THe Prophet long since que­stioned with the Lord a­bout the matter of his ser­mon, being commanded to goe; agreeable vnto which, I often asked the Lord in secret, what I should vnfold vnto you at this present, before this venison was brought to my hand, to dresse for you. After the reiection of many, I contented my selfe with this Scripture, being a doctrine so necessary to be learned, and as yet, not of many (if of any) practised; the wāt wher­of [Page 2] only, is the cause, of all afflictions pre­sent, and of all to come, and alreadie threatned, for why is our Land (a fruit­full Land in comparison of others) bar­ren? for the sinnes of the people: for the which cause, that there may be no more complaining in our streets, I haue made speciall choice of this Scripture, which will not only, (if we will yeeld thereto) leade vs, to the cause of euils present, and further threatned, but wil direct vs, what course to take, to turne away the fierce wrath of the Lord, to cause his face, in fa­uour to shine vpon vs again, to cōtinue it when we haue it, and of foes, to make vs friends with the Almightie, in whose hands, we are as nothing, and lesse then nothing; and into whose hands, it is a fear­full thing, to fall; much more, stil to blow, the coales and sparks of his wrath, alrea­die kindled by our vngodlinesse.

And because I know this, nor any o­ther direction wil be tasted of you, much lesse digested by you, except it bring gaine with it: he which cannot (nor euer could) lie, hath told you in these words, that this will bring in gaine, yea which is more, that it is gaine it selfe. For the [Page 3] vnfolding whereof, that you may haue it serued in, in seuerall dishes, and not alto­gether, set forth in parcels, not in grosse, that you may the better carue, and make choice of the same: obserue, how Paul was occasioned vnto these words, name­ly, by the esteeme & account, many tea­chers and professors, made of religion, and the doctrine of godlines, which was this, & no more, so far they esteemed it, as it would serue for their gaine, making godlines, to stoope to gaine, not gaine to godlines, and therfore, accounted gaine godlinesse. Vnto which carnall opinion, and estimation of theirs, Paul (both for the encouragement of Timothie, to stick to the simple and plain doctrine of god­lines in teaching, and the people in pro­fessing) doth oppose himselfe, in these words, hereby, ironicallie correcting their iudgement, and teaching another doctrine, viz. That godlinesse is great gaine, making the same plaine, and vn­deniably true, by setting out, the waiters vpon godlinesse, in the two last words, [with sufficiencie.] So that in this verse, are these two parts, first, a doctrine and po­sitiue assertion, that godlinesse is gaine, [Page 4] yea great gaine. Secondly, the proofe of the same, which may be drawne into two reasons and arguments after this manes, (the words [with sufficiencie] so translated according to the original, [...]. as Caluin hath done) (being referred, as well they may, both to the affection of the mind, and then the sense is according to the vsuall translation, Godlinesse is great gaine, be­cause it maketh a man to be contented, counting that sufficient which he hath; and to the thing it selfe, or matter of the doctrine, and then the sense is thus. God­linesse is great gaine, because it alwaies hath sufficiencie following and atten­ding it.) I say, being thus vnderstood, as Caluin vnderstandeth them, they may be drawne into forme of reason thus.

That which doth make a man conten­ted with that he hath, and to count that sufficient, be it more or lesse, is great gaine.

But godlinesse doth make a man con­tented with that he hath, and ma­keth him to count that sufficient, be it more or lesse.

Therefore godlinesse is great gaine.

In this reason the question is, whether [Page 5] godlinesse be great gaine, the an­swere is affirmitiuely, yea, the ter­tium, wherby the Apostle proueth this, is, Contentednes, because that is caused thereby.

Arg. 2. That which doth alwaies being sufficiencie with it, is great gaine.

But godlines doth alwaies being suf­ficiencie with it.

Therefore godlines is great gaine.

Before wee come to the words, wee must not omit what Paul offereth to our consideration, in making this vse of the carnall esteeme of godlines, expressed in these words, in the verse immediately praeceding, which is this.

Doct. Christians must not only reiect, and shew their dislike, to the carnall and vn­sauourie speeches of the wicked, but al­so learne & reach good out of the same. I doe not meane nor teach hereby,Anticipatio. that Christians are willingly & vsually to in­trude themselues into such companies, and places, as Stage-plaies, Tauernes, Bawdie houses, and the like, where they may haue occasion offered hereof: for Dauid teacheth another doctrine in these words, Away from me yee wicked, Psalm. 119.115. [Page 6] but if occasionally, and vnwillingly, they heare such, then this doctrine is for dire­ction vnto thē; which wanteth no proof, if examples of the best, be for our instru­ction recorded in holy writ. It was the opinion of some in Pauls time, as it ap­peareth in his epistle to the Romans, that they might doe euill that good might come thereof. Rom. 3.8. A sentence altogether contrarie to truth, and euery where oppugned, by the veritie and truth of Gods word, for the whole scripture, euery where, beateth against the doing of euill, vpon any con­ditions. Now Paul surely confirmeth this doctrine before propounded, by the vse he made of this falshood, carnall, sensu­all and diuellish, as all the doctrines of men are, for he reiecteth it, and establish­eth the contrary truth, that we may not for any cause do euill. And lest Paul should leaue this doctrine vnconfirmed as truth, obserue whether he doth not the like elsewhere, to teach vs to do the like, as occasion shal be offered.Rom. 6.1. For as it appea­reth in the selfesame record, men were sicke of the same disease, that most are sicke of in our daies; the worst, and I thinke, the last age of the world. Some, [Page 7] and not a few, thought that it was law­full to sinne, that Gods mercie and grace by Christ might abound, encouraging them­selues, as most of our daies do, to sin, be­cause God is mercifull, making his mer­cies with Christ his merits, a pack-horse for their sinne, or rather a warrant for the same, which opinion, commeth not a iot behind the former, in vntruth and diue­lishnes, if not go beyond it: Paul abhor­reth this doctrine, and teacheth, to make a more holy vse, of the mercies & grace of God. If these be not sufficient, behold how our Sauiour subscribeth to this truth, by his practise, and requireth thy subscription to the same:Iohn 4. the woman of Samaria, beginneth to brawle and scould at him, when he came vnto her (as many, yea most of our age do, when he offereth himselfe in the ministery of his word vn­to them) what doth our Sauiour? doth he par pari referre, and do her euill and railing words cause the like? I trow no; but he reiecteth them, and maketh vse of her words, which she vnderstood carnal­ly, and thereby taught her,Iohn 6.26. and all that Citie, the way to heauen. And the like he did, when he beheld such comming vn­to [Page 8] him, as were moued so to doe, respe­cting the feeding of their bodies, not their soules, (as the hungrie followers of Christ in these times, I meane carnall followers of him, that only looke at him so far as religion shall go with riches) he by their carnal seeking him, taught them how to eate and drinke him, of whom whosoeuer eateth and drinketh shall neuer perish, hunger, or thirst againe.

This doctrine, howsoeuer it is, (if not vnknowne) vnpractised, for who taketh the aduantage, he might gaine by the Reas. 1 like? yet reason requireth the same at the hand of Christians, who are sanctified by the holy Ghost, and in some measure haue repaired in thē, the image of God, once defaced, by the sinne of the first A­dam, and therefore in some sort can do, that which is by a Father affirmed of God, that he cā elicere bona ex malis, and so truly through the grace they haue re­ceiued, ought to sucke hony out of the most poisonable herbe that may be, yea not only out of the sins of others, but al­so Reas. 2 of their owne. And surely howsoeuer the wicked are by the actions of their mates and fellowes in euill, whetted on, [Page 9] and made more sharpe and eager of bitt in sinning: yet the godly man is cleane contrarie to this, being made of another mettal, for that stone which will sharpen the wicked to sinne, will, and ought to dul and make blunt Gods children ther­unto, and set an edge to cut another way, vpon them. So did Dauid find it; when he said, and without question, without boasting of himselfe, or false speaking, My eyes gushed out with teares, because men kept not thy law: and what heart, I beseech you, had Daniel or Nehemiah to sinne, when the whole multitude was on euill? surely none, but with Ieremiah be­took themselues to mourning, weeping, and wailing in secret, and to abstaine from the common abominations, as Pe­ter willeth, yea though it seeme strange to them, we runne not for company sake with them into the same excesse of riot.

O that this were put in practise, what Vse 1 doctrines might we teach, or rather how many sermons might we daily preach to our selues and others? If we would la­bor and endeuour to bring hony to our selues, & ours, to sweeten that which dead flies, I meane our sins, haue made to stinck? [Page 10] who is he, that is godly, that daily hea­reth not men by their words diuersly dishonoring God, and by their deeds crucifying Christ againe, as though he had not alreadie, more then sufficiently and enough, suffered? Oh canst thou go vnder the name of a Christian, and not only reioyce, & laugh to see these weeds grow where thou art, but also omittest to gather any good from the same? Re­pent, yea let it grieue thee, and cause thee to couer thy face for shame, that thou hast liued so long, complaining of the wickednes of the daies, and hast pro­fited no more by them, be a better hus­bād for the time to come. If Magistrates, masters and mistresses, parents and go­uernors, would learne and put in vse this doctrine, we should not haue so many tents of Kedar as we haue, and so few fami­lies of Cornelius calling daily vpō the Lord.

Ʋse 2 Paul is not ashamed, to manifest, and to leaue on record, that his iudgement is contrarie to theirs, which was carnal, and altogether fleshly.

Doct. Whereby he teacheth vs, that as the iudgement of Christians is contrary to the iudgement of carnall and earthly [Page 11] minded men, so Christians must not be ashamed, both by speech & practise, to shew the same, which the example of the 3.Dan. 3. children yeeldeth proofe of sufficient­ly. And as the Scripture euery where cō ­firmeth, so Reason requireth the same, for surely, the Spirit of God, wherof all Chri­stians Reas. 1 haue receiued, (for of him, that is of Christ, we all receiue grace for grace) doth alter the iudgemēt of the parties in whō it is, so that they can say, and their pro­fession doth shew, that by the grace of God, they are that they are, not Carnall, as before the receiuing of the spirit, but spirituall, sanctified and set apart to do the will of God. And therefore must needs be vnlike to the carnall and worldly earth­wormes, both in iudgement and profe­ssion. And surely, this suteth with the na­ture Reas. 2 of their seruice, which is cleane con­trary to the seruice of the carnall, and that, by the reason of the contrary dispo­sition of the masters whom they follow, Christ & the diuell: whosoeuer follow­eth the former, must needs be vnlike the attendants of the second, for what agree­ment is there betweene Christ and Belial; light and darknesse? Seuerall and diuers [Page 12] masters, giue seueral and diuers liueries, that their men may be knowne one from another, and so do Christ and the diuell. Christs liuerie is the beautifull and white profession of the truth, a robe and garment beseeming the greatest; the liuery of the diuell is sinne, a blacke and filthie coue­ring, vnfit for, and not beseeming any.

Vse 1 To teach vs not to think the worse of Christian religion, because the iudgemēt of worldly minded men is cōtrary here­unto, for by the same reason, we might reiect the Scriptures of God, the truth whereof, euery carnall and naturall man is against, and accomplisheth not, for the light came into the darknesse, and the dark­nesse comprehendeth it not.

Vse 2 Hereby, as by the purest glasse, wee may see the diuell his bar, whereby he keepeth many, yea the most of our daies, from religion, because then, say they, I must (do as God would haue me) be vn­like in iudgement & practise to my selfe formerly, and all the rest of the world, see how that, which thou reputest a matter worthie of esteeme, to be like the world, is the diuels barre, whereby he keepeth thee from being like to Christ, whom to [Page 13] be vnlike, is to be like the diuell, and whom to know is eternall life.

Let Christians then, not be ashamed Vse 3 of their profession, though the world be contrary vnto them, nay let them bee contrary to the world in this particular, to thinke nothing gaine but godlinesse, and that which is inned by the same, not being vnsatiable, or alwaies of a ha­uing and receiuing disposition, thinking all is fish that commeth to the net, and all is well got that is put in the purse: herein Christians are discerned from worldlings. The words.

Godlinesse is great gaine. Whence wee learne.

Doct. Howsoeuer the world reputeth and esteemeth godlines, the truth is, by the mouth of the Apostle, that it is great gaine: in which opinion the Apostle is not alone, but the same Spirit that spake heere, speaketh elsewhere, and more ful­ly confirmeth it, affirming that nothing this world can afford; is comparable hereunto, whether pearles, long life, ri­ches, worldly honor, or whatsoeuer. For that which he there nameth vnderstan­ding, is the same he heere meaneth by [Page 14] godlines, namely, to get the doctrine of godlines to vs, yea to euery of vs as our owne, and to lead our liues and walke accordingly, this is gaine therefore, saith he that cannot lie.

Prou. 3.14.19. The merchandize thereof is better then the merchandize of siluer, and the gaine thereof is better then gold, It is more preci­ous then pearles, and all things that thou canst desire are not to be compared to her. Lēgth of daies is in her right hād, & in her left hand riches and glorie. Her waies are waies of pleasure, and all her pathes prospe­ritie. Shee is a tree of life to all them that lay hold of her, and blessed is he that retai­neth her. This saith, as much as the do­ctrine offereth to our consideration, and if we wil not beleeue him, he telleth you according to that experience he had in the world?Eccle. 12.15. (And who went beyond the King in outward matters? or hasted thereto more then he?) that this is the end of all, and the whole man to feare God and keepe his Com­mandements: whom, vpon the experiēce, it is better to beleeue, then to go and see by triall, whether he say the truth yea or no. This doctrine will appeare to be true the more manifestly: if we consider the [Page 15] excellencie of it in diuers respects, by which wee may not only iudge of the rest, but be moued to subscribe to this as truth.

And first, let vs see what the Scripture saith, concerning the state and standing of the godly man, it saith that such men are blessed, as witnesseth the Psalmist. Psal. 1.1.2. Blessed is the man that walketh not in the counsell of the wicked, nor stan­deth in the way of sinners, nor sitteth in the seate of the scornefull, but his delight is in the law of the Lord, and in his law doth he exercise himselfe both day and night. A­gaine; in Psal. 112.1. Blessed is the man that feareth the Lord, & delighteth great­ly in his Commandements: which he like­wise auerreth, Psal. 119.1.1. neither is this his opinion only, if you cast your eyes vpon the 13 verse of the 3. of the Prou. where he saith, Blessed is the man that findeth wisedome, and the man that getteth vnderstanding; from which plaine euidences of Scripture prouing, that god­linesse only maketh a man blessed. (For it possesseth him of all things, by it hee is made capable of all earthly benefits without vsurpation, & of the kingdome [Page 16] of heauen, the greatest of all.) I conclude that godlines is great gaine, because it maketh man, naturally cursed and mise­rable, happie and truly blessed, and who would not haue this gaine? for who de­sireth not blessednesse?

2 By godlines we get Christ the treasure, of all treasures, in whom dwelleth the ful­nes of the Godhead bodily, and is head of the Church, whom to know is eternall life, and whom to seeke and find, all a man hath is not too great cost to be at, nor all a mans time is not too much or long to spend, nor the greatest paines, as dig­ging and deluing, is not too painfull. By this treasure, that is, by Christ, wee are made freemen of vassals and bondslaues,Ephes. 2. we are made rich, of beggers, hauing no­thing, of aliens and strangers, we are made free denizens, and of the commonwealth of Israel, by him we haue claime and title to all good, and freedome from all euill. If then this treasure, namely, Christ, be at­tained vnto by godlines, who can deny it to be great gaine, and who will not be desirous to attaine and get the same?

3 Of all other gaine this (though of all other the greatest, and not by any other [Page 17] matchable) is obtained by the least cost and charges, for no more is required, but come and eate, so that the poore that haue no house to put their heads in, nor peny to put in their purse, may make as good a bargaine heere, as the richest; yea of­tentimes, and for the most part, they gaine most heere, which haue the least, the leanest bodies, haue the fattest souls, and the thinnest clothed bodies, haue the finest clothed soules. Whereby doth appeare, the difference betwixt this gaine, and the gaine of earthly things, to the gaine of this, all, both rich and poor, high and low, may attaine, one as wel as another, and the poorest oftentimes gai­neth the most; In earthly gaine, he hath most that is richest. So then beloued, if this gaine require no more but thy la­bour, surely thou canst not but repute it great, yea the greatest of all gaines. For doe not tradesmen and merchants that traffique for commodities, repute that the greatest gaine, which commeth in by least labour, industrie and cost? and of such trade doth euery one desire to be, how much more then must we of neces­sitie, confesse that godlinesse is great [Page 18] gaine, seeing it costeth the least, and is attained vnto, as well by the poorest as richest.

4 In respect of the abilitie, thou hereby reapest, such abilitie as no other gaine is able to afford to any, by this, thou art made able to profit, and do good to all, and which is more admirable, without hurt to thy selfe, nay the more thou gi­uest others, the more thou hast thy selfe, wherein againe, doth appeare another obseruable difference, betwixt earthly and heauenly riches, of the former who­soeuer spendeth and giueth to others, hath the lesse for himselfe, but of the lat­ter, whosoeuer gaineth and giueth to o­thers, he is not only, not made the poo­rer, but richer, O admirable riches! and gaine surpassing all, and beyond all to be desired. Hereby, whosoeuer hath thē, I say, whosoeuer is true godly, is able to 1 do good to himselfe. First, both in soule and bodie, for godlinesse maketh a man to be far from that sicknes Salomon spea­keth of, That he saw a man had much, and had no heart to vse it, godlines changeth a man, and maketh his heart readie, and willing to vse that hee hath; it maketh [Page 19] thee able to respect and do good to thy 2 soule in the first place, and to labour and endeauour the beautifying of the same, before and beyond the beautifying of the body, which the naturall and world­ly man is far from; who so far careth, as his sight leadeth him, and therefore cannot ca [...]e for the soule, and the good thereof, for he hath no spirituall eyes to see the same. By this, a man is made able also to 3 benefit and do good to others, at home, and abroad: at home, his wife, children, seruants; abroad, his friends, strangers, to doe for which according to his out­ward abilitie, and meanes, he hath not only a heart willing, but especially he hath a heart and soule willing and able to benefit them in the best things; by in­crepation, exhortation, counsell, aduise and the like. Yea who is he that standeth not in need of the helpe of the godly man? Princes and, Nobles, and all sorts. For the godly man only, is able by his prayers to profit the King and Court, Ci­tie and countrey, although neuer so far off, The prayer of the faithfull auaileth much for thy life, yea when thou art sicke, ten faithfull and godly men are able to keep [Page 20] Gods iudgements away, to cause God to repent of his anger, yea, one Lot is able to hold God. So that beloued seeing godli­nes maketh thee able to do good to all, though neuer so great, or remote, and that without detriment to thy selfe, thou must needs conclude with me, godlines is gaine, yea great gaine, and who desi­reth not to be of this trade?

5 If we consider the durance of it, it is gaine indeed, for what gaine bringest thou in by any traffique, but it is subiect to perishing, to be taken from thee, or thou from it? this is of a contrary nature, it can neuer be taken from thee, if thou once haue it, it will go with thee abroad, stay with thee at home, lie with thee in bed, sit with thee at thy table, sticke to thee in prosperitie, to keepe thee from being lifted vp, stand by thee in aduersi­tie and the euill day: it will not faile thee in thy sicknesse, not forsake thee in thy death, nay it will go with thee into the graue, and from thence to heauen. No surges, stormes or tempests of the sea of this world, can make shipwracke of the fame. And therein it excelleth the grea­test gaine that merchants fetch from far, [Page 21] euery day such gaine is subiect to perish­ing, by land and sea, by stormes, robbers and pirates. But this only will abide, and neuer be taken from him, in whom it is, nay the gates of hell shall not preuaile a­gainst this, what gaine then is compara­ble to this? none surely. Who then but Salomons fooles will refuse to trauell for the same?

If there be any gaine free from malig­nant 6 mouthes, so that they cannot ex­cept against the lawfull getting of the same, this is it, nay there is none but this of that nature, this is attained to without detriment to any, and retained to the benefit and profit of all, as in the fourth reason is at large shewed, therfore, this is gaine, yea gaine worth the hauing.

This neuer commeth alone, but it al­waies 7 bindeth those to thee, from whom thou hast it, and that not for a day, but for euer, not to thy selfe only, but also to thine, exceeding other gaine herein, for, thy gaine thou hast from men, but the parties from whom thou hast it are at li­bertie. The case is far otherwise in this, thou hast the gaine, (or rather if I may so say the stocke) and the parties frō whom [Page 22] thou hast it bound to thee and thine, and no meane persons neither: God the Fa­ther, God the Sonne, and God the holy Ghost; better are no where to be had. And he that cannot lie hath told thee, if thou be godly and feare him, hee will be the God of thee and thy [...]eede, O happie gaine, and thrice happie is that man that maketh a iourney to bring in such gaine, by which thou art made sure of Gods blessing to be vpon thy labours, Christ to redeeme thee, the holy Ghost to sancti­fie thee, and the Angels to attend and watch thee for thy good, nay more then all this, thou gainest a mercifull Father, prouident for the good of thine heere, and so will be after thou art dead, so that thy children shall neuer be fatherlesse, for God careth for them.

8 Hereby art thou brought into fauour with God, with whom thou wast before at variance, he is become thy Father, thou his sonne. Hereby art thou made graci­ous in the eyes and hearts of good men, to whom thou wast a strāger before, yea in whose harts thou wast before excom­municated: nay, now thou art in such estate, that thou shalt be sure to haue thy [Page 23] enemies at peace with thee, this thē must needs be great gaine, that bringeth such fauour both with God and men.

If thou haue this thou canst neuer be 9 banckrout, wherein thou art richer then all merchants, for herein this pearle godlinesse excelleth all other, nay all pearles are not to be compared to her, they are subiect to ruine, this permanent, and thou shalt neuer be depriued of it.

This lengthens thy life, and therefore 10 the Psalmist saith, If thou wilt but feare God, the plague shall not come neer thee, Psalm. 34.12.13.14. and againe, Who desireth to liue long and see good daies. Let him refraine from euill, and do good: and againe the Wiseman saith, Length of daies is in her right hand. So then it preserueth from euill, thou art safe whē others are in danger, thou shalt 2 be in health, when others are sicke: fur­ther, by it thou art taught to commit the reuenge to God, and therefore art farre from quarrelling, brawling, and the like, whereby thou mightest, (as many doe, and haue done) hasten thy end by vnna­turall death. It teacheth thee to vse all 3 good meanes, for the preseruation of life, and by no meanes to haue a hand in [Page 24] murdering thy selfe: so that this being true, that it is a meanes to lengthen thy life, it must needs bee concluded that it is gaine surpassing all others, quieting thee in aduersitie, in the euill day wor­king in thee true contentednesse, not en­uying at the prosperitie of others, nor murmuring at thy owne: so that it is true, which was prophesied of our Sauiour, in the godly (for they are made like to him through the worke of the Spirit) That they open not their mouthes, but like sheepe dumbe, are led to the slaughter. Neither murmuring against God or men, nor grudging at their owne estate. By all which, it appeareth plainly, to any that hath but the least sight of the Spirit, that godlines is gaine; bringing in all good, and keeping out all euill.

Vse 1 To condemne the contrarie iudge­ment of the world, that see no such thing herein, and therefore are so far from it: but no maruell, For can the blind discerne of colours, or the earthly minded desire hea­uenly thinge? No no, their bellie is their god, and the world their heauen, and heere they haue their happinesse.

Vse 2 To moue all to be merchants for this [Page 25] pearle, and to put out our money, and to aduenture for the same: the best way to bestow thy money, thou canst think on, the gaine thereof will come in, whether thou sleepest or wakest; O then come to the market, where it is to be sold, and that is in the assemblies, where wisdomes maids haue made ready, and set before thee this pearle, if thou haue any heart to buy it, there is the garden where groweth pleasant flowers. Neuer come, but crop the same, take some with thee, and weare them, neuer leaue them off, (they wil be euer greene) that thou mayest be swee­ter, to present thy selfe hereafter, in the middest of the congregation, before the Lord, then heretofore thou hast been. Take heed how you heare, be good Scribes, taught to the kingdome of God, bringing forth of your treasure, things now and old.

To teach vs, with what reuerence we Vse 3 are to vse such as bring these pearles, namely, the Ministers, to count their field beautifull, and to yeeld them honor, no mer­chant, or goldsmith, is worthie the en­tertainment and countenance, these men are worthie of; for their pearles, are far exceeding theirs, and the rate, no thing [Page 26] so chargeable. But Pharaoh, in prouiding for the Idolatrous Priests, and reueren­cing them, shall condemne many of our English men, for the neglect and little regard, Gods Ministers finde amongst them, who trauell to heauen for euery Sermon, farther then any merchant for his commoditie.

4 Is godlines such a gaine? then labour thou by all meanes to settle it in the land, to keepe it where it is, and to set it where it is not, a better seruice thou canst not do God, the King, thy countrey, thy selfe; or thine.

5 Heere, parents may learne a trade to teach their children, and bind them ap­prentices vnto, both the elder and yon­ger, all must be of this trade. But especi­ally this is worthy the marking for poor men, that haue many children and no­thing to giue them, neuer such a world, say they, now, except a man can giue, a round summe, none can set their chil­dren to any trade; see, see, foole, heere is a trade, the gainfullest of all, not mat­chable, nor any with it comparable, bind him to this, it will cost nothing, for thou which hast nothing, mayest, as [Page 27] soone preferre thy child heere, as he that hath most, a better trade thou canst not find, nor a better master is not to bee serued.

Motiues to moue vs to traffique for this.

If any thing befall vs but well, shame, 1 pouertie, aduersitie, neglect of vs and ours, we may thanke our selues for this rod, for we would not when we might, preuent this, we refused wisdome, this gaine, that would haue preserued vs, frō these and all other euils, therefore, wee may be rightly ashamed of our selues, and wisdome, may iustly laugh at our de­struction. Wouldest thou then not haue thy selfe faultie when euill commeth, and thanke thy selfe for the same, get godlines, a gaine, whereby, thou shalt be euer rich, both in body and spirit, and neuer poore.

Our care, for worldly and transitorie 2 gaine, which will soone (yea when we haue most need) faile vs, shall condemne vs, if we neglect the seeking of this. Ther­fore, labour for this.

Christ, that euerlasting wisdome of 3 the Father, will laugh at vs at the day of iudgement, seeing wee would not bee [Page 28] good to our selues, whilest wee might. Therefore, labour for it, if thou woul­dest not haue Christ to count thee a foole, when his esteeme of thee to bee wise, would be more worth to thee, then many kingdomes.

4 There is no comming to heauen, nor standing before God in iudgemēt, with­out this; if thou be not clothed with this robe, and couered with this wedding gar­ment, thou shalt not come within hea­uen, nor euer enioy the comfortable presence of God. If then thou wouldest not to hell, nor be kept out of the gates of heauen, get this, and labour for god­linesse: for thou must bring something, and nothing but this, else ibis for as.

Impedi­ments to be auoided.Thinke not that this is the doctrine of man, and that I make more adoe then needs, there is no such matter, think not I say, thou art well enough without it, for without this, thou art without grace, and so without heauen; and although thou wilt not see, yet I will mourne for thee, and weepe, saying to euery such a one, as our Sauiour said to the citie of Ie­rusalem, O that thou, euen at this day, at the least, knewest thy visitation, and happi­nesse, [Page 29] for thou sayest, that thou art rich, and lackest nothing, but alas, thou art blind, poore, and naked.

Dreame not, that it will (as the blind 2 man thinketh) be an hinderance to thy honor, credit, fauour, and reputation a­mongst men, for, this were to attach God, with saying vntruthes; who hath promised, to honor such, as honor him, and to make their enemies at peace with them: who euer yet serued God, and came to disgrace by the same? not Iohn Baptist, 2. Chro. 22.11.24.16. I am sure, in Herods Court, nor Iehoiada, in the daies and Court of Ioash, nor Ioseph in the Court of Pharaoh.

Deceiue not thy selfe, neither feede 3 thy selfe with vaine hopes, and per­swasions, that thou canst to heauen, without this, the common barre, that keepeth, and nusleth men still in pro­phanenesse, and stoppeth them from entring into the way euerlasting, and from tasting, to see how good the Lord is. Auoid these diuellish and carnall in­sinuations, weigh the former motiues, and ioyne prayer therewith, so mayest thou bee truely godly, and a great gai­ner.

Godlinesse is great gaine: The false tea­chers before, made the doctrine of god­linesse, a gainfull arte, and thought all was wel gotten, that was gotten, but he teacheth otherwise, that gaine must suite with godlines, else all is naught: from whence we learne.

Doct. No gaine is tolerable and lawfull, but that which is inned by godlines, & that was the cause that made Paul to cleare himselfe, from any goods gotten vnlaw­fully,Act. 20.33.34. 2 Cor. 12.16.17. by guile, pilling of them, or craftie dealing with them. And a vsuall thing it is with the holy men of God, to free themselues, from the same, and therfore, Zaccheus offered, yea appointed part of his goods, to make restitution, if he had inned any thing by forged cauellation. Reas. And surely, this is plaine by reason, if we well perpend euery thing: for this war­rant wee must shew, or else, all will bee nought, when it will bee demaunded, Who required these things at your hands? If we cannot shew godlinesse for a war­rant, how we came to our riches, we shall proue, no better then theeues, and if we speed better, it is beyond all expectati­on and possibilitie.

Not so much to bragge and boast of Vse 1 what we haue got, as how truly we haue got it, according to the rule of godlines. For it is not much, but goods godlily gotten, that maketh thee rich: and if thou haue thousands, but it came in by vsurie, false ballances, swearing, and for­swearing, lying, and double dealing, it were better thou hadest nothing, but werest as poore as Lazarus, and as bare as Iob; for the more thou hast, and vn­lawfully gotten, the greater shall be thy account and punishment. Diues must giue account for his white clothing and delicate feeding, the rich man, for his large and stuffed barnes.

Hereby may wee see, the miserable Vse 2 estate of all worldly and wicked men, who haue no right or title to any thing, and therefore, what they haue gained, is but stubble, laid vp for the fite of Gods wrath to consume, and gathered toge­ther, by meere vsurpation. They are, for their misdemeanor towards the Priuie Councellours of heauen, Father, Sonne, and holy Ghost, banished, and made vn­capable, till they bee in Christ, of the [Page 32] right and title of any earthly, much more of heauenly benefits.

With sufficiencie: out of the first expo­sition of the same, we learne.

Doct. Godlinesse, in whomsoeuer it is, ma­keth the partie, in whom it is, contented with that he hath, he counteth that suffi­cient, which he possesseth, be it more or lesse.Genes. 12. This made Abraham contented, at the command of the Lord to (take the next way to beggerie, if he had consul­ted with flesh and blood) to leaue his countrie and kindred. And to doe more then that, (which was against nature, (and who but he, that belieued God, could haue done it?) namely, to sacri­fice his first borne Isaak; yea, his sonne, in whom the promise was made.Philip. 4.11.12.13. Paul was contented, hauing this gaine first, and assured thereof, to want, and abound, and to be content with euery estate good re­port, and euill report, he patiently endured, being counted a deceiuer, and yet true: and Ioseph, all contempt, imprisonment, and iniuries, causelesse. And howsoeuer, this is strange to flesh and blood, and the na­turall man cannot attaine hereunto, but [Page 33] is alwaies carping, and caring, yea pi­ning himselfe away, with griefe, and ex­cessiue care, for an earthworme he is. Yet that the godly man should be sutable to this truth, Reas. it will appeare by plaine rea­son, drawne from the ground of Diuini­tie, namely, godlines altereth and chan­geth the peruerse and greedie mind of man, and so maketh it like to Gods mind and will, so that Gods will is his will, and he is affectioned like vnto him, resting contented with that he hath, as best for him, not daring to resist the will of God, who hath, by his ouerruling prouidence, bequeathed him such a le­gacie, as he possesseth so much and no more. Which, we find Iob to verifie vn­to vs, contented with much, with abun­dance of cattell, children, seruants and the like, and contented with all these, yea when he was spoiled of all these, by enemies, which hee testifieth, when hee saith, The Lord giueth, and the Lord ta­keth away, blessed be the name of the Lord. This is more then nature and the natural man can attaine vnto, as that example of Pharaoh sheweth, and experience tea­cheth, if we cast our eyes vpon the god­lesse, [Page 34] and prophane of our daies, who, if matters answere not their expectation, sweare, murmure, and grudge against God, yea, accuse God of follie.

So that godlines changing the dis­contented will of man, it must needs fol­low, that in whomsoeuer it is, there is contentednes, & that which they haue is accounted by them sufficiencie. And besides this, Reas. it needeth not to seeme strange vnto vs, if we consider by what tenure, or seruice, the godly hold that portion they haue, surely their tenure is in capite, which is Christ Iesus, whereof they are alwaies sure, and in possession, and so, rest contented with their tenure: which made Dauid, to say from a fee­ling soule, that he found more ioy, in the light of Gods countenance, (that is, that he had a tenure in capite, Christ Iesus, then all earthly minded men, which he meaneth, by (they) in that place), had, or could possi­blie haue, of their encrease, of wine and oyle, holding it not in capite, as he did. Of which mind, Paul was, not much diffe­ring from him, nay altogether agreeing with him, when he said, and no other­wise then he thought, That he counted all [Page 35] things dung, in respect of the excellent knowledge, of Christ Iesus. Which doe plainly shew vs the force of this reason, that for as much, as Gods children are assured of Christ, whereby they hold all they haue, they therefore are contented, with whatsoeuer portion, God bestow­eth vpon them, and count that sufficien­cie and enough, and can say, that their heritage, is a goodly heritage.

To make this a touchstone, and triall, Vse 1 what godlines there is in vs, by this, namely, by thy contentednes, for with­out question, according to our content­ment is our growth in grace, and an­swerable thereto, is our proficiencie in Christs Schoole: and that we may not bee deceiued hereby, I will lay downe some few infallible notes, of true con­tentednes, in whomsoeuer it is.

First, there is in the truly contented, a submission of his will to Gods will, and this is to bee obserued at two seuerall times, namely, in the daies of prosperi­rite and aduersitie: in the daies of pro­spiritie, when all things flow in apace, canst thou then submit thy will to Gods will? Not to set thy heart vpon them, [Page 36] canst thou receiue them thankefully, and bestowe them to his glory; this is Gods will and purpose, in bestowing prospe­ritie vpon thee, and the like correspon­dently is in thee, if thou be truly conten­ted, prosperitie doth not lift thee vp, steale thy heart from God, nor make thee swinish, to receiue them vnthank­fully, or vse them vnprofitablie.

Reas. 2 That thou bee truly contented, thou submittest thy will to Gods, in the daies of aduersitie,1. In words. yea when the tide, gale and streame, are all against thee, thou canst say with old Ely, and godly Hezekiah, The word of the Lord is good, though it go neuer so much against the haire: so, if thou canst say, that aduersitie being the Lords worke, is good for thee, then thou art truly contented.

2. In actiō.This appeareth, if in aduersitie, thou canst and doest, by thy actions, shew thy selfe to be contented with Gods will, as, to fare according to thy estate, and to cut thy coat according to thy cloth, and not as many doe, (who are by this do­ctrine condemned) run themselues into debt, for apparell, ouer head and eares, so that they can neuer shift themselues [Page 37] of the same, so long as they liue, and that, because they would not be suited accor­ding to their place, but according to the fashion. Of the like ranck are many gen­tlewomen, who not stooping to their husbands ability, wil make him to weare a bare coat, sell his land, and stand in the mercers bookes, for the maintaining of their pride: like vnto whom, in the third place (who likewise are heere obserued for reproofe) are the gallants of our daies, who weare vpon their backes, not their owne, but another mans, their vel­uet cloake, their satten suits, and the like, for which, they are indebted to the mer­cers, or tailers. And another sort of thē, which are of the best sort too, and wee haue but few so good, who cary all they haue with them, not respecting old age, or the time to come, so that they may say with Bias, omnia mea mecum porto, and so they do, honestie only excepted, for that they carrie not with them, because they haue it not; the land is full of such snailes, carrying their houses, goods, lands, & all they haue, vpon their backs. Now vnderstand mee,Praeocc. and mistake mee not, I speake of such, as thus deale, not [Page 38] being, necessarily occasioned thereunto, but only, because they scorne to stoope to their places, and make their spending sutable thereunto. For I know, a man ha­uing but a little, and his place requiring it, he may lawfully, spend it all in appa­rell, the place being lawfull, and such, as by the laying out of all he then hath, he is in possibilitie, and likelihood, to pro­uide for after times.

Here againe cōmeth to be reproued, and to be charged deeply with this fault and sin, y^e painted Iezabels of our daies, who only, not being content with that feature, & face, God, (who is only wise) hath giuen them, must needs, and doe, digge vnto themselues, cisternes of their owne inuentions. A fearefull sinne it is, and most vsed, where sin should be least coūtenanced. For the cōfutation where­of, I will aske but this question, whether those words [Iezabel the whore, that pain­ted her selfe] were spoken to the praise of her, or dispraise? if to the dispraise, whe­ther to be imitated or no? answerable vnto which, is that place, of the damsels dauncing before Herod, which was like, to the wanton, and artificiall dauncing, [Page 39] so much vsed, & practised in these daies, as I take it, that is left vpon Record, to the dispraise of her, and then not to be imitated: shee did it to please Herod, without any thought, of Iohns head, vn­till Herod made so large a proffer, and she consulted with her diuellish mother. And truly, the wanton dancing of our daies, is only to please men, abomina­ble, as the effects thereof do shew. For what doth it bring forth, but wanton­nes in action, wanton behauiour after? and often hereby, are affections drawne to mariage, to the after griefe of the par­ties, dishonoring of God, and vexation of parents.

Hereby, is our Land and nation iustly taxed of this sin, by being said, to be the New-fangledest nation vnder the hea­uens. For what is the cause, of euery yeares, nay euery moneths, new fashi­on? what is the cause, I say, that we go beyond all others, in learning how to make and weare strange apparell, and that we, are so full of the East manners? surely our discontentednes, if this were not it, we should see the fruit of our own lands more vpon our backes, then wee [Page 40] do, and not silkes, veluets, and tafferies, so much in vse, as we do, this is the cause, I say, that we can hardly find that wise, whereof Salomon speaketh, That doth her husband good, and no euill, and her hus­band is knowne, when he sitteth in the gates with the Elders, so that, both he and she are clothed with the workes of her hands, what is the cause of this? truly discontented­nes, counting all we haue at home base and nothing worthy, but what is farre fetcht, and deare bought, all must bee Spanish, and the like, else no bargaine.

2 Note of true contentednes is thank­fulnesse in aduersitie; canst thou giue God thankes that thou art poore? affli­cted? dost not thou murmur, grudge, and repine at Gods corrections? then thou art truely contented; if not, thou art yet farre from godlinesse.

3 True contentednesse will not straine and cracke a good conscience, to be in­riched thereby, it will rather bee with­out, and count pouertie happines, with the rich table of a good conscience to feast at, then vse any vnlawfull meanes, and indirect courses, to attaine to more, and climbe higher: whereby are con­demned, [Page 41] as deepely guiltie of this fault, all schollers, that vse simonie, temporising, and laying of wagers, and the like, to aduance themselues by, and to climbe to preferment. Those, that vse false waights, deceitfull wares, calling white blacke, and blacke white, set their money to vsurie, take pledges, vse gaming and playing, yea sicophanti­sing, and humouring of men in their euill, for the bettering and enriching of their estate, are plainely told by this do­ctrine, there is no godlinesse in them. I would this were well weighed and and laid to heart, by such, as thrust others, to get themselues in, out of ser­uices, houses, shops, &c. and vse meanes, to withdraw customers from others, not doing, as they would bee done by, a common sinne, and whereof many are deadly sicke; but to all such, be it knowne, there is little godlinesse, because no true contentednes in them.

True contentednes, doth not make a 4 man idle, but hath alwaies ioyned with it, an honest care and endeauour, by all good and lawfull meanes, to better his estate, vsing the meanes, committing [Page 42] the successe to God, and resting there­with contented, whatsoeuer it be, pro or contra. By these examine thy selfe, whe­ther true contentednesse be in thee, and consequently godlines; if these bee not in thee, and thou stand not according to these affected, there is no contentednes in thee, and as little godlinesse.

And that this contentednes should follow godlinesse, surely, it standeth with all reason, though flesh and blood say not so, but is alwaies hauing and repining: but that you may be brought to this, to account that you haue suffi­cient, be it more or lesse, consider with me these motiues following.

It is an argument that thou art god­ly, as both this place sheweth thee, and the example of Iob declareth; for that was one proofe, that God had said true, in commending him to bee an vpright and iust man, and one that feared God, I say, this prooued the same, namely his contentednes with much or little, and I tell you, this is no smal matter, to haue a marke, to assure thy selfe that thou art Gods, or rather, by this bee marked in the forhead for his; it is better to haue [Page 43] this, then to weare a coate with the Kings armes vpon it: for, this assureth thee to be seruant to the King of Kings, the other, to a man, whose breath is in his nostrils.

Whatsoeuer thou hast is best for 2 thee, be it more or lesse, for thou being godly, and the sonne, and the child of God, he, out of his fatherly respect to thee, (louing and respecting thee, more then a father, or mother can their child) giueth thee that which is best for thee, not that, which may please thy ha­uing corruption best; and therefore, thou art to thinke with thy selfe, if more were better, I should haue it, but God seeth, that I would vse it to his disho­nour, it would puffe me vp, make mee proud, steale my heart from him, and make me forgetfull of him; and there­fore, he being wiser, and knowing what is better for me then my selfe, doth al­lot me this as best for me: this, if wee were fully resolued of, would bring vs to contentednes with our portion, being more or lesse.

If thou haue any thing, it is more 3 then thou hast deserued; for what hast [Page 46] [...] [Page 47] [...] [Page 44] thou deserued, but to bee a vagabond and runagate, and to begge thy bread, and to goe vp and downe naked? sure­ly nothing. If God therefore giue thee any thing, thou hast good reason to bee content, for thou hast more then thou canst any waies deserue, or challenge for merit and due.

4 This is the way to get more, to bee contented with that wee haue, not to grudge, murmure and repine, for humi­litie is the way to honor, and God neuer aduanceth any of his, (for I iudge not such as are without) but such as he seeth are truly contented with that they haue, and euery such a one, is the nearest to preferment: so that therefore we should learne to be contented, it being the next doore, degree and step, to haue more.

5 And surely, the contrary hereunto, discontentednesse, and alwaies finding fault with Gods allowance, is the way to moue God, not only to curse that thou hast, the meate and drinke thou puttest into thy bellie, and the clothes thou put­test vpon thy backe, &c. as hee did the meate in the mouthes of the murmu­ring Israelites, but also to bring worse [Page 45] things vpon thee, and to make thee to drinke thine owne iniquities, yea, to be in a far worse estate then thou wast before. For, where was it euer read or seene, that any moued through discontentednesse, labouring to better their estate, by their own wit, euer prospered? not any where, let the builders of Babel speak, the now wicked angels, that would be like God, the people of Israel, that must needs haue a King: if these fared well, then bee thou discontented, murmure and grudge; but if thou wouldest not drinke of the same sauce, as they haue done, namely to be worse then thou wast be­fore, because thou wast wel, and couldest not hold thee so, I say, if thou wouldest not fare thus, labour to be contēted, and account sufficient that thou hast, bee it more or lesse; weigh these motiues, and pray to God to sanctifie the same vnto thee, thou that hast not yet learned the lesson of contentednesse.

Out of the second sense of the words, [with sufficiencie] as they may be referred to the matter, containing a promise, we obserue and teach.

Doct. Godlines is such a gaine, that whoso­euer [Page 46] professe the same, shall alwaies haue sufficient, which God hath verified else­where, and left in black and white, sealed with the blood of his owne Sonne: if we will but consider the promises made to euery godly man, in the 28. of Deut. in the former part of that chapter, or what the Psalmist hath recorded in Psa. 34.11. or againe, in Psal. 80. That no good thing shalbe wanting to them that feare the Lord, such shall be fed with the finest wheat. Reas. And this must needs be true, if we consider whereby wee challenge and hold the right we haue in the things of this life, namely, by our godlinesse, so far as thou art in Christ, redeemed by his blood, and sanctified by his Spirit, so farre thou art assured of sufficiencie, and hast right claime and interest to the things of this life, being lost before by the first Adam, and recouered for thee, and all such as feare God, by the second Adam.

2 If we ioine hereunto the care of God, and the loue he beareth to his, this must needs be true: for, will hee care for the wicked, and not for his? in truth, hee sheweth himselfe to haue little care ouer them, if they professe him, and he yeeld [Page 47] not them sufficient allowance. Then, as he is a carefull God, for the good of his, thou shalt haue sufficient, if thou serue him.

To allure all to come to this estate, Vse 1 and to encourage all to go on herein, that haue laid hold on the same, for thou shalt haue sufficient for thee and thine at all times, for thy seruice, the deare yeare, and old age, all is one to him; he wil not for charges cast thee off in the one, nor discarde thee in the o­ther, for he is able to maintaine his fa­milie and houshold, as well in the deare yeare, as when there is abundance of all things, and all things at an easie rate; for who euer serued God and wanted?

Obiect. Some will say, notwithstanding all that hath been said, and Gods faire pro­mises, yet they see men that serue God, haue little enough, and are often in great scarcitie and want.

Answ. It is good that such do look to them­selues, that their sinnes be not the cause of the same.

None of Gods children, if they cast Vse 2 their eie vpon their present condition, but they haue enough: for if in affliction [Page 48] they haue sufficient for that; if poore, [...] that: but if they consider themselues [...] therwise, according to that they are [...] but according to that they would [...] then they haue not enough, but th [...] sufficiencie must be measured by th [...] present standing, and so there is n [...] that followeth the Lord in truth, but [...] hath sufficient.

Vse 3 Thou must measure thy sufficiencie by the wil of the doner, not of thy selfe.

Thus farre haue I, according to the measure of grace receiued, proceeded in this Scripture. Now my desire is, th [...] all that reade the same, may gaine by this doctrine. Which, God for his Christs sake, grant. Amen.

Amen.