A SERMON PREACHED AT THE COVRT AT WHITE HALL before the Kings Maiesty, vpon Sunday being the 13. of May 1604.

By Anthony Rudd Professor of Diui­nitie, and Bishop of Saint Dauids.

LONDON, Printed for Thomas Man. 1604.

To the Reader.

AFter that I had by great meanes obtained a copie of the Sermon follow­ing, and read it ouer for mine owne instruction, I thought it expedient to publish it for the edification of others, who shal vouch­safe to peruse it at their best leysure, rea­ding it attentiuely, and iudging of it cha­ritably.

T. W.

A Sermon preached at the Court at White hall be­fore the Kings Maiestie, vpon Sunday being the 13. of May 1604. By Anthonie Rudd Professor of Diuinitie, and Bishop of Saint Dauids.

Psalme 101. verse 2.

I will do wisely in the perfect way till thou comest to me. I will walke in the vp­rightnesse of mine heart in the midst of mine house.

THis Text containeth a promise of Dauids after his entrance into the kingdom of Israel. And it consisteth of three parts. First, concerning his pub­like [Page 2] conuersation or open cariage, he saith, I will do wisely in the perfect way. Secondly, touching his priuate de­meanor or secret behauior his words be these, I will walke in the vprightnesse of mine hart in the midst of mine house. Thirdly, if it be asked, how long Da­uid will continue in the doing there­of, it is here answered, Till thou comest to me: that is, till thou (ô God) come & cal me away from hence by death; or briefly thus, during my naturall life.

Dauid said in the first verse to shew his godly mirth, that he would sing mercie and iudgement: and nowe here he affirmeth, that he will doe wisely. So that he promiseth to be at once both merrie & wise. The which in worldly account is iudged and in experience is found to be a matter of great difficultie. Whereupon when Iobs sons gaue themselues to feasting,Iob. 1.5. their father addressed himselfe to sa­crificing [Page 3] for them, doubting some vnaduised ouersight in their bāquet­ting. And indeed it was the singu­lar blessing of God,Eccles. 2.9. that Salomon could taste of all courtly delights, and yet his wisedome remained with him.Deut. 6.10.11.12. & 8.14. &c. For although the people of Is­rael were forewarned, that whē they were once possessed of cities which they builded not, and houses furni­shed with all maner of goods which they filled not, and wels which they digged not, and Oliue trees which they planted not, they should beware least they lifted vp their hearts, and forgat the Lord, which brought thē out of the land of Aegypt from the house of bondage: yet for all that he that hould haue bene vpright,Deu. 32.15 when he waxed sat spurned with the heele, and forsooke God that made him, re­garding not the strong God of his saluation. In like sort, king Vzziah, 2. Chro. 26.5. when as he sought the Lord, God [Page 4] made him to prosper: but when he was strong,Ib. vers. 16. his heart was lift vp to his owne destruction. Thus commonly Ease slayeth the foolish, Pro. 1.32. and the prospe­ritie of fooles destroyeth them.

But Dauid intendeth euen in his royall prosperitie to do wisely: know­ing that it is an euill thing vnder the Sunne,Eccl. 10.5. when an errour procee­deth from the face of him that ruleth. VVheras on the other side, the mul­titude of the wise is the preseruation of the world;Sap. 6.24. and a wise king is the stay of the people. And if the mat­ter come to strokes, for the defence or honor of the kingdome, better is wisedome then weapons of warre.Eccles. 9.18 Yea verily,Eccles. 10.3 an vnwise king destroieth his people, but where they that be in authoritie are men of vnderstanding, there the citie prospereth.

I haue learned of Salomon himselfe certaine points of differēce between the wise and the vnwise. Wherof one [Page 5] appeareth in their looke or counte­nance.Pro. 17.24 For wisedome is in the face of him that hath vnderstanding: but the eyes of the foole are in the corners of the world. So that if you marke the looke of Shechem, Gen. 34.2. his eyes be fixed vpon Dinah. If you obserue the counte­nance of Saul, 1 Sam. 18.9 you may perceiue that he casteth the eye of enuie vpon Da­uid. Behold the face of Ahab, 1. Reg. 21 and loe his eyes be setled vpon Naboths vine­yard.1. Ioh. 2.16 Let vs not therefore loue that which is in the world: one of the 3. principals wherof is the lust of the eyes. And this cogitatiō moued Da­uid to beseech Almighty God to turn away his eyes from regarding vanity.Ps. 119.37.

Another difference of the wise from the vnwise is this,Eccle. 2.14 that the wise mans eyes are in his head, but the foole walketh in darknesse: that is, the pru­dent man foreseeth things which the vnwise cannot for want of vnderstan­ding. As for example, prouident Da­uid [Page 6] in the first entrie into his king­dome,2. Sa. 1.18. hauing his eyes in his head to forecast and to preuent future perils, commaunded the children of Iudah to be taught to shoote, that so they might be able to match their enemies the Philistims in that martiall Art, whether the war shold be offensiue or defensiue. But the people of Laish, whose Seignoire was very large and fertile, liuing long in peace and plen­ty, wanting eyes in their head, became carelesse without mistrust, till the Da­nites hauing espied both their wealth and their weaknesse,Iud. 18.27. surprised them on a sudden, and smote them with the edge of the sword, and burnt their citie with fire.

Among the effects of wisedome this is one put downe by Salomon, Prou. 20.5. that whereas Counsell in the heart of man is like deepe waters, yet a man of vn­derstanding will draw it out (by pre­sumptions & probable coniectures.) [Page 7] So that if Absalom rise vp early to talk of iustice in the gate,2. Sam. 15. 1. ad 7. offering his hand and cheeke to such as come neare vnto him: vndoubtedly a wise man will apprehend this to be a pra­ctise to aspire to the kingdome.Gen. 31.2. If La­bans countenance be not toward Ia­cob as it formerly hath bene, thē sure­ly there is malice conceiued in his heart.Isa. 22.15.16. If my Lord Shebna bearing great sway vnder Hezechiah, though he see the thrice-potent Emperour of Ashur attempting the conquest of Iu­rie, with an armie iudged inuincible, and yet he do hew himselfe out a se­pulcher in Ierusalem, wise Hezechiah will gather thereby, that this is a tem­porizing States-man, vnderhand en­tertaining friendship with the Assy­rian Prince, and being an intelligen­cer vnto him, because he would liue safely in all chaunges of Church and Common-wealth, Court and coun­trey. If two women striue before Sa­lomon [Page 8] about the liuing child,1. Reg. 3.16. ad fin. and the cause proue difficult vpon the plea­dings on both sides, he will at the length adiudge the child to her in whom he findeth a motherly affecti­on, which cannot abide to heart that bloudie speech of partition: Nec mihi nec tibi, sed diuidatur.

If daunger be imminent for the punishment of sinne,Pro. 22.3. verily A prudent man seeth the plague and hideth himself, but the foolish go on still and are pu­nished.

As for reprehension (which is one of the episcopall or pastorall duties,) Rebuke not a scorner least he hate thee: Prou. 9.8. but rebuke a wise man, and he will loue thee.

If we consider the vse of the tong: behold,Eccl. 21.26. The heart of fooles is in their mouth, but the mouth of the wise is in their heart.

If we looke into the actions of men, then we see,Eccl. 10.2. that the heart of a wise [Page 9] man is at his right hand: but the heart of a foole is at his left hand. And con­sequently a wise man doth all things well, orderly, and iustly, whereas the vnwise man doth quite the contrarie.

In the case of hearing and credi­ting other mens speeches:Pro. 14.15. The foolish will beleeue euery thing: but the prudent will consider his steppes: and so be ar­med against flatterie on the one side, and sycophancie on the other side.

Thus Dauid wil do wisely. Wher­in? In the perfect way: which is that integritie of sound religion and ho­nest conuersation that is prescribed in the word of God, of which it is said that the lawe of the Lord is perfect.Psal. 19.7. And it is stiled the perfect lawe of li­bertie.Iam. 1.25. Whereupon we are comman­ded to be chaunged by the renewing of our minds,Rom. 12.2. that we may proue what that good, and acceptable, and perfect will of God is, comprehen­ded in the holy Scripture, the whole [Page 10] and euery part whereof is giuen by inspiration of God, and is profitable to teach, to conuince, to correct, and to instruct in righteousnesse, that the man of God may be absolute, being made perfect vnto all good workes. Perfect I say in respect of knowledge of things necessarie to saluation: o­therwise,1. Cor. 13.9 we know now only in part, and prophecie in part. Againe, per­fect vnto all good workes in regard of knowledge what ought to be done, but not in respect of power and abili­tie to performe the same. Insomuch as when our Sauiour biddeth vs to be perfect as our heauenly father is perfect:Mat. 5.48. those words imply onely a like qualitie, but not an equalitie. And when some in the Scriptures are said to be perfect,1. Cor. 2.6. Philip. 3.15 it is to be vnder­stood in respect of Gods imputation, and not of their owne actions: or in comparison of others who are ruder in knowledge, or weaker in the faith, [Page 11] or not so abundant in good workes: or in regard of their affectionate de­sire and sound purpose of heart with­out hypocrisie, but not of their effe­ctuall operation in full practise of workes without defect. And in truth one way to perfection hoped for af­ter this life, is the knowledge of our imperfection while we continue in this life. But yet so, that hauing once knowne what the perfect way or will of God is, we must daily march on, or proceed towards perfection in o­bedience to Gods commandements: the obseruation whereof is in the iudgement of Moses, Deut. 4.6. our wisedome and our vnderstanding in the sight of all people, who seeing our good workes shall glorifie God and say, Onely this people is wise and of vnder­standing.

And those Princes are iudged to haue done wisely in the perfect way of true religion, and the sincere wor­ship [Page 12] of God, which haue not onely practised the same in their owne per­sons, but haue laboured also by all meanes to bring all their subiects to conformitie therein.Ios. 24.25. As did Ioshua, who made a coueant with the peo­ple, in ioyning God and the peo­ple together, by mutuall promise of protection from the one, and of obe­dience in the other.

2. Chr. 15.9 12.13.15.16.Likewise king Asa being assured of the truth of the religion which he professed, caused all his subiects to make a couenant by oath to seeke the Lord God of their fathers: and they reioyced at the oath, for they sware with all their hearts. And the penaltie was, that whosoeuer would not seeke the Lord God of Israel, should be slaine, whether he were small or great, man or woman. Neither did king A­sa spare his mother Maachah, but he deposed her from her regemie, be­cause she had made an idol in a groue.

[Page 13]Also king Iehosophat went through the people from Beer-sheba to mount Ephraim, 2. Chr. 19.4 and brought them againe to the Lord God of their fathers: that is, from idolatrie to the knowledge and obedience of the true God.

And at the coronation of young king Ioash,2. Reg. 11.17. Iehoiada the high Priest made a couenant between the Lord and the king and the people, to the end that both the King and the peo­ple shold maintaine the true worship of God, and destroy all idolatrie. And moreouer, betweene the King and the people, that he should gouerne, and they obey in the feare of God.2. Reg. 18.3.4.

After this king Hezechiah purged his country of all monuments of ido­latrie and superstition (which was rife in manie places at his first entrāce into the Kingdome) and he turned the Brasen serpent into nehushtā (that is, a peece of brasse) and by writ he summoned all the chiefe of the peo­ple [Page 14] of his dominions,2. Chro. 30.5.6.10.11.12. to assemble at Ierusalem, for the celebrating of a most solemne Passeouer; that so the hearts of all men might be discoue­red, who were religious and who were superstitious.

Not inferiour to him in zeale, if not superiour, was king Iosias, who not only did vprightly in the sight of the Lord,2. Chr. 34.2 walking in the wayes of Dauid his father, without bowing to the right hand or to the left, but also put downe the Chematims,2. Reg 23.5.6. &c. and caused the altars of Baalim to be defaced in his owne sight, as also the carued and molten images to be broken & stam­ped to powder, and then strewed v­pon the graues of them that had sa­crificed vnto them: and hauing ga­thered together all the elders of Iu­dah and Ierusalem,Ib vers. 3. he made a coue­nant before the Lord that they shold walke after the Lord, and keepe his commandements with all their harts [Page 15] and with all their soule. And all the people stood to the couenant.

I may not omit Nehemias, Nehem. 13 23.24 25. who perceiuing the children of his people to speake halfe in the speech of Ash­dod, and not perfectly in the Iewish language, tooke an oath of them by God, that they should not thence­forth make anie such entermariages with them of Ashdod, Ammon, and Moab.

What would Artashasht king of Persia haue done if he had bene in­structed in the law of God,Ezrae 7 12 14.25.26. seeing that being but a profane Prince, yet he gaue authoritie to Ezra to restore all things according to the word of his God, and to punish the disobe­dient, iudging them without delay, whether it were vnto death, banish­ment, confiscation of goods, or im­prisonment?

What zeale for the honour of the God of heauen, and the aduaunce­ment [Page 16] of the true worship of God, would Nebuchadnezzar king of Ba­bel haue shewed, if he had bene trai­ned vp in the knowledge of the word of God, seeing that being onely mo­ued suddenly by the greatnesse of a wonderfull miracle (to praise God with his lips, without anie deepe in­ward touch of the heart,) he made a decree in all hast,Dan. 3.29. that euery people, nation, and language, which spake any blasphemie against the God of Shadrach, Mesach, and Abednego, should be drawne in peeces, and their houses should be made a place not to be named in this presence.

Verily, Iosua, Asa, Iehosahat, Ioash during the life of Iehoiada, Hezechiah, Iosias, and Nehemiah aforesaid, nei­ther would nor could in true wise­dome admit the profession and exer­cise of any sauing the right and true religion.Deut. 22.9.10.11. Knowing that God by Mo­ses commaunded, that no man should [Page 17] sow his vineyard with diuers kinds of seedes, nor plow with an oxe and an asse together, nor weare a garment of linsey wolsey.1. Reg. 18.21. Eliah could not endure halting betweene two opinions, but would haue God onely to be fol­lowed, Baal being wholly reiected. They of the new Colonies sent from Babel, Cuthah, Aua, Hamath, 2. Reg. 17.24.25.33.34. and Sepharuaim, into the cities of Samaria which had bene dispeopled by the king of Ashur, had indeed no religion, because they had made a compound of two, namely, a true and a false. Zephaniah could not abide that some should sweare by Malcham, Zeph. 1.5. when o­thers did sweare by the Lord, or that one should sweare by both. No man can possibly serue two masters,Mat. 6.24. which be at open variance together.

What wise husbandman hauing sowne good seed in his field,Mat. 13.24 25. will (vn­lesse he be sleeping) suffer the enemy to sow tares among the wheate? And [Page 18] what else haue the Iesuites and Semi­narie men done within this Realme for the space of many yeares? But one watchful King sitting in the throne of iudgement,Pro. 20.8. Cant. 2.15. will chase away all euill with his eyes: and ther-among the he foxes which destroy the vines. That it may appeare plainely to the whole world, that he will do wisely in the perfect way.

Howbeit, see what impediments in the best courses good Princes haue found.2. Chro. 20.32.33. For though Iehosaphat was fully bent to make a perfect reforma­tion, yet the high places were not ta­ken away, because the people had not hitherto prepared their hearts vnto the God of their fathers. And when Hezechiah sent letters abroad by posts into euery quarter of the realme to summon the people to assemble at Ierusalem, 2. Chro. 30.10. for the celebrating of a most solemne passe-ouer: they of E­phraim and Manasseh laughed the [Page 19] messengers to scorne and mocked them.

Neuerthelesse Dauid for his owne part will do wisely in the perfect way: and more then that, he will walke, that is, conuerse or behaue himselfe. How? In the vprightnesse of his hart. Where? In the midst of his house.

Dauid (I say) will walke in the vp­rightnesse of his heart, for otherwise neither his words nor his works could be acceptable to God. So that all the outward semblance of conuersion and reformation in the old Israelites,Psal 78.34.35.36.37. was but meere flatterie and dissimu­lation, because their heart was not vp­right with God, neither were they faithfull in his couenant. Though Si­mon Magus intruded himself into the Apostles companie,Act 8.21.20. yet he had nei­ther part nor fellowship in their busi­nesse, because his heart was not right in the sight of God. Ananias also and Sapphira lose the reward of their con­tribution [Page 20] if Sathan fil their hearts and moue thē to lie vnto the holy Ghost. If the diuell haue once put treason in­to the heart of Iudas, Ioh. 13.2. Mat. 26. no good can be expected from him, no not when he saluteth and kisseth.Prou. 26.23.24.25. As siluer drosse ouerlaid vpon a potsheard, so are bur­ning lippes and an euill heart. He that hateth will counterfeit with his lips, but in his heart he layeth vp deceipt. Though he speake fauorably beleeue him not, for there are seuen abhomi­nations in his heart.

2. Reg. 10.15.16.But on the other side, Iehonadab the sonne of Rechab was iudged wor­thie to be taken vp into the chariot of Iehu, and to see the zeale which he had for the Lord, because his hart was vpright as Iehues was toward him. And Salomon at Gibeon (where the tabernacle then was) confesseth,1. Reg. 3.6. that▪ God had shewed to his father Dauid great mercie, when as he wal­ked before him in truth and in righte­ousnesse, [Page 21] and in vprightnesse of hart with him. Also when as God appea­red to Salomon the second time,1. Reg. 2.4. he made vnto him this promise, that if he would walke before him in pure­nes of heart, and in righteousnesse as his father had done, then the throne of his kingdome vpon Israel shold be established for euer.Isa. 38.1.3. When Hezechiah receiued a doleful message from God by the mouth of Isaias, saying, Put thine house in order for thou shalt die and not liue: this was his onely com­fort, that he had walked before God in truth and with a perfect heart. This was Dauids stay in trouble and daun­ger in Sauls time,Psal. 7.10. that his defence was in God, who preserueth the vpright of heart. They that reade the Psalmes with attention doe obserue,Psal. 32.10. that though many sorrowes come to the wicked, and God shooteth an arrow at them suddenly, and their strokes shall be at once, yet when iudgement [Page 22] shall returne to iustice,Ib 64.7. Ib. 94.15. Ib. 32.11. Ib. 97.11. then all that are vpright in heart may be ioyfull. For assuredly light is sowne for the righteous, and ioy for the vpright in heart. Light (I say) that is, peace, ioy, and perfect felicitie, is sown for them though they do not presently reape it; and it is laid vp in store for them, though they do not presently inioy it. And therefore Dauid walked in the vprightnesse of his heart, and that in the midst of his house.

Many indeed who pretend holi­nesse and honestie while they are o­uerlooked by two good tutors, Day­light and Open place,Eph. 4.19. afterward giue themselues to wantonnesse, to worke all vncleannesse, euen with greedi­nesse, when as they are couered with the mantle of a darke night, or shut vp within the walles of their priuate lodgings, falsly perswading them­selues that as they go beyond the knowledge of mortall men, so also [Page 23] the Lord shall not see, neither will the God of Iacob regard it.Psal. 94.7. Psal. 36.4.2 Thus the wic­ked man wanting the feare of God before his eyes, and imagining mis­chiefe vpon his bed, flattereth him­selfe in his owne conceipt, while his iniquitie is found worthie to be ha­ted.Iob. 24.13, 14, 15, 16, 17 Iob knew by experience that the murtherer riseth early to kil the poore and needie: and that theeues dig tho­rough houses in the darke which they marked for themselues in the day time: and that the eye of the adulte­rer disguizing his face, waiteth for the twi-light: and consequently that the morning is vnto al these (and the like) euen as the shadow of death. Eze­chiel also being brought to Ierusalem in the spirit,Ezek. 8.12. saw that the auncients of the house of Israel did in the darke e­uery one in the chamber of his ima­gerie, that which they durst not do openly and in the day light.

But seeing that many by the in­stinct [Page 24] of nature, euen for common ciuilitie, are ashamed to act or exe­cute those impieties and iniquities o­penly which they commit in secret very willingly, how abhominable & damnable is the case or state of them which dare and presume without blushing to practise hainous offences and outrages in the Sunne-shine, and at noone tide?Gen. 10.9. As Nimrod who was prouerbially intituled, The mightie hunter before the Lord, because he pas­sed not to commit crueltie euen in Gods presence. And of this consort was Absalom who blushed not to spread a tent vpon the toppe of the Kings pallace,2. Sam. 16.22. and to go in to his fa­thers concubines in the sight of all Israel. In this rancke are to be ranged they of whom Isay affirmeth,Isa. 3.9. that the triall of their countenance testifieth a­gainst them, yea they declare their sinnes as Sodome, they hide thē not. And in respect of such shamelesse [Page 25] dealing, the same Prophet challen­geth the people of his age to haue not onely a necke made of an iron sinew,Isa. 48.4. (for obstinacie) but also a brow of brasse (for impudencie;) and to haue not onely set vp the remembrance of their idolatrie behind the doores and postes of their houses,Ibid. 57.8.7. but also openly made their bed of spirituall fornica­tions vpon a very high mountaine exposed to the view of al men. More­ouer, the great whore that sitteth vp­pon many waters,Apoc. 17.1.4.5. being arrayed in purple and scarlet, doth not closely hide, but openly beare and shew in her very forehead a name written, A mysterie, great Babylon, the mother of whoredomes and abhominations of the earth.

Howbeit Dauid is so farre absent from transgressing in publike, that he purposeth to walke in the vprightnes of his heart in the midst of his house: knowing that their turning of deuises [Page 26] shall be esteemed as the potters clay,Isai. 29.16.15. which seeke deepe to hide their coun­sels from the Lord: and that the righ­teous God who knoweth the hearts and reines,Psal. 7.9. will one day bring euery work vnto iudgement, with euery se­cret thing whether it be good or euill.Eccles. 12.14. And therefore he will walke in the vp­rightnesse of his heart in the midst of his house.

But now how long will Dauid cō ­tinue in doing wisely, and walking vprightly? Till God come and call him away out of this world by death, or in a word, during his naturall life.

There was hope that Dauid would performe this promise for the expe­ctation of the kingdome of God, see­ing that he had formerly giuē proofe of his rare patience in his distressed e­state during the expectancie of the kingdome of Israel. For though in that Interim of sundrie yeares atten­dance, after that Samuel had annointed [Page 27] him before the crowne fell vnto him by the death of king Saul, he sustained many grieuous troubles, inconueni­ences, and daungers, yet he still pos­sessed his soule in patience without seeking vnlawfull meanes to hasten his owne aduancement, by the ma­king away of his Soueraigne. Inso­much as though Saul, 1. Sam. 24.3. and 268 9.10.11.12. who deadly pursued him, was twice by the proui­dence of God, offered into his hands that he might haue done his pleasure with him: first, in the wildernesse of Engedi: and secondly, in the desert of Ziph, yet he spared his life, and did no viol nce to his person, leauing him to Gods iudgement, and referring his own cause to Gods mercifull pro­uidence, patiently attending the Lords leysure till he should vouchsafe to come and put him into the posses­sion of the kingdome. And now that he hath it, he will perseuere in a godly course to the end, in expectation of [Page 28] the ioyes of heauen.

Thus Dauids course will be cleane contrarie to that of the Apostaticall Angels,Ioh. 8.44. who abode in the truth but a short time after their creation. Like as afterward Adam and Eue continu­ed but a small while in their innocen­cie in Paradise.Gen. 3.6. Gen. 19.26. Also Lots wife had not farre to go, and yet she locked back before she arriued at the place of safe­tie.Gen 42.15 Ioseph after some abode in the king of Aegypts Court learned to sweare by the life of Pharaoh. The Israelites were soone turned out of the way which God commaunded them. For while Moses was but fortie dayes absent from them,Exod. 32.8. in the mean while they made to themselues a molten calfe and worshipped it.1. Sam 13. Saul began well, but he held not out; and so for disobedience he was vtterly reiected.Hos 6.4. The goodnesse of Ephraim was but as a morning cloud,and 5. and as the mor­ning dew it went away. Asa in the be­ginning [Page 29] of his raigne did that which was good and right in the eyes of the Lord.2. Chr. 14.2 But afterward for feare of Baa­sha king of Israel, he made a couenant with Benhadad king of Aram: and imprisoned Hanani the Seer because he reproued him for it.Ib. cap. 16. ver. 1. ad 11 And in the end of his life being extreamely pai­ned in his feete, he sought not to the Lord in his disease, but to the Phisi­tians.Ib. vers. 12. Ioash king of Iudah did vpright­ly in the sight of the Lord all the daies of Iehoiada the Priest:2. Chr. 24. [...] but after his death by the aduice of the Peeres of the Realme, (that is, the Princes of Iudah) he fell to the practise of grosse idolatrie, and gaue warrant for the execution of Zechariah the sonne of Iehoiada, by stoning to death,Ib vers. 17. ad 23. for pro­testing against those proceedings. VZ­Ziah sought God in the dayes of Ze­chariah, 2. Chr. 26. who vnderstood the visions of God: and when as he sought the Lord, God made him to prosper. But [Page 30] in his prosperitie he presumed to in­termeddle with that which appertai­ned not vnto him,Ib ver. 16. ad. 22. which thing wrought his wofull ouerthrow. O foolish Galathians,Gal. 3.3. after ye haue be­gunne in the spirit, would ye now be made perfect in the flesh? Ye recei­ued Paul as an Angell of God,Ib [...]. vers. 14.15.16. yea as Christ Iesus: and ye did once so affect him, that if it had bene possiible, ye would haue plucked out your owne eyes and haue giuen them vnto him. Is he therefore now become your e­nemy, because he tels you the truth? Is it so Demas that you haue forsaken Paul & embraced this present world?2. Tim 4.10. No maruell then if Himenaeus and A­lexander haue put away a good con­science,1. Tim. 1.19.20. and made ship-wrack of faith. Surely these went out from vs, but they were not of vs: [...]. Ioh. 2.19. for if they had bene of vs, they wold haue remained with vs: because the foundation re­maineth sure, and hath this seale: The [Page 31] Lord knoweth who be his.2. Tim. 2.19 Suppose (which God forbid) that all the peo­ple should fall away & serue the gods of the Amorites, yet Ioshua and his fa­thers house will serue the Lorde.Iosh. 24.15 Though Israel play the harlot,Hos. 4.5. yet let not Iudah sinne. Be it hat the euil one commeth and catcheth away that which is sowen in his heart, who re­ceiued the seed by the way side.Mat. 13.18. ad 2.24. Ad­mit also that he which receiueth the seed in stonie ground, is for want of rooting in himself offended as soone as tribulation or persecution cometh because of the word. Put case like­wise that the care of this world and deceitfulnesse of riches choake the word and make it vnfruitfull in him that receiueth the seede among thornes. Yet certainly there be and e­uer will be diuers apt to receiue the seed in good ground, who will not cease to beare fruite, and to bring forth some an hundred fold, some [Page 32] sixtie fold, some thirtie fold. Though many of our Sauiors Disciples went backe, and walked no more with him after the conference at Capernaum, Ioh. 6.66.67.68.69. yet Simon Peter and the rest of the faithfull companie would not depart from him, because they knew and ac­knowledged that he had the words of eternall life.Mat. 10.22. And likewise they were not ignorant that onely hee which endureth to the end shall be saued.

Be constant therefore in weldoing, but bragge not of future constancie. For without the especiall assistance of Gods grace,Mat. 26.33 34. euen Peter himselfe, not­withstanding his presumption in the morning, will deny his maister in the euening.Apoc. 2.4. And the Angell of the Church of Ephesus will leaue his first loue. Yea, without the same, Da­uid will steppe awry in the matter of Vriah the Hittite, 1. Reg. 15.5. and afterward by the prouocation of Satan he will [Page 33] number Israel in the pride of his hart.1. Chr. 21.1 Likewise Salomon in his elder yeares will yeeld to the feminine sexe in their seducing vaine.1. Reg. 11▪ 4.5. 2. Chr. 18, 1. Also Iehosophat will ioyne himselfe in affinitie with Ahab. 2. Chr. 32.25. In like sort Hezekiah will be in­solent for the victory obtained a­gainst the inuading Saneherib, and will shew his treasures to the Am­bassadors of Babylon, Isa. 39.1.2. by way of osten­tation. Finally Iosiah will vndertake warre, not consulting with the Lord, and so fight vnfortunately against Pharaoh Necho at Megiddo.

Seeing then these dangerous and fearefull examples in others, whereby as in a glasse we may obserue our owne infirmitie,1. Pet. 5: [...] let vs pray vnto the God of all grace which hath called vs vnto his eternall glorie by Christ Ie­sus, to make vs perfite, confirme, strengthen and stablish vs, that we may doe wisely in the perfect way, walking in the vprightnesse of our [Page 34] hearts in the mids of our houses, till the time come that we shall be called out of this land of our pilgrimage and valley of misery, and so translated to the place of perpetuall and most hap­pie rest, that when as dust is returned to earth as it was, and the spirite is re­turned to God that gaue it,Eccles. 12.7 we may thenceforth for euer be partakers of those heauenly and vnspeakable ioyes which are purchased and prepared for vs by the passion and the mediation of our Sauior Christ, to whom with the Father and the holy Ghost be all honor and glorie both now and for euermore. Amen.

FINIS.

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