well affected minds, for in him was first found liberality, in disbursing money toward the building thereof, then wisdom in appointing godly overseers to see it well done, and last of all care, in having skilful workmen to do it, the which godly disposition of his, expressed the very fruits of a good mind in as much as he would willingly have the place erected, wherein the name of God might be glorified, and his laws & statutes read and exercised, and the people of God taught and instructed: such dispositions are the very badges and shows of a feeling conscience, and a godly settled mind. I may think no less in you (right worshipful) but as a second josias, have endeavoured yourself very carefully for the erecting of gods glory in the Town of Dorchester, my native town, in that you have not only been willing for the exercising of preaching in the same town, but have offered your liberality for the furthering, continuing, and establishing, thereof, to the great comfort of the town, & no les joy to the borderers. By occasion whereof, I was not only moved with a comfortable mind for my native country, to see the prosecuting of so good a purpose, but was also bend upon the same argument to preach these two Sermons following, which as well in thankfulness for your proceedings, as in signification of mine unfeigned goodwill, I humbly present unto your worship, beseeching you to allow of the slender gift, and to cover the unworthiness thereof with your accustomed clemency. And therein, as I shall think my pains cased, my works bettered, and my travel well bestowed, even so shall I persuade myself, to be much bound unto your worship for your loving acceptation. And for the same shall continue mine unfeigned heart in faithful prayers unto GOD, to bless your days with the increase of his benefits, to whose merciful tuition I commend you. Your worship's poor countryman ready at commandment. W. Chub. Minister. Written in Froome zelwood, the xii. of December. 1585. ¶ A Sermon concerning the building of God's Temple. Ezra. 4. Cap. 1.2.3. verses. 1. But the adversaries of judah and Benjamin heard that the Children of the captivity builded the Temple unto the Lord God of Israel. 2. And they came to Zerubbabel & to the chief fathers and said unto them, we will build with you, for we seek the Lord your God as ye do, & we have sacrificed unto him ever since the time of Esar Haddon king of Ashur, which brought us up hither. 3. Then Zerubbabel and jeshua and the rest of the chief fathers of Israel, said unto them. It is not for you, but for us to build the house unto our God, for we ourselves together will build it unto the Lord God of Israel, as King Cirus the King of Persia hath commanded us. THe most comfortable doctrine of the building of God's Temple, is expressed in many places of the old Testament, as a notable example how the godly endeavoured themselves, to set up that place wherein the name of the Lord should always be glorified, and his laws exercised: not that the same place should simply be the Temple made with lime and stone wherein God should dwell, for God dwelleth not in Temples made with stone, but because God had ordained that a place should be erected for that purpose, wherein his Laws should be read, published, learned, established, and by God himself heard and allowed. And for this cause many the godly kings, as Solomon, Cyrus, Darius, josias, zerubbabel, etc. endeavoured with all study to accomplish and erect it, and which God hath specially commanded, having relation principally unto that Temple, wherein indeed his name ought to be glorified, his laws established, and wherein himself as chief patron, is always resident, which is our body, which by the virtue of our head Christ, is called the Temple. Now for as much as the people of GOD in those days, were specially known by their great zeal, pain, and travel, in erecting that holy Sanctuary, as having an only care for the furthering of holy things, (lest they might otherwise be drowned with profane and worldly matters) every good and godly man endeavoured to sentt his hand to the building, by which occasion, the godly were discerned and known from the ungodly: but sithence that time through the weakness of man's judgement, and the diligence of Satan, the ungodly, (having no other credit to afford Satan's merchandise, and sathan having no better means but by working his slights and deceit in the ungodly) they I say, have under the pretence of holiness, wrought satans purpose, and deceived many seely young ones in these days, as appeareth by this text which I have now in hand, wherein is showed, how the adversaries of the Church would have builded with the people of God, 2. verse. and how they sought the Lord God, and how they had done sacrifice unto him, which profession of theirs, and joining themselves to the people of God to build with them, was but a slight to bring their devilish practices to pass, as appeareth in the fourth verse following. Their purpose. Where it is declared that they discouraged the people of God, troubled them in their building, and hired counsellors to hinder their devise. A common practice among the ungodly, to pretend some mischief & wickedness under the colour of holiness, such hath been the policies of all the wicked and ungodly from the beginning, to credit their wicked pretences under the colour of sanctimony. As in these appeared, who said first, that they would build with them, that is to say, with the godly. This is a notable policy of sathan, to cause the wicked to bring their purpose to effect, the rather to deceive the weaker sort by counterfeiting holiness, and by making themselves as it were servants of one household, and sheep of one flock: for this cause doth sathan himself, sometimes transform himself into an Angel of light, because by the glorious shape he will the rather beguile and deceive, allure and confound, the simple true meaning sort, even as the Wolf by putting on a sheeps skin, may the rather have access to the flock to murder and devour at his pleasure. After the same sort did judas salute and kiss his master Christ, which kiss and salutation was a sign and token of love, but it hatched hatred and treason (a) The gest without a wedding garment that thrust in among the bidden gests showed the like effect. I may very well liken them to a great many in these days, which under the colour of coming to the Church, and frequenting the company of good men with friendly faces, and bountiful gifts, do further their wicked pretences, in overthrowing the estate, and confounding religion. In whom hath treason appeared strongest of late years here in England, but in those that have been admitted into favour. After that they had protested great loyalty and friendship? the old saying is verified. In trust is treason, and in the fairest rose is soon found a canker. Under the colour of a friendly quaffing, King john was poisoned by pledging a Friar, such are colours of dissemblers, whose affections are far from their outward show. pilate in a fair show of justice & favour, could wash his hands from condemning the guiltless blood of Christ, and yet gave sentence on him, such counterfeited favour is joined in steed of friendship, and such abomination in steed of holiness, that we may say, the wood which they bring is wormeaten, and the stones they build withal is as rubble, not fit for so glorious a sanctuary as the Lords Temple. They have made estimation of their own houses more than the Temple of the Lord, Agge. 1, 9, which lieth waste, and yet they say, they will join with the true and godly builders, furthermore they say, that they sought the Lord, but as they did after a dissembling sort join with the godly, offering to build with them, & purposing nothing less, even so now do they say, that they have sought the Lord, whose diligence and industry is judged the weaker, because they have not found him, for no doubt the Lord is not so doubtful to be found, nor so strange to be spoken withal, but that if they had sought him with faith, and with a hearty desire, they might have found him. As our saviour Christ himself saith. Querite et invenietis, seek and ye shall find, and as the Prophet David faith, Psal. 119, 2, Blessed are all they that keep his testimonies, and seek him with their hole heart, Deu. 4, 29. and as Moses saith. If from thence thou shalt seek the Lord thy God, thou shalt find him, if thou seek him with all thy heart: but peradventure if they sought him, it was (as Christ saith) with their lips, but their heart was far of, wherefore if we behold both their actions that is to say, to join with the builders, and to bring nothing to the buidling, and to seek the Lord and not to find him, showeth their bad pretences. Their religion. But now see further and behold their profession and religion, which was, that they had done sacrifice unto the Lord, in the which profession and religion of theirs, they express how devoutly and orderly they showed themselves, in as much as they take their original from Esar Haddon, otherwise called Sardanapalus, who was Senahcrib, his son who worshipped the Idol Nisroch as his God. 2. Re. 17.26 It doth appear in the book of the Kings, how this people at their first entrance into Samaria, and possessing the Cities thereof, they feared not the Lord, wherefore God sent Lions to devour them. Then they told the King what happened, who commanded that one of the priests of the country should teach them what to do, how be it, every nation made them their Gods, and put them in the houses of the high places. And this seemeth was their sacrifice unto their Gods, that they themselves had made, even a sacrifice agreeable to their profession, which was altogether as I said before in dissimulation, they were glad that they had caught the very bare word sacrifice, because it was the profession of the priests of the law, instituted by God, as a figure of Christ's priesthood, which signification, was as far from their knowledge, (I mean of the true use of the sacrifice) as their religion was from good devotion, or as far as judas differed from an honest disciple, yet as judas gloried of the title of a Disciple, though he used not himself as a Disciple, so these spoke of sacrificing, 2. Kin, 17. Esra. 4, 4, yet knew not the use thereof, as appeared by their idolatry and dissimulation, envy, interruption, trouble, and hindering the godly buildings: but as I said before, so I say still, all the ungodly from the beginning, have had some show of godliness, the rather to utter their devilish purposes. The manner of the Scorpion is, to smile and show a loving countenance, to them that he will sting unto death. Honey many times beguileth him that is poisoned, so it happeneth always with double consciences, whose conscience is wicked and profession good. The priests of Baal and Elias, did both sacrifice, but not alike, nor with the like conscience, for the priests of Baal did it in Idolatry and superstition. Elias did it in good devotion, and with a pure heart unto the almighty: therefore the old saying is true, The hood maketh not the Monk. Hence is it that pure religion is grounded upon a spiritual profession, and not a ceremonial show, and hence is it, that we should behold the Lord in truth, and understand him in righteousness, not in a profession whose signification we know not, otherwise we might reason well, to say the papists did well to use the word of God in the Latin tongue, because it was the word of God, but that could not be, because the knowledge and use, and necessity thereof was hidden from men. But so is the sleight and subtlety of the devil, to colour in the wicked their wickedness, and devilish pretences, with godly titles or godly names, or godly ceremonies, without the true use and signification of them. The Ammonites Ammonites did offer and use sacrifice, but how? most filthily and abominably, when they offered their sons and daughters to Moloch. 1. Kin. 11. The jews did put their trust in their Temple, saying: Templum domini, the Temple of the Lord, and not in the living lord himself, and that with a faithful heart, as David did in many places, and as is required of all the godly. This is to be noted, that betwixt the godly and the ungodly, the matter is all one, but the manner differeth, for trust being required of all, is found in all, but not alike, for the ungodly trust in their Idols, and in stocks and stones, and the godly in the living Lord, who is their maker, preserver and governor. Israelites. jere, 7, 18, Likewise the Israelites did worship, but whom did they worship? not the high and mighty jehovah, but the Queen of heaven, that is, the Sun & the Moon. Why? because say they, than had we plenty of victuales, jere, 44, 17. we were well and felt no evil. Such was the illusion of sathan, to feed their adoration with a worldly savour of security, as though the true blessedness did consist in the peace and plenty of this worldly life. Also the Pharisees did observe that whole Law in outward show, pharisees, they fasted, they truly tithed mint, anise, and cumin, what could the world see in them, but the whole body of godliness, but yet Christ, who knoweth the secrets of all hearts, said they were hypocrites & dissemblers. Who were more devout, Math, 23, and more given to fasting then the manichees, Manichees. which gave strait order for the observing thereof, and refrained from the eating of flesh, and yet concerning all other cates and dainties, they so porred themselves, that they cracked. And I pray you what greater show of godliness, charity, humility, chastity, etc. was there seen in our Papists, Papists. in all their actions here in England, and else where, they were full of prayers, night watches, Dirges, and solemnities, but in what strange tongue, and strange devise, and in what devotion, the world knoweth, they were so full of chastity, that none of them would marry, and yet few but had his Courtesan: they were full of charity, and yet Tyrants, yea such Wolves, as did daily suck the blood of Christ his flock, they gave alms plentifully, but they had politic devices to extort it from others: they ordained & observed many holy days, which bred and hatched many idellers, Idolaters, feasters gamesters in all sorts, dancers, incontinent matchmakers, and such like abuses great store, scarce was there one that could make account of his faith, for the comfort of the Gospel was hid from them, and all good & godly exercises, in as much, as if ever the kingdom of ignorance reigned, it flourished in their days. And now in these last days, wherein the Gospel (God be thanked) flourisheth, Protestants and the word of God is daily preached, we see a great many lip Gospelers, which have the word of God in their mouth, even from the teeth forward, how they will dispute daily of it, how they will make choice of their companies, & yet by their works ye shall know them, for some of them are great slanderers, backbiters, and scornful despisers of other men, many of them great enemies to the poor, such hold the gospel sometimes, for the favour they bear to their friends, sometime, for the malice they bear to others, some are so covetous, that they are become privy usurers, and open extortioners. It is a lamentable world, to see, in this present age, the very picture of the young man, that would learn to enter into the kingdom of heaven, but would not forsake and sell all that he had to follow Christ. another sort you shall see, to be like Cleophas, to go with Christ and yet not to know him, these are like such as S. Paul speaketh of, that will come in the latter days, having a show of godliness, 2, Tim. 3, but denying the virtue thereof, and as the Apostle sayeth in an other place. They say that they know God, when as they deem him in their deeds because they are themselves abominable. The Prophet Esay doth sharply reprove such hypocrites, saying: Esay, 48, 1.2 Hear ye this O house of jacob, which are called by the name of Israel, and are come out of the waters of juda, which swear by the name of the Lord, and make mention of the God of Israel, but not in truth nor in righteousness, for they are called of the holy city, and stay themselves upon the God of Israel, whose name is the Lord of hosts. The very like hypocrites doth the Prophet jeremy recite, saying: Run to and fro by the streets of jerusalem, jere. 5.1, 2, and behold now and know, and inquire in the open places thereof, if ye can find a man, or if there be any the executeth judgement, and seeketh the truth, and I will spare it, for though they say the Lord liveth, yet they swear falsely. Thus may ye see in this brief discourse, the heap of adversaries, which the church always hath had, and yet hath, working under the colour of holiness, by reason whereof, they have not only brought their mischievous purposes the sooner to pass, as it is said before, in hindering the building of true holiness, but by this means the credit and honour of the godly, hath been embased, and oftentimes had in suspicion, yea condemned amongst a great many of indifferent worldlings: wherefore that the one may the better be known from the other, even as I have before laid down the manner and behaviour of the wicked, and their hypocrisy, so will I, as my text leadeth me, lay down the conversation and behaviour of the godly, with their profession, that as the one is seen & known by hypocrisy, so the other may be seen and known by constancy. In zerubbabel, otherwise called Barachias, together with jeshua & the rest, fathers of Israel was found this godly disposition. 1 That they refused the adversaries offered help, loathing to join with them. 2 They professed themselves to build together. 3 Unto the God of Israel. In the first fruit of their good profession & constancy, it appeareth, that they allowed not of the offered help and assistance of the adversaries, although indeed the present occasion of new repairing their City, Anno mun. 3419. and laying the foundation of their Temple, required all help and assistance, yet (their purpose and labour considered) they meant nothing les (being the children of God) than themselves to do it, that as the Temple was a place of holy exercises, and a mystery of an everlasting sanctuary, so it should be erected by none but such as were unfeignedly the lords workmen, wherefore this seemed to be a godly purpose in the children of God to refuse these adversaries, and not to esteem of their labours for two causes. First, for that they waxed not faint nor weary in the travel & performance of good things, dedicated to the Lord. Secondly, that they refused to join themselves to the wicked knowing the inconveniences of a wicked participation, in the which two considerations, if God's people do well consider, of this precedent so long laid before their eyes as a good example, it cannot choose but be a fruitful pattern, for in that they shrinked not at so great a labour, but were willing to do it themselves, it is notable for us to learn, specially in these days, to do our godly exercises, & labours (especially which are dedicated to the lord) our own selves, without the care of our own pains, or the trust we should repose in others, and then we should see how the Bishop sometimes would refuse his Register, the justice his Clerk, the pastor his serving priest, the Sheriff his arrant bailiffs, the master his servant, and so forth of many other professions of great charge, wherein the notable building of religion, and of a common wealth standeth at a stay, (nay at decay) for lack of those that should take pains themselves, and not esteem the care of the travel, whereby the building might go forward, for if Zerubbabel and jeshua with the Elders of Israel, had been lazy themselves, and committed the building to others being Infidels, the work had never been brought to pass, and surely I am persuaded, the small care & great ease that our chief builders have, is the cause that the work goeth not forward, I mean that christian religion is not substantially erected, and the common wealth sufficiently stayed, but true it is that the labourer, that maketh more account of his wages, then of the performance of his workmanship is so hasty in his labour that the work oftentimes shameth his master, but in steed of shame & care in these days, is planted covetousness and stoutness, the one desireth inordinately, and the other defendeth impudently. And yet no man can justly charge any Prelate, Magistrate, patron or usurer in these days, for bribery, extortion, simony, or usury, and why? because they themselves commit none of these offences, but yet they have factors and doers for them, therefore indeed this is their fault, if the building be good, they should do the work themselves, for if the work be Gods, none is too good to do it, for that cause whom the queens Majesty hath thought good, either for the room of a Counsellor, Bishop or justice, is committed to the same place, to use it and discharge it himself, and not by silly substitution. O how both our common weals would flourish, if our chief men would by the example of good zerubbabel and jeshua, labour themselves, and not faint at it. And again, I would they would follow the other example of them, in refusing of them, than no doubt, that must needs be a pleasant Cup of wine unto the drinker, whose dregs are purified & cleansed, so that government especially (because in them consisteth the chiefest building) must needs be good and profitable, which do separate themselves from bribers, extortioners, factors, and wicked enticers, which many times corrupteth a whole country, & hindereth many a good mind. The Lord in any wise would not have his people to join with Infidels, lest that by touching of pitch they might be defiled. Eccle. 13, 1 The Prophet David said, with the wicked thou shalt be wicked, & with the froward thou shalt learn frowardness. It is dangerous to lay tow by the fire, or to join the Lamb to the Wolf, for the wicked do always more forcibly infect, and corrupt, than the good do or may change or alter, And what fellowship hath Christ with Belial, therefore it is the part of all good and godly men, utterly to refuse the company of the wicked, although they will offer their labours, and counterfeit their simplicity, I mean such as are given over to work wickedness, and in whom there is no hope of reconciliation and amendment, of whom S. Paul speaketh of saying: 1. Cor, 59, 11 But now I have written unto you, that ye company not together, if any that is called a brother, etc. another good and godly example they do show in their second disposition, Second disposition. when they will build together themselves in the which is most notably seen & learned the unity of the builders, in that they will join together among themselves, when they go about a godly purpose, and not the one to draw backward while the other goeth forward, the one to stand still while the other laboureth, the one to sleep while the other watcheth, and so forth, for that is the spinning of Penelope her web, which was never brought to good end. Hence is it that the wiseman commendeth the unity of brethren, Eccl. 25.1 because it is the fountain of a good disposition, and it is the prick that setteth forward every good work, it is the cause that religion is profited, the common wealth profited, and every good and virtuous action commended. For this cause is it that S. Paul commandeth, Ephe. 4, 3. That every one endeavour to keep the unity of the spirit, for by so doing, the work shallbe both the better and the sooner brought to good pass, for whereas there are several sorts of faculties in building, as the Mason, the Carpenter. the Tyler, and so forth, with many other assistants, every one of them conferring his own profession with the residue, in a full intent to further the building, shall make the building the better, and bring it the sooner to an end, whereas they shall lovingly consent together in unity, even so, among God's people we have many orders, as the Minister, the Lawyer, the physician, the Magistrate, the private householder, and so forth, and every one of them a workman, to help further the building of the Sanctuary. If all these do not consent together in the unity of faith, in the hand of charity, in the study of godliness, not preferring worldly causes before heavenly, they cannot further the building with a beautiful show, nor hasten it to a speedy perfection, & therefore these words We will build together, be of great importance, and do give a good example to the godly, to consent and agree together, for otherwise, as the Mason and Carpenter dissenting, will never build well, nor bring the work to a good end, even so, every man in his vocation & calling, some in preaching true religion, some in reforming manners, some in teaching a godly life, and every man in shaping something or other for the building of true holiness, if they vary or fall at square, they do greatly hinder the building: wherefore, as the arms, legs, eyes, feet etc., in one body do consent in their several offices, to the serving of one body, even so every calling should in his several vocation, serve in the unity of spirit to the building of God's holy Temple, but as I said, if one be quick, and an other slow, if one build up, and an other pluck down, that workmanship will hardly be brought to good pass, no more can it be with true religion, if one be of this mind, and an other of that, if one go forth and an other go back. What is it but as S. Paul saith, a denying of Christ, and a hindrance to knowledge. An envious mind, and self will, be great hinderers in these days, which in deed, do lay their foundation upon affection and self love, and therefore the building can not be good. Wherefore they that will be sound, and sufficient builders, must lay their foundation upon God's word, and that is the building that is founded upon the rock, and will not fall by storms or tempests, as our saviour Christ saith. It is the same foundation that shall stand when heaven and earth shall fail, Math. 7. and therefore, all the Prophets, Apostles, and Martyrs, builded their knowledge & profession thereupon, some calling it (a) Deu. 4, wisdom, some a (b) Psa 119 light, some the (c) Rom, 1 power of God, and some (d) Eph, 6 a sword, according to the mighty working and power thereof, from the which foundation, if any man flee, following his own will or the inventions of men, let him be persuaded that his workmanship is in vain, for his building will not stand. The third and last disposition of these godly men, The third disposition of the godly. differed far from the purpose of the ungodly, as appeareth even in the plain words, for the adversaries said unto zerubbabel, and the rest, We seek and do sacrifice unto the Lord your God, and zerubbabel & the rest said, We will build unto the Lord our God, in the which let us see even the confession of the ungodly, in that they have not the power to name the Lord their God, and again, the confession of the godly in that they hold a firm faith & assurance to call the Lord their God, now in that they are directed, the one by Ezer Haddon an Idolater, and the other by Cirus a worthy and noble King, it doth appear that the one favoured Idolatry, and the other true religion, for in that Zerubbabel with the rest builded together unto their God, which they farther interpreted to be the God of Israel, they showed a good, a devout, and a godly & christian profession, for as indeed we ought to offer the sacrifice unto God, and put our trust in God, as the prophet saith so ought we to have a spiritual care to understand what he is, Psal. 4, 5. & whether of right all honour appertaineth unto him, which we shall easily perceive, by beholding his majesty, his power, his strength, his mercy, his love, his omnipotency, in creating us and all the world, in governing us & ruling all things, in defending us, in redeeming us, in sanctifying us, and in calling us, and in giving all things necessary for us, in lightning our minds with understanding, in refreshing our consciences with good things, whereas on the other side, (for the judgement of Idolatry) we find not the like virtues & consolations in the workmanship of man's hands made, to be honoured & worshipped as a god, no nor in any the creatures under heaven, nor in heaven, as the sun, moon, stars, woods, stones, calves, hills, gold, silver, etc. Wherefore this name God, being an unspeakable name among the jews, doth minister unto the godly, so many powers and operations, that when they shall say, Our God, they have a heap of comforts and consolations in their heart which doth work many godly knowledges and exercises, and extinguish many ignorant and Idolatrous opinions. As for example, if we should reason this with ourselves, who hath made us? and hitherto preserved us? God, who sustaineth the heavens to give light, and to power down dews for the comfort of the earth? God, who giveth increase on the earth for our sustenance? God, who giveth all things necessary for us here on earth? God, who hath redeemed us, from the bondage of sathan? God, who hath prepared for us the kingdom of heaven? GOD, the same God with his mighty power, work so in the hearts of all good believers, that they may so learn him, know him, & follow him in this world, the in the world to come, even in the kingdom of heaven, they may have life everlasting, to the which, I beseech God the father, the son and holy ghost, to send us all. Amen. A Sermon showing what the Temple of God is. 1, Cor, 6, 19.20. Know ye not that your body is the Temple of the holy Ghost, which is in you, whom ye have of God: and ye are not your own. For ye are bought for a price. Glorify therefore God in your body, and in your spirit, for they are Gods. THe Temple which is consecrated, and dedicated to an holy use, for the learning and exercising of holy things, for the reading of the Law, covenant, and promises of GOD, and for the enriching of ourselves in the true knowledge of God's word, and the use of the Sacraments, finally, for all godly uses and exercises, is the same place where in all the congregation doth meet together, in a devout mind and pure heart, to call upon God, the creator and maker of all things, to whom he doth in the power of his spirit appear, which place is therefore called the Temple or his house, because of the holy exercises, and godly services which are there done, and for those exercises sake, & because it is called God's house, it ought to be kept clean, and not defiled, neither ought it to be reserved for any other use, then for the exercise of holy things: joh. 2.15. and for that cause our Saviour Christ did cast out the buyers and sellers out of the Temple, yet buying & selling is a lawful trade among men. Howbeit, because of the place it was not allowed, but sharply and with expulsion reproved by our saviour Christ himself. But now, the Apostle speaketh not of a Temple made of stones, lime, and sand, in this place, but of our bodies which he calleth a Temple, because of the use and exercise which ought to be therein used, and daily exercised, which is godliness, & therefore it is called the Temple, or tabernacle of the holy ghost, wherein the holy ghost as a patron & precedent of God's power dwelleth. And as on the one side, every man and woman, should in his heart, read, learn, exercise, and daily use godly meditations, godly laws, and godly observations, and also yield the Sacrifice of thanksgiving, and the offering of righteousness, and daily strengthen the same with a feeling conscience, a faithful heart, a charitable mind, and an humble devotion. So on the other side hath God given his holy spirit to be resident therein, as a pledge of his love, which daily worketh in us, knowledge, desire, cheerfulness, joyfulness, patience, love, & all heavenly riches assuring our spirits, that we are the children of God, to our great and endless comfort, for which occasions sake, we are willed by the Apostle, not to grieve the same spirit of God, by the which we are sealed unto the day of redemption, for in that he is dwelling in us, and remaining as in an house among us, we trouble & grieve him, when we profane and abuse his tabernacle or dwelling, either with pride, whoredom, drunkenness, envy, theft, murder, idleness, filthy talk, surfeiting, or like, because they are not exercises agreeable for the Temple of God, and then, if buying and selling, which is lawful, be prohibited the Temple, in respect of the material Temple, much more these filthy abuses, aught to be cast out of the Temple, in respect that it is our bodies, being of greater price and estimation than the building of stone. Hereupon the Apostle spoke in this place, of the abuse of filthy fornication, and incestuous incontinency, that it was such a great spot, as greatly defiled and polluted the whole body of the malefactor, which was the Temple ordained for godly exercises, and therefore giveth this sentence a little before, That he that shall defile the Temple of GOD, Cap, 3, 17 him shall God destroy: because we are called, not to uncleaneness, but to holiness, not to fulfil the desires of the flesh, nor to satisfy the lusts of our carnal mind, but to purge our corruptible man of them, and to adorn the Temple with godly ornaments, that like as the Temple of Solomon, Hag, 2, and the Temple of zerubbabel were garnished, the one with godly ornaments, and the other with peace, so our Temples, I mean our bodies, should be decked, and furnished with ornaments, meet for such an inhabitant as the holy Ghost is, and the ornaments meet for this Temple of ours, is faith, love, truth, mercy, pity, chastity, knowledge, wisdom, and so forth, which undoubtedly are already sent down by God to us, to garnish this his Temple in us, if by our own disobedience and wickedness, we do not defile them, and banish them, but I am afraid, and it doth partly appear by this present age of ours, that we so grieve the holy Ghost with worldly affections, and filthy delights, that we banish both the holy Ghost, and also defile those noble virtues which are given us, as ornaments to polish our Temple, so that both faith, truth, mercy, love, honesty & all, are gone to heaven to challenge the celestial room, for that the heart of man is so defiled with sin and wickedness, that all the whole world is corrupted and overflowed with iniquity, and the inhabitants that now do hold the heart of man as a dwelling place, which are, discord, self-love, carnal pleasure, and worldly love, have utterly expelled and quite banished, these former noble virtues from the mind and heart of man, in so much that if we behold them as they are, they work a great confusion, and overthrow of all christian order, and corrupteth every good conversation, and are set up as Idols in the Temple of God, for if you look into the first of these inhabitants or Idols, Discord. which is discord or variance, that is to say, the jarring and secret malice among householders, cities, provinces and kingdoms, yea even within themselves, one detracting and slandering an other, one eating up an other, one overthrowing an other, one taking away from an other, one robbing from an other, one murdering an other, and one undoing an other, it is even an hell to see it, and a lamentable matter to see the renting a sunder of Christ's poor members, & the putting of love and charity to flight, miserable is that estate, that shall see such an exile. Satan doth work so mightily by flatterers, and men's ears are so ready to hear them, that discord and variance being quickly sown, maketh a speedy harvest, and it is so contagious, that it hath almost infected all the world, in somuch, that it is to be demanded, who is free from a hateful heart? or from a disdainful and malicious stomach? and our nature is such, that we can hardly sustain it, it is a token that we are void of good affection, for when our neighbour or brother hath offended us, or trespassed us a small matter, to the value of one groat, is not our nature ready to spend twenty shillings, or twenty nobles to be revenged by extreme Law, this proceedeth not from justice, to be restored our wrong, or from patience, as the Apostle saith, to forbear one an other, for than we would look but for a bare recompense or restitution, according to the measure of the damage, yea and that with patience, but it appeareth that we are hateful and malicious, when we can not endure a groat damage, and yet can afford the spending of twenty shillings, this proceedeth altogether from the rancour of stomach. Besides all this, the manner of this present world, is to stomach at the happy estate of others, who are either promoted to wealth, or lifted into favour, contemning them with a malicious heart, judging themselves (every man in his own opinion) to be as worthy of the same happiness, as they that have it. In this thing, they observe their malice, and look not into the distribution of God's purpose, giving to whom he will, and taking away from whom he will. God grant that these discords do not admit our adversaries boldness and courage, to our overthrow, for if it should come to pass, I fear me a great many would pray upon their stomached neighbours, bending their envious hearts, rather than their country quarrel. The great city of Numantia, being very strong and populous, was besieged of Scipid, and he laid siege unto it a long time, and never could ransack it, in the end, the Citizens fell out among themselves, and were at variance, than their force weakened, and themselves drew not together, by means whereof, Scipio easily took the City, to their great spoil and overthrow. Sallust saith, Concordia, res paruae crescunt, discordia magnae chlabuntur. By concord small things do increase, and through discord, Math, 18. great things come to decay. Our Saviour Christ saith. Every kingdom divided against itself, can not endure. Wherefore, as the prophet David saith, O how good and joyful a thing it is for brethren, Psal, 133, to dwell together in unity, for that unity is so sweet & comfortable unto them, as the dew that falleth upon Hermon, and as the hills have no other comfort but the dew of heaven, for it hath no running Rivers to comfort the grass thereof, even so, nothing doth make a more prosperous estate among men, than unity, as it is a fit ornament for the Temple of God, even so is discord a foul pollution, and a filthy spot in the members of men. another inhabitant or Idol, Self love. that is placed in the Temple of God, I mean in the heart of man, is self love, a quality or disposition, altogether purposed to unfettell good order, and to unjoint the society of man, and to extol himself, and to throw down others, this happeneth first in those that do insatiably scratch & heap unto themselves, although they take from others to their utter decay, these men are vayd of pity, hard of conscience, not fearing God, nor forcing the Law, if they chance to be touched with the Law, they will always have a shift, either to cozen the Law, or to blind the justicers of law, or to bribe the ministers of law, and whatsoever they do among the common sort of people, in company, pleasure, solace, or travel, they will be sure, if they be dealing of nuts, How ye shall know them. they will reserve the kernels to their own share. These men are known, sometimes by a fair flattering face, as a Scorpion, sometimes by groaning, and making themselves sick, as Achab did, sometimes by a sudden fit of unusual liberality, in giving a cup of drink, but then beware the Fox. I have heard it reported, that the Fox will tumble and make sport before the Coneys when he goeth about to catch one. Sometimes, by a rare fair salutation, as the jews that came to take Christ, said, Hail master, but always ye shall know them by the parting blow, for though the Cat play and dally with the Mouse, yet in the end, she gripeth him to death, and above all the marks that I have spoken of, to know this sort of selfe-lovers, I hold this the chiefest, that is, they utterly hate and contemn those men, that they be persuaded they can get nothing of. another sort of selfe-lovers, are such as carry a proud and a lofty mind, accounting themselves the singular men of the world, dishabling others, and discrediting others, to be best accounted of themselves, these have a kind of secret envy in their hearts, for if you commend this man, or that man, either for wisdom, honesty, wealth, policy, manhood, comeliness, virtue, learning, or any other good quality, straightway he will find one occasion or other to dishable some of these qualities or virtues you shall quickly espy these kind of selfe-lovers, either by their séelines, or by their silence, their séelines I account, a slender wisdom, or a sickly conveyance in their talk and communication, howbeit, they are full of jollity, and flow with such strange phrases as they themselves have but borrowed, and are not acquainted withal, the other trial is silence, which you shall approve by consenting with his disliking, and discommending of all men, in those former qualities and virtues, but than you must commend it in him, & so if you find him either to stammer or to be silent upon your commendation, then think no other but you have found the fool, for Tully doth so call them saying. Qui innititur suae prudentiae stultus est, he that standeth upon his own wisdom, is a fool. Both of these sorts of selfe-lovers are filthy and abominable Idols, unseemly for the decent temple of god, howbeit, the whole world almost is cumbered with them in these present days. 2, Tim. 3, S. Paul himself speaketh of them that such shall come in the latter days, as shallbe lovers of themselves & unnatural another most horrible Idol that doth much defile & profane the temple of the holy ghost, is, carnal pleasure, Carnal pleasure. which is such detestable desire of the flesh, as corrupteth knowledge, defileth the conscience, deformeth the soul, imprisoneth the mind, and polluteth the members. It is that devilish motion, which doth wholly carry us from God, and swalloweth us up in shame, I say unto you, it is that thing, as if it were shaped, nothing would seem more ugly or monstruous, for it translateth men into the form of beasts, and into the nature of devils, and therefore, an unfit ornament for the Temple of God, whose reward is most horrible, either with shame, or with most odious and intolerable diseases, or with extreme poverty, or with the blotting out of a posterity, or with eternal damnation, the Apostle saith. The adulterer and fornicator shall not inherit the kingdom of heaven. I beseech thee O Lord God of heaven, to give little England repentant hearts, and feeling consciences, to purge their Temples of this filthy sin, Amen. Worldly love. There is an other Idol in this Temple of ours, to whom all honour in these days is attributed, and which doth only take away the honour due unto God, and doth most abominably pollute our hearts, which is, the love of the world, This Idol doth so mightily allure, and so strongly provoke, that it doth wholly ravish men's hearts, and altogether withdraw their minds, from the true love of God, from the estimation and dignity of his word, from the Law of nature, from mutual love, from the Kingdom of heaven, and from all other good and godly estimations. In so much, that we may say with the Poet, Quid non mortalia pectora cogit auri sacra fames? What doth not the cursed desire of money provoke? It made judas sell his master Christ, and in these days, it maketh not only a great many to sell their master Christ, but utterly to forsake him, it is the provoker of displeasure betwixt man an man, it is the engenderer of thieves, it hatcheth cozeners, extortioners, usurers, pillars, pollers, perjurers, murderers, flatterers, sycophants, it maketh officers and magistrates blind, that they cannot see notorious offenders, it causeth many to make the ministry their refuge, to the perishing of many a soul by their ignorance, it hath disordered the noble estate of matrimony, provoking many to marry for muck, and to like for living, whereas afterward in heart they hate all days of their life. A great many hearts it defileth with dissimulation, contempt, envy, uncharitableness, hardness, and so forth. It maketh the son to wish and expect the father's death in respect thereof. It maketh men to buy offices, and seek for dignities, only to have the world, not regarding justice or reformation, but commodity, and advantage, which greatly decayeth a common wealth. It causeth many a conscience to shut up his compassion from the poor, and it is the only Porter in rich men's gates, to bar fast the door. Many a man setteth his son to school, not for virtues sake, but for the worlds sake, many a one preferreth his Son to the ministry, not for to preach, but to have living, many a one preferreth his Son to be a Lawyer, not so much to do equity as to get the world, and so of every faculty, all is for the world. How many be there that purchase Heaven for their children, and bring them up in such order as they may godly behave themselves, as meet members for the kingdom of heaven, nay rather they seek by all means to purchase the earth for them, how many seeketh to enrich themselves with the treasure of the kingdom of heaven? Every man seeketh by all means to possess the earth, and yet they see not this difference, the one bringeth joy, the other sorrow, the one giveth life, the other death, the one joy and felicity, the other penury, misery, sickness, and calamity. What reward had the rich man in the Gospel for all his abundance of treasure, lands, livings, goods and delicate fare, Luke, 16, yet in the end he was rewarded with a miserable death, at which instant, he had three attendantly that greedily gaped for his death, that is, The rich man his executors. the executor for his goods, the worms for his carcase, and devil for his soul, & this was the end and fruit of his worldly greediness and insatiable desire, such men must needs run to a bad end, whose beginning and continuance is nought, how can that man have his part among the godly, that hath always favoured infidelity. It is impossible to serve God & Mammon, they have served Mammon, therefore his servants they are to whom they obey, whether it be of sin unto death, or of obedience unto righteousness. Thus I have briefly showed you, how that we are the Temple of God, and what Idols we have set up in the same, to the great confusion of our selves, if we repent not in time. Second part. Now, as in the first part I have showed you what we are, so in this second part I purpose to show whose we are. The text saith, Ye are not your own, & bringeth in the reason, for ye are bought for a price. In these words are many excellent & comfortable consolations. In that (our unworthiness, and state of damnation considered) we are translated from darkness to light, from death to life, from mortality, to immortality, from a miserable world, to an everlasting world, replenished with all joy and consolation. Again, so much the more is our comfort, in that we are no more our own, or resting in our own power, for if we were, such were our weakness, that we should fall again to damnation, and such were our insufficiency, that we could not rise again of ourselves, but should be utterly lost, wherefore, we are now his that can sustain and uphold us, that will preserve and keep us, and who in this life hath sealed us with grace, and in the world to come with life everlasting, and none else can do it, or could do it, but the only & blessed God which already hath done it And again, in that we feel the force of shine always working in our bodies, and continually suffer the tyranny of sathan, howbeit, it shall not be imputed unto death, for the blood of Christ jesus, hath taken away the force of the Law, and the sentence of guiltiness, into whom we are now graffed and united. So that now to see our translation, out adoption & estate to be changed into the sons of God, and we ourselves as children in his service, are in a most comfortable estate, in that we are his who will not lose but preserve us. Now, in that the Apostle saith, Ye are not your own, but that we are bought for a price, it doth appear whose we are, and who hath bought us, for we are as I said, the sons of God, and members of Christ jesus, purchased by his precious bloodshedding, as appeared to the Ephesians. But now in Christ jesus, ye which once were far of, Eph 2.13.14.15, 16. are made near by the blood of Christ, for he is our peace, which hath made of both one, and hath broken the step of the partition wall in abrogating through his flesh the hatred, that is the Law of commandments, which standeth in ordinances for to make of 〈◊〉 one now ●an in himself, so making peace, and that he might reconcile both unto God in one body by his cross, and ●●t hatred thereby. And as touching that we are not our own, neither have ●●wer 〈◊〉 ourselves but translated into a better estate and into a surer safeguard, it doth most comfortably appear in Saint Paul to the Romans, Rom, 14, 9 where he saith. Christ therefore 〈◊〉 and ●ose ●●●●●e, and revived, that he might be Lord both of the dead and the ●ui●ke, so that our service and all that ever we have, be insincerely bought by his precious blood, is subject to his dominion and rule, wherein we may (to our great comfort) behold our safety; in that we are im●●●ked in so strong ●a●tell and defence, as he is, against whom the power of hell, cannot prevail. And in that we are alienated & changed from our accusable and damnable estate, to become (by the righteousness of Christ,) the acceptable children of God, in this co●●isteth our honour & nobility above all the creatures that God hath made, which change, we find in the apostles words to the Galathians, saying, Wherefore the art no more a servant but a Son, if thou be a son, Gal, 4, 7, thou art also the heir of GOD through Christ. It is a most excellent comfort, where this alienation or change is found among men, especially where God himself doth it, for he doth it always for the better. We find that the name of Abram, was changed into the name of Abraham, the name of jacob, into the name of Israel, and the name of Saul, into the name of Paul, the significations of which named, are bettered in their exchange. And so doth it happen in us, in that our exchange is for the best, for now we are beautified with grace, that were deformed by the accusation of the Law, and for that we are the sons of God, the riches of grace is bestowed upon us, as S. Paul saith, By whom, (that is by Christ) we have access through faith unto this grace wherein we stand, Rom, 5. ● for this occasions sake, we are called the temple of god, because we are incorporated by grace into Christ jesus, who is the very pure and undefiled Temple in whom his father is truly glorified, we had been a filthy and polluted temple, if we had stood of ourselves, and depended on our own power without this gift of grace, but because we have access through faith into this grace, having apprehended grace, the spirit of God doth work mightily in the faithful believer. Therefore it is a necessary doctrine proceeding out of this text of ours, Ye are not your own. For us to learn and see, first what the power of man is, and what free will he hath, and then what merit he deserveth before God. In the which considerations, we shall find so great knowledge of our imperfection, that by the view thereof, we shall attribute the more honour, glory, and thanks unto God, who worketh all in all. As touching our power, it is so small & so slender, that we are not able of ourselves to think one good thought, we are not able to do any good thing, we can not strengthen our weakness, we cannot make ourselves to grow, we cannot lengthen our days, nor yet can we resist death, neither purchase unto ourselves life. As the Prophet jeremy saith, jere, 10, 23 O Lord I know that the way of man is not in himself, neither is it in man to walk and direct his steps, and as S. Paul saith, 1, Cor. 11, what hast thou that thou hast not received. If man hath any good thing in him, it proceedeth from above, as the Apostle james saith, jam, 1. Every good and perfect gift cometh from above, whether it be knowledge, life, strength, faith, honesty, etc., it is all from God, and by God. job. 7, 1, job speaking of man's time, saith. Is there not an appointed time to man upon earth? and are not his days as the days of an hireling? Our Saviour Christ saith, we cannot add one inch unto our stature. And therefore, as we have no power of ourselves, to do what we list, as appeared by Balam, Numb. 22. who was hired by Balake to curse the people of God, and he and his Ass were interrupted by the way, and were not able to go forth. And as s. Paul in his blindness of mind, was strooken with blindness, and inhibited to persecute God's people, wherein his power was weakened, and the strength of his will was discouraged, there is it that Christ saith, joh. 5. Without me ye can do nothing. Even so have we no will of ourselves, that is avaliable to do any thing, unless it be given from above, Math, 16, 17. as appeared by Peter, when he made his confession of Christ; it was told him by Christ, that flesh & blood had not revealed that unto him, but his heavenly father. Likewise, in the tenth of Matthew, Mat, 10, 20, our saviour Christ saith. It is not ye that speak, but the spirit of your father which speaketh in you And in a great many more places in the scriptures it appeareth that man hath no power or will at all of himself to do any thing, unless it be given him from above, and it standeth in great reason, and to the godly seemeth very comfortable, for if we should have will, A reason why we have not free will, we must be free from sin (which cannot be) whereby our will might tend unto good, or else in this state of sin wherein we stand, how can we but yield sin and wickedness, according to the original of nature, and then is our will polluted, and the effect nothing worth, therefore we have the help of God's spirit, which worketh in us by the virtue of our head Christ, who hath sent the same spirit unto us, by the which spirit, we work goodness effectually, and necessary it were, that God should have his prerogative of working in us, because he knoweth what we have need of before we ask, and he giveth better then either we can desire or deserve, and his grace is not in vain in us for his 〈◊〉 neither aught we to use it in vain for our part, and therefore we may be assured of the best nearest and right, when we hold of God and not of ourselves, I● is said that one hear of our head shall not perish, which undoubtedly is spoken because God preserveth us, and therefore is God, among many of his virtuous names, called Adonis, in the Hebrew, which is custos, or seruator, a keeper or preserver. It we he that preserved. Daniniell from the hungry Lions, & Sydra●. Misac, and Abednago, from the hot Oven: when the Martyr Stephen had much a do, Acts. 6, 10, and great disputation with the Libertines and Cirenians, and them of Alexandria and Cicilia and Asia. These adversaries were not able to resist the wisdom and the spirits, by the which he spoke, and thus to our great comfort we see that the worthiest worketh, & that is effectual, if we should work our will, it would he so weak and so wicked, as would be accounted nothing worth. And therefore is it, that to our comfort it is spoken, that we are not our own, but his that careth for us, and hath the ability to provide for us, even the best. Now therefore let us examine ourselves farther, Man's merits. and see our merits & deserts before God, which many have preached and allowed to the great overthrow of the estimation of Christ his death and passion, as though there were an ability in men to deserve any thing at God's hands, which is contrary to the Apostles doctrine, who sayeth, When we have done all that we can do, yet we are unprofitable servants. But for the better trial hereof, let us examine all our deeds, be they never so good, as continual prayer, unfeigned love, pity, daily feeding of the poor, the preserving of our bodies in chastity and honesty, forsaking the world, the flesh and the devil, or what else may be commendable in a man, is it able to match one of God's gifts? as our understanding, our sight, our health, our sound limbs, our nourishment, our life, our children, our peace, with a great many more blessings, can it deserve any of these, nay rather doth not one of these blessings, deserve and require all those good deeds at man's hands? yes no doubt, how say ye then to a greater blessing than all this? who hath given Christ jesus to shed his precious blood, to purchase unto us the kingdom of heaven, and life everlasting? even he undoubtedly, that can never be justly recompensed by a sinful man's observation, and conversation, be it never so holy, and therefore is it that we are always in debt unto the Lord, and for that cause is it that our Saviour Christ hath taught us to desire God in our prayer, that he will forgive us our debts, as we forgive our debtor, and then how can we deserve any thing at God's hands, when we can not make recompense for the smallest things that we have had already, and do daily receive. Wherefore it seemeth to be a very comfortable doctrine unto us, in that we are not our own, and in that we are bought for a price, for if we were our own, we should perish as men that are wicked sinners, and as men that can do no good thing, nor deserve any good thing, therefore of all creatures we are happy that we are bought by his blood, who hath made us acceptable before his father, and by whom and in whom, the father is well pleased, and h● whose only means the kingdom of heaven is purchased for us. Wherefore this last part remaineth for us, Our duty and is required at our hands, as duty, that we glorify God, which is as much to be understanded, that we attribute not only the power, superiority, and excellency unto God alone, but also that we serve him, love him, thank him and obey him, according to his worthiness, and that undoubtedly, is so much as can never be fully performed at our hands, how be it, so far we must endeavour ourselves, and so far stretch ourselves, as the measure and ability of God's spirit is given unto us, and because we should neither be weaklings in the power of the holy ghost working in us, nor yet dissemblers, in outward holiness, having no inward taste, we are willed to be servants, both in spirit and in body, because they are both Gods, that is, God hath purchased them both to set forth his glory in them, as in a holy place or Temple, and to glorify God, is (aswell in spirit as in body) to give the excellence, or superiority unto him, and thereupon in the same spirit and body to all things that are required at our hands, and are best agreeable for our calling, which is far more to be apparent in us, then in any other creatures, by how much we are more excellent than they. The prophet David saith. Psal, 19, The heavens declare the glory of God, and the firmament showeth his handy work, which is as much to say, as these creatures, that is, the heavens and firmament, do show their order, course & effect, as is appointed them by God, and they do their obedience according to his will and pleasure, the sun, moon, and stars do shine and keep their order and course, and have done from the beginning, the clouds have powered out their moisture, and yet these are not reasonable creatures, but ordained as servants unto man, and because God hath appointed them in their several offyres, they have performed it according to his will. Now much more should man setforth the glory of God, that is to say, to perform that which God willeth to be done in him, namely, to show the effects of his creation, and the effects of his vocation, for he is made a man, he should not behave himself as a beast that hath no understanding, either in filthy lust, as the swine, or in devouring one an other, as the Wolf, or in subtlety, as the Fox, or in envy, as the dog, or in flattery, as the Scorpion, or in hypocrisy, as the Crocodile, or in slothfulness, as the Ass, but to use himself as a man, which is a state above all these creatures, and as we are endued with reason, so we should vary from the brute beasts in the difference of things, that is, to use the good and refuse the bad, and especially because we are called by God, redeemed by his son jesus Christ, and sanctified by his holy spirit, we should therefore show our effects of God's power working in us, that as the Sun is made to shine, and in shining doth glorify God, because he performeth the effect and end of his creation, so should man perform and do the effect of his creation and vocation, the rather because he hath the power of sanctification, and is made the vessel of holiness, and this effect is to live godly, not only in outward show, (as I said) lest he might dissemble, nor alone in inward show lest he might be fruitless, but as well in body as in spirit, that the one might be done in knowledge & understanding, and the other in facto, for if the inward spirit have no understanding or knowledge, how shall the dumb and senseless body, which is but a corrupt thing, utter any thing else but corruption, wherefore, the glorifying of God in man, doth consist in true knowledge, in sure faith, in perfit mortification, and in a godly conversation, that so we might behave ourselves in duty to God, in love to our neighbours, in honest and godly conversation among ourselves, that so much we should surpas all other creatures in our duty, behaviour, and calling. By how much we have a superiority above them. Math. 5, 16 Our Saviour Christ said, Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. 1, Pet, 2, 22 And likewise the Apostle 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. So that now, to acknowledge God as he is, and to behave ourselves godly and honestly, according to Gods will, is to glorify God, and to beautify his temple, in which doing, as we shall show ourselves meet tabernacles and temples for the holy ghost, so I beseech God, with the strength of the same his holy spirit, to cleanse and purge our inward man, from all corruptible motions, and desires, and strongly to defend it from all fantasies, and illusions of sathan, that exercising all godly and honest conversations and studies: we may only be settled and established to set forth the glory and excellency of almighty GOD, that in the end we may be rewarded with the crown of glory, in the glorious kingdoms of God, us the which I beseech God the father, son, and holy Ghost in send us all. Amen. FINIS.