IT is thus writtē (right Honorable and welbe­loued in our Sauiour Christe) by the Apostle Saint Paule, in the se­cond Chapter of his Epistle vnto Titus.

11 The grace of GOD, that bringeth saluation vnto al men, hath appeared,

12 And teacheth vs that we should de­ny vngodlynes, and worldly lustes, and that we shoulde liue soberly, and righte­ously, and godly, in this present world.

13 Looking for the blessed hope, and appearing of the glory of the mightie God, and of our Sauiour Iesus Christe.

14 Who gaue him selfe for vs, that he might redeeme vs from al iniquities, and purge vs to bee a peculiar people vnto himselfe, zelous of all good woorkes.

15 These thinges speake, and exhort, and rebuke with all authoritie.

This text doeth deuide it selfe into foure principal partes: The first part commen­deth a teacher vnto vs, in these words: The grace of God that bringeth saluation, hath appeared and teacheth vs. The se­cond declareth what it is that he teacheth vs, to wit, To deny vngodlines & world­ly lustes, and to liue soberly, and righte­ous­ly, & godly in this present world, wai­ting for the glorious appearing of Iesus Christe. The third, noteth what cost and charges the sonne of God Christe Iesus our Lorde and Sauiour was at, to haue vs good schollers, and to profite well in this doctrine, & is conteined in these woordes: Who gaue himselfe for vs, that he might redeeme vs from al iniquitie, and purge vs too bee a peculiar people vnto hym selfe, zelous of good workes. The fourth and last part, describeth the order of this Schoole, & the maner of teaching and trai­ning vp of Scholers, in these words: These thinges speake exhort, 1. Reg. 1.29. and rebuke with all authoritie.

Concerning this Teacher (to resolue you in few woordes,) It is the Gospel of God, which is the power of God vnto saluation, for so many as shal beleeue it: And therfore [Page 3]may wel bee called the grace of God that bringeth saluation. The comparing of this verse, with the next before, wil let you plain­ly see, that it cannot bee otherwise ment, then of the worde of saluation, the Gospell of Iesus Christe: Which for iust causes, is commended vnto vs vnder this glorious title of the grace of God that bringeth sal­uation. It is the Gospel then, that teacheth vs to deny vngodlines, neither doth it one­ly tel vs barely and nakedly what is to bee done. But with sweete promises allureth, and with great perswasion & most louing counsel & aduise, doeth exhort & prouoke vs therunto, crauing, beseeching, & intreating vs to yeelde and consent: not leauing out any thing, that is likely to further the mat­ter that is in hande.

The nature of man being (as it is) desi­rous of knowledge, how can he but be wel­come vnto vs, that professeth to teache. If there were no more but the name of a Tea­cher, it were yenough to driue vs to some consideration for the good entertainment of him, albeit we had neuer seene nor hearde the man before. But when these Teachers bring gifts with thē, the better to perswade, & whē those become teachers & perswaders, [Page]to whom for all our welfare and happie e­state, we are wholy beholden, may their ad­uise possibly (thinke you) be neglected, and not estemed of any, who hath but the least sparke of humanitie or good disposition in him? And behold y^e grace of god that brin­geth with it our saluation, teacheth and en­treateth vs, to deny vngodlynesse, & worldly lustes: and to liue soberly, righteously, and godly in this present worlde.

If you like Teachers, that perswade & enter into the hearts of men by giftes, you can not mislike him, I am wel assured, that bringeth no lesse gift then your saluation. If giftes doe commend, I thinke he is suf­ficiently commended vnto vs, & most true it is, that giftes and benefites, cannot but commend their Maisters that bring them. Solomon sayth,Prou. 21.14 that a gift layde secretly and closly in the bosome of him that is offended with vs, is able to asswage an­ger when it is growen so strong, that it may be said to haue sinewes and bones. He saith more and besides this,Prou. 17.8. That a re­ward is as a precious stone, it prospereth & preuaileth, whethersoeuer it turneth. Rewardes and giftes receiued, hold a man [Page 4]as captiue and Prisoner vnto the geuer, so that hee is scarce his owne man, but seeth with an other mans eyes, and dealeth with an other mans handes, for he who commeth commended vnto vs by some rewarde and gifte, is able, as it were by some enchaunt­ment, to set what coulour he will vpon his matter, and that so cūningly, as the wysest man that is of vs al, shal not bewray it. For doe we not reade in Deuteronomie, That rewardes blinde the eies of the wise, Dent. 16.1 and peruert the wordes of the iust? And this is the cause, why in that same place, the Iudges are forbidden to take rewardes, for such is the corruption of man, that he wyll not stick to perswade his euil cause by those meanes, yf he shal vnderstād that the Iudge lyeth any whyt open on that part. But this infirmitie of mā, who oftētimes furthereth his euil cause by gifts, may not so preiudice the holy Ghost, who is without al suspition to commend euyl causes vnto vs, but that it shalbe alwayes lawfull for him to vse what way of perswasion as shall best like hym: yea to enter vpon vs euen by giftes, and to cause the grace of GOD bringing with it our saluation, to intreate vs to deny vngod­linesse, [Page]and worldly lustes: to see if that which is so pearcing of itselfe, be able too touch vs: that which perswadeth so greatly, be of force to preuaile with vs: that which oftentimes speedeth in euill matters: may finde fauour with vs to promote the best things. For what hath he not obtained a­mong men, that by gifts hath continued to perswade. And among gifts, there is some diuersitie, some be more able to mooue vs, [...] then others are some perswade more effec­tually then others doe: For those bene­fites, haue alwayes been regarded aboue the rest, that haue drawen vs out of some great danger, or haue comforted vs in some great extremitie. The memory of such, is woont to be of greatest continuance, and of most thankful remēbrance with vs. When Dauid would persuade Bethsabe his wife that Solomō should be king after him, and put her out of al doubt, that she neede neuer to feare the matter any longer, he pledgeth for the assurance of his worde, his thankful­nesse vnto God, for such benefites, as could not but binde his obedience: That is, his often deliuerance out of trouble. As the Lorde liueth (saith Dauid) who hath brought my soule out of aduersitie, So­lomon [Page 5]thy sonne shal raigne after me.

The benefites are not lightly regarded, that are receiued in aduersitte: For the pre­sent sense and feeling of the miserie, doeth greatly enhance the price thereof. And ther­fore Dauid tooke away all occasion of doub­ting, when he pawneth for assurance of his word, so great a matter, as was his thank­fulnes for his deliuerance out of aduersitie: For it could not be, that he should forget to redeme so great a gage. And in this highest degree of gifts, commeth this benefite com­mended vnto vs, for it is the grace of God that bringeth saluation: And bringing of saluation, prooueth our estate to haue been damnable before. It is not only miserie thē, that we were plunged in before this benefit came, but a miserie of miseries: for we were holden vnder the thraldome of death & dam­nation. Such a benefite deserueth thankfull remēbrance, it speedeth, where any perswa­sion will preuaile: such a gift, a man would thinke, should find fauor, & prosper whither soeuer it turneth. Hauing succeded so great and grieuous a miserie: how can it, but haue y^e cast of most boūtiful & sweete mercie: We may learne by this y^t hath bin said, what the cause is, why the holy ghost saith not simply [Page]The Gospel teacheth and exhorteth vs: but sayth the grace of God, which bringeth sal­uation, teacheth and exhorteth vs: for it is the Gospel that he meaneth, and yet he cal­leth it, The grace of God that bringeth sal­uatiō: to make vs more mindeful of the mat­ter. This maner of perswading by giftes and benefites, vsed of the holy Ghost: may learne vs a profitable lesson, howe to with­stande temptations vnto sinne whatsoeuer: to witte, by keeping fresh in memorie, the seuerall benefites of God towardes vs, ma­king them as bulwarkes, against our sin­full assaultes, so that when they allure vs, we may thus answere them, The God who hath redeemed my soule from al aduersitie, doeth forbid it me: The grace of God to whom I owe my saluation, doeth denie it vnto me: The goodnes of that God, of whō I haue receiued life, health, honour, wealth, deliuerance out of these and these troubles, preseruatiō from the murtherer, euil tōgue, and slaunderer, doeth desire me, that for all the good will that euer he hath borne me, I would not consent vnto it.

If any Prince should by speciall pardon, deliuer a subiect frō death, that by law and [Page 6]Iustice had deserued it, and after aduaunce him to some place of honour in the Lande: hard and vnthankful were his heart, if those sutes especially of the prince, which brought with them the remembrance of this mercie for their better enterteinment, shoulde no­thing be regarded: and in verie deede, the benefites receiued from our God, should be notes of remēbrance vnto vs, for his seueral sutes against sinne, and shoulde be alwayes at the albowe iogging of vs, to remember him, when sinne would pull vs from him, And with these or such like speeches to sounde in our eares: That Lord that tooke thee off the Ladder, when the sentence of euerlasting death had passed against thee, biddeth thee nowe remember him: that God who hath picked thee out of so great a multitude, that continue in their infideli­tie, hardnesse of heart and obstinacie, and blessed thee with speciall knowledge, com­fort and confidence in him, nowe willeth thee not to forget him. It shall bee profi­table for vs, to beholde this in practise, which nowe in doctrine can not but de­light vs.

Ioseph, warring with the wicked at­tempts [Page]of his Mistres, who would haue in­tised him to cōmit wickednes with her, bea­reth off al her wicked assaults, with this ar­mor. For the very remembrāce of his Mai­sters good wil & benefits towards him, bri­deleth him so, that he dare not assent vnto her shamefull demaund, euē in respect of the iniurie, that he should doe vnto a maister, so good and well deseruing at his hands. Be­holde (saieth Ioseph vnto her) my maister knoweth not what he hath in the house with me, but hath committed all that he hath into my hande, there is no man in this house greater then I, neither hath he kept any thing from me, but onely thee, because thou art his wife. How then can I do this great wickednesse?

The benefites of his maister towardes him, seeme so great a matter in his eyes, that he would learne of that impudent and shamelesse woman, if impudencie it selfe could happely find out any colour of reason or excuse, for so great and grieuous an of­fence: How then sayth Ioseph, after he had recited the great kindnes of his master) can I possibly doe so great wickednesse? not thinking otherwise, but that shamelessenes [Page 7]it selfe, would blush at such vnkindnesse, and vnthankfulnesse, as that was, & with shame inough begin to giue ouer, as one who had nothing more nowe to aunswere, in so foule a matter. There is no man so base, but in respect of some benefite receiued from God, hee speaketh that sometimes in his heart, which Ioseph vttered in woorde: to witte, there is no man greater then I: but there are fewe that inferre therevpon, as Ioseph did, how then can I doe such wickednesse a­gainst him, that hath made me the greatest. It were a godly aduauntage had of Pride, to make this gaine of our mounting and as­piring thoughts, which would perswade vs that we be the greatest: and thus to replie vpon them: If I bee such a one, howe then can I lie sleeping in securitie, ignoraunce of God, and his worde, malice and vnmerci­fulnesse: being sworne enemies to his king­dome, that hath thus aduaunced me? You see by this that hath beene sayd, what is the vse of God his benefites, euen to be the bane of vngodlinesse, & to smite thorowe this old man of ours, this corrupt nature: directing the Speare of Gods grace, euē to the heart roote of Sinne, when it stirreth within [Page]vs: So that sinne shall no sooner put out the head, but we (calling to mind some one, or other speciall benefite of God) shall bee readie with that same weapon of his grace, to runne vpon it, and wound it at the heart. Therefore we see what necessitie lieth vpon vs, (except we wil exceede in all vnthank­fulnesse) to yeeld our selues obedient scho­lers vnto this Teacher: euen the grace of God which bringeth saluation.

Hauing spoken thus much of the schole­maister, order requireth to tell you what the lesson is, which this good Schoolemaister, would so gladly learne vs, and that is this: To denie vngodlinesse and worldly lusts, and to liue soberly, iustly, and godly, in this present worlde. Let vs see what this great grace requireth of vs, euen deniall of vngodlinesse, and worldly lustes. Thus doth the spirit of God begin with vs, for we are so wretched and wicked matter, that we must be weeded ere any thing may safely be sowen or planted in vs. This monstrous cō ­tagion & Leprosie are we admonished of, in the order of teaching, vsed by the holy ghost, generally throughout the scripture. In the Moral law, almost all precepts were nega­tiue: [Page 8]Thou shalt do no murther: Thou shalt not cōmit adulterie: Thou shalt not steale. &c. to declare that the chiefe goodnesse of a Christian, is to haue conquered most euil in himselfe: and that man to be the best, that hath drained his corruption most: I meane that hath driuen most corruption out of him­selfe, & holden his affections in most subiec­tion and obedience. Dauid demanding how he may do good of a yong man, setteth out his meaning in these wordes: Where with­all shall a yong man clense his wayes. Psal. 119. Iob after he hath greatly cōmended wisdom, not finding any thing of sufficient value to e­steeme it by, nor any creature that can point out the place vnto him, and say, here is the breed of it: in few words closeth vp the mat­ter, & saith: To depart frō euil is vnderstā ­ding: Iob. 28. So that a man, who doth not weed e­uil out of him, can neuer looke for any good of that he hath sowne. But let vs come vnto the particulars: we must deny vngodlinesse. What vngodlines is, I can not better tell you, then by opening who be vngodly men, as they are described at large in the 21. of Iob. They say vnto god, depart frō vs, for we desire not the knowledge of thy waies, Iob. 21. who is the Almightie that wee shoulde [Page]serue him? and what profit shall we haue, if we pray vnto him?

The first note of thē is, They say vnto the Lord, depart from vs. Not that they are growne to such wickednesse, as that this should be the speech of the tōgue, but the af­fection of the heart: neither yet that simplie they would haue God goe frō them, but that they would meet him, & be acquainted with him, without his worde: For they say, We desire not the knowledge of thy wayes. That this is the true meaning, that they do not other wise put the Lord frō them, but be­cause they would not deale with him in his word, is apparāt in the next chapter: where Elephas reputing Iob among the vngodly, & willing him to acquaint himselfe w^t God: vseth these wordes: Receiue the law at his mouth, & lay vp his wordes in thy heart. The Lord may not be deuided frō his Law for that is to trāfforme him, & to sunder him from himselfe, his wisdome being a part of himself, & to make an Idol of him. Yet is no thing so cōmon, as to do those dueties of ser­utre which perteine vnto him, or vnto our brethren, without consulting or conferring with the word. For to let the Papists alone who do transubstanciate the word, both into [Page 9]a forraine tongue, and also into a straunge sense: Howe many be there among vs, that goe into great matters at aduenture (as they say) euen led by the common and ordi­nary course of custome, because they haue beene so accustomed,Prou. 20.18 notwithstanding that Solomon doth teach vs, not to let thoughts tary in the hearte, but suche as haue beene placed there, by counsel and authoritie from the worde: and so doeth hee thinke also of warre, and chargeth vs, that we should not enterprise it, but by counsel from the word. Which both of them, might seeme of due­tie to pleade priuiledge, and to claime par­don in regarde of the sodaine comming, & vnaduised bursting out of them.

Nowe when it commeth to passe, that we are particularly pressed by the woorde, to let goe any pleasure or profite, that wee long enioyed, who seeth not then, how with ful mouth wee crye, depart from vs, we wil none of thy waies? Then you see there is no remedie, but we must hold the Lord fast to vs in his worde, for it hath ben alwayes the commendation of the godly, to haue wal­ked with God. We are not saide to walke with God according to his infinite Maie­stie & Essence, neither yet in that sense are [Page]we saide to depart from him, for his diuine being, doth not shew it selfe vnto creatures, neither is hee visible vnto vs, but hee hath drawne nie vnto vs in his worde, & we must walke with him by that. For how shall we feare that corrupt ō, that is so naturally in­graffed in vs, if his presence do not fray vs from it? And what christian, who any whit hath knowne his owne infection, dare but once dreame, that his presēce by his word, shoulde not bee greatly needfull, to awake him often, and rouse him out of the sleepe of mind, while he vnderstandeth by the worde euer and anon: that the Lorde goeth quite contrary to him, and is departed altogether from him. Wee are therefore to question with the worde of God: how fareth it with me in this deede? am I gone from my god? haue I in displeasure taken my leaue of my Lord? haue I driuen my Sauiour farre out of my sight? Can it be wel with me, while my God turneth his barke on me? But when men liue without remorse of conscience, while they cannot abide once to loke vpon them selues, in the glasse of God his worde, while it is death for them, once to examine their doinges, doe they not say depart from vs, we wil none of thy wayes? [Page 10]When Ieremie the Prophete in in his 8. Chapter, would note out the desperate state of the people in his time, he setteth no other marke vpon them but this: There is no man that saith what haue I doone: Ierem. 8. but euery one turneth to their rase, as the horse rusheth to the battaile. Then there is no way, vnlesse we would ioine with this desperate people, but that we must stil hold God before vs in the light of his worde, and often come into his presence, while wee take at sundrie times the accountes of our doinges by the worde: accounting not one­ly with the worde of God,Esay. 30.1. for the generall duties of Christianitie, but also for the seue­rall dueties, that our particular calling and place doeth bind vs vnto. We must needes conclude then, that vngodlinesse reacheth further then to Turkes, Athiests, and Pa­pistes, who set the Lorde cleane beside his word, euen to those which without remorse runne on, without any presenting of them selues & their deedes, before the presence of his worde, w^c the Lord seeth to be so neces­arie, as y^t we cannot want it, being other­wise as vntoward scholers y^t wil do nothing whē their maister his eie is not vpon them. [Page]therefore let vs al in the feare of God pray that we may haue loue vnto the worde, and liking to be in the sight of our God, which is, when we haue our lust and longyng, to be vnder the gouernment of the Gospell. This is it, that Solomō spendeth so muche time about, in the Prouerbes: vrgyng stil, that Wisedome must delight vs, and finde some louing entertainment with vs: and that wee neuer so please our selues in our towardnesse, as to imagine, we could long want this necessarie helpe of his presence. Vnto this familiar conuersation with God in his woorde, he promiseth all blessinges, and deliueraunces from the greatest daun­gers. We must deny this vngodlines, that speaketh these woordes vnto the Lord: De­part from vs, for we desire not the know­ledge of thy wayes. What wickednesse were it, either with the Papist, to set a vi­sour vpon the Lord his face, and to make him looke as we list: either els with the se­cure an carelesse Christian, to let him looke as he liketh, so we neede not to looke vpon him? The Lorde hath planted the ministe­ry of the woorde in his Church, not onely to teach vs barely, but also to comfort vs in [Page 11]our iourney, and to quicken vs in our due­ties, yea, and to feare vs also from sinne.

Who is the Almightie, that we should serue him? This is a second note of vngod­linesse, an vsual speache of vngodly hearts, howe so euer the tongue bee cleare of it. For in deede they haue no inward acquain­taunce with him, neither doe they in trueth see any suche desertes towardes them, why why they shoulde be seruauntes vnto him. The benefits they haue, they see them com­mon with other, but as for any speciall re­gard had of them, they doe not vnderstand of it, and while they see nothing in God to­warde them, but that is generall vnto all, they ascribe nothyng vnto him, but a gene­rall kinde of goodnesse, which they take to be indifferently cast downe among men: to be taken vp of so many as will. Besides this, they neuer accquainte them with the sight of their sinnes, and the desert thereof, which shoulde leade them into a misliking of themselues, & let them see other wages then benefites, to be by al equitie and right due vnto them. Thus it falleth out, that they would haue him shew, wherin he hath so hounde them, as hee might demaunde so [Page]great things of them: as if they should call for a reckoning, to see what is come in, see­ing the charges arise so great, and the due­ties laide vpon them, so many and diuerse. Thus while the vngodly receiue benefites, but not as tokens of fatherly affections, while in the vse of the benefite, they are no whit confirmed in the peculiar care and affection, which he beareth his elect, they cannot but say: Who is the Almighty that we should serue him? What token haue we of his special good wil, why we shoulde in such difficult matters serue him, & with such danger attend vpon him? For in very deede, he that shall get out more then ordi­narie seruice, had neede see more then com­mon good will in him, who shall exact it. They enioy the benefite as other doe, but so as they doe repose them in it, and returne no speciall thing into the accountes of the benefactour, wherby they might know hee maketh an other reckoning of them, then of the cōmon sort: euen such as a louing fa­ther doeth of his owne sonne. Moreouer, their sinnes are seldome or neuer in their sight, I meane with this consideratiō, that in iustice they doe deserue, not onely the [Page 12]stopping of the course of his grace: but e­uen to haue let in vpon them, the fluddes of his wrath. Which thing if it were truely seene, could not but set a great price vppon those benefites, that come in ouer suche de­sertes. The minde of the geuer, cōmendeth not the gift of them, for they see not so far: they ioyne them not as seales to his letters of free grace, I meane, to the free graunt of his grace: notwithstanding, we be fore­warned of this diuiding of them, and so straightly charged to vnite them: Beware least thou say in thine hearte, my power, Deut, 8. [...] 18. & the strength of mine owne hand pre­pared me this aboundance, but remem­ber the Lord thy God. For it is he which geueth the power to get substance, to e­stablish his couenant, which he sware vn­to the fathers, as appeareth this day. Is it not a great villanie, to taste so liberally of his benefies, and yet to perswade vs so sparingly of his good wil? to haue so friend­ly dealing with his giftes, & so litle liking of him selfe, that when we haue deucured so many benefites, wee shoulde inquire of the Almightie, who he is, that wee shoulde serue him, as if yet we had seene nothing, to [Page]binde our seruice vnto him? Can there bee more vnkindnesse, then in so many benefits bestowed, to gayne no good will? so many benefits to be let out, & no good wil to come in with them agayne? That wee may the more clearely see into his good will, & free mercy through his benefites, wee must bee brought backe now & then vnto our sinnes, and the iust desertes thereof. For then shal we reckon them to bee benefites in deede, when wee see what doeinges they haue suc­ceeded, and beene ioyned withall. Thus allayeth Moses the pride of the people of Israel, and getteth GOD his due honor among them in the ix. of Deuteronomie, Speake not thou in thy heart, (after the Lorde thy God hath cast them out be­fore thee) saying: eut. 9.4. For my righteousnesse the Lord hath brought me in, remember and forget not, how thou prouokest the Lorde God to anger in the wildernesse, since the day thou diddest depart out of the lande of Egypt, vntyl ye came vn­to this place: yee haue rebelled against the Lorde. Hee calleth to minde sundry of their grieuous crāsgressiōs particularly re­citing y^e time & the place. By these rules let [Page 13]vs trie, who in matters of any weight laide vpō thē by the Lord, are like to returne this answere: Who is the Lorde that I shoulde serue him? Euen so manie as doe finde, no sweetenesse nor tast in him by his benefites, as are no more confirmed by his blessings, in his fatherly affection towards them: such as get thereby no strength of fayth: such as do not hold themselues, the more bound vnto him: as are not the more delighted in him: as are not the more desirous to walke worthie of him: as finde not their heart the more inyfull in him: as finde them no better min­ded to his law, to the which he hath set ouer his owne loue: euen those I say, that dwell in the benefites, & so they haue their desire, they holde that their heauen, and their hap­pinesse: that looke no further then the bene­fite, that stay vpon it, and inquire no further whether God do loue them, and is become a father vnto them, so as they may accounte vpon his benefites, as giftes from a louing father: those that thinke themselues then to vse his benefites best, when God and all goodnesse is the furthest from their minde: those that can finde no taste in these tempo­rall blessings, vnlesse the mention of him [Page]who giueth the taste and sauour vnto them, be indented and conditioned withall, to de­part farre from them, for that time which they haue to vse them: those that will neuer set their sinnes in sight, that they may fur­ther the accounte of the benefite, and the good will of the benefactour. Wee must denie this vngodlinesse, that yet de­maundeth, Who is the Lord, that wee should serue him? After so long vse of his benefites.

Now would I knowe, where we might haue a place for them, that are lesse ac­quainted with him, then they were manie yeares agoe, who haue lesse comfort in his worde, lesse Religion, lesse obedience, lesse good conuersation: as for them that take his benefits, and with them doe warre against him, their place is taken vp alreadie in the nethermost pit, if the Lorde giue not great repēcance: therfore brethren for Gods cause let vs hasten our beeter acquaintance with him, who by benefits, hath so long time cō ­mended him selfe vnto vs, and let it be our shame that he shoulde thus long bee a stran­ger vnto vs, that of so long time hath had so louing dealing with vs. Let vs ioy more in [Page 14]his delights, set our heartes more vpon that he commandeth, and commendeth vnto vs: so shall we come out of their rancke, which in heart say: Who is the Lorde, that wee should serue him? Which men by his bene­fites, haue receiued no earnest of their salua­tion, no pledge of any speciall good wil, no assurance of true safetie, no delight in his loue, no more familiarite with him, nor greater comfort of him: who are no more drawne out of the worlde, and her delightes to follow him, who hath in so sundrie giftes witnessed his good will: called them vnto him, and pledged these as earnests, that his owne glorie abideth for them.

Now would I see where wee might set them, if not in his ranck who haue so often bene fetched vp from the loue of the world, by so many messengers of Gods mercie, and yet haue so little ioy to be aboue, and so hungerly pursue the pleasures and profites here below, as if they had neuer (no not in meditation) had the sight of any other de­lights. The benefites then lead vs vnto the Lorde, when in them we see him to bee our father, & make the more hast to come to him hauing an eye to the endlesse life he calleth [Page]vs vnto: comming more in desire from these things here below, and getting more holde, and more hope aboue: shewing as well in prosperitie as aduersitie, that we are not wedded in our lust and desire, vnto worldly goodes, in wealth, by not beeing letted by it, to followe the way that God doeth set before vs, nor yet to deale mercifully with our neighbours, and to walke humbly with them: & in affliction, by holding our selues well contented, insomuch as we want not him who is a plentifull portion, and the best veritage.

The last note of vngodlinesse is this, they say, what profite shall we haue if wee call vpon him? These are no speeches of the tongue, as I haue saide before, but the sense of the heart. No man so euill that ma­keth not some reckoning of his prayers, howe some do value them, we cannot be ig­norant. The holy Ghost when he hath re­proued the people, for their out warde wor­ship in sacrisices, willeth them to call vpon the Lorde in the day of trouble, promising that he will heare them: and they shall glo­rifie him:sal. 50. making prayer a special worship of God, and setting it before the outwarde [Page 15]sacrifices, in the 4. of Deut. Deut. 4. it is made the peculiar prerogatiue of the people of God, because there are none in such a case as they be, who haue their Gods so nigh them, as our God is nigh vnto vs, in all that we call vnto him for. Then must it needes be, that they are in an euill taking, that see no fruit of their prayers: it being the speciall bles­sing of the people of God, to haue him nigh in their prayers, by graunting their peti­tions. But for asmuch as it is sayd to be the voice and affection of the heart, and no man being asked, wil giue out so slenderly of his praiers: Let vs come to a further exami­nation of it. The most sort of men, haue no profite by their prayers, because they make not conscience to knowe and doe those things, which the Lorde by his worde hath reuealed, to be pleasing in his sight: What­soeuer we aske, 1. Iohn. 3.22. (sayth. S. Iohn) wee re­ceiue of him, because we keepe his com­maundements: and doe those thinges which are pleasing in his sight. No mar­uail then if those be farre from hauing their prayers heard of the Lorde, who haue nei­ther knowledge nor liking of his woorde. And a great sort of others, who in professiō [Page]haue receiued his woorde, when they want any thing, if they see meanes how to come by it, either pray not at all, but forthwith vse the meanes: either else, if they pray, it is but of fashion, as being in their iudgement sure and safe alreadie: if they see no likeli­hodde to attaine it, being without hope, they let praier fal. So if any thing fal out, where there was the worke of an ordinarie meane, it steppeth betweene God and his prayse, & darkeneth the light of prayer: If otherwise any thing come, where prayer for want of fayth was let downe, that is put ouer to miracle or fortune: therefore in heart and of experience they cannot say, that they are anie whitte beholding vnto their prayers. But we learne in the Booke of God, that the godly pray in matters moste harde to be brought to passe, and most vnlikely in re­garde of anie vsuall and ordinarie meanes: and yet are heard, and giue him the praise. There are named in the 107. Psal. 107. Psalme, di­uers matters that seeme to be mere casual, comming without all meanes, yet prayed for, graunted, and with prayse returned to the giuer: and vnder those are all other also vnderstood, that may be thought to be as ca­suall. [Page 16]There is mention made of the mari­ners in the Sea, tossed with tempests, now hoysed vp, nowe plunged downe, till their heartes faile within them: yet when they pray vnto the Lorde, they are heard of him, and then do they giue him thankes. Other casuall things are mentioned, and all com­prehended. But in the last verse the holie Ghost, maketh it only the wise and godlie mans worke, to vnderstand this, in trueth to comprehend it, and by true and inwarde assurance thereof to giue him the prayse for it. The vngodly therfore in ordinary things are hindred by the meanes: inextraordina­rie they see nothing but chance: and there­fore they say: What profite shall we haue if we pray? The children of God, knewe that nothing is pure vnto them, vnlesse it be sanctified with prayer: and therefore they reforte to him in all their necessities by prayer. They poure their griefes into his bosome, with desire to obteine,1. Tim. 3. that they might prayse his mercies, and they sure­ly finde, if they continue asking, either de­liueraunce, either else a tollerable conditi­on: which doth assure them, that it is not in vaine to seeke the Lorde, and that the ende [Page]will be happie. Praier for benefites, ac­knowledgeth God to be the giuer, and ma­keth prayse to bee giuen in trueth: not to pray to God, is to be an vtter enimie to his glorie: not to pray particularly, as neces­sitie requireth, is to enuie him & his praise, and the practise of Dauid (in particular considerations making his prayers and Psalmes) doeth reprooue it. The Pa­pists take God his grace to bee throwne downe indifferently. And men not experi­enced of his goodnesse particularly, muste needes thinke, that he hath put all thinges vnto a generall gouernment, for as for anie particular experience, of his good will to­wardes them, they haue it not. Wee must denie this vngodlinesse, that groweth by prayer, into no experience of God his good­nesse. Doe we thinke that any man, shall euer fafely put himselfe ouer vnto the hope of the promises, at the houre of death: which all his life long, he neuer tried to be true be­fore? Wee must also denie worldly lustes, and not onely those, which tende to hurt our neighbour, in bodie, goods, or good name: but euen those that holde vs so in this world, as we can get no true taste in the pleasures [Page 17]of an other: For we are holden captiue of worldly lustes, in one respect or other: vn­tyll we become newe creatures, looking for that glory, which shall appeare at the com­ming of Christe. The next thing required is to liue soberly. This sobrietie, is a gifte that moderateth the minde in his delights and affections, and may therefore well bee termed The moderatour of the minde. It is a gift, that doeth keepe the minde from pleasures altogether vnlawful: & in that these bee lawful, it keepeth a man from the excesse & abuse of thē. That it is not onely restrained to the filthie desires of the flesh, may be procued in the xii. to the Romans: Rom. 12. Where the Apostle appointeth this gyfte and grace of God, to order euery man in his calling, that he take not vpon him, but according to that measure which God hath geuen him. For in very deede, the minde of man hath many thinges, besides the fil­thy desires of the fleshe, too ouerturne it, wherein this gift of God hath good vse. It was this gift that Paule had, when as hee professed him selfe to haue learned, to bee riche, and to bee poore: to haue beene in­structed, to abounde, and also to want: to [Page]to be content with all estates, and to holde hymselfe happy in them, as in a portion sent him from the Lord. It may be thought no great gift, for a rich man to learne to be rich, yet doeth the Apostle say, it is a mat­ter that requireth learning, and doeth as­cribe it vnto Christ his worke within him. It is therfore worth the labour, to enter in­to some farther consideration, what hee should meane in this matter. The meaning he geueth in the same place, when he saith: I haue learhed in what estate soeuer I am, Phil. 4. therewith to be content. A lesson ne­cessarie for al mē. A lessō necessarie for rich men, to learne them to be riche: that is, to hold them selues contented, to remember they haue theyr bondes appointed them, and there to acquaint their affections, to finde contentation, sufficiencie, and a ryche portion. So shal they truely be thankful to God for it. For in very deede these heartes of ours must finde them in their owne per­swasion richly prouided for, ere they shal in crueth and vnfainednesse bee ioyful in the Lord. Let vs then learne from a contented minde to say vnto our heartes: This is thy lot appointed thee of the Lorde, heere are [Page 18]thy boundes, this estate hath the Lorde di­stributed vnto thee, There is good cause, not onely to be content, but also wel apaide with it. We must learne our heartes to be content with it, nay to take it as riche and liberal portions whatsoeuer it be, and as a barre to holde in our affections from raun­ging into greedy desires. For our affecti­ons are as guifes, vnsatiable, that woulde neuer rest with contentation in a thing, but still be enflamed with the desire of more, which would stil draw and hale vs forward and so holde vs in continuall torment. The remedy where of, the Lord hath appointed our owne estate whatsoeuer to be: that it might appease our affections, and settle them with the rest, peace and good liking, as in the seate which our good God hath seene to be conuenient for vs, and therefore set vs in it, to finde ease, quiet, comfort and contentment therein. For if thine heart be not setled in thine estate, with good liking & contentation, as in a good prouision: it is vnpossible, that euer thou shouldest become thankful for it. For to seeme to ioy without ioy, is to play y^e hypocrite, & to dissemble w^t God. We must therfore take our selues [Page]to be riche already, and let goe this desire to be riche:1. Tim. 6. For as Paule saith, They that desire to be riche, fall into snares & noy­some lustes, which drowne men in per­dition & destruction, which while some haue lusted after, they haue erred from the faith. Wee muste let goe the seeking greedly after that we haue found already: for there is riches & sufficient treasures in euery estate, which must be founde out of vs to quenche this desire to bee riche. Let vs learne to be content with our estate, and to hold that as a certaine rule, for he that hath no sure rule, shalbe so tossed of his affecti­ons, & so carried hither & thither, as he shal neuer finde a time to say, it behooueth me to hold my selfe here within my bondes. Let euery man with S. Paul, learne therfore to be rich, & to take vp good liking of his con­dition and estate, and take heede he conuey not the title of true thankfulnesse from his God, while the vnquiet desire of encrea­sing his condition, stealeth all comfort, which must be matter of true thankfulnes, from his present estate. But we must learne also with Paule to bee poore, as well as to be riche, for he had learned, and wee muste [Page 19]in what estate soeuer wee bee, therewith to bee contented. And this contentation of mindeis a medicine for coue tousnes,Hebr. 13. as the Apostle testifieth, saying: Let your conuersation be without couctousnesse, being content with that you haue. The riche man must bee learned to bee poore, e­nen to be ready with contentation of heart to goe vnder a poore estate, and to assure him selfe to finde the Lordes blessing and comfort in it. Hee must in his riches take out this lesson, & schoole himselfe herein, & by exercise and meditation acquaint his minde to the liking of a lower estate, yf the Lorde shoulde be so good: hoping to finde the Lorde very good vnto him in the same. Behold a meditation in riches, & a lesson that is of all men to be studied, and not that onely, but learned also, & taken out: that yf theyr estate shoulde yet bee poorer, they shoulde perswade them selues to finde the Lord good vnto them, in that their condi­tion, and therefore before to make theyr reckoning of a poorer estate, by much me­ditation of it, and yet a rich blessing in that notwithstanding, euen a quiet & a conten­ted minde. And this would further the ac­count [Page]of our present estate, when we should assure our selues, of a very good portion & plentiful, yf our estate were yet lower. Nei­ther ought we so to learne it, as a lesson not likely to come to prartice: but as one, whose practice were not like to be deferred. This lesson hath in it, a very necessarie vse to trie vs by. For whatsouer hee bee, that cannot beare a lowe estate layde vpon hym by the Lorde: yf he haue an higher, he wil abuse that in like maner. For he that is ashamed of pouertie, wilbe proude of wealth. Hee that is vnpatient when he is humbled: wil be insolēr, when he is exalted. For what can bynde him to true duetie, if it be not consci­ence vnto GOD? which yf hee dare dis­pence withal in pouertie, he wyl not great­ly regarde in aboundaunce. Thus we see for a man to learne to be rich, it is expedi­ent hee learne to bee poore. For a man to learne to bee honourable, it is required hee learned with pacience and contentation, to goe vnder an estate without honour. This sobrietie then, that keepeth the mind from being ouercharged, and drunken with the desire of a better estate: is principally and chiefly required in a Christian, yet rea [Page 20]cheth it further, and conteyneth within it those, who albeit they bee not greatly see­kyng after an other or better estate, yet be they too much wrapped and intangled, in the cares and delights of that they already haue.

This doeth the Apostle note vnto vs:1. Cor. 7.2 [...].30.31. in the first to the Cor. This I say brethren, because the time is short hereafter, that both they whiche haue wyues, bee as though they haue none: and they that weepe, as though they wept not: and they that reioyse, as though they reioy­sed not: and they that buye, as though they possessed not: And they that vse this worlde, as though they vsed it not: for the fashion of the world goeth away. And hee doeth not onely open the disease, but also geue vs the remedy of it: the con­sideration of the shortnesse of this life, and the speedy passage thereof. Whiche hee woulde haue to season our ioy, to season our delightes, euen our bying and sel­lyng. As yf hee shoulde say, there were no place of ryght ioy, ryght griefe, true hying, true sellyng, where the con­sideration of the shortnesse of this lyfe, [Page]and the step of y^e other did not step in, to mo­derat the ioy, the griefe, the bying & selling the cares that doe accompanie a married estate. Howe needefull it is that we should (euen in lawfull thinges) haue our affecti­ons temperate: The parable in the foure­teenth of Luke doth apparanclie declare.Luke. 14 Where they that are bidde to the Supper make their excuses, only by those thynges that of them selues are lawfull and permit­ted. For it is lawful to buye a Farme, it is lawful to prooue Oxen, it is lawful to mar­ry, and to be married: Yet it is saide that rather the basest of the people, shalbe com­pelled to enter in, then that these (who haue been bid and are hyndred by these thinges) (though in themselues not vnlawful) should caste of the Supper. Wee see then howe needeful this sobrietie is, that keepeth vs frō surfetting with these transitorie things. The very Ethnickes hane found & taught that there is a blessing, which a good men hathmay iynde in euery estate. Seneca hath these woordes: Assuescendum ita (que) con­ditioni suae, enecae de anquilitate itae. nihiltam acerbum, in quo non ae­qus animus solatiū inueniet. If Heathēmen founde ioy in euery estate, by custome and [Page 21]contimiance, shall we finde none, who haue the promise of our GOD, for special bles­singes and asistaunce. Let vs answere our affections, which will not heare of our a­busing: as Dauid did Michol, the daugh­ter of Saule. 2. Sam. 6: who scornfully checking hym,2. Sam. 6. that hee had so abased him­selfe, in bringing home the Arke of the Lorde, and that before the maides of his seruauntes, receiued this answeare from him: it was before the Lord, who chose me rather then thy father, and al his house: and commaunded me to bee ruler ouer all the people of the Lorde: and therefore I wil yet be more byle then this, and wilbe lowe in my owne sight: and of the very same maide seruants which thou hast spoken of, shall I be had in honour. Let vs, I say, an­sweare our affections, and say, it is before him, and for him, of whom we holde all: let vs say, wee are yet ready to be more vile and lowly, if neede require, and our God see it so good: for wee must cheyne vp our affections, with consideration that our bondes are limitted vnto vs, and that wee are ready to be abased, yf suche a conditi­on shoulde he layd vpon vs, from the Lord. [Page]Let vs learne in the feare of God, to take vp our affections, from pursuyng these de­lights, remēbryng that y^e lord hath pledged himselfe for assurance of a sufficient proui­sion: Let your conuersation be without couetousnesse, Heb. 13. for it is saide: I wyll not leaue thee, nor forsake thee. If wee had but the woorde of some wealthie man, to as­sure vnto vs a sufficiencie, howe woulde it comfort our hartes, and lessen our labours and cares? Beholde the woordes of the highest for him that is content with that he hath: yf this will not mooue vs, let vs re­member that in the eight of Luke: Luke. 8. there is mention made of a cursed kind of grounde, that receiued the precious seede of Gods worde into it: but either riches, cares, or voluptuous lyfe, doeth so choake it, as there commeth no fruite of it. And yf this wil not preuayle with vs, let vs cal to mind the watchwoorde that is geuen vs by out Sauiour Christe in the 21. of Luke: Take heede least at any time your heartes bee [...] oppressed with surfeiting and drunken­nesse, Luke. 21. and cares of this life. Now if ther [...] happen to bee any, who beeing weery with the burden of theyr weaknesse, in this par [...] [Page 22]shal become earnest suters vnto the Lorde, to preuaile against theyr corruption in this behalfe: let them assure them selues that the vnfeigned petition and prayer of a man loaden with the burden of his want, being continued: cannot returne emptie from that GOD, who by name calleth out suche, to come vnto him, with promise that hee wyll heare them. Therefore to conclude this matter of sobrietie, let our lot geuen vs of the Lorde, be our limitte, let a lower estate be wel digested by meditation: let GOD his assurarmce bee sufficient, let his threat­nings feare vs: let his promise (yf wee bee weery) incourage vs.

To liue righteously, is so to order our life, as euery man may haue his owne at our hands: for iustice is a vertue that ge­ueth to euery mā his due. The lord to maintaine brotherly loue among his, hath made one the storehouse of necessaries, for ano­ther: So is the welfare of euery man laid out of himself, that loue may by such means rather bee mayntained. Hee that is in the place of iustice & iudgement, is to remem­ber, that he geue to euery man his owne. For the Fatherlesse, in his good cause, [Page]hath the ryght of a father in him: The wi­dowe, of an husbande: the blinde and igno­rant man, that cannot discerne where the helpe of his cause lieth, hath the right and title of an eye in him: the oppressed of a Patrone. Thus doeth Iob cleere himselfe, in the 29. of Iob. I deliuered the poore that cried, Iob. 20. and the fatherlesse, and hym that had none to helpe him, the blessing of him that was ready to peryshe, came vppon me, and I caused the widowes hart to reioyce, I was the eie to the blind & feete to the lame, I was a father to the poore, and when I knewe not the cause, I sought it out diligently: I brake the iawes of the vnrighteous man, & pluckt the pray out of his teeth. Thus did Iob discharge him, of the defence hee did owe vnto them: lendyng his eye vnto the blind. to spie out the right of his cause: and his hande to the oppressed, to plucke the pray out of the vnrightecus mans teeth. Mare and besides this, the whole land hath title, to a defence and saftie by them fromsinne. Forsimre and wickednes vnpunished, [...] ­keth the lande giltie of blood, and bringeth the wrath of GOD vpon it. Which wee haue notably prooued vnto vs, in the 21. of [Page 23] Dent. Deut. 21. A man is founde dead, it is not kno­wen who sine him, the elders and iudges must come foorth, and measure to the Ci­ties, that are rounde about hym that is slayne: the Elders of the Citie next to the slayne man, must take a Heyfer out of the droue, and bring it into a stony valley, and strike of the Heyfers necke: and washe theyr hands ouer the Heifer that is behea­ded, & testifie, & say: Our hands haue not shed this blood, neyther haue our eyes seene it: O Lord be merciful to thy peo­ple Israell, and lay no innocent blood to the charge of thy People Israel, and so the blood shalbe forgeuen them: so shal yee take away crie of the innocent blood. This care and prayer was there, to vnburden the lande of blood: euen when the malefactour coulde not be founde, and this confessing of a kinde of guiltinesse, in the Elders and Iudges, next vnto that Ci­tie: for that (yf iustice had beene straightly looked vnto by them) it is credible, the ma­lefactor durst not haue approched so neare. Thus woulde the Lord teache vs, that wic­kednesse vnpunished, crieth out against the [...] wherein it is committed. Nowe see­ing [Page]by the expresse commaundement of God, there was suche care taken to purge the land of murder, or manslaughter, when the authour thereof was vnknowen: And that not otherwyse, then by sacrifice, pray­er, and solempne protestation before the Lorde, of theyr innocencie, eyther for doe­yng it, or seeing it done, they were dischar­ged of the daunger thereof: What consci­ence and care ought yee, and all other that sit in iudgemēt, to haue, that you make not your selues, and this lande guiltie of the blood, by winking at sinne and wickednes: especially, by letting the murtherer that is manyfest escape you? And yf the whole land, (where wickednesse committed a­gainst the second Table, is winked at) bee founde guiltie of the blood: wee stande in greater danger of that iniquitie that direc­tly concerneth the glory of God: I meane the offences doone against religion, and the true woorshyp of GOD: And the whole lande, is to looke for defence against so great daunger, at the Magistrate his hande. And because it is a duetie they owe vnto vs, it standeth them vpon to seeke the peace of their owne conscience, in that [Page 24]calling: which cannot be other wife com­passed, then in the true discharge of that: which is det and due on theyr behalfe. That which is recorded in the 22. of Io­sua, doth notably direct magistrates,Iosua. 22. with what care and vigilancie, they are to deale against corruption, in the worship of God. It is woorth the notyng to obserue, howe they were afrayde of the Altar erected by Iordan: insomuche that they geathered them togeather, to goevy to warre against theyr brethren, so soone as they heard, that an Altar was builded in that place: Albe­it their brethren had no ill meaning in that matter. Naye as afterward they doe pro­fesse, their meaning therin was very good & godly: but cōscience of duty, & experiēce of plagues, where suche offences as there they feared, had escaped without punish­ment: made them ielous ouer euery occa­siō, & afrayd of euery light suspition: as ap­peareth by the speache, which they had to theyr brethren: Haue we to litle (say they) for the wickednesse of Peor, Iosua. 22.17. whereof wee are not cleansed vnto this day? yee are turned this day from the Lord: and euen to morowe hee wyll be wroth, with all the congregation of Israell. [Page]Did not Achan trespasse greatly, in the execrable thing, and wrath fel on all the congregation of Israel, and this man a­lone perished not in his wickednes. The Lorde put it into the minde of our magi­strates, in lyke maner: that when soeuer they shall heare of an Aultar erected, in a­ny secrete corner of this land, & false wor­shyp vsed, they make no delay, vntyll they haue seene the offence punished. Wee see thē, what cause magistrates haue to watch ouer euill, and what occasion wee haue to commend them to God, by feruent prayer, that they may sincerely serue the Lorde, in so great a callyng, leaste the whole lande shoulde be araigned, before the iudgement seate of the highest, and all found guiltie of much blood, outrage, and Idolatrie, which hath long laide vpon the land vnpunyshed: which plague, the Lorde in mercy keepe farre from vs.

Iustice and Iudgement, they are the strong holdes, and fenced places of this land, they are the keyes of our Countrey. they keepe vs better then all the Blocke­houses, or places of defence wheresoeuer: they are better able to encounter with our [Page 25]enimies, then any garyson of men, howe well practised soeuer they may bee. But contrarywise, the neglect of iustice, is woorse then rebellion: it pulleth Princes out of theyr thrones, maketh the lande cast out her inhabitants, ioyneth with forra ne power, openeth the gates of all our castles and houldes, taketh the weapon from the warriour, taketh the hart from the valiant Souldier, wisdome and forecast from the wise Coūcellour, poisoneth al our munitiō. And in the fifth of Esai, The Lorde vnder the similitude of a Vine,Esai. 5. doeth most liuely declare, how he wil deale with his people, when iudgement and righteousnesse can not be founde among them. He wil breake downe the wal thereof, and it shalbe troden downe, he will take away the hedge, and shalbe eaten vp. It is our part therefore to pray for our magistrates, & those that be in place of iustice, that they may looke to the cause of the Widowe, Fatherlesse, and op­pressed, that they may purge the lande of blood, by takyng punishmēt vpō malefac­tours: that they may haue courage and the feare of GOD, that they may hate coue­tousnesse, so that our Prince may sit sure a­mong [Page]vs, our holdes strongly fortified, our hedges still vpholden, that we may long inioy peace, to the better honouryng of our God. And theyr owne safetie doeth require great care in this behalfe. Shalt thou reigne (saith the Prophet to Iehoikim) because thou closest thy selfe in Cedar? Iere. 22. Did not thy father eate, drinke, and pro­sper, whē he executed iustice and iudge­ment? when he iudged the cause of the poore hee prospered: was not this be­cause he knewe me (saith the Lorde) but thine eies, and thy heart, are only for the couetousnesse, and for oppression: ther­fore thus sayth the Lorde of Iehoikim, he shalbe buried as an Asse is buried.

The Lawier he must deale iustly, & geue euery man his owne: for hee is the liuing lande marke, that limitteth men their inhe­ritaunce, that pointeth out their right and title, howe farre it goeth, and so breaketh controuersie, and telleth euery one in his doubtful cause, where his clayme and title lieth, what lawe and equitie wil beare him in, and where it will forsake him. Hee (I say) is a liuing lande marke, that by true o­pening of the lawes, boundeth euery man [Page 26]within the compasse of his owne title. And because of that, doeth highly deserue of the common wealth, as a most necessarie, and profitable member thereof. Suche men are the common treasure house of the Lord, whereunto the euidences of euery man are committed: and they put in trust withall, to reserue for euery man his title: that when hee is incombred for his right, they shoulde out of that Treasure house, of the lawe, bryng good euidence for him, and so foorthwith, cleare his innocencie. The lawe is the house of euery man, where bee­ing tossed with many stormes abroade, hee findeth a place to hide his head in, and be­yng in safetie, doeth boldly contemne both winde and weather, & quietly take his rest. For being tossed with iniuries, either in body, goodes, or name, we haue no house of refuge, & rest beside y^e law: no sanctuarie in our vniust vexation, besides that. The place which they serue GOD in, who are mini­sters of the lawe, is very high and honou­rable: the good they may doe, very muche, yf GOD geue them conscience and care of it. The hurt in lyke manner, is exceeding great, where the feare of God [Page]doeth not rule. For is it not a meruei­lous mischiefe to remooue the landmarke of any man? It is that sinne, that had a so­lemne curse, called for against it, by the ministerie of the Leuites, whereunto al the people were commaunded to saye,Dent. 27. Amen. And what diuersitie or difference is there betweene him, that setteth in the lande marke, and so boundeth a man shorter: and him, that eyther by wresting of the lawe, or hyding the true meaning of it, is an occasi­on of cuttyng short, or empayring the true Title of any man? Euery man wil graunt, that yf a man of no conscience, had the cu­stodie of all the Euidences of this lande, hee might doe muche mischiefe, by cancel­lyng, crossing, interlining, putting in and out, at his pleasure, hidyng, or shewyng, renting, or reseruing, as him lusteth. And is not this perfourmed, whyle the lawe is made to speake, that they knewe in trueth it did neuer meane: and too burye that in silence, which it was appointed to geue te­stimony and witnesse vnto? And if all this were nothyng, what can bee so miserable, as when a man hath ben al the day abrode, in the stormes, and tempestes, at night [Page 27]when he commeth home, hee shal finde his house in that case, that it can neither holde out wind nor rayne? And do not many, who are forced by reason of the Stormes and Tempestes abroade, to take them to this their house and harborowe, I meane the Law: finde the tempest often as grieuous there, as before they dyd in the playne? woulde to God there were none turned out of theyr owne doores in the middest of the storme, without any hope at all of harbo­rowe from thence? or if a man that had ben dogged, to his owne doores, by Theeues, & hauing gotten his house vpon his head, beginneth to breath himselfe, and reioyse, for his good escape, thinking all to be safe, and suspecting no harme: who coulde suf­ficiently bewayle him, if in the middest of his Triumphe, they bee founde in his owne house, that fall vppon him, and mur­ther him? And is not the lawe, the house of the troubled, and vexed man? Yea, West­minster Hal is the poore mans house. And therefore doeth he pay taxe, and subsidies, that it might bee an house of defence vnto him, able to keepe out winde and weather, how tempestious soeuer. If a man that is [Page]oppressed, and wronged abroade, in anye part of this lande, shall bring his matter vnto hearyng at Westminster Hall, looke that yee bee good vnto him in his owne house, let him take no harme at home: His griefe is great enough abroade. It hath alwayes, euen by the lawes of man, beene counted an haynous offence, to vexe and annoy a man in his owne house. What ye thynke of the matter, I cannot tell, this I am assured of, it is his due, to be well dealt withal there, and yee are to answeare the Lorde, not onely for denying, but also for delaying and deferring of iudgement. For why? the man hath right and title, in his good cause, vnto as speedie a dispatche at your handes, as possibly may be had. And therefore Iob professed, that hee had not weeried the eyes of the wydowe, Iob. 31.16. with waytyng long for helpe, before it came. It is a true saying of that Heathen man: Bis dat, qui citò dat, He doubleth his gift, that geueth it speedily. It was a griefe to Iethro, Moses his father in lawe, to see the people stande from morning to euening a­bout Mose, waiting for the dispatch. How would, hee haue taken it, if hee had seene [Page 28]men, (which commonly happeneth heere among vs) to waite frō tearme to tearme, nay from yeere to yeere?

Wee are all of vs seuerally, to deale righteously with our brethren, in all our conuersation with them, and thereby de­clare, the loue wee beare them. And the Lord hath appointed vs to shew this loue, not only vnto them, but vnto the thinges that bee deare vnto them, as goodes, and good name: euen vnto these, hath the Lord bounde vs, aswel as to theyr persons. For wee muste thus intermedle one with ano­ther: and finde succour one from another. And theyr name and goodes by his ap­pointment, goe through our handes and charge, aswel as his person, and must finde succour there. This is the charge from our God, that when any thing of theirs passeth through our handes, it finde that affection towardes it, which may geue testimony of our brotherly good wil to them, and witnes our obedience vnto GOD. And the same GOD that forbiddeth the murder of his bodye, forbiddeth also the stealth of his goodes. And the same God that hath bound ouer our loue, & good affection to his body: [Page]hath in like maner doone it towardes his goods. Hardly shal any mā be perswaded, that he is louing vnto him, who is empay­ryng him, in any thing that is deare & pre­cious vnto hym, alwayes gayning by his losse. The poore man, whose money muste passe through the handes of the Merchant, the Farmer, the Draper, &c. By that time that euery one ouerselling his commodi­ties, hath gotten a fleese, bryngeth the sweate of his browes (that is his blood) which he hath plentifully powred out, and made no spare of it, throughout the whole yeere, into a narrowe rowme: Neither can hee geue a true report of any loue he found at theyr handes, more then one might finde at the hande of a Turke, or Infidel. In the 25. Leuit. 25. of Leuiticus, the people of GOD are charged, not to oppresse one another, in buying and sellyng, but as the yeere of Iu­bile was nigh, or farre of, so to sell dearer, or better cheape. Wherein the seller was bounde, to regarde the profite of him that bought: for longer then the yeere of Iubile he coulde not possesse it: At which tyme, by the lawe of God it must returne to the owner againe. The yeere of Iubile is abo­lished, [Page 29]but the law of conscience (being the equitie of that law) remaineth, that a man shoulde regarde, not himselfe onely, but al­so the state of another. Wherby it is appa­rant, it was not lawfull for a man, to take whatsoeuer he coulde get, without regard, what a hargaine his neighbor was like to haue at his hands. We are exhorted by the Apostle, to make conscience of such mat­ters, in the first to the Thes. 4. 1. Thes. 4. Let no man oppresse or defraude his brother, in any thing, for euen the Lorde is a reuenger of suche thinges. Knowe you not (sayeth Saint Paule) that the vnrighteous shall not inherite the kingdome of God? 1. Cor. 6.9. And what right hath any man to another mans money, not geuing him the vaiue or worth of it in wares or marchaundize? Bee not deceiued (sayth the holy Ghost in the same place.) Neyther Theeues, couetous per­sons, nor extorcioners, shall inherite the kingdome of GOD. The want of equitie and conscience in this behalfe, is notably taxed by Solomon, Prouerb. 20. It is naught, it is naught, sayth the buyer, but when hee is gone apart, he boasteth. It toucheth this naturall corruption, where e­uery [Page]man woulde haue regarde onely of him selfe, euen without any respect of ano­ther, when not onely his owne thoughtes, but euen his owne wordes, doe oftentimes condemne his dealyng, both of iniurie, and dissunulation. Our carefull walking in the wayes of righteousuesse, haue plentifull promises of blessing from the Lorde: so that if his worde be of any credite with vs, wee may bee well assured, that by suche dealinges our gaines will growe, to be the greatest.Prou. 20.7. He that walketh in his integri­tie (sayth Solomon) is iust, and blessed shall his children bee after him. He that foloweth after righteousnes and mercy, Prou. 21.21. shall finde life, Prou. 28.20. righteousnesse and glory. A faithful man shal abounde in blessing, but hee that maketh hast to be rich, shal not be innocent. Men who being greedy of gaine, had sodainely attained vnto wealth, were the most infamous of al other men, euen among the Heathen, so that [...] grewe with them to be a name of greatest reproch. A verlet is not more odious with vs, then hee was with them, The order that is heere obserued, may in no wyse bee neglected: for sobrietie is set [Page 30]before righteousnesse in this place: Wee must liue soberly and righteously (sayth the Apostle.) Without sobrietie and tem­perance, righteous and iust dealing cannot be holden vp, and mainteyned: for if a man haue not learned to bee rich, and to be poore, hee shall neuer holde out the course of iustice and righteous dealyng: when it lyeth vppon the losse of fauour, estimation, credite, wealth, or countenance, to proceede in iustice and righteousnesse. Hee shall ne­uer buie and sell with conscience, that hath not accounted with himselfe to carry a low saile, and lower then he hath done, (if God see it so good.) Wee shoulde haue more iustice, if wee had more sobernesse in the lande: for if whatsoeuer come, the olde estate muste bee holden, iustice and righ­teous dealyng must some time bee stret­ched. It is this temperaunce and sobrie­tie, that strengtheneth righteous dea­lyng and iustice. For yf wee coulde bee content to bee humbled in the worlde, yf GOD coulde not otherwyse bee serued, or a good conscience maynteyned: wee shoulde haue more power to doe iustice, [Page]and to liue vprightly in our callyng what soeuer. But while men are so drowned in profites, pleasures, and honors in the world they are neuer put to any straite, but iustice is stretched, that the olde compasse may be kept, and theyr estate vpholden. Let vs im­brace this temperaunce and sobernesse, so shall we holde fast this reine of iustice and vpright dealing in our places & callinges. Many good lawes wee haue made, to cause vs to liue iustly one with another, but litle fruite of them: for why? the roote is not touched. Wee haue taken so large a measure of port and countenaunce, beeing voyde of this temperaunce, that the cloth must needes be cut out thereafter. The so­brietie that pleased our fathers in attire, in faire port, in cositenance, wil not suffer vs, we haue taken a larger measure, and ther­fore must we not stretch out the cloth? they haue left vs accordingly. Muste not our rents be raised, our reuenues encreased, the prises of our ware augmented, our paynes dearer, our giftes greater, our pleasuring of men better considered, our paynes more rewarded, our liberalitie to the poore or to any good purpose lessened, our compassion [Page 31]abated, and so our fathers good report de­cayed? Let euery man cast more of tempe­raunce, so shall he be able to afoorde a bet­ter peniwoorth of righteous and vpright dealing in his callyng whatsoeuer. For sure, while the measure is so infinitly inlar­ged, the cloth must needes bee set vpon the Tainters, and excessiuely stretched. It shal be in vayne to make lawes against iniuri­ous and vnrighteous practises, yf before, this great excesse and intemperancie, that ruleth in all estates, be not repressed. For if that in no case may bee abated, howe can it bee but that the olde ordinarie dealinges in righteousnesse, and equitie, must be rac­ked? The great want of sobrietie that is e­uery where, speaketh that there is muche vnrighteousnesse in this land, and so conse­quently doeth plainly and euidently foretel vs, that the righteous God hath a quarell with the inhabitants of this our countrey, for the vnrighteousnesse thereof, which in­creaseth in euery kyngdome as moderati­on and sobrietie abateth. Now how sobr­etie decayeth, and intemperancie is dayly augmented, euen hee that is most giltie herein, wil not seeme to deny it. Whereby [Page]it is euident, that this land shal not be able any long time, to beare the vnrighteousnes thereof. For this great intemperancie tel­leth vs, that the burden of vnrighteousnesse which it beareth, is growne to suche great­nesse, as cannot long be fusteined, if our re­formation herein be not speedily attemp­ted and taken in hande: which the Lorde in mercy graūt, may be throughly thought vppon by you, who haue especiall helpe in your handes to perfourme it.

Toliue righteously is the request of our God: The grace of God that bringeth saluation hath appeared, and teacheth vs to liue iustly. His graces offer them selues to take vp theyr consideration, in our righteous conuersation, they craue that our vpryght dealyng may speake, in what regarde we haue to them, howe wee thinke our selues beholden vnto them, they haue set ouer the pleasuring of them, to vp­right liuing, there they would haue it seene, howe they are valued, prysed, & esteemed. Let vs then behold a Christian Meditati­on, for men of all callynges and trades, when they deale in the woorke of theyr callinges, to moue them to equitie, consci­ence, [Page 32]and regarde of those with whom they deale: Beholde, my GOD calleth mee to witnesse to the worlde, my thankefulnesse for his benefites, he calleth me now foorth, to value his deseruinges, now am I called to set my price vppon his mercies, and to leaue a recorde behinde me, howe highly or basely Iesteeme of his goodnesse: for the recompence of his kindnesse hath hee turned and set ouer, to be answeared in obe­dience, and vpright dealyng one with ano­ther: The grace of GOD that bringeth saluation hath appeared, and biddeth vs liue righteously. Nowe am I to signifie vnto the worlde, how I thinke my selfe in­debted vnto God, for the benefite of redēp­tion, for the benefice of his word, for honor­for health, for children, for friends, peace & wealth: these are now crauyng some consi­deration. Were it not great crueltie, that crauing so litle, they shoulde neuerthelesse be repelled? bringing al things, their consi­deration should be nothingꝭ Now therfore wil I consider of my God for this blessing, now wil I answere in dutiful remēbrance, for that benefit. And so draw forth his speci­all mercies, to haue thē seuerally cōsidered [Page]in our vpright life and iust dealing with men. Not with the Papistes, to seeme to requite him by merite: but with the godly Christian, to shew hymselfe not vnmindfull of them, in humble obedience to his will. Saying after our best obedience, with Da­uid in the building of the Temple,1.Chro. 29. Who am I, and what is my people, that wee shoulde bee able to offer willingly after this sort? for all things come of thee and of thine owne hand, haue we geuen thee all this aboundaunce. That we haue pre­pared to builde the an house, is of thy hand, and al is thine. This meditation is in like maner meete with our croked and disordered affections, in our dealinges, whiche are voyde of all consideration of iustice, and mercy. While that we shall in this maner vrge and presse them: dost thou thus answere thy redemption? Is heere the price of thy sanctificatiō? dost thou thus re­quite thy saluation? is this the thankfulnes for thy health? and al thou mayest finde in thy heart to affoorde God of thy wealth?

It followeth, wee must liue godly, this necessarily is ioined to righteousnes. For it were but a vayne thing to bee precise [Page 33]in geuing man his right, & then to withold the Lord his, through impietie. We must communicate with him, as I tolde you be­fore in his woorde: Receiue the Lawe of his mouth, Iob. 22. and lay vp his wordes in thy heart. Dauid hauing declared before how the heauens doe declare the glory of God, and howe the creatures doe leade vs vnto some knowledge of him, immediately as one rauished with the maiestie & excellency of that knowledge of God, which we haue by the woorde, and as one who taketh that other kinde of teaching, to bee nothing in respect of this: affirmeth that the lawe of the Lorde conuerteth the soule, & that it geueth wisdom to the simple, geueth light to the eies, and bringeth ioy to the heart: making these to be the speciall pre­rogatiues, of the woord of God, w^c neither by the creatures, nor yet by any other out­warde meanes, may be attained vnto. It behoueth vs therefore, to haue often vse of the woorde of God, not onely to take our knowledge from thence how to serue him: but also to seeke for incouragement & quic­kening thereunto from it. For the woorde of God quickeneth vs to our dueties, and [Page]stirreth vp the slownesse, that by nature is in vs. A notable example whereof wee haue in the second of the Chroni. 2. Chroni. 15 Chap. 15. We are likewise to rest vpon his good­nesse, whereof he hath made vs such large promises in his woorde, to applie his bene­fites as speciall helpes to strengthen our faith, in the perswasion of his fatherly af­fection towardes vs, and to prouoke our o­bedience the rather therby, and to be often and earnest in prayer with him, both to haue our strength and abilitie to serue him by that meanes encreased: and also to pro­uide that neither by our subtile aduersary, nor yet by our owne frailtie, wee be intrap­ped in the net of destruction. For albeit by his grace our spirite be ready, yet haue we a weake fleshe, which is to be dragged for­ward by strength obteyned through pray­er from our God. These thynges must we be geuen vnto, and neyther by a plaine re­iecting of them, and erectyng of our owne deuotion: neyther yet by a colde and care­lesse vse of them, to tempt the Lorde, and to vphold vs in vngodlnesse, and the fruites thereof. The Papistes, Anabaptistes, Li­bertines, and the Familie of loue, are all [Page 34]sworne enimies vnto godlinesse, forasmuch as they will haue the woorde altogeather subiect to their spirite. For they will haue it not to speake, but as their spirite shal in­dite, and herevpon they builde, that they are the Churche: and therefore haue a pro­mise of the holy Ghost, to keepe them that they erre not. Enquire of a Papist, from whence come theyr vnwritten verities, and many folde traditions, they answeare, there were many thinges that the Apostles then were not able to beare, which the holy spi­rite being nowe come hath taught them. The Anabaptistes, Libertines, and house of Loue, vrged with the Scripture, wyll aske you, what sayth the spirite, affirming that to be but the killing letter. Thus both of them, howsoeuer in other thinges great­ly differyng, haue this common principle for their foundation and beginning: that the Scriptures beeing but an ABC to Christianitie, the spellyng and readyng thereof must be drawne from their spirite, as if the Gospel shoulde geue place to re­uelations, and so cary with it the stayne of imperfection: or as if the spirite coulde be diuorsed frō the writtē word, which it was [Page]sent to teache and confirme. As it is writ­ten;Iohn. 14.26. He shal bryng al thinges to your re­membrance, whiche I haue tolde you. What can be a more shamefull abasing of Christe, then to make him but vsher, and their Spirite in place aboue him, chiefe Schoolemaisters? that as the law brought vs by the hand to Christe: so Christe should be our guide vnto reuelation, and resigne vnto it, as the lash did vnto him. They will not deny the word, but in trueth, they make it a matter of nothing. For they will alow no sense vnto it, but suche as theyr spirite shall set vpon it. So that in verie deede how soeuer they woulde be thought to leade vs to the worde, they doe leade their disciples, onely to the dreames and deuises of their own head. In the time of the law when vi­sions & reuelations were often and vsual, yet were they then subiect to the word, & to be cried by it, nay to be ouerruled of it. Ac­cording as we reade: If there arise among you a Prophet, Peut. 13. and geue thee a signe or wonder, and the signe or wonder which he hath told thee come to passe, saying: Let vs goe after our gods: thou shalt not hearken vnto the words of the Prophet, yee shal walke after the Lord your God, [Page 35]and shall keepe his commaundementes, and hearken vnto his voyce, but that Prophet shalbe slaine, because he hath spoken to thrust thee out of the waye, wherin the Lord the God cōmaundeth thee to walke. If in the times, when visiōs & reuelations had their best alowance, and the most lawful title that euer they had: all that notwithstanding, they were to geue vp their account vnto the written woorde of God, and frō thence to receiue their Quie­tus est. We may not then in those times, receiue suche wares, vnder the alone war­rant of their own weights, when faith must fight against miracles and reuelations, for the woorde, whiche in the infancie of the Church, was helped by miracles vnto the woorde.

How can there be any true gedlinesse a­mong this people, among whom God is not licenced to speake in his woorde what pleaseth him, but the woorde strained by their spirite, to speake after the liking of miserable men? Great is the vngodlinesse likewise of those men, who hauing bani­shed superstition and fantastical reuelatiō: yet for al that, leaning vnto the hold of their profession of the trueth, as vnto a sufficient [Page]fortresse: doe not submit themselues to a­ny often and earnest vse of the woorde and prayer, with conscience and care to haue theyr wayes reformed by it, and with per­swasion of any great necessitie that they haue of it.

We can not geue our selues vnto these dueties, vnlesse we shalbe in the expectati­on and looking after the hope of an other life, & therfore very fitly doeth the Apostle ioine vnto these seueral duties that we haue hearde of, this speache: Waiting for the blessed hope and glorious appearing of the mightie GOD our Sauiour Iesus Christe. For it cannot come to passe, wee should be taken of from things here below, vnlesse we be assured els where. No man wyllet goe thyngs assured, for vncertaine. Faith must geue vs assuraunce of greater glory from GOD, ere wee can let goe the houlde that we haue heere. Therefore it is made a speciall note of God his Children, & necessarily ioyned to his worship: to be in expectatiō of the latter day, and the glo­ry therof. When Paul wil set out the com­mendation of the Thessalonians, and fame that was geuen out of them in all places: he doeth no otherwise commend them, then [Page 36]that they were turned from idols to serue the liuing God, and to wayte for his sonne from heauen, which should bestowe vppon them this benefitete, to deliuer them from the wrath to come. And in the seconde to the Thessa. 1. Thes. 1. perswading them by that which was in mosle reuerence and regarde with them, and likest to bring them into the ear­nest consideration of his words: he frameth his speach thus: I beseech you brethren by the cōming of our Lord Iesus Christ, 2. Thes. 2. and our gathering together and vniting vnto him. So that the looking for the last day, semeth to him to be in great reuerēce, regard & assured expectation among them when he maketh their reuerence vnto that the matter and ground of this exhortation. And when he laboureth to lift them of the earth, cōmonly he reareth them vp with no other instrument than this: the waiting for the glory & hope of another life. In the 3. to the Col. he reasoneth thus:Collos. 3. When Christ which is your life shal appeare, then shall you appeare with him in glory, mortifie therfore your earthly mēbers, vncleanes & couetousnes, which is Idolatry. And in the 3. to the Phil. opening y^e meane of their stay frō hunting after the earth, w^c the false [Page]Apostles, which minded earthly thinges: He sayth thus: But our conuersation is in heauen, from whence wee looke for a Sauiour, euen the Lorde Iesus, who shal chaunge our vile body that it maye be like his glorious body. In the xi. to the Hebrues, Hebr. 11. the obedience of Abraham in leauing his owne coūtrey, not knowing where he should become, is ascribed to this that he waited for a Citie that had a foun­dation, whose maker is God: for al things in the world are subiect to corruption. The great things that are spoken of Moyses, in accounting the rebuke of Christe, to be of more value then the treasures of Aegypt, and his not fearyng the fury of the kyng, is onely imputed to this, that he was as if he had seene him that is inuisible. The com­ming of the glory of that great God, was alwaies before his eies. The greatnesse of the thing and the excellencie of it is noted in these woordes: The glory of the great God our Sauiour Christe. It is the same glory, the great God our Sauiour Christe inheriteth, that we waite for. It is worth the waiting for, there is cause why wee shoulde be mooued to sobrietie, hauing so great thinges in expectation. We beseech [Page 37]you (saith Paul) that ye would walk wor­thy of god, 1. Thes. 2. who calleth you to his owne kingdome and glory. The glory of this worlde deseleth our eyes, and therfore must we be drawne vp by meditation of grea­ter thinges, before we shall bee able to let these be of small reckoning with vs. The greatnesse of that glory once throughly di­gested, woulde set these in a base and lowe place, it would make them vanish assmoke from our presence. The expectation of a transitorie kingdome, when it is once de­uoured and digested by hope, we see it ma­keth men neglect liues, goodes, landes, friendes, children and countrey to hazarde all. The merchant that is in expectation of some great gaine, we see into what vnkno­wen countreis, into what daungers by the Seas he wil commit himselfe. The great regarde and care that is had euery where, to the thinges heere below, the greedy fol­lowyng after them, the careful pursuing of pleasures, profites, and honors: do plainly speake, that the hope of another life, is not yet setled in the heartes of a great number. Let vs cal to remembrance, how that this is our day to waite, it is our time to serue: when Christ which is our life shal appeare [Page]then shal we be glorious and appeare with him in glory. There is no pleasure which the lord hath not matched with some griefe and paine, to take of (if it might) our delite, and to fasten it in surer thinges. If the glo­ry of God cannot preuayle with vs, yf it cannot chaunge our taste, howe shall wee looke for renewment? If so great hire as is his owne glory, cannot allure vs, brutish & senselesse must our nature needs be. What a greater argument can wee haue of our blockishnesse, then that so great things can get no more attendance? The trueth is, we are perswaded of the excellencie of them, and therefore in all suche places alledged for the waiting of his comming: there is the benefit set foorth with it, and the great­nesse of it, which pointeth at our darkenesse and vnbeliefe herein, and telleth vs that the glory of this world, standeth as a cloude be­twene it and our sight. To concludle, set vs inlarge our hope, & by meditation & praier, enter into some consideration of the length. breadth, and depth, of that glory: so shal we see such a portion in it, as will comfort vs euen in our greatest afflictions, countiing it a great honour, that we are vouchsafed his seruice, as the Apostles haue doone.

Now we are to consider of that, which is the third thing in this our diuision: to wit, what was geuen to make vs good schollers in this his doctrine, and to become a people zelously geuen vnto good workes. The gift is so great as himselfe, for he gaue himself for vs. He laide not downe his life at the plesure of his aduersaries, being otherwise vnwilling, but franckly and freely of his owne accord did yeeld it vp for vs. This is that which wee esteeme aboue the bene­fite often times: the minde of the geuer. Great gifts are darkened, when they come from an vnwilling mind, & leese their com­mendation: but a willyng mind aduaūceth the least gift, that can be. No man taketh my life frō me, Iohn. 10. (saith our Sauiour Christ) but I laid it downe of my selfe. His wyl­lingnes also appeareth in this, that he went forth to meete them, asking of them whom they sought, & confessing him to bee a man,Iohn. 18. As his aduersaries did not compel hym by violence to leaue his lyfe, no more did good deseruing on our part procure him therun­to:1. Iohn. 4.10 And therfore S. Iohn doth herein note a speciall thing that he began with vs, and prouoked vs vnto loue, and not wee hym. This loue was voluntarie and not forced. [Page]It had likewise the preheminence of be­ginning and prouoking: and was neither borne nor begotten, of any former benefite of ours to himward. In this gift that was geuen, we are to remember, not onely that moment of his passion, wherein hee passed immediatly from life to death: but also the whole course of his life, while he had his a­boade with vs heere vppon earth. For hee serued vs with his life, as well as with his death: performing in it all that obedience, which the Lord requireth of man. And this obedience vnto the law, could not be vrged of duety vpon hym who was Lorde of the Law, in his owne name, and for himselfe: but onely in respect of vs, whose cause and person he was content to sustaine. Tou­chyng his life, what a rare argument & to­ken of good wil was this to begin withal: that he would be abased so farre for vs, as to lay downe the maiestie and glory, wher­in he was nothing inferiour to his father, and to take vpon him the estate and condi­tion of a poore and miserable seruaunt, to leaue the highest estate in heauen, & to goe vnder the basest condition here vpon earth, to chaunge the highest dignitie, with the basest condition, the greatest glory with [Page 39]the greatest infamie: the place that hath superioritie ouer all, with that which is to serue all? What is the glory of all king­domes in the world, if they were ioyned to­gether, to the glory of heauen? and yet how impossible were it to intreate him, who is king of the leaste Islande in the worlde, to chaunge his estate with a seruant, to leaue the glory of his kingdome, and to imbrace the estate of the meanest subiect & seruant in the land.

What subiect, how friendly soeuer in for­mer times he had been to the prince, could after long sute preuaile thus muche with him? and behold the king of heauen and Lorde of life, doe [...], force this friendshippe vpon his enmies. It requireth our earnest meditation of the matter, to consider the greatnesse of the goodwill that lyeth vnder it: for it hath neuer before or since beene hearde of, that the sonne his lyfe, shoulde bee thee price too purchase vnto the ser­uaunt his freedome: that the sonne shoulde be solde to serue, to the end the seruant (nay enemie) might be made free. Wonder at this worke thou earth, and be amased at it yee heauens, for from the beginning, if all your registers were searched, the like shal [Page]not be heard of at any time to haue happe­ned. The gift had bene exceeding great, if we should haue had no more at his handes, then is the seruice of his life, lead in all ma­ner of obedience for our sake heere vppon earth: but after this obedience vnto the wil of his father in al duetie accomplished, he himself must passe through death, and so become a slaine sacrifice for the sinnes of his seruants. Wherin let vs a litle behold the weight of such a work, so shal we make the better account of hym, who hath wrought it for vs. Let vs behold his behauior, when y^e time approched of his appearing before the iudgement seate of the righteous God for sinners. Which although it be but the entraunce into his passion & suffering, wyl notwithstanding let vs haue some sight & tast, wherby to discerne how heard a worke he had in hand. When he was to enter the answering of sinne, he went, as appeareth in the Gospel after Saint Mathew, into a place called Gethsemane, Mat. 26.36 saying to his disciples, Sit ye heere, while I goe and pray yonder. While hee was on the way, he begā to waxe heauy, sorowful, and greenously troubled. Insomuche that hee (complayning of his griefe vnto Peter and [Page 40]the two sonnes of Zebedeus whom he toke with him) saith vnto them: I feele my hart heauy vnto death, tarry ye here & watch with me. The paine pressed him so sore, y^t he craueth the comfort of theyr presence in that combat. Ye may well consider that it is no small matter, which driueth the soone of God, to intreate his Disciples to watch with him. But are they able to afforde him any helpe? In trueth they can geue no help vnto the matter hee hath in hand. It is no great thing that is required, and yet for all that it cannot bee obteined. It is no great matter to looke on, though the matters which be in doeing, were neuer so daunge­rous: and yet the Scripture doeth tel vs, that the chiefe of the Apostles coulde not holde vp theyr heads, and helpe their mai­ster at his desire, while hee yet was but in the beginning of his conflict, with so much as a comfortable countenance, no not after he had cōplained of their great vnkindnes, & expostulating the matter with them, had vsed these wordes towardes them: What, could ye not watch with me one houre? A wonderful matter, that Peter the prince of the Apostles, shoulde bewray so great weakenesse, that beyng sundrie tymes re­quested [Page]by his maister, could not performe towarde our saluation so litle a matter, as is the looking on. So farre was he from afoording either countenaunce or speache of incouragement, in this cause. The Lord had a special purpose in it, and we are ther­fore to drawe speciall instruction frō this, that there did neuer greater wāt appeare, neither moe infirmities breake out of the Apostles, then when the worke of our sal­uatiō was in hand. For had they geuen but the least helpe vnto that worke, how should men haue beene kept from matching them with Christe in the matter of mediation? For many be so mad, that notwithstanding the best of them coulde not helpe with a comfortable countenance, when our saluati­on was to be procured: yet wil they haue the meanest of them, at least felowes with Christe at halfe of the Mediatorship? for they wyl not be perswaded, but that they must pray vnto them, and so haue them fel­lowes with Christ in the office of interces­sion. Howe hath the holy Ghoste met with man his infirmitie herein, and re­moued all stūbling blockes, that we might haue free passage to y^e alone Mediator be­twene God & man, the man Iesus Christe? [Page 41]Who can deny but that the only wise God did foresee, what great folly & superstition many would fal into with the Apostles and Saints of God? and therefore would haue the work of our saluation so cleare & voyde of any helpe from the Apostles, that the chiefe of them could not be kept from slee­ping at the beginning: neither from periu­rie & forswearing, after a litle farther pro­ceeding in the same. For so farre were they from helping our saluation forwarde, that being requested to watche and solace their Maister with their sight in his agonie: that they are daunted, & lie like dead men. And when they are wakened, and reproued for that they would not watch one houre: by & by they fall faste a sleepe againe, so that no manner of comfort can be had from them. And no maruell, for the Almightie had de­termined, that the cōbate should be single, perfourmed of one alone, and therefore it could not he, that Peter and Christe should suffer togither. In deede there were twoo the eues crucified with him, but there was no doubt (which thing the learned doe wel note) that the sacrifice for sinne, should haue any supply from their suffering. The forme of prayer which our Sauiour Christ vsed [Page]vnto God the father, when he entred into this agonie, doth likewise tel vs what pain & anguish he did susteine. For sundry times he made this petition vnto God. O my fa­ther, if it be possible let this cuppe passe from me. Let vs ceasse to maruell that the Apostle did beare no part in it, for this his praier doth declare, that Iesus Christ had his hands ful of it. Let vs not maruell why the Apostles had no more lust nor affection to deale in it: for Iesus Christ him self, if he had followed the sence & persuasion of his flesh, had flatly refused it, fainted at y^e first, & neuer haue gone thorowe with it: O my father, if it be possible lot this cuppasse. Howe heauy a waight of our sinnes was vpon him, not onely is bewrayed by his praier: but also by the drops of bloud that fel from his face, and by his often passage, as a man greatly distressèd and in sore an­guish: frō his Apostles, to the place where he prayed, and from thence, to them again. Sometimes waking them & seeking com­fort from the sight of them, and sometimes againe intreating his father for fauour. Neither doth he this once & away, but sun­dry times doth he renewit, & make oftē at­temptes to haue ease by it. This was the [Page 42]beginning of this his cōflict much anguish was in it, as you haue heard, & litle comfort comming from any, yet the farther he pro­ceedeth, the more his paine increaseth, and the lesse comfort he feeleth. Before he had the sight of his Apostles, albeit they could not be kept waking for his comfort, nowe they all flee & forsake him, saue Peter, who did abide by it a while, but in the ende did forsweare him. His father whom before he did attempt to intreat, now standeth foorth taking the place of iustice, and the seate of iudgement, & summoneth all his seruantes to appeare & answeré for their sinnes: Thē the sonne of man Iesus Christe commeth foorth to the barre, & appeareth in the per­son of al sinners, there stādeth he to receiue sentence, and afterwards execution accor­dingly, which could be no slender punish­ment, for it must be a sufficient satisfaction for the sinnes of all his seruantes. It could be no litle blowe that he did beare, for why it was such a one, that the sinnes of all his seruantes did die of it. Howe could it be a little stripe or stroke, that was the death of so manse sinnes? Nay vniuersal­ly of all the sinnes in his seruantes: When hee went vnder it, this speache of his: [Page] [O God, my God, why hast thou forsa­ken mee?] did sufficiently testifie what waight and burden he had of it. Before he was forsaken of men, and his dearest Dis­ciples had left him: Now sinne hath set his father against him, and hee feeleth him an vtter enimie vnto him. For that hee wrest­led not with an ordinarie and vsuall kinde of death, his wordes to his father doo be­wray. He was to beare the punishment for sinne, which must touch him, els how shuld we be persuaded, that the punishment was sufficient, and meete for such a matter. Be­holde a true ballance, wherein to waye sin, a Glasse that will giue vs the true sight of sinne. Looke vppon this glasse yee, which think that at your last houre, ye shalde wel enough able to driue away sin with a sigh. Behold this spectacle, ye that take sinne in yong men to be the grace of those yeeres: & so slender a matter in olde men, that it can not abide the least breath, or sight of one that hath gray heares. You see when sinne is to be answered, the Apostles left it, and Christ him selfe did sundrie wayes declare, that he had enough of it. We may see suffi­ciētly by this, that they neuer felt the sting of it, who in their speeches & remedies ap­pointed [Page 43]to redresse it, doe giue out so slen­derly of it. There is one thing whereof we are especially to be admonished, that we ne­uer make our selues guiltie of so great vn­duettfulnes against our God, as to call his diuinitie into question, because he was hū ­bled vnto this anguish & paine in our per­son, and bewrayed such sence and feeling thereof in our nature. For how doe wee an­swere the Lord, if we will let him haue no longer any honour from vs, for that he was so greatly humbled for vs? Hereby we may sufficiently see and discerne, what a cursed and counterfait Christ, that is, which H. N. hath brought into the world. For H. N. his Christ, was not first God, & then after whē he was to suffer made man, but first man, & after by his suffering, was Godded with God. He gaue no special argumēts of good will vnto vs by his passion & suffering: for himselfe had the greatest benefite by it, in somuch as that he could not haue bin saued without it. He is not this true Christe, who offred him selfe a sufficient price, for al the sinnes of his seruantes: for hee leaueth eue­ry one to answere for his owne sinne, tel­ling him that he him selfe and no other is to answere for it. And therefore looke what [Page]the sinnes of H. N. his Christ cost him, the same price must they pay for theirs, if they will beleeue him. All the helpe that they haue from him, is that hee hath paide his money before them, so that nowe they shall not neede to trouble them selues, either a­bout the price, to spende any long time in learning what is required: neither yet a­bout the manner, to vnderstand where and howe it is to be paide. If any doe meruell howe H. N. can make away this so plaine an historie, let them vnderstande, that it is well knowen to those, who be any thing ac­quainted with him, that to sinke any histo­rie, H. N. will require no more, then one single shot of an Allegorie. The Lorde graunt that they which thus abolishe the true Christ, & his office, to set vp so cursed a creature in his place, may be looked to in time before they shall drawe others into the same condemnation. Christ Iesus gaue him self for vs, to purge vs, that we might be a peculiar people vnto him selfe, zealous of good works. Here are all the carnal gos­pellers condemned, who liue in hope, that vnder the coūtenance of their profession, all libertie of life, will well enough bee borne out: that make Christe his death to be no­thing [Page 44]els, but a bawde vnder their lewde life. Here may we see that the Lorde hath not laide downe his life, to purchase no o­ther thing at our handes, beside a professi­on of the trueth: but that hee bought with his bloud a zealous addicting of our selues to christian conuersation. It is a wonder to see howe the wicked will boast of the be­nefite of Christ his bloud, howe mightie it is to merite, howe sufficient to saue from sinne: But for all that will they not giue o­uer anye libertie of life, that before they haue enioyed: whereas it was giuē to pur­chase a newe conuersation, aswell as a new professiō. For he gaue him selfe for vs, that we might giue ourselues vnto him, a pecu­liar people zelous of good works. Let vs marke it then my brethren, that hee gaue himself for vs, to haue the honour of a chri­stian life frō vs. He left his life for vs, that our life might be let out to honour him. He made not so slēder a purchase with so great a price, as that if he had a good sigh, or a good worde at our last breath, that would suffize him: his life was giuen for the pur­chase of a zealous giuing of our liues to y^e works that please him. And therfore doeth the Apostle tel vs, y^t we are not our own mē [Page]to frame our life after our owne liking, but are to serue the Lorde, both with our body and with our spirite, because they are the Lordes, bought of him with a price. If we humble not our selues to a zealous follow­ing of good works, we withhold the Lords due, for he hath paide a great price, to pur­chase a good life at our handes. Hee hath with no small price, but dearely bought of vs the honor of a life, led in zealous obedi­ence vnto his word. For we are not barely to giue some good words, either els to shew some good countenance towards religion & christian conuersation: but to haue our con­uersation declare that we are affected with the same, and become studious of such an estate of life. Such men declare themselues to be that peculiar people, for whome the Lorde laide out his life. As for those who walke so inidifferently betweene true reli­gion and false, that a man can not discerne whether they are more enclined vnto: As also those that walke so euen betwene a ci­uill life, and a christianlike behauiour, that the difference is not easilie discussed: they do declare themselues as yet not to bee af­fected in desire, toward those duties which the Lord hath laid vpon his. Nowe where [Page 45]this purchase of his hath taken place, they are become a peculiar people zealous of good workes. If colde christians haue so li­tle comfort from the death of Christ: what shall become of them, that are sworne eni­mies, either to true religion, or els to good life, & christian behauiour. It is saide here by the Apostle, That we must be purged, to become a peculiar people vnto our God, zealous of good workes: which of­fice of purging, the holy Ghost performeth not by miracle, but by meanes: wherin we haue great cause to be thankfull vnto God, that whereas our foode was exceeding grosse vnder the gouernment of the Pope, as hauing onely for diet, the inuentions of man: Nowe that pure and fine foode of the worde of God, is not only made lawfull vn­to vs, but also liberally laid out for vs. But herein againe, we are both to confesse and acknowledge our want, that seeing we are not voyd of sinne, while we remaine in this fleshe, and therefore haue neede to be often purged & clensed: our purgations (for all this so great a change & so good a constitū ­tion of the minde vnder the Gospel) be now at this day nothing diuerse frō those, that were vsed in that great grossenes which [Page]we had vnder the Pope. The Canon lawe (I confesse) might purge somewhat in those times of ignorance, when because the foode was so grosse, the minde could not but be full of great and grieuous humors: but nowe the constitution of our minds be­ing altered, by reason that the foode is so cleane diuerse from that it hath bene, howe cā it purge to any purpose? Let vs therfore euery one pray, that seeing by reason of this good diet of the Gospell, the state and constitution of our minde is chaunged: in steede of the Canon lawe, which passeth ouer many daungerous humors, and pur­geth them neuer a whit, by reason of the great grossenesse that is in it: wee may haue rules and Canons out of the worde of God, which will pearce further, & purge o­ther humors, whereof we haue great store, and those such, as do greatly blemishe the Gospel, and causeth so great slaunder vnto our profession, as hindreth many from cō ­ming therevnto. How often doth the whole body of this Realme assemble togither in that high court of Parliament, to redresse those euils that are amōg vs, either in body goods, or name: making new statutes, and repeling olde, according as by that wise­dome [Page 46]and experience whiche God hath gi­uen them, they see and perceyue any daun­ger, either present, or shortly like to fal vp­on them? But as for the church, which Sa­than maliceth infinitly more, and therefore maketh many sorer assaultes against the same: how slenderly in all such assemblies is her estate thought vpon? And what sta­tutes are there made, to preuent the practi­ses of Sathan? Or what olde ones be once repeled, how vnprofitable or hurtful soeuer experience doth tell vs that they be? The Lorde touch them with the care of it, who haue especiall authoritie to redresse it. I haue already bene verie long, and the wea­ther hath bene tedious vnto you, a worde therefore or two of the last point, and so I make an ende.

The maner of teaching, and trayning of schollers in Christe his schoole, is by tea­ching, exhorting, & rebuking these things, saith the Apostle. Speake, exhort, and re­buke with al authoritie. We can not con­ceiue the matters of saluation, by & of our selues, they must be taught vs, and whē we yeeld vnto thē in iudgement, being persua­ded of y^e truth therof: it is another labor thē the former, to be rightly affected w^t them. [Page]And therefore they must be pressed vppon our affections by exhorting, and rebuking, for we are not by & by truely touched with our duetie, and humbled to the obedience thereof, when once wee haue subscribed in our iudgement, to the trueth and equitie of the thing. Men must haue speciall cunning and skill from God, that shall come within vs, and make vs in iudgement and affecti­on, to yeelde vnto duetie: howe shall they preache (saith the Apostle) vnlesse they be sent? This argueth a strong & a wonderfull corruption to be within vs, which hath so blinded our reason, and hardened our affec­tion, that they must be men of special gifts & graces, that shalbe able to open the eyes of our mind, to conceiue the trueth, and to touche our affections so, as they shalbe mo­ued to make conscience of the same. Wee may well discerne then howe vnprofitable those ministers be in their place, who know nothing howe to exhort and rebuke. Who would hyre into his haruest a Mow­er, that could not set an edge vppon his sith, when it should happen to bee blunted by stones or other things, that were hid in the grasse: And is not teaching exhorting, and rebuking, the edge of the word, which ma­keth [Page 47]it cut? And be not our hearts of them selues, if Sathan should cast in no outward occasions, a grounde that is full of stones? And what should he doe then in the haruest of the Lorde, that can not giue an edge to the worde, by strengthening the trueth of the doctrine, if false prophetes & teachers should cast in stones of heresie, & errenious opinions: nor yet by waking and rowsing the affections of men, by exhorting, and re­buking according to sounde doctrine, when Sathan shall (as hee daily doeth) cast in great and mightie stones of securitie, and hardnes of heart? Now the Seripture hath plainly foretold vs, y^t in these latter dayes especially, the Lord his field shalbe full of such stones. It is a matter, that ought to get both teares and prayers from vs, euen in the behalfe of the Lord, as well as in re­spect of our selues: to see so many vnmeete men in our cuntrey, carie sithes into the Lords haruest, who when once they meete with any stoppe, and be set but a litle beside their booke must be forced to rethrne home with their sithes vpon their shoulders, and let the Lords medon [...] cōtinue, vntill it shal be withered, or eaten vp of the aduersarie.

The Lord giue them heartes to thinke [Page]of it: whose labour although it were but a litle, might do great good for the reforma­tion thereof. And as the Churche hath a great plague of these men, so hath it of ano­ther sort, who haue giftes, and are wel able teach, and to exhort, but yet for all that they wyll not abide & bee resident vppon theyr flockes, to discharge that duetie in theyr owne persons, but carelesly committe them ouer vnto others. An offence that in the greatest darknesse of Popery, hath ben founde faulte withall among them selues, and taken to haue beene the onely decay of theyr kingdome. And therefore a pitifull thyng it is, that in this light of the Gospel it shoulde not be acknowledged, that there is great sinne in suche thinges. Espensaeus a Popish Prelate, affirmeth that a famous Preacher of his time, did oftentimes thū ­der out against those men, that so carelesly set ouer their charges vnto others: telling them plainely, that the Lorde would serue them in the worlde to come, according as they did serue him here: Adibunt per vica­rios Paradisu: in persona, inferos. The Lord (sayth he) will send such men to heauen, by Vicars, and to hell, in their owne persons. [Page 48]He confesseth that the Preacher, did o­penly denounce such iudgementes against them: Solitus est palàm illis polliceri vica­riam salutem, personalem verò perniciem. Others shal goe to heauen for them (sayth he) for as for themselues in their owne per­son, they must be of necessitie resident, vnto a personage of theyrs in Hell, whiche is called perdition. The speache as hee con­fesseth, is ouer pleasaunt, for so weightie & graue a matter, as also for so heauy & hard iudgement. God graunt that so pleasaunt speach, may sinde gentle and courteous in­tertainment, with so many as shalbe found fault heerein. Wel, so great is the corrup­tion of our nature, that wee haue neede of diligent teaching, exhorting & rebuking, if we shal yeeld any glory vnto our God, or good example to our brethrē. To conclude therefore, (for I haue stonde long, and am afraid, haue weried you as wel as my self.) The Lord of al Maiestie & power graunt, that as Christe Iesus, when hee came into the worlde, founde the Sheepheardes of Iurie, carefully looking to theyr flockes: so when hee shall come againe too iudge­ment, hee maye fynde those Sheep­heardes, who haue his Churche, and chosen [Page]people for their flocke, so diligently watch­ing, & faithfully attending ouer the same: as that by the meanes therof, he may haue great glorie from his people, by plentifull fruites of godlinesse, righteousnesse, and sobrietie: and that the Gospell being in all places thus glorified, our consciences may be truely comforted in Christ Iesus. To whom with the Father and the holy Ghost, one true and euerli­uing God, be al honor, glo­rie, and dominion, both nowe and euer. Amen.