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 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 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, 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, 〈 in non-Latin alphabet 〉 . 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 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. 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, 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 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, 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? 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 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 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 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 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 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 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?

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?

Of all other gaine this (though of all other the greateſt, and not by any other 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 gaine, ſeeing it coſteth the leaſt, and is attained vnto, as well by the pooreſt as richeſt.

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 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 thee able to reſpect and do good to thy 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 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 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?

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, 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 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 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 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.

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 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 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 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 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 good meanes, for the preſeruation of life, and by no meanes to haue a hand in 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 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 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.

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.

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 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, 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 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 the Father, will laugh at vs at the day of iudgement, ſeeing wee would not bee 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.

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, 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 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 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.